October 1 - Holy Father Romanos the Melodist

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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ON THE 1ST OF OCTOBER, THE HOLY CHURCH COMMEMORATES OUR HOLY FATHER ROMANOS THE MELODIST.

Romanos, our Holy Father, hailed from Syria, having as his hometown the Hellenized city of Emesa, which is now Homs, situated on the Orontes River. He offered himself wholly to Christ from his youth and was even then adorned with the virtues. When he came of age, he flourished in his service as a deacon of the Church of Berythus (Beirut). He went to Constantinople in 496 A.D., during the years of Anastasios I (491-518 A.D.). He spent his time in the Church of the Most Holy Mother of God in the Kyrou quarter, which was a suburb outside the great city walls built by Emperor Constantine, Romanos led a godly life, taking up his cross and following after Christ. He spurned the things of the flesh as transitory. By his asceticism, he caused the desires of the flesh to wither away, as he adorned his soul with purity. It was there, in the Kyrou quarter, with all reverence and modesty, that he prayed night and day. He entered the temple of the Theotokos where he would sanctify his mind, soul, and body. He also, however, often-times kept vigil at the church of the Theotokos of Vlachernai, and in the morning would return to the church of the Theotokos of Kyrou. It was in this church that he received the grace of composing and setting to music the kontakia hymns for the entire Ecclesiastical year. The kontakia hymns, a kind of sermon in verse, celebrate major feasts and Saints. His hymns recreated stories from the Old and New Testaments and from religious hagiography (iconography) that were often linked to Church feast days. His language was simple, and the tonic system replaced the Hellenic meter. The composition was terse, with refrains playing an important part. The extent of his debt to Syriac religious poetry has been much debated.

It is worthwhile to hear of the miracle which was recorded by the ecclesiastical writer and poet, Nikephoros Kallistos Xanthopoulos (13th century, later the Monk Neilos) who was a priest at Hagia Sophia and had access to the patriarchal library. In the days of Emperor Theodosios the Younger (408-450 A.D.), a certain man named Kyros beheld an inexplicable light shining in a cypress tree. Upon closer examination, he discovered a magnificent icon of the Theotokos and Child. At his own expense, Kyros also bore the founder's name, though it was dedicated to the Mother of God. The holy icon became famed throughout the Empire for its countless miracles on behalf of those who hastened to the Theotokos with faith. Pilgrims arrived daily in the Kyrou quarter to venerate the holy icon. It was also one of the first places that the Deacon Romanos visited, and where the stranger from Syria found a home. It was in that church that he would spend the rest of his life.

Nikephoros Xanthopoulos describes Saint Romanos initially as one utterly wanting in harmony and possessing an unpleasant singing voice. On account of these deficiencies, he was mocked and made a jest of by many people, even though he was a tried and proven laborer in asceticism and virtue. This awkwardness in his performance is also mentioned by Nikodemos the Hagiorite (1748-1809 A.D.) in his Synaxaristes. As a result, Romanos kept supplicating the Mother of God before her wonderworking Kyriotissa icon that she might grant him the grace of chanting melodiously.

Now on the eve of the Feast of the Nativity of our Lord Jesus Christ, during the sixth ode, Romanos fell into a light sleep. In a vision, he found himself near the pulpit (amvon). He then beheld the Theotokos, who appeared as she was depicted in her Kyriotissa holy icon, holding n her right hand a rolled-up scroll (which later came to be known as a kontk or kontakion). She handed him the scroll, commanding him to open his mouth and swallow the paper. It then seemed to Romanos that he ate the scroll, which tasted indescribably sweet. When he was roused from the vision, he looked up and saw that the Kyriotissa holy icon was in its usual place. From that hour, he was endowed with the grace that he had sought earnestly form her. The Virgin Theotokos had illumined his soul and filled his mind with divine understanding. Romanos then climbed to the pulpit, looked once again at the holy icon, and began to sing in an angelic voice the Kontakion of the feast, chanting in the Third Mode: "Today the Virgin giveth birth to Him Who is transcendent in essence; and the earth offereth a cave to Him Who is unapproachable. Angels with shepherds give glory; with a star, the Magi do journey; for our sake, a young Child is born, Who is Pre-Eternal God." All were gladdened at the hearing of these magnificent words and this exalted melody. In honor of the miracle which took place during the sixth ode of the canon, today the appointed Kontakion hymn is still read at that moment of Orthros (Matins).

The grace of this gift from the Patroness of poets and musicians, the Theotokos, remained with Saint Romanos for the rest of his life. By the grace of the Holy Spirit, the deacon-poet adorned the Orthodox Church with God-inspired hymns for most of the feasts of the liturgical year, and he wrote a Kontakion hymn for each Saint commemorated in the liturgical calendar. More than one thousand (1,000) Kontakia hymns are ascribed to him, of which eighty-five have been preserved, and of which fifty-nine are of undisputed authenticity. Many times he signed himself in the acrostic as "the humble one." The year was 518 A.D. when he delivered the Nativity Kontakion hymn. He spent the rest of his life in the monastery church of the Theotokos of Kyrou, having acquired the incorporeal life while still in the flesh, until he reposed in the Lord sometime after 555 A.D. At that monastery, his manuscripts were treasured for years afterward. Thus, the sound of his words filled the whole world taught men to chant with beauty unto Christ, His All-Holy Mother, and the Saints. Saint Romanos the Melodist now has joined the choirs of the incorporeal ones on high (Angels), where joy and delight abound. O most blessed Romanos, vouchsafe that we too may receive the glory and Kingdom on High. (Source: The Great Synaxaristes of the Orthodox Church)

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

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

+Father George

October 1 - The Holy Protection of the Mother of God

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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ON THE 1st OF OCTOBER, THE HOLY CHURCH COMMEMORATES THE HOLY PROTECTION OF OUR
MOST HOLY LADY THEOTOKOS AND EVER-VIRGIN MARY, WHO COVERED THE FAITHFUL WITH HER VEIL AT THE CHURCH OF VLACHERNAI as seen by Saint Andrew the Fool-For-Christ.

"REJOICE WITH GOD, RANKING SECOND ONLY TO THE TRINITY!" (Saint Andrew of Crete)

The Sacred Feast of the Holy Protection of our Most Holy and Glorious Lady and Theotokos and Ever-Virgin Mary is celebrated today, brethren, in remembrance of a vision beheld by our Holy Father among the Saints, the Venerable Andrew, the fool-for-Christ's sake, during the reign of Emperor Leo. Saint Andrew' struggle and labors for God, amid the most severe deprivations, took him through the streets of Constantinople. He was vouchsafed many visions, but the last recorded one, which took place during a vigil he attended, served as the basis for the establishment of this holy Feast of Vlachernai, at the Church of the Theotokos. This church is described as follows by an anonymous Byzantine hymnographer: "Throughout all the city, of all the churches and chapels dedicated to the Theotokos, this is the most glorious and the most honored." Now according to their custom, Saint Andrew and his disciple, Epiphanius, were attending church. At the fourth hour of the night, behold, the blessed Andrew, with his own eyes, observed the Most Holy Theotokos coming from the beautiful door of the Narthex. She shone like the sun and was upraised very high, even as high as the heavens, being borne aloft by the awe-inspiring orders of Holy Angels. The holy and honorable Forerunner John the Baptist and Saint John the Theologian and Evangelist escorted, by the hand, the Queen of the Angels. The Angels, some going on ahead, and others following were chanting spiritual songs and hymns in a very delightful and pleasant manner. Only Saint Andrew and Epiphanius were able to hear the mystical chanting.

The Queen of Heaven then entered the midst of the temple, where the ancient pulpit (amvon) was located, and then stood in the middle of the Solea. The Lady Theotokos then kneeled down and was praying and entreating her Only-Begotten Son for a long while, for the salvation of the faithful, tears streaming down her countenance that bore the likeness of God. Saint Andrew went to Epiphanius and said to him, "Dost thou see, child, the Lady of the cosmos?" Epiphanius said, "Yes, honorable Father, I also see by thy holy prayers the Lady Theotokos, and I marvel."

After the Theotokos prayed a sufficient time in that place, then she rose up and entered the holy Sanctuary (vema), wherein was kept the Sacred reliquary coffin (soros) containing her veil (Maphorion). She took it up into her hands and exited. She then stood before the Royal Doors of the vema, and placed the veil on her All-Immaculate head, wrapping it with beautiful modesty. Then holding it by her undefiled hands, she took that great and fearful veil and solemnly spread it over the faithful that was present, covering all those there that were Christians. The two men observed that, over the faithful, for a considerable time, her Omophorion was extended and flashing like lightning. As long as the Lady Theotokos stood there and the holy protection of her veil appeared spread over the faithful she was distributing gifts of grace. When the Lady Theotokos began to mount to the heavens, little by little, her divine protection was becoming invisible, until it no longer appeared, but her grace continued, however, to abide there. Moreover, this protection on the faithful continued on account of the presence of her sacred and grace-filled veil, which was preserved in that very church at Vlachernai. This then is the account of the Saint Andrew of Crete and his initiate Epiphanius, who has vouchsafed this vision through the mediation of our divine Father Andrew. Saint Andrew was so filled with the grace of lofty and spiritual contemplation and visions of revelations that transcended nature, that he imparted this grace also to Epiphanius. This and many other similar visions, both fearful and extraordinary, were vouchsafed, Saint Andrew.

Thus, the feast we celebrate today was inaugurated by this vision. The Prophet Esaias prophesied that "in the last days the mountain of the Lord shall be glorious, and the house of God shall be on the top of the mountains, and all nations shall come to it" (Isaiah 2:2)...In a hymn for this Feast, we are told that our Mistress, the Theotokos, is the True Fulfillment of Isaiah's' prophecy, for the mountains and hills have been adorned with the renowned churches of her feast. Yet the Virgin is a mountain (Daniel 2:34) more glorious than Sinai for the latter burned with fire, and thunder and lightning struck it, but she, without being consumed, bore in her womb the Logos/Word, the divine fire. We beseech her as one who has maternal boldness to help us. (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 Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

On the Priesthood: Saint John Chrysostom (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.

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ON THE MYSTERY (SACRAMENT) OF PRIESTHOOD: SAINT JOHN CHRYSOSTOM (Part II)

Saint John Chrysostom sees that the role of priests in the Mysteries (Sacraments) of Reconciliation/Confession, Baptism and Eucharist makes our salvation dependent upon them! "For if anyone will consider how great a thing it is for one, being a man, and compassed with flesh and blood, to be enabled to draw near to that blessed and pure nature, he will then clearly see that great honor the grace of the Spirit has vouchsafed to priests; since by their agency these rites are celebrated, and others nowise inferior to these both in respect of our dignity and our salvation. For they who inhabit the earth and make their abode there are entrusted with the administration of things which are in Heaven and have received an authority that God has not given the Angels or Archangels. For it has not been said to them, "Whatsoever you shall bind on earth shall be found in heaven, and whatsoever you shall loose on earth shall be loosed in heaven..." this binding lays hold of the soul and penetrates the heavens; and what priests do here below God ratifies above, and the Master confirms the sentence of his servants. For indeed what is it but all manner of heavenly authority which He has given them when He says, "Whose sins you remit they are remitted, and whose sins you retain they are retained?" What authority could be greater than this? "The Father has committed all judgment to the Son?" But I see all put into the hands of these men by the Son. For they have been conducted to this dignity as if they were already translated to Heaven, and had transcended human nature, and were released from the passions to which we are liable" (Book 3:5).

"For transparent madness, it is to despise so great a dignity, without it is not possible to obtain either our own salvation or the good things which have been promised to us. For if no one can enter into the Kingdom of Heaven except he be regenerated through water and the Spirit, and he who does not eat the Flesh of the Lord and drink His Blood is excluded from eternal life, and if all these things are accomplished only by means of those holy hands, I mean the hands of the priest, how will anyone, without these, be able to escape the fire of hell, or to win those crowns which are reserved for the victorious?" (Book 3:5).

Saint John Chrysostom reaches the conclusion that the authority of the priest over the Mysteries (Sacraments) of Baptism, Reconciliation/Repentance/Confession, and Anointing (Holy Unction) is a reason for them to be more feared and honored than kings and Jewish priests and to be more loved than parents: "These verily are they who are entrusted with the pangs of spiritual travail and the birth which comes through baptism: by their means we put on Christ, and are buried with the Son of God, and become members of that blessed Head. The Jewish priests (rabies) had authority to release the body from leprosy, or, rather, not to release it but only to examine those who were already released, and you know how much the Office of the priest was contended for at that time. But our Christian priests have received authority to deal, not with bodily leprosy, but spiritual uncleanness--not to pronounce it removed after examination, but actually and absolutely to take it away. Wherefore they who despise these priests would be far more accursed than Dathan and his company and deserve more severe punishment...God has bestowed a power on priests greater than that of our natural parents...for our natural parents generate us unto this life only, but the others (priests) unto that which is to come. And the former would not be able to avert death from their offspring, or to repel the assaults of disease; but these others (priests) have often saved a sick soul or one which was on the point of perishing, for not only at the time of regeneration, but afterward also, they have authority to forgive sins. "Is any sick among you?" it said, "Let him call for the elders (priests) of the Church and let them pray over him, anointing him with oil in the name of the Lord. And the prayer of faith shall save the sick, and the Lord will raise him up: and if he has committed sins they shall be forgiven them." 

(To be continued)

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Please note: It is most important to pay attention to the divine words of Saint John Chrysostom on the Sacrament of Priesthood in the Orthodox Church. Over a number of years, I have seen and witnessed the misunderstanding and even the lack of respect for the Sacrament of Priesthood and/or the priest. The Office of Priesthood has been under attack and marginalized. I recall years ago someone very important saying that priests "are a necessary evil." For many years parish priests and even their families have been mistreated, neglected and even abused. The priest in some parishes is someone "hired" and "fired" by the local parish council as is said by some.

Can there be a functioning parish without a priest? Millions of dollars are spent to erect magnificent church facilities but what good is it if there is no priest to serve that parish?  

The priesthood is a vocation and not a profession! One does not choose to be a priest but is called or chosen by God to serve Him and His people. No one is worthy to be ordained a priest. He is educated by our Archdiocese for seven years at Holy Cross and then assigned by the Archdiocese to one of our Greek Orthodox parishes.  

The parish priest is not the enemy! Our enemy is only one, the devil. He is the one that seeks our destruction and death. The priest is the shepherd who feeds, protects and saves the sheep from the many threats that surround them. He is the one that baptizes the, marries them, heals them, guides them, prays for them, nurtures them, and leads everyone under his care to Our Savior Jesus Christ.

The Orthodox Christian must pray for his/her priest. Do you know the following prayer for your priest?

+In the Name of the Father, and of the Son, and of the Holy Spirit.  Amen.

Lord Jesus Christ, enkindle the hearts of all Your priests with the fire of zealous love for You, that they may ever seek Your glory; Give them the strength that they may labor unceasingly in Your earthly vineyard for the salvation of our souls and the glory of Your All-Honorable and Majestic Name of the Father, and of the Son, and of the Holy Spirit, now ane eve, and unto ages of ages. Amen.

Another for Priests by Saint John of Kronstadt

O Lord, let Thy priests be clothed with righteousness; Let them always remember the greatness of their calling; Let them not be entangled in the snares of the world and the devil; Let them be saved from the cares of the world, the delight in riches, and the desire for other things entering into their hearts.  Amen.

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

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

+Father George 

On the Priesthood: Saint John Chrysostom

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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ON THE PRIESTHOOD: SAINT JOHN CHRYSOSTOM

Introduction

The priesthood is an institution of Christianity for which a man "of good reputation, full of the Holy Spirit and wisdom" (Acts 6:3) is ordained a priest and held the post of serving the Church. About this diakonia many of the early Church Holy Fathers wrote as well as how to live a priestly life. Saint John Chrysostom is the one of the main Church Holy Fathers who wrote about the sacred Priesthood. He wrote around six books which dealt with the Christian Priesthood.

The Mystery (Sacrament) of Priesthood

The hierarchy was established in the Church by the Lord Jesus Christ Himself, that it has been with the Church from its very beginning, and that in the Apostolic period it received an organization in three degrees (bishop-priest-deacon).

But the hierarchical ministry in the Church, especially that of bishop and priest, is a special ministry, an exceptional one: it is a ministry of grace. Here we find the shepherding of the flock of God, the highest example of which was given by the Lord in His earthly ministry. "I am the good shepherd, and know My sheep, and am known of Mine. The good shepherd giveth his life for the sheep" (St. John 10:4, 11). Here we find a standing before the Lord in prayer not only for oneself but also for the people. Here we find the guidance of the souls of men on the path to their attainment of the Kingdom of Heaven. The clergy, on behalf of the whole people, offers the Bloodless Sacrifice in the Divine Liturgy. And in every good work we ask the blessing of God and the help of God, can we imagine entering upon such an exalted and responsible pastoral ministry--entering upon it for one's whole life--without the invocation of God's Grace which blesses this labor, which cooperates with it and strengthens the future pastor? This blessing does indeed take place. It is bought down upon the one who approaches with sacred trembling to the reception of the gift of sacred ministry in the Mystery of Priesthood, through the laying on of hands by a bishop who himself bears by succession the grace of the priesthood, accompanied by the prayer of the entire congregation of clergy and people who are present at the Divine Service. It is called likewise the Mystery of Cheirotonia.

The Sacred Scripture gives a direct and clear indication that the placing in the rank of Priesthood is the communication of a special Grace-giving mystical gift, without which this ministry cannot be fulfilled.

Cheirotonia in the Ancient Church

According to the expression of the Book of Acts of the Apostles, when the Apostles, who acted in everything according to the instruction of Christ and the inspiration of the Holy Spirit, found it necessary to place deacons in the Church in order to serve tables--first ordinary tables, and later also the Lord's Table--in order to lighten the services of the Apostles themselves, they first of all offered to the gathering of their disciples to choose from amongst themselves seven tested men filled with the Holy Spirit and wisdom. And when they had been chosen and placed before them, "when they had prayed, they laid their hands on them" (Acts 6:2-6). Here with absolute clarity and distinctiveness are set apart from each other, as two distinct acts, the election of certain men for the ministry of deacon and the laying on of hands over them with prayer. The election is something merely human, while the laying on of hands is a sacred action especially intended for this aim, and an act of Divine Grace.

In the same book of Acts of the Apostles, we find an indication of the laying on of hands as a sacred act by means of which presbyters also were ordained in the early Church. The writer of the book, the Holy Apostle Luke, informs us: "And when they had ordained (cheirotonisantes) for them elders (presbyters or priests) in every church and had prayed with fasting, they commended them to the Lord" (Acts 14:23). It is apparent from the fact that it was performed by the Holy Apostles that was a sacred act. It is clear that this ordination was not merely a rite or a sign, but was the communication of a special gift.  

"Election" and "Ordination" in the Ancient Church

What has been said brings one to the undoubted conclusion that the Holy Apostles, by the authority of Christ, established three hierarchical degrees, and that for the raising up of selected persons into these degrees there was established ordination, which communicates to them the active grace of God which is indispensable for their ministry. It goes without saying that the successors of the Holy Apostles, the bishops, had to fulfill precisely what had been decreed by the Holy Apostles: that is, ordination through laying on of hands, joining to it the same exalted meaning and the same significance that were given by the Holy Apostles.

And so it has been in actual fact in the Church in later times.

Although in the early Church ordination to the rank of Priesthood occurred after a general election, with the agreement of the Church community or the local church, this "ordination" itself was an act totally separate and distinct from the agreement or election, and it was performed by persons equal in their authority to the Apostles, and who were their successors: the bishops. So it has remained up to our days.

The Essence and Effectuating Words of the Mystery

Thus the Mystery (Sacrament) of Priesthood is a sacred action which, through the prayerful laying on of hands of a bishop upon the head of the chosen person, brings down upon this person the Divine Grace which sanctifies and ordains him to a certain rank of the Church hierarchy and later cooperates with him in his passing through the hierarchical obligations. The Prayer of Cheirotonia is the following:

"The Divine Grace which always healeth that which is infirm and completeth that which is wanting, elevates (name) the most devout subdeacon, to be a deacon (or deacon, to be a priest). Wherefore, let us pray for him, that the Grace of the All-Holy Spirit may come upon him."

Thy Mystery of Cheirotonia is always included in the rite of the Divine Liturgy. Distinct from the Mystery of Cheirotonia is ordination by prayer to the lower ranks of the clergy (reader, subdeacon); this is called Cheirothesia (from a Greek word that has a purely Christian ecclesiastical meaning and came into use relatively late). (Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)

ON THE PRIESTHOOD BY SAINT JOHN CHRYSOSTOM

In discussing the responsibility of the priest for the souls of his flock and his liturgical and sacramental functions, Saint John Chrysostom found in theme a reason to ascribe to him an awesome dignity, a high honor, and even a character which is different from human:

"When one is required to preside over the Church and to be entrusted with the care of so many souls, the whole female sex must retire before the magnitude of the task, and the majority of men also; and we must bring forward those who to a large extent surpass all others, and soar as much above them in excellence of spirit as Saul overtopped the whole Hebrew nation in bodily stature: or rather far more. For in this case let me not take the height of shoulders as the standard of inquiry; but let the distinction between the pastor and his charge be as great as that between rational man and irrational creatures, not to say even greater, in as much as the risk is concerned with things of far greater importance" (Book 2:2).

'For the priestly office is indeed discharged on earth, but it ranks amongst heavenly ordinances; and they naturally so: for neither man, nor angel, nor archangel, nor any other created power, but the Paraclete Himself, instituted this vocation, and persuaded men while still abiding in the flesh to represent the ministry of angels. Wherefore the consecrated priest ought to be as pure as if he were standing in the heavens themselves in the midst of those powers" (Book 3:4).

(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 Holy Diakonia (Ministry),
The sinner and unworthy servant of God

+Father George

Primacy and "Infallibility" of the Roman Pope

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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PRIMACY AND "INFALLIBILITY" OF THE ROMAN POPE

Orthodoxy is faith "in one, Holy, Catholic, and Apostolic Church".  

The Orthodox Church, as "the pillar and ground of the truth" (1 Timothy 3:15), as a living organism, against which even "the gates of hell shall not prevail" (St. Matthew 16:18), and which has Christ Himself as its Head, abiding with it "always, even to the end of the age" (St. Matthew 28:20).

Such a Church as a whole cannot err; for the whole Church to err would be tantamount to her spiritual death, but, by virtue of the Savior's promise, she cannot die. But while the Orthodox Church as a whole cannot err, her individual members, individual gatherings and groups and even large parts of her can fall into err. And since the opinion of the whole Church is made manifest at Ecumenical Councils, the Ecumenical Councils (Synods) are the infallible custodians and interpreters of Divine Revelation, not because the members of the Councils are individually infallible, but because the decisions of the councils are the voice of the whole Church, which is directed by the grace of the Holy Spirit (the decisions of the Councils always begin with the words: "It seemed good to the Holy Spirit and to us" [see Acts 15:28].

This view of the infallibility of the Universal Church, which comes from Christ and His Apostles, was common in Christianity during the course of the first centuries and remained unchanged in the Orthodox Church. But in the West, side by side with other deviations, this view of the infallibility of the Church also under-went distortion. The Roman bishop was always considered one of the members of the Council, and he submitted to its decisions. But, in the course of time, the pope of Rome began to attribute the privilege of ecclesiastical infallibility to himself alone and, after long efforts, finally secured the recognition of his absurd pretension at the Vatican Council of 1870.

Besides the invisible Head, Jesus Christ, Catholics recognize yet a visible head, the Roman bishop, the pope, and they consider him, and not the universal Church, infallible.

The teaching on the supremacy of the pope arose in the 9th century and is the main dogma of the Roman confession and its main difference with Orthodoxy. Catholics assert that Christ made one of His Disciples, namely the Apostle Peter, His vicar on earth, the prince of the Apostles, the head of the visible Church with plenipotentiary authority over the Apostles and over the whole Church and that only through him did all the remaining Apostles receive their grace filled rights. Catholics also assert that the Roman pope became the successor of the Apostle Peter and received all rights and privileges from him as well. He, the pope, is the head of the whole church, the vicar of Christ, the sole bearer for the whole visible church of all her grace-filled rights; his voice in matters of faith, speaking ex cathedra - "from the chair", that is, officially - is infallible and obligatory for each member of the church individually and for all together.

In the Lord's words, "Thou art Peter, and upon this rock I will build my church", Catholics regard the words "Peter" and "rock" as identical and draw the conclusion that allegedly the Savior wanted to found the Church on Peter himself, as on an individual, and on him alone. But there is a confusion of terms -the proper name is confused with the appellative. The proper name of this Apostle in Hebrew is Simon. The Savior, seeing the firmness of his faith, gives him a new name, or, more precisely, a nickname (as He also did with regard to James and John, calling them "Boanerges", that is, "sons of thunder" (St. Mark 3:17) - Cephas in Hebrew, Petros in Greek. Here is a kind of play on words, which Catholic scholasticism also utilizes.

As for the mention of the keys of the Kingdom of Heaven and the right to bind and loose, here, in the person of the Apostle Peter, the Lord is giving a promise to all the Apostles - especially since He repeats the very same promise and in the same expressions with regard to all the Disciples in the same Gospel according to Saint Matthew, slightly later (8:18); and after His Resurrection, Christ fulfilled this promise, having said to all the Disciples: "Receive ye the Holy Spirit: whosoever sins ye remit, they are remitted unto them; and whosoever sins ye retain, they are retained" (St. John 20:22-23).

The Orthodox Church teaches that the Twelve Apostles were completely equal among themselves according to their dignity, authority, and grace. It is possible to call the Apostle Peter the first, but the first among equals. This teaching is confirmed by the whole history of the Apostles, as it is set forth in the books of the New Testament, where the full equality of the Apostles among themselves is demonstrated indisputably (for example, Matthew 4:18-19; 10:1, 40; 19-28; 20:24-27; 23:8-11; Mark 10:35-37; Luke 22:22-30 and many others); many passages demonstrate that the Apostles received from Christ the Savior, and not from the Apostle Peter (Matthew 4:18-22; Mark 1:16-20; Luke 9:1-6; John 20:21-23 and many others), and that all the Apostles without exception are liable to a higher court - the Church (for example, Matthew 18:17). 

The dogma of the infallibility of the pope contradicts the whole history of the Church and of the papacy itself. History provides a whole series of indisputable facts concerning the errors of popes in dogmatic questions and the contradictions of popes among themselves in matters of faith. (Source: V. Potopov, 1996-98)

Please note: The above article is a response to the questions and inquiries of some of our parishioners.

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

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

+Father George

On the Veneration of the Holy Relics and Remains of the Saints (Part III)

Icon of the Mother of God “the Healer”

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 VENERATION OF HOLY RELICS AND REMAINS OF THE SAINTS (Part III)
By Archpriest Vasily Demidov

The Lord Performed Miracles Through Tangible Objects

"And they besought Him that they might touch if it were, but the border of His garment; and as many as touched Him were made whole" (St. Mark 6:56).

"And a certain woman, who had an issue of blood twelve years when she had heard of Jesus, came in the crowd behind and touched His garment. For she said "If I may touch but His clothes, I shall be whole.' And straightway the fountain of her blood was dried up, and she felt in her body that she was healed of that plague. And Jesus immediately knowing in Himself that power had gone out of Him, turned about in the crowd, and said, 'Who hath touched My clothes?" (St. Mark 17:20). The woman believed deeply in the Wonderworker and received healing according to her faith, for, in the words of the Scripture, faith can move mountains (cf., St. Matthew 17:20; St. Mark 11:23)

The Holy Scripture shows us that Christ our Savior Himself was not unique in the performing of inexplicable, miraculous healings, but gave such power to His Apostles as well and, after them, to their successors the Christian ascetics.

It is not man who, by his own power and might, performs great deeds, but Almighty God, Who is wondrous in His Saints, "And God wrought special miracles by the hands of Paul, so that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirit went out of them" (Acts 19:11-12).

And it was not only through tangible objects such as the garments of Christ, of the kerchiefs and aprons of Paul that alleviation of pain and complete healing was bestowed upon them that believed the Lord, multitudes both of men and women, insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at least the shadow of Peter passing by might overshadow some of them...and they were healed every one" (Acts 5:14-16).

Many regard with perplexity the Gospel account of the healing of the man born blind, and they ask: Why did Christ employ this outlandish method of healing? He spat on the ground and made some mud with His spittle, and with this, He anointed the eyes of the blind man and said: "Go, wash in the Pool of Siloam...He went his way, therefore, and washed, and came seeing" (cf., St. John 9:1-7). Christ utilized clay and washing in the pool as the media of the spiritual gifts bestowed upon the man born blind, and in such a manner, through tangible things, clay and water, granted him healing if the Savior and Wonderworker acted thus, it means that He deemed this method necessary, and no one can question or object, asking why He acted thus. "Who art thou that repliest against God?" (Romans 9:20).

Why were these mystical and inexplicable events necessary for the infant Christian Church? What purpose did the Apostles pursue by using kerchiefs and aprons when they performed miraculous signs? What of Peter's shadow? Would it not have sufficient to utter a single sermon about Jesus Christ, His teaching, miracles, and Resurrection? Why did the Apostles consider special signs, outside the realm of ordinary life, necessary for the bestowal of healing upon those what suffered from bodily infirmities? The Holy Scripture explain what the Lord's purpose was in granting these signs and miracles. Saint Luke, the author of the Book of Acts, presents such an explanation in this grace-bearing passage. "The Lord...gave testimony unto the word of His grace, and granted signs and wonders to be done by their hands" (Acts 14:3). The Church of Christ was then only in its infancy. Christians were surrounded by ravenous wolves, like a flock of meek sheep. To destroy this little community would not have been a great task. However, it was in God's plan to convert the hardhearted Jews to faith in Him Who was crucified and rose again, and through them, as with a tool, to plant the Church throughout the whole world, giving her the promise that "the gates of hell shall not prevail against it...even unto the end of the ages" (St. Matthew 16:18; 28:20). In order to draw the hearts of stiff-necked Israel to the faith in the confirmation of the "word of grace" and preaching of the Apostles, the Lord gave signs of healing and miracles which flowed forth abundantly upon the faithful who received manifold gifts of the Holy Spirit. If the Spirit will abide eternally in the Church of Christ as the Savior has promised (St. John 14:16), the abundance of His gifts, poured forth in miracles and signs, shall be forever, even until the end of his age. The beginning of the Church of Christ shall be in accord with her end.

As in the first, Apostolic Community, many miracles were observed, so shall it be at Christ's Second Coming. The holy king and Psalmist David states prophetically: "Many are the tribulations of the righteous, and the Lord shall deliver them out of them all" (Psalm 33:20). Dying a single death, the righteous man, like all men, paying back his earthly debt, returns to the earth, and his spirit returns to God (Eccles. 12:7), but by the special Providence of God, his bones are not destroyed but made he instrument of signs and wonders. Concerning this, the holy Apostle Paul wrote cryptically to the Thessalonians: "The very God of peace sanctify you wholly, and I pray God your "whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ" (I Thess. 23-24). "Spirit and soul" are the one, spiritual essence of man: it will be returned to God, for He gave it, but the body in all its fullness can be preserved by the almighty right hand of God without any decay until the Coming of the wrought during their lifetime. In this prophetical contemplation Saint John beheld the fate of those that died in the Lord: "Blessed are the dead that die in the lord from henceforth. Yea, saith the spirit, that they may rest from their labors, and their works do follow them" (Revelation 14:13).

(To be continued)

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

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

+Father George