The Mystery (Sacrament) of Priesthood

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

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THE MYSTERY (SACRAMENT) OF PRIESTHOOD

The hierarchy was established in the Church by the Lord Jesus Christ Himself, that it has been with Church from its very beginning, and that in the Apostolic period it received 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 10:14, 11). Here we find a standing before the Lord in prayer not only for oneself but also for 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, offer the Bloodless Sacrifice in the Divine Liturgy. And if 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 brought down upon the one who approaches with sacred trembling to the reception of the gift of Sacred Ministry in the Mystery (Sacrament) of Priesthood through the laying on of hands by a bishop who himself bears by succession of grace of the priesthood, accompanied by the prayer of the entire congregation (faithful) of clergy and people who are present at the Divine service. It is called likewise the Mystery (Sacrament) of Cheirotonia.

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

"...In the book of the Acts of the Apostles in the New Testament, we find an indication of the laying of hands as sacred act by means of which presbyters (priests) also were ordained in the early Church. Speaking of how the Apostle Paula and Barnabas went preaching through the cities of Asia Minor--Derbe, Lystra, Iconium, and Antioch--increasing in them the number of Christians, the writer of the book, the holy Apostle Luke, informs us: "And when they had ordained (cheirotonisantes) for them elders (Presbyters) in every church and had prayed with fasting, they commended them to the Lord" (Acts 14:23)...

"Election" and "Ordination" in the Ancient Church

What has been said brings one to the undoubted conclusion that the 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 (diakonia). It goes without saying that the successors of the Apostles (Apostolic Succession), the Bishops, had to fulfill precisely what had been decreed by the 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...

"...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 (Sacrament)

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, elevateth (name of candidate) the most devout subdeacon, to 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."

The Mystery (Sacrament) 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 Cherothesia (from the Greek word that has a purely Christian ecclesiastical meaning and came into use relatively late)...

The Protestants have rejected the Priesthood as a "sacrament." Their pastors (ministers) are only elected and appointed by the people, but do not receive any kind of consecration, and in this sense, they are not distinguished from the ordinary members of their communities.  (Source: The Orthodox Dogmatic Theology by Father Michael Pomazansky)

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Please note: Over five decades as a priest of the Greek Orthodox Archdiocese of America I have come to see sadly that many of our people have absolutely no understanding or even sense of the Sacrament of Priesthood and who the priest is and what is his mission. Their understanding is no different than Protestants. I was told a long time ago by one of my parishioners in Florida the priest "is just an ordinary man, and like every man, he puts his pants on the same way as all do, first, the left leg goes in and then the right." How very embarrassing and ludicrous is that? He was a person who grew up in the Church and served as a member of the parish council.  

There are others, even today, that see their parish priest as an employee of the local church, someone that is hired and can be fired at will by the parish council who they consider as the only authority at the local parish. Again these are people who grew up in the Church and even after an entire lifetime as a member of the Church, they remain ignorant of the Orthodox Christian Faith. Their mindset is one of a congregationalist Protestant.  

It is, therefore, understandable why they have abused, disrespected, slandered, injured, undermined, threatened, conspired, and made the life of the priest and his family painful and torturous. Would anyone consider this treatment of the priest Christian and humane? It wasn't too many years ago that one of our St. Andrew Parishioners stood at a parish assembly and said how proud he was when he, as the president of the parish council, at the time, was responsible for throwing out his priest and his family from the parish. Where have we gone wrong?

The priest and servant of Christ is not the enemy! The enemy of the true Christian believer is the Evil One, Satan. He is our greatest Adversary, the archdeceiver, the arch-liar, and the one who pursues us and wants our destruction, our very damnation.

The priest who is assigned by the local Metropolitan to one of his parishes does so in order for him to serve the spiritual needs of the Orthodox Christian faithful i.e., divine services, sacraments, to educate them in the Faith, to guide them, to bring them healing, to protect them from evil forces, to encourage them to continue with their personal spiritual struggle, to sanctify them, to bring forgiveness of sins to them, and to provide them with good opportunities to serve our Lord and Savior Jesus Christ. To be a loving father to all of his spiritual children who God has entrusted in his care.

There cannot be a church without a priest! What you may have is perhaps just a beautiful church building. In Ireland which I visited recently the church buildings without a priest is just a shell of a building. There is no life in it. The churches without a priest are used for office space, distilleries, and museums.

Who thinks or even believes that our Lord and Savior Jesus Christ will reward him or her for taking such a cruel action against one of His priests?

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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

The Mysteries (Sacraments)

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 MYSTERIES (SACRAMENTS)

The inward life of the Church is mystical (or sacramental). The word "mysteries" (Greek mysteria) is the term used in the Orthodox East; "sacraments" (Latin sacramenta) is the term used in the Latin West (Roman Catholic). Since the latter term was used in the West before the schism of the Roman Church, there is nothing wrong with its usage by Orthodox Christians of the West, especially since few people around them are familiar with the word "mysteries"; but Orthodox Christians often prefer to use the Greek term. The adjectival form "mystical", used in the East, has, of course, a rather different and more inward connotation than the Western adjective "sacramental," which refers more specifically to the outward rites of the Mysteries. It does not at all coincide with the history of the Church which shows us only the outward facts of the Church's existence, and especially its coming into conflict with the life of the world and the passion of the world. The inward life of the Church is the mystical cooperation of Christ as the Head, with the Church as His Body, in the Holy Spirit, by means of all mutually strengthening ties: "This is a great mystery: but I speak concerning Christ and the Church" instructs the Apostle (Ephesians 5:32).

Therefore when the holy Apostles called themselves "stewards of the mysteries of God," saying, "Let a man so account of us, as of the ministers of Christ and stewards of the mysteries of God" (I Corinthians 4:1, in Greek, oikonomous mysterion theou), they have in mind various forms of their ministry and stewardship, as for example a) preaching, b) the baptism of those who have come to believe, c) bringing down of the Holy Spirit through ordination, d)the strengthening of the unity of the faithful with Christ through the Mystery of the Eucharist, and e) the further deepening of the hearts of the faithful in the mysteries of the Kingdom of God, the deepening of the more perfect among them in "the wisdom of God in a mystery, even the hidden wisdom" (I Corinthians 2:6-7).

Thus the activity of the Holy Apostles was full of mystical elements (mysterion). Among them, the central or culminating place was occupied by sacred rites. Therefore it is entirely natural that in the Church's life the series of special and most important moments of grace-given ministry (diakonia), the series of sacred rites, gradually acquired preeminently the name of "mysteries." Saint Ignatius the God-bearer, an immediate disciple of the Holy Apostles, writes concerning deacons that they likewise are "servants of the mysteries of Jesus Christ" (Epistle to the Trallians Par. 2). These words of Saint Ignatius overturn the assertion of Protestant historians that in the ancient Church the concept of "mysteries" or "sacraments" was supposedly never applied to the Church's sacred rites.

The sacred rites called "Mysteries" are, as it were, peaks in a long mountain range composed of the remaining rites and prayers of the Divine services.

In the Mysteries, prayers are joined with blessings in one form or another, and with special acts. The words of blessing accompanied by outward sacred acts are, as it were, spiritual vessels by which the grace of the Holy Spirit is scooped up and given to the members of the Church who are sincere believers.

Thus, "a mystery (sacrament) is a sacred act which under a visible aspect communicates to the soul of a believer the invisible grace of God."

The name of "Mystery" has become established in the Church as referring to seven rites. [In the Orthodox East, one may say, seven is not regarded as the "absolute" number of the Mysteries, as it tends to be regarded in the Latin (Roman Catholic) West. Most commonly, it is true, only Seven Mysteries are spoken of; but certain other sacred rites, such as the Monastic Tonsure, might also be considered, informally, as "Mysteries."] The Seven Mysteries are the following: Baptism, Chrismation, Communion (the Eucharist), Repentance/Confession, Priesthood, Matrimony, and Unction (Efchelaion). The Longer Christian Catechism thus defines the essence of each Mystery (Sacrament):

"In Baptism man is mystically born into spiritual life. In Chrismation he receives grace which gives growth and strengthens. In Communion (Eucharist) he is spiritually nourished. In Repentance/Confession he is healed of spiritual diseases (sins). In Priesthood he receives the grace spiritually to regenerate and nurture others, by means of teaching, prayer, and the Mysteries. In Matrimony he receives grace which sanctifies marriage and the natural birth-giving and upbringing of children. In Unction (Efchelaion) he is healed of diseases of the body by means of healing of spiritual diseases."

For the life of the Church itself as a whole, both as Body of Christ and as the "courtyard of the flock of Christ," the following are especially important and stand in the chief place: a) the Mystery of the Body and Blood of Christ or the Eucharist; b) the Mystery of the sanctification of chosen persons to the service of the Church in the degrees of the hierarchy, or ordination, which gives the indispensable structure of the Church; and together with these, c) the Mystery of Baptism, which sees to the increase of the numbers of the Church. But the other Mysteries also, which are appointed for the giving of grace to individual believers, are indispensable for the fullness of the life and sanctity of the Church itself. (Source: Orthodox Dogmatic Theology by Father Michael Pomazansky)

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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

January 30- Three Hierarchs

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 JANUARY 30th OUR HOLY ORTHODOX CHRISTIAN CHURCH COMMEMORATES THE THREE GREAT HIERARCHS: SAINTS BASIL THE GREAT, GREGORY THE THEOLOGIAN AND JOHN CHRYSOSTOM

Each has his personal feast day in the month of January; St. Basil on the 1st, St. Gregory on the 25th, and St. John Chrysostom on the 27th. The common feast we celebrate on the 30th was instituted in the 11th century, in the time of the Emperor Alexius Comnenus. At one time there was a quarrel among the people about who was the greatest of the three. Some gave St. Basil the pre-eminence for his purity and courage; others St. Gregory for the unfathomable depth and height of his theological mind; others still St. John Chrysostom for the wonderful beauty of his speech and the clarity of his presentation of the Faith. So the first were called Basilians, the second Gregorians and the third Johannites. But, by the Providence of God, this dispute was resolved to the benefit of the Church and the yet greater glory of the three Saints. The Bishop of Efchaita, John (+June 14th), had a vision in his sleep, in which each of these Saints appeared to him in great glory and indescribable beauty, and then all three together. They then said to him: 'We are one in God, as you see, and there is no dispute among us...neither is there among us a first or a second.' The Saints also advised Bishop John to compile a common feast for them and to set aside for them a day of common commemoration. The quarrel was settled as indicated by the wonderful vision; January 30th being set aside for the common commemoration of the three hierarchs. Our Greek Orthodox Church regards this feast not only as a Church Festival but as their greatest National and Scholastic holiday or Greek Letters Day. (Source: The Prologue from Ochrid)

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Apolytikion (Dismissal) Hymn of the Feast

The three most great luminaries of the Three-Sun Divinity have illumined all of the world with the rays of doctrines divine and true; they are the sweetly-flowing rivers of wisdom, who with godly knowledge have watered all creation in clear and mighty streams: The great and sacred Basil, and the Theologian, wise Gregory, together with the renowned John, the famed Chrysostom of golden speech. Let us all who love their divinely-wise words come together, honoring them with hymns; for ceaselessly they offer entreaty for us to the Trinity.

Kontakion Hymn of the Feast

Thou hast taken to Thyself, O Lord, the sacred and God-proclaiming heralds, the crown of Thy teachers, for the enjoyment of Thy blessings and for repose; for Thou hast accepted their sufferings and labors above all sacrifice, O Thou Who alone dost glorify Thy Saints.

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DIVINE SERVICES JANUARY 30th:

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

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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

Divine Grace (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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DIVINE GRACE (ΘΕΙΑ ΧΑΡΙΣ) (Part II)

In accordance with this sacred teaching, the Council of Carthage in the 3rd century decreed: "Whosoever should say that the Grace of God, by which a man is justified through Jesus Christ our Lord, avails only for the remission of past sins, and not for assistance against committing sins in the future, let him be anathema. For the Grace of Christ not only gives the knowledge of our duty but also inspires us with a desire that we may be able to accomplish what we know" (Canons 125, also 126 and 127).

The experience of Orthodox ascetics inspires them to call Christians with all power to the humble acknowledgment of one's own infirmity so that the saving Grace of God might act. Very expressive in this case are the expressions of Saint Symeon the New Theologian (10th century).

"If the thought comes to you, instilled by the devil, that your salvation is accomplished not by the power of your God, but by your own wisdom and your own power, and if your soul agrees with such a thought, Grace departs from it. The struggle against such a powerful and most difficult battle which arises in the soul must be undertaken by the soul until our last breath. The soul must, together with the blessed Apostle Paul, call out in a loud voice, in the hearing of Angels and men: 'Not I, but the grace of God which is with me.' The Apostles and Prophets, Martyrs, and hierarchs, holy monastics and righteous ones--all have confessed this Grace of the Holy Spirit, and for the sake of such confession and with its help they struggled with a good struggle and finished their course" (Homilies of Saint Symeon the New Theologian, Homily 4).

He who bears the name of Christian, we read in the same Holy Father, "If he does not bear in his heart the conviction that the grace of God, given for faith, is the mercy of God...If he does not labor with the aim of receiving the grace of God, first of all through baptism, or if he had it and it departed by reason of his sin, to cause it to return again through repentance, confession, and a self-belittling life: and if, in giving alms, fasting, performing vigils, prayers, and the rest, he think that he is performing glorious virtues and good deeds valuable in themselves--then he labors and exhausts himself in vain" (Homily 2).

What, then, is the significance of ascetic struggle? It is a weapon against "the lust of the flesh, and the lust of the eyes, and the pride of life" (I John 2:16). It is the cleaning of the field of the soul from stones, overgrown weeds, and swampy places, in preparation for a sacred sowing, which will be moistened from above by the grace of God.

The Providence of God and Grace

From what has been set forth, it follows that there is a difference between the concepts of God's Providence and Grace, providence is what we call God's power in the world that supports the existence of each man; while Grace is the power of the Holy Spirit that penetrates the inward being of man, leading to his spiritual perfection and salvation. (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)

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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

The Celebration of Apokries

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

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THE CUSTOM OF APOKRIES (MEAT-FARE) SUNDAY

The celebrations of Apokries (Greece's Carnival) culminate on Forgiveness or Cheesefare Sunday. It is the last day that Orthodox Christians traditionally eat dairy products and celebrated before the first day of Lent. In Greece, this day is redolent of traditions, customs, and, of course, delicious recipes that bring community and family together.

The event of the carnival season, a period known in Greece as Apokries, marks the peak of indulgence in food and festivities. This period, however, ends with the start of the longest fasting period of the Orthodox calendar: the forty-seven-day pre-Pascha (Easter) Lenten fast. The Greek word "apokria" refers to the weeks of the gradual change in diet prior to the fasting discipline of Holy Lent, also known as Great and Holy Lent or "Tessarakosti". This period spans the three weeks before the onset of Great Lent. The popular tradition of celebrating Apokries culminates during the weekends with masquerades, parades, parties, and of course, the abundance of traditional foods. While the most popular carnival today is that of the city of Patras other cities and smaller towns carry out their own regional traditions.

According to the Orthodox Church, the gradual change in diet is more than just a matter of food intake. Allowing us to transition from one spiritual state to another through this gradual change in diet, the Church acknowledges our human weakness. All celebrations culminate on Cheesefare (Tyrophagos) Sunday, the last day of celebration before Pure (Kathara Deftera) Monday, or Clean Monday, which marks the first day of Lent beginning on Cheesefare Saturday. After church services in the morning, there is a continuation of the festivities that began the first Sunday of Apokries, with people masquerading through the village and town streets, followed by feasting on traditional dishes made with fish, cheese, milk, and eggs, as meat was abandoned the previous week of Meatfare Sunday. Before the meat is served, however, everyone in the house traditionally asks forgiveness from each other, which is something also done by those who attend Vespers (Esperino) of Forgiveness in the evening. Some traditional satirical songs carry out the theme of bidding goodbye to "Cheese" (Tyri) and welcoming in the "Onion" and the "Leak". All this, of course, in reference to the upcoming fast, where the "lowly" vegetable will now take over as the main course.

The Gospel reading on Sunday of the Last Judgment or Meatfare Sunday remembers Christ's Parable of the Last Judgment (St. Matthew 25:31-46). This adds to the previous pre-Lent Sundays and teaches that it is not enough to see Jesus, to see ourselves as we are, and to come home to God as His prodigal sons and daughters. The Church teaches that, in addition, one must also be God's child by following Christ, His Only-Begotten Divine Son, and by seeing Christ in everyone and by serving Christ through them.

Salvation and Final Judgment will depend upon deeds, not merely on intentions or even on the mercies of God apart from personal cooperation (Synergy) and obedience (ypakoe). All piety and prayer are ultimately directed towards the goal of serving Christ through His people.

From the divine gospel reading, the Christian faithful hear:

"...for I was hungry and you gave Me food, I was thirsty and you gave Me drink, I was a stranger and you took Me in, I was naked and you clothed Me, I was sick and in prison and you visited Me... For truly I say to you, if you did it to one of the least of these, My brothers, you did it to Me" (Saint Matthew Ch. 25).

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Every year our church prepares the celebration of Apokries with an "Apokriatiko Glendi". All parishioners are invited to this family annual celebration which this year is scheduled to take place on February 23, immediately following the Divine Liturgy at the Good Samaritan Center. 

Our Ladies Philoptochos Society Chapter is in charge of the tickets. Adults are $25 and $12 for children 6-12, and free for ages 5 and under. Callahan's will be serving a buffet lunch featuring grilled pork chops and sausage, Greek-style potatoes, vegetables, and salad, with mostaccioli offered for the children, and of course ample desserts. RSVP to the church office or to Mrs. Esther Arvanitis (theasta@aol.com) no later than February 16th.

Please note: I have made it a point to explain the purpose of this celebration and Greek Orthodox religious and cultural tradition so that all of you will appreciate this special occasion. I am hoping that you, the adult Greek Orthodox Christians, will take the time to also explain it to your children. This is how we educate the young and pass on our customs and traditions to future generations. Otherwise, it is just another lunch.

Make every effort to attend with all of the members of your family to this wonderful event.

With love in Christ,

+Father George

Divine Grace

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

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DIVINE GRACE (ΘΕΙΑ ΧΑΡΙΣ)

The word "Grace" ("Χάρις") is used in Sacred Scripture with various meanings.

Sometimes it signifies, in general, the mercy of God; God is the God "of all Grace" (I Peter 5:10). In this, its broadest meaning, Grace is God's goodwill to men of worthy life in all ages of humanity, and particularly to the righteous ones of the Old Testament like Abel, Enoch, Noah, Abraham, the Prophet Moses, and the later Prophets.

In the more precise meaning, the concept of Grace refers to the New Testament. Here in the New Testament, we distinguish two fundamental meanings of this concept. First, by the Grace of God, the Grace of Christ is to be understood the whole economy of our salvation, performed by the coming of the Son of God to earth, by His earthly life, His death on the Cross, His Resurrection, and His Ascension into heaven: "For by grace are you saved through faith; and that not of yourselves: it is the gift of God, not of works, lest any man should boast" (Ephesians 2:8-9). Secondly, Grace is the name applied to the gifts of the Holy Spirit which have been sent down and are being sent down to the Church of Christ for the sanctification of its members, for their spiritual growth, and for the attainment of the Kingdom of Heaven.

In this second New Testament meaning of the word, Grace is a power sent down from on high, the power of God which is in the Church of Christ, which gives birth, gives life, and brings the believing and virtuous Christian to the appropriation of the salvation which has been brought by the Lord Jesus Christ.

The Holy Apostles, therefore, in their writings often used the Greek word Charis, "Grace," as identical with the word Dynamis, "Power." The term "Grace" in the sense of "Power" given from above for holy life is found in many places of the Apostolic Epistles (II Peter 1:3; Romans 5:2; Romans 16:20; I Peter 5:12; II Peter 3:18, II Timothy 2:1; I Corinthians 16:23, II Corinthians 13:14; Galatians 6:18; Ephesians 6:24, and other places). The Holy Apostle Peter writes: The Lord "said unto me, My Grace is sufficient for thee; for my strength is made perfect in weakness" (II Corinthians 12:9).

The distinction between these two meanings of the word "Grace," and the predominant understanding of it in the Sacred Scripture of the New Testament as a Divine power, are important to keep in mind because in Protestantism a teaching has becoming established about Grace only in its general significance of the great work of our redemption from sin through the Savior's exploit on the Cross, after which--as the Protestants think--a man who has come to believe and has received the remission of sins is already among the saved. However, the Holy Apostles teach us that a Christian, having justification as a gift in accordance with the general grace of redemption, is in this life as an individual only "being saved" (I Corinthians 1:18), and needs the support of Grace-given powers. "We have access by faith into this Grace wherein we stand" (Romans 5:2); "we are saved by hope" (Romans 8:24).

How, then, does the saving Grace of God act?

Both the spiritual birth and the further spiritual growth of a man occur through the mutual action of two principles. One of these is the grace of the Holy Spirit; the other, man's opening of his heart for the reception of it, a thirst for it, the desire to receive it, as the thirsty, dry earth receives the moisture of rain--in other words, personal effort for the reception, preservation, and activity in the soul of the Divine gifts.

 Concerning this cooperation of these two principles, the Holy Apostle Peter says: "According as His Divine power hath given unto us all things that pertain unto life and godliness...(do you) giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly kindness; and to brotherly kindness charity. For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins" (II Peter 1:3-9). We read concerning the same thing in the Holy Apostle Paul: "Work out your own salvation with fear and trembling: for it is God who worketh in you both to will and to do of his good pleasure" (Phil. 2:12-13); that is, you yourselves cooperate, but remember that everything is given you by the Grace of God. "Except the Lord build the house of virtues, we labor in vain" (Hymn of Degrees of Sunday Matins, Tone 3; cf. Psalm 126:1:1). (Source: Orthodox Dogmatic Theology by Protopresbyter Michael Pomazansky)

(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