July 15-The Feast of Martyrs Cyricus and his mother, Julitta of Tarsus

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.

+

ON JULY 15TH OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE FEAST OF THE MARTYRS CYRICUS AND HIS MOTHER JULITTA OF TARSUS

Through God's grace, we have holy relics of the Holy Martyr Cyricus in our church, and which upon the consecration of Saint Andrew were placed, along with other holy relics, in the crypt inside the altar table. What a blessing!

Holy Martyr Curicus and his mother Julitta live in the city of Iconium, Lykaos Province, Asia Minor. Saint Julitta was a Christian descended from a noted family. She was soon left a widow to raise her three-year-old son Cyricus. During the persecution of Christians ordered by the pagan Roman Emperor Diocletian (284-305 A.D.), Saint Julitta, her son, and two faithful servants left the city, leaving behind her house, property, and slaves. Disguised as an indigent, she at first hid in Seleucia, and then in Tarsus. There, in about 305 A.D., she was recognized, arrested, and brought for trial before Governor Alexander. Strengthened by the Lord, the Saint fearlessly responded to the judge's questions and firmly confessed her faith in Christ. The Governor ordered that the Saint be beaten with sticks. While being tortured, Julitta repeated, "I am a Christian, and will not offer sacrifice to demons."  The infant Cyricus cried at seeing his mother's suffering, and strained to go to her, Governor Alexander tried to soothe him, but the little one, in his childish voice, called on the Name of Christ and kicked the ruler in the belly so hard, that the tyrant became enraged and threw him down the steps of the tribunal. In this manner, the child's head was crushed, and he gave up the spirit. As for his blessed mother, she first endured many torments, and finally was beheaded in the year 296 A.D.

Apolytikion of Martyr Cyricus and Julitta
Fourth Tone

Blessed Julitta, Christ God's rational ewe-lamb, with holy Cyricus, her three-year-old offspring, stood at the judgment seat and with authority and great boldness they proclaimed the True Faith of the Christians, in no wise were they afraid of the threats of the tyrants; and now in Heaven, wearing precious crowns, they both rejoice as they stand before Christ our God.

Kontakion Hymn of Martyr Julitta and Cyricus
Fourth Tone

As the Martyr of Christ God, the chaste Julitta, in her arms bare Cyricus, she cried out in the stadium with manful courage and boundless joy: Thou art the strength of the Martyrs, O Christ my God.

(Source: Holy Transfiguration Monastery, Brookline. Mass.)

In Christ's Service,

+Father George

Spiritual Warfare and Suffering (Part II)

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.

+

SPIRITUAL WARFARE AND SUFFERING (Part II)
By Dr. Harry Bousalis

Saint Silouan likewise writes, "Just as people go in and out of a house, so may thoughts proceeding from devils come and go again, if you do not accept them." The same idea is expressed by another contemporary spiritual elder (geronda) of Mount Athos, Elder (Saint) Paisios. He used to liken logismoi (evil thoughts) to airplanes that are flying by overhead in the air. If you don't give them any attention, they just keep passing by, but he said we must be careful not to build an airport in our hearts so that they can land and take residence within us. That's a nice little analogy.

The trickery and deception of the enemy must never be underestimated. He is most clever in his never-ending attempt to sugar-coat the initial encounter of a logismos (evil thought), presenting it as something harmless or even maybe productive and beneficial. These thoughts or imaginations can even appear at first: maybe they're fresh spiritual insight that shines on the truth about someone, or on someone's words or actions, or someone's lack of words or actions to me.

By entertaining these evil logismoi (thoughts) and allowing them to grow and progress, we expose ourselves to a host of disastrous consequences that will lead to sin and separation from God. One of the goals of spiritual life entails that we have to be attentive and we have to learn to be watchful to these logismoi (evil thoughts) that are coming into our hearts and into our minds, to catch that logismos (evil thought) before it develops and becomes too difficult to control, because if we're heedless, we find ourselves responding to these demonic suggestions, and this culminates not only in our enslavement to them, but also in our identifying with them. Not only do we entertain logismoi (evil thoughts), but we can be influenced by them. Thus, we easily become seduced, and slowly we find ourselves under their thought-control.

One of the more crucial components of our spiritual life is proper training in the development of good spiritual habits. Habit is second nature, and this is why it's imperative that we learn to train ourselves in the ways of spiritual warfare. Saint Silouan says:

"Train yourself to cut off an intrusive thought immediately. Be at pains over this, so that you acquire the habit. The soul is a creature of habit, according to the habit you have acquired so will you act all the rest of your life."

It is very clear, all over our Tradition, and this is why also our Orthodox Christian spiritual tradition emphasizes the important role of the spiritual father within the life of the Orthodox Christian. Especially for those who want to cultivate the fullness of their life in Christ, one's relationship with a spiritual father is more significant, because without confession and the blessings of obedience to one's spiritual father, there is little or no hope of overcoming the constant and the life-long bombardment of the spiritual struggle, because many have been deluded, including those who have made considerable progress. Even monks on Mt. Athos become deluded.

Without a spiritual father, the believer leaves himself open to a multitude of dangers resulting from the devious deceptions of the enemy (Satan). He could be compared to a soldier at war, running off into battle without the insight of a seasoned superior officer. Or how about a promising young athlete who thinks he can go compete in the Olympic games based on his raw talent and athleticism without the aid of an experienced trainer or coach? The surest way to guard against the delusion of such logismoi (evil thoughts) is to seek the counsel of one's spiritual father. In this respect, the relationship with one's spiritual father or one's local parish priest cannot be overemphasized, for to him is given the grace of guidance and discernment. A special grace of ordination from the Holy Spirit comes upon that man to lead us.

The battle against logismoi (evil thoughts) rages on, and in this continuous struggle, victories are followed by defeat, and there is a positive experience in prayer that are going to be accompanied by spiritual stumbling. It is an up-and-down struggle. In this intense and ongoing battle, we must remain steadfast in order to resist the enemy and evade his attacks.

One final point before concluding, and then maybe we can have some discussion together for a bit. This is very relevant for today. This is the special emphasis that Saint Silouan places on the theme of depression and despair within the spiritual struggle. Interestingly enough, he is warning against the danger of depression and despair. He is writing in the 1930s. Going back to what was said: what would it be like today? As Orthodox Christian believer, we have to be fully aware of the many dangers that await us as we progress by God's grace in our spiritual lives, because, according to Our Orthodox Christian teaching, the dangers of depression and despair are among the most fatal.

"...The world in its fallen state has become dysfunctional, and this is apparent both within society at large and within the basic unit of society, the family, as well as within each and every human person. Dysfunction rules the world. Sin and suffering, separation from God, ultimately, death itself: these are now the characteristic marks of fallen humanity. Separation from God not only leads to suffering; it is seen as sin itself. Sin is not simply a legal transgression of Divine Commandments that is set for by a vengeful judge who waits to chastise those who break his rules or to reward those who follow his rules. Rather, sin is that which separates man from God.

"...I love this quote from Saint John Climacus. He says, "a proud man needs no demon. He has become one unto himself." The devil doesn't even have to mess with that guy; he's already gone.

_____________________________

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

+++

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Spiritual Warfare and Suffering (Part I)

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

+

SPIRITUAL WARFARE AND SUFFERING
By Dr. Harry Bousalis

In the words of Saint Silouan--and this is the first quote on your handouts if you want to follow along-he wrote:

"I began to beseech God for forgiveness and He granted me not only forgiveness but also the Holy Spirit, and in the Holy Spirit, I knew God. The Lord remembered not my sins, and He gave me to love people, and my soul longs for the whole world to be saved and dwell in the Kingdom of Heaven."

This is one reason why so many people are attracted to the Orthodox Christian faith. They're coming to realize that the Saints give guidance on how we're supposed to base our life in Christ, and through the example of their lives and the testimony of their teachings, the Saints embody man's True spiritual potential: what we can become. The importance of appropriate guidance in the spiritual life is immense. In the present day, the need for True Orthodox Christian spiritual teaching is especially crucial in the face of the influx of these numerous pseudo-Christian religious movements that are invading our society. Under the guise of offering a Christian spirituality, there are many deceivers today that are leading even well-intentioned believers astray from the authentic Apostolic message of the Gospel. In this, the teaching of Saint Silouan is especially relevant because it manifests our spiritual tradition to contemporary society...

"...According to Saint Silouan and our entire Orthodox Christian Holy Tradition, spiritual life entails spiritual warfare. This is the primary point that we have to fully acknowledge and accept as we try to live our lives in Christ. For the majority of believers, this spiritual warfare refers primarily to the encounter with evil thoughts. For example, Saint Philotheos of Mt. Sinai teaches:

"It is by means of thoughts that the spirits of evil wage a secret war against the soul, for since the soul is invisible, these malicious powers naturally attack it invisibly."

Saint Silouan states succinctly, he says, "The enemy uses intrusive thoughts to deceive us." Elder (Geronda) Sophrony also refers to this same teaching. He quotes directly from Saint Paul, who writes:

"We wrestle against principalities, against powers, against the rulers of the darkness of this age, against spiritual wickedness in high places."

And then Elder Sophrony continues, "This spirit of wickedness in high places rushes to attack the contrite heart and mind now stayed on God. Brazenly, it invades us, creating the impression that the thoughts and the feelings brought by the enemy (Satan) are our own. Indeed, after the fall (he says) there is something in us that does not respond to demonic suggestions."

Certainly, in cases of more advanced ascetics, direct encounter with demons may occur, but most of us believers, however, we struggle with the Enemy (Satan) in more of an indirect way, by confronting and combating those intrusive, those annoying, and those sinful thoughts that attack us all. Now, it cannot be said that every sinful thought comes from the enemy. The human mind, itself and on its own, maybe that can be a source as well. Obviously, regardless of where they come from, the enemy (Satan) is going to exploit these thoughts. The enemy (Satan) works against us by assaulting us through the manipulation of our thoughts. To know the enemy is half the battle. Saint Silouan stresses the vital role of the Holy Spirit in recognizing the enemy, recognizing these intrusive thoughts.

So the question arises: just exactly what are these thoughts, and how are they to be defined? In the original Greek, the term is "logismos." Do we have "logismos" in modern Greek? "Logismos": you've ever heard that term? What do you think a logismos is?

Logismos: it's one word. In Greek Patristic literature, the term is usually found in the plural, logismoi, and used with negative connotations in Patristic literature. This is a technical term, not so much in modern Greek; a Patristic (Holy Fathers), theological term. The word is often accompanied by an adjective such as "evil" or "passionate," or "sinful" logismoi. This shows the unfavorable sense with which the Holy Fathers used this term. When translated into English, this Patristic term is often rendered as "evil thoughts," and it's this particular meaning that will be implied whenever I refer to this term "logismoi."

Saint Silouan refers to "logismoi" as "inner voices" or "suggestions" that tempt us and incite us to sin. He also refers to them as "another mind" in conflict with our own. In this way, the strategy and deceptive techniques of the enemy are seen more clearly as he aggressively tries to get inside our minds, inside our heads, inside our hearts.

Logismoi, or these evil thoughts, may be manipulated to stir up anxiety and anger aimed at those people whom we're closest to, and this often includes, relatives, fellow members of a parish community, as well as those whom we are sacramentally linked or have sacramental or spiritual bonds, even our own clergy and others who work for the Church. Yeah. Whether well-founded or not--and usually they are not--these logismoi can end up as passions or extreme anger, or even hatred, directed towards innocent victims of ours. I think every one of us knows the reality of contending against the wide variety of these intruding thoughts.  

Question: Don't you think that the devil, when someone commits their life to Christ, goes after that person?

Answer: Yes, when you commit yourself to Christ when you become a monk or study, go to a seminary, become ordained, you are waging war. You have declared war against the Evil One.

You think it's you? Think it over? It's done? It's just beginning.

It's just like Sunday. We all get up to go to work, we all get into the movies on time. We don't go to movies late; we go to the movies on time. If we have a dinner reservation, we're on time, but on Sunday...The devil attacks us because he doesn't want us to go and be in communion and he doesn't want us to go and be close to Christ. So we don't like to say, "Satan" we don't' like to say, "the devil", we don't like to acknowledge him, because we feel icky saying, "Satan, get thee behind me," it's an icky thing.

So rather than a direct confrontation, he'd rather be behind the scenes and plant these thoughts and seeds in our heart, these logismoi that continually bombard us throughout the day. This warfare wages throughout our entire lifetime; it's a life-long struggle. Saint Silouan emphasizes this point quite often. He writes, for example, "The soul's war with the enemy (Satan) continues until death." Elsewhere he stresses how "our battle rages every day, every hour." He also highlights the severity of the matter. In common military warfare, there is a possibility that the human body can be wounded or may die, but in spiritual warfare, there's even more danger, because the human soul may perish.

For those of us committed to Christ, the spiritual struggle cannot be avoided, and this holds true regardless of our level of spiritual progress. In fact, the battle against evil thoughts intensifies the further we advance spiritually. In this way, we mature, and this is how we participate more fully in the life in Christ.

These thoughts or these logimsmoi, they'll come and go. This is unavoidable. We cannot control their coming, but we can control their expulsion. It's up to us whether or not we allow them to stay. Saint John Cassian draws attention to this particular point. He writes:

"It is impossible for the mind not to be troubled by these thoughts, but if we exert ourselves, it is within our power either to accept them and give them our attention, or to expel them. Their coming is not within our power to control, but their expulsion is."

(To be continued)

________________________________

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

+++

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

On Idle Talk and Gossip (Part II)

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.

+

ON IDLE TALK AND GOSSIP (Part II)
Source: "Letters to a Beginner: On Giving One's Life to God," St. Xenia Skete Press, Platina, CA (1993), pp. 70-75).

What great evil results from empty and idle conversations and gossip! Sometimes one heedlessly spoken word causes a whole storm of unpleasantness and fills the heart of the one referred to with indignation and hatred. So even a word that was not ill-intentioned, one we counted as nothing, can strike a mortal sin, just as a small spark often turns into a great fire burning whole villages. "How great a matter a little fire kindleth", says the holy Apostle James. "Even so the tongue is a little member, and boasteth great things" (cf. St. James 3:5); it is a fire, a world of iniquity...it defileth the whole body, and setteth on fire the course of nature; and it is set on fire of hell" (St. James 3:6). The tongue is an untamable evil, full of deadly poison. Therewith bless we God and therewith curse we men, which are after the similitude of God. Out of the same mouth proceedeth blessing and cursing. My brethren, these things ought not so to be! Doth a fountain send forth at the same place sweet water and bitter? (St. James 3:8-11). Who is a wise man and endued with knowledge...let him show this out of his works, through good conduct," and not by condemning others. "But if you have bitter envying and strife in your hearts, glory not, and lie not against the truth" (i.e., don't consider yourself wise). "This is not the wisdom that descends from above but is earthly...devilish. For where envying and strife is, there is confusion and every evil work" (cf. St. James 3:13-16).

Behold the harm from all our idle talk and gossip! And if they are improper to Christians in general, are they not even less pardonable for nuns, who have voluntarily renounced the world with all its worldly sinful ways, who have retired within their monastic gates for a more unhindered attention to their salvation? The enemy (Satan) of everyone's salvation, knowing the infirmity of men, who notwithstanding their readiness towards a life of pleasing God, are never inclined to seek indulgences and consolations, is not slow even here to sow his tares amid the wheat of God. You nuns by your departure from the world have also left all its consolations and pleasures permitted to laypeople.  

The only true consolation for you should consist in your close fellowship and heart to heart talks. Your superiors, as wise and kind guides, don't restrain you, don't forbid you these innocent consolations: you are permitted to visit one another, to go for walks together in your free time, and when you gather for common monastery obediences, you may converse with one another unhindered. But you abuse this liberty, you derive from it not profit and true spiritual consolation, but the opposite: harm, quarrels, gossip, and discord, which like a spark kindles a great fire, which burns away all your monastic labors and struggles. In such a manner you lose your salvation.

Do you not know the Apostolic saying: "every one of us shall give account of himself to God" (Romans 14:12) "who is ready to judge" (I Peter 4:5)? Oh, if only you would gather together, like the ancient nuns, for spiritual edification and mutual instruction, you would not converse about irrelevant things and affairs which don't concern you, but only about this, how each of you will "work out your own salvation" (Phil. 2:12); what sort of cell rule to have and how to perform it, what struggles to undertake. Thus you would edify and support one another on your slippery path, stretching out a helping hand to each other, and the words of the all-wise Solomon would be realized in you: "A brother helped by a brother is as a strong city" (Proverbs 18:19). And your assembly would be like the assembly of the Angels, who in spite of their great multitude have one common holy will, one striving--how to fulfill the will of the Creator.

O Sister, not for nothing is our monastic order called the Angelic order!...Surely each of us who have gathered in the Holy Monastery in the Name of the Lord has one and the same will, one striving common to us all: "how he may please the Lord" (I Corinthians 7:32). We have no earthly fetters binding us to the world, there are no anxieties and worldly cares to entangle our wings and hinder our flight to our Heavenly Bridegroom (Christ)! We are free, like the birds of the air, which "sow not, neither do they reap, nor gather into barns; but our heavenly Father feedeth us" (cf. St. Matthew 6:26). Let us then remember our Angelic Calling, and "walk worthy of the vocation wherewith we are called, with all lowliness and meekness, with longsuffering, forbearing one another in love, endeavoring to keep the unity of the Spirit in the bond of peace" (Ephesians 4:1-3), as the Holy Apostle teaches. (Orthodox Heritage)

_____________________

A MORNING PRAYER
By Saint Philaret of Moscow

Oh Lord, Grant me to greet the coming day in peace, Help me in all things to rely upon Thy Will. In every hour of the day, reveal Thy Will to me. Bless my dealings with all that surrounds me. Teach me to treat all that comes to me throughout the day with peace of soul and with a firm conviction that Thy Will concerns all.

In all my deeds and words, guide my thoughts and feelings. In unforseen events, let me not forget that all are sent by Thee.

Teach me to act firmly and wisely, without embittering and embarrassing others.

Give me the strength to bear the fatigue of the coming day with all that it shall bring.

Direct my will. Teach me to pray. Pray Thou Thyself in me. Amen.

____________________________

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

+++

With sincere agape in Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

On Idle Talk and Gossip (Part I)

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.

+

ON IDLE TALK AND GOSSIP
Source: "Letters to a Beginner: On Giving One's Life to God," Saint Xenia Skete Press, Platina, CA.

"But I say unto you, that every idle word that men shall speak, they shall give account thereof in the day of Judgment" (St. Matthew 12:36).

You complain, sister, about the trials which are overtaking you, which are arising, according to your words, from certain misunderstandings, suspicion, and indiscretion in conversations. The last, I think, is the effective and chief cause of all your trials and the source of all the evil. On this subject, I want to write you a few words about the harm arising from the idle talk and gossip so common among you. This is something you yourself don't even notice; you speak too much, without discerning whether it is necessary or unnecessary, profitable or harmful, provided only that something is spoken. It is as if you are afraid of silence, which in fact is a nun's first obligation, the chief condition of her success and the adornment of her whole life.

Deeply rooted in people is the love of idle talk, i.e., empty, unnecessary conversations, and it has become a beloved pastime among them. It seems we don't know and don't believe that idle talk is a sin, and a serious sin, which gives birth to a multitude of other sins: quarrels, conflicts, gossip, slander, condemnation, calumny, and the like. Indeed, all the various confusions which fill human life so overflowing, all the disturbances of the inner quiet of the soul, have as their source this same idle talk, which has crept into all of everyday life, as though it were its indispensable property and requirement. If any sin or any passion knows how to clothe itself in an attractive form, it is precisely--idle talk.

It begins under the pretext of conversing, of discussing some business, but then we proceed imperceptibly to an altogether unnecessary, empty, and sinful conversation. Like a deeply-rooted infection, this sickness does not easily submit to healing. It has penetrated all layers of social and private life; it is active in people of every age and gender, every class and social position, and has not even spared Monasteries.

One deeply thinking Priest, contemporary to us, writes the following on idle talk, among other things: "How heedlessly, how carelessly we use our words, which should be highly valued as a great gift from God! But on the contrary, what do we least esteem, if not the spoken word? In what are we fickle, if not in the spoken word? What do we throw out every minute, as though it were dirt, if not the spoken word? O, Christian! Value your words, be attentive to them!"

In our words, which we regard so carelessly, so thoughtlessly, will be either our justification or condemnation, as our Lord Jesus Christ Himself says: "By thy words thou shalt be justified, and by thy words thou shall be condemned" (St. Matthew 12:37); "I say unto you, that every idle word that men shall speak, they shall give account thereof in the Day of Judgment" (St. Matthew 12:36). If even one idle, i.e., empty, unnecessary word will be subject to accounting in the Day of Judgment, then to what condemnation and punishment will be subject, who talk idly continually and constantly, restrained neither by place nor time, not by the presence of outsiders, who, perhaps even against their will, we make participants in our empty conversations, and in such a manner draw them into sin. So, drawing them into sin, we are subject to a double condemnation--both for idle talk and for being a cause of temptation, for "woe, it is said, to that man by whom the offense cameth" (St. Matthew18:7). We don't think about this, we don't take care at all! We misuse our natural faculty of speech, which was given to us for this purpose above all: that we might praise our Creator, thank and glorify Him with words, as is proper to a rational creature. Even mute nature glorifies Him with its grandeur and harmony, nor deviating in the least from the laws appointed to it by the Creator: "The heavens declare the glory of God, and the firmament proclaimeth the word of His hands" (Psalm 18:1).

The gift of speech was also given to us that we may understand one another, not through instinct, like the dumb animals, but through intellect. Thus, we verbally express our ideas, which are abundantly and clearly opened to us by our God-enlightened mind, the source of thought and word, in order that we might conduct intelligent, mutual, brotherly conversation on the aim of daily life and its regulation, for mutual edification, and benefit, in support and consolation of each other, and the like. It was not given to us that we might talk idly; or judge, slander, and condemn our neighbor, pronouncing judgments on them like unmerciful judges and torturers rather than considering ourselves as their brothers, weak and sinful as they, if not still worse. "Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. But we know that the judgment of God is according to truth against those who practice such things. And do you think this, O man, you who judges those practicing such things, and doing the same that you will escape the judgment of God?" (Romans 2:1-3). "Do not speak evil of one another, brethren. He who speaks evil of a brother and judges his brother, speaks evil of the law and judges the law. But if you judge the law, you are not a doer of the law but a judge" (St. James 4:11).  (Orthodox Heritage)

(To be continued)

________________________

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

+

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

The Orthodox Christian Family (Part II)

My beloved spiritual children in Christ Our Only True God and Our Only True Savior,
CHRIST IS IN OUR MIDST1 HE WAS, IS, AND EVER SHALL BE.

+

THE ORTHODOX CHRISTIAN FAMILY (Part II)
By His Eminence Archbishop Chrysostomos, from "Orthodox Tradition".

Just as an army trains soldiers to battle the enemy for the sake of the homeland, so the true family, the Orthodox Christian family, endows its children with the spiritual armor by which they can overcome temptations, battle sin, live exemplary and moral lives, gain union here on earth with God, fulfill the divine potential within man, and pass into the next life with the spiritual power to pray for family members left behind. A True Orthodox Christian family teaches love (agape) to its members-that intuitive, spontaneous love natural to blood relations, and encourages them to go out into the world sharing this love with others and perfecting it to whatever degree possible.

A True family moves out beyond itself. If family members should gain wealth or fame, these are secondary things. These accomplishments are measured only by the primary contribution that they make to the Church, to society in general, and to the fulfillment of Christian ideals. And if a family member should embrace Monasticism, it is for this individual that the Church reserves the greatest praise: for one who can, without the reinforcement of family ties and the comfort of marital affection, show and give love unselfishly; for one who can, living in poverty, produce richness in his soul and heart; for one who can, in the face of the world's ridicule and scorn, maintain inner dignity; for one who can, though separated from his family, show more real love, in his prayers and example, than those present to it.

Though only part of my family is Orthodox, my own experience in entering the Monastic life has not been as difficult as it might have been. But I have seen terrible cases of ill-treatment, in which Monastics have been hurt deeply by the attitudes of their own families--usually in the case of converts who enter Monasticism from non-Orthodox families. Some families, lacking a spiritual understanding of the family itself, consider such Monastic outcasts, betrayers of the family, and destroyers of the family unit. Every foul and vulgar motivation is attributed to the Monastic. Hatred, resentment, and antipathy are engendered among family members for the monastic.

We must reflect on these instances with sobriety since they reflect an attitude which is now invading even the Orthodox Christian family in this country, where the larger Orthodox jurisdictions have either no Monastic institutions or--with very few exceptions--Monastic institutions wholly foreign to anything in Orthodox Christian Tradition. Where are those mothers and fathers and sisters and brothers who would rejoice in offering up a family member to intense service to God, a service in which limited family love is lifted up to expansive spiritual love? Where are those who would give up the best, the strongest, and most beloved to a life of purity?

There could be nothing more pristine than the True Orthodox Christian family. It is, after all, the crucible in which the elements of whole persons are formed. We should exalt such a family and pray that God will make us worthy to lead and to establish such families. At the same time, we must be careful not to accept as a true family that which is false! We must guard against mere social views of the family. And those families wrongly formed and wrongly operating we must call--by the power of love that even they have in their midst--back to the Christian image of the family that we see in the lives of Christ, the Theotokos, the Apostles, and the Martyrs and Saints. (Orthodox Heritage)

____________________________

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

+++

With sincere agape in His Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George