St. Stefanos (Stephen), Protomartyr and Archdeacon-December 27

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS BORN! GLORIFY HIM!  ΧΡΙΣΤΟΣ ΓΕΝΝΑΤΑΙ! ΔΟΞΑΣΑΤΕ!

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ON THE 27th OF DECEMBER, THE HOLY CHURCH COMMEMORATES THE HOLY APOSTLE STEFANOS (STEPHEN), PROTOMARTYR AND ARCHDEACON

Saint Stefanos (Stephen), the blessed First-Martyr and Archdeacon, was a Hebrew and disciple of Gamaliel, a teacher of the Law. He was first among the Seven Deacons established in Jerusalem by the Holy Apostles.

We read in the book of Acts of the Holy Apostles that the Jerusalem community was close-knit after the day of Pentecost. Many had anticipated the return of Christ within their lifetimes. We note that the Christians in Jerusalem shared all their material goods (Acts 2:44-45). Many sold their property and gave the proceeds to the Church, and distribution was made to all according to their need (Acts 4:34-35). Although the Christians still went to the temple to pray (Acts 2:46), yet they began partaking of the Lord's Mystical (Last) Supper in their own homes (Acts 2:42-46). God worked miracles of healing through these early Christians. Sick people would gather at the temple, so that the Holy Apostles might touch them on their way to prayer (Acts 5:12-16). The Church grew very rapidly so that the Holy Apostles had to appoint seven men to distribute goods to the needy widows (Acts 6:1-3).

Saint Stefanos (Stephen's) name, meaning "crown" in Greek, could indicate that he was a Hellenist or Greek-speaking Jew. The significance of the Hellenists is seen first in their numbers and the need for seven men to be in charge of the distribution of relief. Historical records indicate the presence of thousands of Christians in Jerusalem whose native tongue was Greek (Acts 6:1, 3, 7). The Hellenists had a crucial part in the early transition of the Gentiles into the Church. Though Jews and Gentiles were separated by the major barriers of race, geography, and language, still the Hellenistic Jews, many of whom lived outside of Palestine, had overcome part of the barriers and had learned to live with Gentiles. When converted to Christianity, they readily adapted the message to a Greek context, and of course, had access to the Septuagint (The Translation of the Old Testament by 72 Hebrew Scholars into the Greek language).

Now Stefanos (Stephen), full of faith and the Holy Spirit, did great wonders and miracles among the people (Acts 6:5, 8). According to Acts 6:13, he was accused by his critics of speaking against the temple and the Law of Moses. These charges were brought forth by Hellenistic Jews, who considered their ancestral faith the one thing worth living for; therefore, they were bitterly opposed to anything that might undermine their traditional faith.

But Stefanos (Stephen) had discovered the inadequacy of a mere formalism and ceremonialism in the temple worship. Christ's own words, to the Samaritan woman, had indicated to him and the early Church that True worship of God is not confined to the temple (St. John 4:20-24; St. Mark 13:2). Jesus had supported moderation in Jewish traditions and magnanimity in Sabbath observances (St. Mark 2:15f; 7:1-27; St. Luke 15:1f). Jesus had granted consideration to Gentiles (St. Matthew 8:5-13; St. Mark 24-30). On rare occasions He had superseded the law (St. Matthew 5:33-37; St. Mark 10: 2-12). Many of our Savior's followers were the common people who heard Him gladly (St. Mark 12:37); and it is clear that the observance of legal minutiae was not an absorbing concern with many of these people. Therefore, Stefanos (Stephen), with his broad background among those of the dispersion (diaspora), maintained these important aspects of Jesus' message and conduct and opened the way for future advance into Gentile evangelism.

How did they agitate the people against the spiritual insights of the Archdeacon? They misrepresented Stephen's views and aroused Jewish suspicions and fears. Seized by them, he was brought before the assembled council and, before pre-arranged false witnesses, charged with blasphemy (Acts 6:12-14). The accusations were twofold: He spoke against Moses, making Stefanos a blasphemer against God, and he was a radical, speaking revolutionary statements against the temple and the Law. Indeed the accusations against Saint Stefanos (Stephen) were remarkably similar to those leveled against Christ (St. Matthew 26:64; St. Mark 14:58; 13:2; 15:29). Therefore, the Archdeacon was accused of implied approval of the destruction of the temple and the change of the Law. To them, Christianity threatened to overthrow their religion and Jewish nationalism.

All those sitting in the Sanhedrin, having looked upon Stefanos, "saw his face as though it were a face of an angel." His face shone forth with divine grace, even as had the countenance of Moses.

The holy Stefanos (Stephen) was then permitted to answer their accusations in the council. While Saint Stefanos judged Old Testament history from the prophetic viewpoint, the council represented the legalistic view. For Saint Stefanos, the new religion was only the Divinely ordered development of the old. The real blasphemers were the disobedient Jews who rejected the Revelation and slew Christ.

Then Saint Stefanos, "being full of the Holy Spirit, gazed intently into the Heaven, and saw the glory of God, and Jesus standing on the right of God; and he said, 'behold, I see the heavens having been opened and the Son of Man standing on the right of God.' And they cried out with a loud voice, and they held their ears together, and rushed upon him with one accord. And they cast him outside of the city and began stoning him (Acts 7:55-58). [Source: The Great Synaxaristes of the Orthodox Church]

(To be continued)

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THE DIVINE SERVICES DECEMBER 27TH:

Orthros (Matins) at 9:00 a.m.
Divine Liturgy at 10:00 a.m.

Chapel of Nektarios

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"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape in Our New Born King,
The sinner and unworthy servant of God

+Father George

Flight Into Egypt

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS BORN! GLORIFY HIM! ΧΡΙΣΤΟΣ ΓΕΝΝΑΤΑΙ, ΔΟΞΑΣΑΤΕ.

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A NARRATIVE OF THE MOST PURE VIRGIN MARY'S FLIGHT INTO EGYPT WITH THE NEWBORN DIVINE CHILD
[Compiled from the Gospel, the Holy Fathers, and other trustworthy sources.]

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After the Wise Men left Bethlehem, the Angel of the Lord appeared to Joseph in a dream and instructed him to flee to Egypt with the newborn Babe, Jesus Christ, and His Mother, the Most Pure Virgin Mary. The Angel told Joseph to remain in that country until he received the command to return, for Herod intended to "seek the young Child, to destroy Him (St. Matthew Chapter 2). Joseph arose, and "took the young Child and His Mother by night, and departed into Egypt," but before leaving the country, he fulfilled in the Temple of Solomon everything commanded by the Law of the Lord; for the days of the purification of the immaculate and blameless Mother of God were drawing to an end. In the Temple of Jerusalem, the Lord was met by the elder Symeon and Anna the prophetess. After accomplishing everything required, Joseph and Mary went to their house in Nazareth, as Saint Luke says: "And when they had performed all things according to the Law of the Lord, they returned unto Galilee, to their own city Nazareth" (St. Luke, Chapter 2). From this it is evident that they did not go directly from Bethlehem to Egypt, but first to the Lord's Temple, then to Nazareth, and only afterwards to Egypt. In his Explanation of the Holy Gospel According to Saint Matthew, Saint Theophylact writes: "How is it that Luke says that after the Lord was born, forty days passed, and then He was held in Symeon's arms, and went to Nazareth; while Matthew tells us that the Lord went to Nazareth after returning from Egypt? Understand that Luke speaks about things on which Matthew is silent. Luke says that after birth, the forty days passed; then the Lord went to Nazareth. Matthew tells us what happened afterwards: that He fled into Egypt, then returned from there to Nazareth. They do not contradict one another. Luke informs us of the journey from Bethlehem to Nazareth, Matthew of the return from Egypt to Nazareth, which took place later..."

While Joseph, the Most Pure Virgin, and the Divine Infant were journeying to Egypt, robbers stopped them in the desert, with the intention of stealing the donkey that carried their meager belongings, and at times, the Mother and Child. One of the thieves, noticing how beautiful was the Babe, marveled, exclaiming, "If God were to assume flesh, He could not be fairer than this Child!" Whereupon, he forbade his companions to harm the travelers.

At this Most Pure Theotokos assured the robber, "One day this Infant will reward you richly for having protected Him." That thief was the very same one crucified with Christ, to whom the Lord said, "Today shalt thou be with Me in Paradise" (St. Luke, Chapter 23). With his death, the Mother of God's prophecy was fulfilled, and the robber received his rich reward.

After arriving in Egypt, the travelers found themselves in the Thebaid, approaching Hermopolis. Near the gates of the city, there was a very beautiful tree called "Persea," which, on account of its imposing height, the idolatrous people worshipped as a god, offering it sacrifices (Nicephorus, Bk. 10, Ch. 31; The Synopsis of George Kedrinus). When the immaculate Mother of God and the Divine Infant drew near this tree, it began to tremble violently, and the demon who dwelt within it fled. Then the tree bent over so far its top touched the ground, thus proffering its Creator the adoration that was His due, and showing its respect for His Mother, the Most Pure Virgin. The Holy travelers stopped to rest beneath it, sheltering themselves from the sun in its abundant shade. The tree thereafter remained bent, as a testimony to Christ-God's flight into Egypt, and its leaves acquired the power to heal all diseases. Later, the Lord, with Mary and Joseph, entered the city, and the first heathen temple they approached, with the idols in the building, came crashing down.

The Most Pure Mother of God and Christ remained for some time in Egypt, but it is uncertain exactly how long. Saint Epiphanius asserts that it was for two years, Nicephorus for three, George Kedrinus for five. Others, such as Ammonius of Alexandria, believe it was for seven years. In any case, they did not leave until Herod's death, as the Gospel says: "They were there until the death of Herod" (St. Matthew, Chapter 2). After the massacre of the innocents (children) in Bethlehem, the wretched king perished miserably, and the Angel appeared again to Joseph in a dream, commanding him to return to the land of Israel, since they were "dead which sought the young Child's life." Joseph departed with the Child and His Mother for Judea, the largest and most important division of Israel, "but when he heard that Archelaus did reign in Judea in the room of his father Herod, he was afraid to go there". (The Great Collection of the Lives of the Saints) 

(To be continued)

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"Glory Be To GOD For All Things!"

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With sincere agape in His Divine Birth,
The sinner and unworthy servant of God

+Father George

The Genealogies of the Gospels

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.

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THE GENEALOGIES OF THE GOSPELS

The Gospels of Saints Matthew and Luke give the genealogies of Joseph: Saint Matthew, in the opening passage of the Gospel, and Saint Luke, after the story of the Baptism. The two lists differ, and various explanations have been given for the discrepancies. Originally written in Aramaic (Hebrew dialect) to the Synagogue community, the Evangelist Matthew's list descends from Abraham, "father of believers," at the origin of the Old Covenant (Testament), to Jesus, Author of the New Covenant (Testament). The Hebrews desired to see a glorious king in the Person of the Messiah; therefore, Saint Matthew cites David the king in His genealogy. King David fathered Solomon, and then a whole line of royal descendants. The Evangelist also introduces women, something that the Evangelist Luke does not do. And what sort of women? Women who could neither be distinguished by descent from Abraham (Rahab of Jericho and Ruth the Moabitess), nor by true integrity of character and righteousness (Tamar the daughter-in-law of Juda and Bathsheba the wife of Urias). According to Hebrew tradition, the holy evangelist did not lose sight either of the fact that all the rights and privileges of a family passed on to the oldest of each generation. In Matthew's listing from Abraham and David, it was precisely the elder line that he had to choose everywhere (with the exception of Solomon). David's family line wends its way through Solomon the king and reaches Zorobabel, in whom both lines, Solomon's and Nathan's, join together, either through adoption or in accordance with the law of levirate marriages [Deuteronomy 25:5, 6]. Further, David's family runs along the time of Abiud (the elder) and reaches Joseph, the putative father of Jesus. Despite the fact that Joseph was not Jesus' natural father, but only his legal one, he could still pass on rights of inheritance and all the privileges of his family to his "adopted Son." For a Hebrew, it was the legal relationship of a son to his father that was important, not the natural one. The sense of the word "begat" which is used in Hebrew genealogies was not exact: it indicated immediate or remote descent, and adoptive relationship, or legal heirship, as well as procreation. The Evangelist Matthew's Gospel was intended for the Jews living in Judaea and Galilee. He also follows at once with the story of the virgin birth, the work of the Spirit, sign of a wholly new world.

On the other hand, writing in Greek, the glorious Evangelist Luke's longer list ascends to Adam, reflecting the "universalisms" which is the feature of his Gospel. The sacred author was writing for both Jews and Greek pagans. Nevertheless, both genealogies contain the name of David, essential to Christ's place among His people. While Saint Matthew traces the genealogy of Christ through the kings, and makes Christ appear as a King, Saint Luke puts the regal dignity of Christ in second place. Luke list the descendants of David's other son, Nathan [2 Kings (2 Samuel) 5:14; 1 Chronicles 14:4], and not of Solomon the king.

While Joseph is called the husband of Mary [St. Matthew 1:19], ο ανήρ αυτής], he is not represented as the father of Jesus. The word "begat" (έγέννηεσεν) is not used in his case with relation to Jesus. Joseph is only the legal father. (Source: The Great Synaxaristes of the Orthodox Church)

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"Glory Be To GOD For All Things!" - Saint John Chrysostomos

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With sincere agape In His Holy Nativity,
The sinner and unworthy servant of God

+Father George

The Magi and the Star of Bethlehem

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE.

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THE MAGI AND THE STAR OF BETHLEHEM

In Latin tradition dating from the 11th century, (from a Greek manuscript) their names are given as Gaspar (or Caspar/Jasper), Melchior and Balthasar. According to one tradition, the Magi were baptized by the holy Apostle Thomas and became bishops. The Church commemorates the Magi as Saints; the Orthodox feast day of the Magi is December 25.

There are numerous variations of the names of the Magi in Greek, but the most common variations are for the name Gaspar which in Greek is Γιάσπερος (Iasperos) which is Anglicized as Jasper.

A NARRATIVE OF THE ADORATION OF THE MAGI

It is customary for the rulers of cities to be called kings in Holy Scripture, as is evident from the 14th Chapter of Genesis. No one knows which cities the Wise Men ruled; we can, however, be certain that the Magi were three in number, like their gifts, and that they were guided by a single Star. Divine Providence caused them to meet one another, and after discussing the reason they were traveling, they continued their journey together, still following the celestial Light foretold by the renowned stargazer of ancient times, Balaam, who said, "A star shall rise out of Jacob, a man shall spring out of Israel" (Numbers, Ch. 24). And what sort of star was this? Saint John Chrysostom and Saint Theophylact affirm that it was not an ordinary star, like those we see every night, but "a divine and angelic star, that appeared in the form of a star [The Explanation of Saint Matthew]. Other stars had their origin at the creation of the universe, but this star was revealed only at the end of the ages when the Logos/Word became incarnate. Other stars are fixed in the heavens, but this one was visible lower in the skies. Other stars move from East to West, but his one from the east southward to Jerusalem. [Assuming the Magi would have entered Palestine from Syria]. Other stars are visible only at night, but this one shone like the sun during the day, far surpassing every other star in size and brilliance. Other stars (like the planets, sun, and moon) move constantly with the vault of heaven; but this one moved sometimes, and at other times stood still, as Saint Theophylact says: "It moved as the Magi moved, and stood still as they rested" (The Explanation of Saint Matthew).

When is it most likely that the Star appeared? Saint Theophylact and Saint John Chrysostom say, "The Star was revealed to the Magi before the Lord was born. Since their journey would take a long time, it became visible well before His birth, enabling them to worship Him while He was still in swaddling clothes" (The explanation of Saint Matthew). These holy men mention nothing about a period of two years but say only "a long time," signifying thereby several months. On the basis of what Saint John Chrysostom and Saint Theophylact teach, understand that it was on the very day and at the exact moment when the Archangel brought the glad tidings of the Annunciation, the Holy Spirit descended, and the Logos/Word became flesh in the immaculate womb of the Virgin -- nine months before the Nativity -- that the Star became visible in the East...

It was, then, nine months before the Nativity of Christ, on the day of the Annunciation, that the three Wise Men first saw the Star. They were amazed and wondered in the beginning if it was a meteor shining in the sky, or perhaps a comet warning of some catastrophe. In truth, the Star did presage the misfortunes that would befall the soul-destroying enemy; the collapse of the idols, the expulsion of demons, and the shedding abroad of the light of holy faith. Soon the Magi became convinced that its appearance was not accidental, but that it radiated divine power, and they recalled Balaam's ancient prophecy.

Saint Theophylact explains: "Why did the Magi come? For the condemnation of the Jews. If the idolatrous Magi believed, what defense could the Jews give? The Wise Men came from a great distance to worship Him, while the Jews, who had Christ in their midst, persecuted Him" (The explanation of St. Matthew).

Entering the capital city of Jerusalem, the Magi asked, "Where is He that is born King of the Jews? For we have seen His star in the East and are come to worship Him" (St. Matthew, chapter 2). Their question amazed the people, and troubled Herod and his court. Summoning the High Priests and elders, the ruler inquired where Christ would be born, for he was afraid he would lose his kingdom and intended to murder the newborn Lord. No sooner had he learned that the Messiah would be born in Bethlehem of Judea that he ordered the Magi brought to him and "inquired of them diligently what time the star appeared." Meditating evil in his heart, his lips mouthing deceit, he told them, "Go and search for the young Child, and when ye have found Him, bring me word again, that I may come and worship Him also."

After the Magi left Jerusalem, the Star reappeared, leading them to the Cave in Bethlehem and filling them with joy. There it stopped and descended near the earth, "over where the young Child was." If it had not come down, it would have been impossible to tell just where the newborn King lay. Again Saint Theophylact, basing himself on Saint John Chrysostom's interpretation, explains: "Lo, this too was an extraordinary sign: The Star descending from on heights and coming closer to the earth, showing them the place. For if it had remained on high, how would they have found the exact spot where Christ was? Every heavenly body is visible over a wide area. You may see the moon over your house, but it appears to me that it is above my house alone. To each one, the moon, or a star, seems to stand above him and no one else. The Star could not have pointed out where Christ was, had it not descended and stood directly over Him". And so this miracle also demonstrates that the Celestial Light that guided the Magi was no ordinary star, but a manifestation of divine energy...

Seeing the Lord in the cave, the Wise Men saluted as King and worshipped Him as God. Both Saint Irenaeus and Pope Leo attest that the Magi were mystically illumined by the Lord's grace when they saw the Child, understood that He was Divine, and believed in Him. They prostrated themselves before their King and God, offering Him the adoration due to the Divinity. Wherefore, it is written: "They fell down and worshipped Him, and when they had opened their treasures, they presented unto Him gifts", fulfilling the Commandment: "None shall appear before Me empty" (Exodus, Chapter 23). And what were their gifts? Gold, frankincense and myrrh. They brought gold as befitting a king, frankincense for Him that is God, and myrrh to One Who would taste death, for the Jews used myrrh, which masks the foul odor, in preparing corpses for burial (Saint Theophylact). Thus did the Three Kings honor one of the Trinity with gifts, indicating thereby that He is one in two natures, as Saint Leo says: "They brought frankincense to God, myrrh to Him Who is a man and would undergo death, and gold to the King, rightly honoring the Divine and Human natures in a single hypostasis. Offering gifts, they showed their devotion to Him in Whom they believed with their hearts."

"Being warned in a dream by an Angel "that they should not return to Herod," who were plotting to murder the newborn King, as the Magi "departed into their own country another way" (St. Matthew, Chapter 2). There, according to the trustworthy testimony of Nicephorus, they preached that Christ was the Son of God come into the world, and taught the people to believe in Him, as they themselves did (The conclusion of Bk. 1, Ch. 12 of Nicephorus). It is certain that after they died, the Wise Men were numbered in the choir of the Saints.

One of the Magi was called Melchior and was old and gray. He had long hair, a long beard, and brought gold to the King and Master. Another was named Caspar. He was young, beardless, and had a ruddy complexion. His gift to God Incarnate was frankincense. The third, Balthasar, was bearded very dark and presented myrrh to the Son of Man, Who would undergo death. Many years after the Wise Men departed this life, their holy relics were translated to Constantinople. Later, the holy relics were removed to Milan, then to Cologne, unto the glory of Christ God in the flesh. (Source: The Great Collection of The Lives of the Saints)

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"Glory Be To GOD For All Things!"-Saint John Chrysostomos

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With sincere agape in His Divine Birth,
The sinner and unworthy servant of God

+Father George

The Preaching of the Prophets has Reached its Fulfillment

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST! HE WAS, IS, AND EVER SHALL BE. Ο ΧΡΙΣΤΟΣ ΕΝ ΤΩ ΜΕΣΩ ΗΜΩΝ! ΚΑΙ ΗΝ ΚΑΙ ΕΣΤΙ ΚΑΙ ΕΣΤΑΙ.

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THE PREACHING OF THE PROPHETS HAS REACHED ITS FULFILLMENT

Saint Andrew of Crete comments, "Of Thee, O Mary, all interpreters of the Spirit sang." Nowhere in the divinely inspired Scripture can one look without seeing some allusion to her. "Rejoice, Mediatress of the Law and of grace, seal of the Old and New Testaments, clear fulfillment of the whole of prophecy, of the Truth of Holy Scripture inspired by God, the Living and Most Pure Book of God and the Logos/Word in which, without voice or writing, the Writer Himself, God and Logos/Word, is everyday read" (Saint Andrew of Crete, Homily IV). Saint Gregory Palamas thought that "all divinely inspired Scripture was written because of the Virgin who brought forth God Incarnate (Saint Gregory Palamas (+ 1296-1359), Archbishop of Thessaloniki (1347).

Saint John of Damascus interprets the burning bush (Exodus 3:1-8) as an image of the virgin birth when he chants: "Plainly foreshadowed by the burning bush that was not consumed (Exodus 3:2), a hallowed womb has borne the Logos/Word. God is mingled with the form of mortal men, and so looses the unhappy womb of Eve from the bitter curse of old (Genesis 3:16)" (Orthros (Matins) Canon of Nativity, Ode One, Mode One, by St. John of Damascus). And, "That which was revealed to Moses in the bush, we see accomplished here in a strange manner. The Virgin bore Fire within her, yet was not consumed, when she gave birth to the Benefactor Who brings us Light. (January 6th, Orthros (Matins) Canon of Theophany, Ode Nine, Mode two).

Saint Andrew of Crete also chants elsewhere that "as Thou art one of the Trinity, Thou wast seen to become flesh, not changing Thine essence, O Lord. Neither didst Thou burn the incorrupt womb of her that bore Thee. since Thou art wholly God and fire" (Orthros (Matins) Canon of Wednesday of Mid-Pentecost, Ode three, Mode Plagal Four).

The burning bush was traditionally interpreted as a type of the Virgin. Saint Gregory of Nyssa is insistent on the virginitas in partu. From the image of the burning bush seen by Moses in Sinai, "We also learn the mystery of the Virgin: the Light of Divinity, which through birth shone from her into human life, did not wither the flower of her virginity, just as the burning bush was not consumed" (Saint Gregory of Nyssa (+ 335-394 A.D.), The Life of Moses, p. 59 P.G. 46:1136B).

Saint IIdelphonsus, Archbishop of Toledo, wrote that "the Holy Spirit heated, inflamed, and melted Mary with love, as fire does iron; so that the flame of the holy spirit was seen and nothing was felt by the fire of the love of God" (+607-667 A.D.) cited in J.J. Adels' The Wisdom of the Saints, p. 20).

Saint Joseph the Hymnographer, borrowing from the Book of Numbers (Old Testament) chants: Now is Christ born of Jacob, so Balaam said (Numbers 24:17). And He shall rule over nations, and His Kingdom shall be exalted in grace and shall remain perpetually" (Canon of Forefeast of Nativity, Ode Five, Mode Two, by Saint Joseph the Hymnographer (+ 816-886 A.D.). Therefore, that Thou mightiest fill all things with Thy glory, Thou hast bowed the heavens and come down (Psalm 17:9) till they touched the earth. For as rain upon the fleece (Judg. 6:36-38), has Thou descended into a virgin womb, from which Thou now camest forth to be born in two natures, O God-Man" (Canon of Forefeast, Ode One, Mode Plagal Two).

The poet and brother of Saint John Damascus, hymnographer Saint Kosmas (7th Century)  Bishop of Maiouma, writes: "As dew upon the fleece hast Thou descended into the womb of the Virgin, O Christ, and as drops of rain that fall upon the earth.  Ethiopia and Tarshish and the isles of Arabia, the king of Saba, of the Medes and all the earth, fell down before Thee, O Savior" (Orthros (Matins) Canon, Ode Four, Mode One, by Saint Kosmas).

Saint Romanos in the Orthros (Matins) service writes: "Bethlehem has opened Eden; come, and let us take possession of the Paradise that is within the cave. There the unwatered Root has appeared and flowers forth forgiveness; there is found the undug Well, when David of old yearned to drink (2 Kings (2 Samuel) 23:15). There the Virgin has borne a Babe, and cause the thirst of Adam and David to cease straightway. Therefore, let us hasten to this place where now a young Child is born, the Pre-Eternal God" (Eirmos of Canon of Forefeast, Ode Five, Mode Plagal Two).

THE PROPHECY OF ISAIAH

"Esaias (Isaiha), as he watched by night, beheld the Light that knows no evening, the Light of Thy Theophany, O Christ, that came to pass from tender love for us; and he cries aloud: 'Behold, the Virgin shall conceive in the womb' (Isaiah 7:14). And shall bear the incarnate Logos/Word, and all those on earth shall rejoice exceedingly" (Eirmos of Canon of Forefeast, Ode Five, Mode Plagal Two). Saint Kosmas the Poet also chants of this Virgin: "Lo, the Virgin, as it was said in day of old (Isaiah 7:14), has conceived in her womb and brought forth God made Man; and she has remained a virgin. Reconciled to God through her, let us sinners sing her praises, for she is verily the Theotokos" (Orthros [Matins] Canon of Nativity, Ode Five, Mode One.)

MARY THE PROPHETESS

In another prophecy, Isaiah sates: "And I went in to the Prophetess and she conceived, and bore a son. And the Lord said to me, 'Call His name, "Spoil quickly, plunder speedily." For before the Child shall know His father or His mother, He shall take the power of Damascus and the spoils of Samaria before the king of the Assyrians" (Isaiah 8:3, 41). The Persian sage, monk and bishop, Saint Aphrata (4th century), speaks of Mary as a "prophetess," because of the Magnificat (St. Luke 1:46-55) that she had uttered" (Saint Basil the Great, P.G. 30:464A-465B, 477B). [Source: The Great Synaxaristes of the Orthodox Church]

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"Glory Be To GOD For All Things!" -- Saint John Chrysostomos

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With sincere agape in His Divine Birth,
The sinner and unworthy servant of God

+Father George

Homily on the Nativity of Christ

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS BORN! GLORIFY HIM!

At the Savior's Nativity, the celestial herald declared to the shepherds, "Unto you is born this day a Savior, and this shall be a sign unto you; Ye shall find the Babe wrapped in swaddling clothes, lying in a manger" (St. Luke, Ch. 2). Perhaps someone may think that this is no great sign, for every new-born child is bound in swaddling. If the Angel, it could be said, had wished to prove to the shepherds that it was indeed Christ that had been born, he might have revealed some unusual portent, like the star that appeared to the Magi in the East, or the maiden in the sun, holding a child, which the sybil showed Augustus. However, if he regards with spiritual eyes the Babe wrapped in swaddling, the onlooker must certainly agree that the mystery is wondrous indeed. This Infant by His birth shed upon the world the Light of knowledge, which shines brighter than the stars or the sun. His swaddling bands are broader than the heavens, for they held Christ, the God Whom nothing can contain. Let us, then, turn our spiritual eyes to Christ's infancy, for He Who created the ages and ordained salvation for us before time began appeared on earth as a child, wishing to renew our nature, which had grown old.

There may be some who think that Christ should not have come into the world as a babe, but as a grown man, basing themselves on David's words: "He, like a bridegroom coming forth from his chamber (that is, the womb of the immaculate Virgin), will rejoice like a giant to run his course" (Psalm 18). The Angel, however, said nothing about a giant, but revealed to the shepherds that they would find a babe. If we meditate on Christ's infancy, we shall discover why the Angel did this. The Nativity of Christ was strange and altogether supernatural, unlike any ordinary birth, and His childhood was also wondrous, quite different from that of other little boys. Ordinary newborns are weak and know nothing about their surroundings. They are helpless until time passes, and they gain strength and understanding, but our Lord Jesus Christ was born All-Powerful and wise. The birth of such a babe, the Angel pointed out, is indeed an unprecedented miracle, and on this feast the Holy Church, with the Prophet Isaiah, praises His strength and omniscience, hymning Him as "the mighty God, Potentate, the Prince of Peace" (Isaiah, Ch. 9). It is said that the lion is known by its claws, and by the tips of His young claws, the Lion of Judah, was shown to be "the Lord strong and mighty, the Lord, mighty in war" (Psalm 23). So great was the Newborn's power, that "Herod was troubled, and all Jerusalem with him" (St. Matthew Ch. 2). The Child could not yet speak, but already He filled with terror those who dared pronounce His name. Persecutors trembled at the thought of Him, though He was still wrapped in swaddling; the thrones of kings were shaken, but He had still not been removed from the manger.

Galen, foremost among ancient physicians, is reputed to have said that men destined to achieve fame and glory, to become great rulers or renowned generals, are distinguished from childhood by their deeds and character. Pericles, he asserted, before seeing the light of day, was startling the Greeks by appearing in their dreams, and Alexander of Macedon was called the son of Zeus and the ruler of a glorious kingdom before he was born. It was also written that while Midas, king of Phrygia, was still a little boy, ants brought grains of wheat and put them in his mouth as he slept, hinting that one day he would become master of untold wealth. Similarly, our King and Master, in His earliest infancy, clearly indicated how great would be His power and accomplishments. The gold, frankincense, and myrrh brought to Him from afar symbolized the wealth laid up for those who love Him. His troubling of Herod and all Jerusalem foretokened His triumph over death, the devil, and Hades. Angels and shepherds were stewards of the mystery of His Incarnation, and kings from the East worshipped Him, showing that authority over both the invisible and the visible is conferred upon His human nature, as He Himself says: "All power is given unto Me in heaven and in earth" (St. Matthew, Ch. 28). David foretold that "all the kings of the earth shall worship Him" (Psalm 71), and today we see the beginning of the prophecy's fulfillment, for three temporal kings honor the King of kings with gifts and adoration.

Augustine, prelate of the Church of Hippo, discourses beautifully on this theme, saying, "Before the waves were calmed by Thy footsteps, before Thou didst silence the winds by Thy command, before Thou didst raise the dead by a word, before the sun was darkened by Thy death, before the earth quaked at Thine arising, before the heavens opened as Thou didst ascend, before Thou didst work any other miracle, Thou didst enthrone Thyself in Thy Mother's arms, revealing that Thou art Lord of the whole world". Such strength and authority are already manifest in our Newborn Lord Jesus Christ, that even as a little babe He is known as Master, "the mighty God, and Potentate" (Isaiah, Ch. 9). Verily, God's power is "made perfect in weakness" (2 Cor. Ch. 12). We discern in the small, feeble limbs of an infant the Omnipotence of Jesus Christ, Whom the Church likens to a little lamb. "The shepherds hastened as to a shepherd," she chants, "and beholding Him as spotless lamb, pastured in Mary's womb, her they hymned, and said, Rejoice, Mother of the Lamb and Shepherd" (Akathist to the Theotokos, Oikos 4). Here Christ is both likened to a lamb, and directly called the Lamb born of the Virgin. But what strength does the Lamb possess? His strength is certainly invincible, as is evident from the following. Saint John the Theologian saw in a vision beasts and serpents emerging from the seas, and out of the abysses, and from the wilderness. Their heads were terrible to behold, their jaws agape, and their bite venomous. They rose up against the Lamb, in accordance with the saying of Holy Scripture: "These shall make war against the Lamb" (Revelation Ch. 17). It might be supposed that one of the weaker beasts would straightway seize and destroy the Lamb, leaving the fiercer ones with nothing to attack, but instead their intended Victim prevails over them all, utterly annihilating the, as it is written: "The Lamb shall overcome them, for He is the Lord of lords, and King of kings". Oh, how great is the Mighty of the Lamb! The Lamb represents the Son of God; the serpents and wild animals, demons. (Source: The Great Collection of The Lives of the Saints)

(To be continued)

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"Glory Be to GOD For All Things!" -- Saint John Chrysostomos

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With sincere agape in His Divine Incarnation,
The sinner and unworthy servant of God

+Father George