St Ambrose of Milan and the Thankful Leper
Posted: December 9, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: "Let us go forth in peace", 1 Thessalonians 5: 16 - 18, become Eucharists, Become thankful Col 3: 15, give thanks for all things, Hypostatic Union, living eucharistically, Real Presence, St Ambrose of Milan, St John 6: 50 -51, St Luke 17: 13 - 19, The Eucharist is a re-presentation of the Incarnation, the Eucharist is the Body and Blood of Christ, The Healing of Ten Lepers, the one thankful leper, transubstantiation and Monophysitism Leave a commentEvery year on December 7 the Orthodox Church commemorates St Ambrose of Milan. He was bishop of Milan in the fourth century and is, of course, a saint of the Church. One of his works, The Mysteries, was extremely important for my conversion to the Orthodox Church, and subsequent ordination to the deaconate and then the priesthood.
St Ambrose of Milan
This work taught me, when I was a Protestant, that Holy Communion — the Eucharist — gives to the communicant the true, all-holy, and precious Body and Blood of the incarnate God, our Lord and Savior Jesus Christ. This epiphany occurred in 1992 when I was a student at a Protestant seminary. Upon this revelation I was undone — my “apple cart was tipped over.” I experienced a “paradigm shift.” I went “through the looking glass.” I had to ask some fundamental questions, among them being, “What is salvation? Are we saved by more than faith alone?” “What is reality?” My dualistic understanding of matter and spirit was shattered — they are not separated by a great chasm, they intermingle with one another.
Specifically, I was confronted by these sentences found in The Mysteries:
Perhaps you may say: “I see something else; how do you tell me that I receive the Body of Christ?” (9: 50).
It has been proven that the sacraments of the Church are more ancient; now realize that they are more powerful. In very fact it is a marvelous thing that God rained manna on the fathers, and they were fed by daily nourishment form heaven. Therefore, it is said: “Man has eaten the bread of angels.” But yet all those who ate that bread died in the desert, but this food which you receive, this living bread which came down from heaven, furnishes the substance of eternal life, and whoever eats this bread “will not die forever;” for it is the body of Christ (9: 49).
St Ambrose quotes from the sixth chapter of St John’s Gospel, and more specifically the Bread of Life discourse that took place in the synagogue of Capernaum. I had to read from St John’s sixth chapter myself over and over for the message of these verses to sink into my mind (I still refer to them quite frequently).
Your fathers ate the Manna in the wilderness and died. This is the Bread which is coming down from heaven [katabainon], in order that if someone might eat of it might not die. I am the Living Bread which came down [katabas] from heaven. If someone might eat of this Bread he shall live forever, and the Bread which I will give is my Flesh in behalf of the world (St John 6: 49 -51).
St John uses two different participle forms of the Greek verb katabainein, “to come down,” or “to descend.”
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- Katabainon — substantival present passive form. The present tense, or aspect, of a Greek verb implies an ongoing activity — no ending of the action is demanded. This means there is a Bread which is continually coming down from heaven.
- Katabas — a substantival aorist active form. The aorist declares an action is completed. With this participle, our Lord refers to the Bread which is his Body which came down from heaven only once. Katabas, thus, refers to his physical Body of the Incarnation that stood before those assembled in the synagogue.
The Living Bread
Again, St John 6: 50 informs us that there is a Bread which is continually coming down from heaven. Our Lord then defines and clarifies what and who this Bread is in 6:51. He most clearly states that this Bread which is continually descending from heaven is none other than his physical body of the Incarnation — the body that came down — once and for all which will be broken and given for the life of the world. They are one and the same!
Perhaps one who denies this truth might think, “Well, by the time of St Ambrose the Church became confused about this matter and many others as well.” Wrong! 250 years earlier St Ignatius of Antioch — himself a disciple of St John — gave to the church of Smyrna of these words regarding the Eucharist:
They [false teachers] abstain from the Eucharist and prayer, because they do not confess the Eucharist to be the Flesh [sarka – a feminine noun] of our Savior Jesus Christ. The Flesh [taen, feminine article – sarka is its antecedent] which suffered for our sins, the Flesh [taen, feminine article– again sarka is the antecedent] which, by the goodness of the Father, was raised (Ignatius to the Smyrnaeans VII: 1).
The Apostolic Tradition of the Church, from St John the Apostle, through St Ignatius (early second century), through St Ambrose of Milan (fourth century), to this very day has always taught that by the Eucharist the Church is given our Lord’s Body and Blood. To deny this is to deny the faith of the One, Holy, Catholic, and Apostolic Church! To deny this truth is to imply that St John who observed, heard, and touched our Lord — the Incarnate Logos (see 1 John 1: 1- 5) is a liar. And you accuse all the Fathers of the Church to be liars as well.
Hence, from all of this, especially from St John’s words, we are to understand that the Eucharist is a re-presentation of the Incarnation. All that is of Christ — all that he is, and all that he did and accomplished for our salvation — are re-presented anew to us. A re-presentation of the Incarnation means that the hypostatic union also applies to the Eucharist. Regarding Jesus of Nazareth the hypostatic union means that he is fully God and fully man. These two natures are in an indivisible union in the one Person of Jesus, yet the two natures are not to be confused. Then, regarding the Eucharist, it is fully Jesus’ Body and Blood and fully bread and wine — two “natures” exist in an indivisible union, yet they are not to be confused. (As an aside, The Roman Catholic understanding of transubstantiation is a bit reminiscent of the error of Monophysitism — that there is only one nature of Jesus. Thus, transubstantiation states there is only one nature of the Eucharist: there is only Body and Blood, the bread and wine are simply incidentals. With the teaching of transubstantiation the Eucharist is a bit misunderstood.)
In addition to the commemoration of St Ambrose of Milan, the day’s Gospel reading presents to the Church the account of the healing of ten lepers. All were healed, but only one returns to worship and give thanks to Jesus for his healing:
Then one of them, when he saw that he was healed, turned back and was glorifying God with a loud voice; and he fell on his face at Jesus’ feet, giving thanks to him. Now, he was a Samaritan. Now, in answering, Jesus said, “Were not ten cleansed? Where are the nine? Was no one found returning to give glory to God but this foreigner?” And he said to him, “Rise and go on your way; your faith has saved you!” (St Luke 17: 15 – 19).
Only one healed leper gave thanks to God. Therefore, only one lived eucharistically.
Living eucharistically: what do I mean by this phrase? The Greek word eucharistia means thanksgiving. St Paul gives this command to the Colossian church: “And become thankful [kai eucharistoi ginesthe] (Colossians 3:15). You can also say it this way, “Become Eucharists!”
When the Divine Liturgy comes to its conclusion a priest descends the solea and declares this: “Let us go forth in peace!” These words are not simply a command to direct us as we reenter the world. These words give a commissioning, and a new liturgy begins with the empowering of the Eucharist that moves us to our departures. St Paul writes,
Rejoice always. Pray constantly. Give thanks [eucharisteite] in, with, and for all things: for this is the will of God for you in Christ Jesus (1 Thes 5 – 16 – 18).
By giving thanks for not only the good and pleasant things of life, but also for the difficult and unpleasant things (and people) we live eucharistically. Thus, if we live eucharistically we incarnate all we encounter — we bear Christ into all things and for all things. Thus there can be transformations, and we are certainly formed more completely into the image of God, and Christ is more fully formed in us. We are living Eucharists in the world, and we act as the thankful leper who glorified God!
In Christ,
Fr Irenaeus
Walking Upright
Posted: December 2, 2025 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: 1 Corinthians 4: 14 - 16, begotten of God, St Andrew the First Called, St John 1: 35 - 51, St Luke 13: 10 - 17, St Paul calls himself "Father", St Paul fathered the church of Corinth, the cursed serpent's realm, The healing of the bent over woman, The thematic focus of St John's Prologue 1: 11 - 13 1 CommentThe Gospel text for the 25th Sunday after Pentecost comes from St Luke 13: 10 – 17. From the text we read about the healing of a woman who was bent over double by a spirit for 18 long years. She was suffering due to the work of the enemy:
And he [Jesus] was teaching in one of the Synagogues on the Sabbath. And behold there was a woman who was having a spirit of weakness for 18 years, and she was bent over double and was unable to completely straighten up (St Luke 13: 10 – 11).
Her posture was bent down at an approximate angle of 90 degrees. Thus, her gaze was essentially always downward unless she inclined her head upward to see (and perhaps that was done with difficulty). She looked to the ground to the stones and dirt. Thus, her gaze was directed to decay: the earth and soil are made from the breakdown, or decay of stone and organic substances. She looked down upon the byproducts of death. Therefore, spiritually speaking, her gaze was set to the realm of the serpent:
The Lord God said to the serpent, “Because you have done this, [the deceiving of Eve] cursed are you above all cattle, and above all wild animals; upon your belly you shall go, and dust you shall eat all the days of your life (Genesis 3: 14).
Although the woman’s condition was a physical ailment the spiritual parallel is evident: Apart from Christ and a life of faith and repentance we are all bent over double with our eyes fixed upon the Serpent’s realm of decay and death. But Jesus intervened,
Upon seeing her, Jesus called and said to her, “Woman, you are released from your weakness.” And he placed his hands on her and immediately she straightened up and glorified God (St Luke 13: 12 – 13).
With this healing her gaze was in a forward direction. She now clearly saw our Lord and praised God for her healing. She could now look upon God’s creation around her, and look up to the heavens. She now moved and lived without pain.
So, we come to our spiritual condition — apart from Christ we are bent over double and gaze down upon death and decay; upon sin, darkness, and alienation. By being in Christ by faith and Sacrament we stank upright and can look upon him with the eyes of faith. But, when we look away from his ways and stray from him we have begun to be doubled over and gaze upon death and decay once more. But, we are given the Sacrament of Confession’s spiritual chiropractic treatment to set us straight again.
Every year, on November 30, we also commemorate the Apostle Andrew — the First Called of the Apostles (St John 1: 35 – 51 is the Gospel text for his feast day). He too, as he walked with our Lord, was spiritually straightened up. In Christ, with Christ, and for Christ he gazed upon him and learned from him. He, together with the other apostles, gave us the Apostolic Tradition which has guided the Orthodox Church for 2,000 years.
By the Apostolic Tradition we are taught by the Scriptures and those who interpret them by this holy Tradition. This Apostolic Tradition gives us other gifts. We worship The Triune God in the Divine Liturgy and all the services of the Church. We enter into the Sacramental life of the Faith, especially by receiving the Body and Blood of our Lord in and by the Eucharist. We are given examples of godly, holy living by the lives of the saints. In the epistle set for the day, St Paul has written this for us:
I do not write this to make you ashamed, but to admonish you as my beloved children. For though you have countless guides in Christ, you do not have many fathers. For in Christ Jesus through the Gospel I begot [egenneesa] you. Therefore, I exhort you — become imitators of me (1 Corinthians 4: 14 – 16).
St Paul’s use of the verb translated begot / fathered can take us back to the Prologue of St John’s Gospel. The Prologue is found in the Gospel’s first chapter and consists of verses 1 – 18. These verses are constructed in a very specific way to lead us to the center and focus of the Prologue’s message:
Unto his own things [ta idia – the things of creation] he came, and his own [oi idioi – his fellow Jews] did not receive him. But as many as received him, he gave to them authority to become children of God, to those who believe in his name. They, not from blood, nor the from the will of the flesh or the will of a man, were begotten [egenneetheesan] from God (St John 1: 11 – 13).
These verses inform us that we are the children of God. We are the children of a spiritual family of faith. And as any family has defining appearances and characteristics, so are we to have defining spiritual characteristics that, for example, are found in the Beatitudes (see St Matthew 5: 1 – 12).
By being in Christ we stand up straight. We look forward to clearly see and follow along the path of Christ. Also, in addition to the Scriptures, we can take the guidance of the Apostles and the saints as we move confidently in the ways of the Apostolic Tradition which, in part, was set out by St Andrew the First Called.
Here is the corresponding sermon given at St Jacob of Alaska Orthodox Church in Bend, Oregon on 11/30/25:
In Christ,
Fr Irenaeus
Moving in a New Creation
Posted: November 11, 2025 Filed under: The Eucharist and Living the Eucharist Leave a comment
From the day of November 9, 2025 we have the assigned Gospel reading of St Luke 8: 40 – 56. We read about two miracles. The first miracle presents to us a woman with an ongoing menorrhagia who is healed by touching the hem of Jesus’ garment. She had spent her living on physicians without receiving healing. This points out the futility of the ways of the world system and many of its methods — no matter how well intentioned they may be. The second miracle involves Jairus’ daughter who died, but was brought back to life by Christ’s words: “Child, arise!” (St Luke 8 54). Those who were assembled to mourn for the girl laughed at Jesus. They could neither understand who was in their presence, nor comprehend his power to work miracles, especially his power over death. There was no room for him as they understood the ways of the flesh and of the world system.
Let’s turn to the reading to the day’s designated epistle: Galatians 6: 11 – 18. In this epistle, St Paul battles the false teaching of the Judaizers and urges the Galatian church to ignore their errors. The Judaizers were actively compelling Gentile male converts to receive circumcision, and follow in the now obsolete Jewish traditions, and to conform their lives to the Mosaic Law. St Paul informs us of their motivation: to avoid persecution for the sake of the Cross of Christ. (To avoid persecution is a strong motivation for apostasy). On top of this, those circumcised, who could not keep the Law, also wanted to boast in this marking of their flesh: As a sign of their pride in being Jews.
St Paul will not boast in anything of his past, or in anything the world system values, or holds in esteem. He will boast only in the Cross of our Lord Jesus Christ:
For far be it from me to glory except in the cross of our Lord Jesus Christ, by which the world has been crucified to me, and I to the world (Galatians 6: 14)
For St Paul, the values of the world system, its conventional wisdom, and its categories now — by being in Christ — have no hold on him because he is dead to them. “For in Christ Jesus circumcision is nothing, as it is with uncircumcision, but a new creation” (Galatians 6: 15). Elsewhere St Paul has written,
And he died for all, that those who live might live no longer for themselves but for him who for their sake died and was raised. From now on, therefore, we regard no one according to the flesh; even though we once regarded Christ according to the flesh, we regard him thus no longer. Therefore, if any one is in Christ, he is a new creation. The old has passed away, behold all things [ta panta meaning everything of creation] have become new (2 Corinthians 5: 15 – 17).
St Paul gives us more information:
And he is before all things, and in him all things [ta panta] stand in their proper orders. He is the head of the body, the Church. He is the beginning, the first-born from the dead in order that he might become pre-eminent in everything. Because in him all the fullness [to pleroma] was pleased to dwell, and through him to reconcile all things in him, whether the things on earth or the things in heaven — making peace through the blood of his Cross (Colossians 1: 17 – 20).
(N.B.: The reading from Colossians 1: 19 and its use of pleroma differs greatly from the use of to pleroma in 2: 9 which reads “because in him all the fullness of the Godhead dwells bodily (pan to pleroma tes theotetos somatikos).
All things are reconciled in peace through and unto Christ Jesus. Since all things stand in their orders in Christ, this means all things have, according to and as is appropriate for their species, a share in the resurrection and in glorification bestowed upon all by Christ. “Behold, all things have become new.” By and in Christ a new world, a new creation, a new “economy” (meaning house rules) exist — “the old has passed away.” We have been removed from a black and white existence. We have been moved away from a world of stagnate air and water; of mold and toxins. We have been moved into an existence of color, life, light, liberty, and victory which is in, by, and from Christ. We are in Christ and are new. These are our new realities in him:
…to make the word of God fully known, the mystery hidden for ages and generations but now made manifest to his saints. To them God chose to make known how great among the Gentiles are the riches of the glory of this mystery, which is Christ in you, the hope of glory (Colossians 1: 26 – 27).
St Paul, therefore, gives this instruction to the Colossians: “As, therefore, you received Christ Jesus the Lord, in him walk” (Colossians 2: 6).
We walk. We do not stand still. We are to be active in Christ. As Christians we are not to be living a sedentary life which would lead to spiritual atrophy. Let me provide an illustration. On my property is a miniature kiwi vine. Let it stand for the mindset and ways of the world system. Its vines, tendrils, reach out for any stationary object: trees, bushes, fence posts. The tendrils form a spiral around the captured object. If the object was able to move, it could not. It is trapped in the unrelenting grip of the vine. So it would be for a Christian who is not active in the faith: entrapment.
We must walk in the ways of Christ. We must walk away from, shun, and throw away the reasonings and ways of the world system — its economies. We must walk — conduct our lives — in Christ, in his ways and economies, in his new creation. For ourselves, one another, and for all and all things, let all of our movements be to the glory of God: Father, Son, and Holy Spirit.
The following is the corresponding sermon given at Holy Resurrection Orthodox Church, Tacoma WA on November 2, 2025:
In Christ by whom all things are new,
Fr Irenaeus
Leaving Behind and Following
Posted: October 14, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: 2 Corinthians 5: 17, Being a new creation in Christ, Colossians 3: 1 - 17, fruit of the Spirit, Galatians 5: 16 - 24, Hebrews 12: 1 - 2, Jesus Christ Conquers, laying aside every weight and sin which clings so closely, Leaving behind all things, living the Beatitudes, St Luke 5: 1-11 Leave a commentThe text for this posting comes from St Luke 5: 1 – 11, and the subject matter of these verses is the calling of three Apostles: Simon Peter, James, and John. The concluding verse reads as follows,
And after putting their boats to the land, and leaving all things, they followed him (St Luke 5: 11).
Simon Peter, James, and John set down their livelihoods. They left everything to follow Christ. Their calling as Apostles (as with all the Apostles) was unique. None of us has such a calling to apostleship. Very few of us will receive a call to the monastic life, though some may choose a life of simplicity apart from monasticism.
However, all Christians are called to follow Christ in holiness of life, in purity of heart, and in peace and repentance. Most of us here have families, jobs / careers, and other responsibilities that prohibit us from abandoning these ties and obligations entrusted to us. Yet, as part of our call to follow Christ, there are things to be left behind and abandoned. I turn to a few New Testament passages from St Paul’s epistles.
HEBREWS 12: 1 – 2:
Therefore, since we are surrounded by so great a cloud of witnesses, let us also lay aside every weight, and sin which clings so closely, and let us run with perseverance the race that is set before us, looking to Jesus the pioneer and perfecter of our faith, who for the joy that was set before him endured the cross, despising the shame, and is seated at the right hand of the throne of God.
GALATIANS 5: 16 – 24:
But I say, walk by the Spirit, and do not gratify the desires of the flesh. For the desires of the flesh are against the Spirit, and the desires of the Spirit are against the flesh; for these are opposed to each other, to prevent you from doing what you would. But if you are led by the Spirit you are not under the Law. Now the works of the flesh are plain: immorality, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the Kingdom of God. But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control; against such there is no law. And those who belong to Christ Jesus have crucified the flesh with its passions and desires.
COLOSSIANS 3: 1 – 6; 12 – 17:
If then you have been raised with Christ, seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with him in glory. Put to death what is earthly in you: immorality, impurity, passion, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming…Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, humility, meekness, and patience, forbearing one another, forgiving each other; as the Lord has forgiven you, so you also must forgive. And over all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And become thankful. Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms, hymns and spiritual songs with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him.
2 CORINTHIANS 5: 17:
So then if someone is in Christ, he is a new creation. The old things passed away, and behold all things have become new.
Since we are a new creation in Christ we are, therefore, to conduct our lives as Christ wills, and by the Holy Spirit to conform our lives to this reality. Added to this we are citizens of the Kingdom of Heaven. Every citizen of a country, every ethnicity, whether Serbians, Greeks, English, Americans, Russians, Mexicans, etc., have unique languages, cuisines, and cultural customs and mannerisms by which they are known and recognized. Therefore, as citizens of the Kingdom of Heaven — we who are in Christ — must have cultural mannerisms which declare our heavenly citizenship. I turn to the Beatitudes to flesh out this point. The Beatitudes are not lofty, unattainable ideals. On the contrary, they are spiritual virtues that are to be worked into our lives. These are the cultural characteristics by which we live and are recognized — they declare our heavenly citizenship.
ST MATTHEW 5: 1 – 16:
And upon seeing the crowd, he went up the mountain, and after he sat down his disciples approached him. He the opened his mouth and taught them, saying:
“Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.
“Blessed are those who are mourning, for they shall be comforted.
“Blessed are the meek, for they shall inherit the earth.
“Blessed are those who are hungering and thirsting after righteousness, for they shall be satisfied.
“Blessed are the merciful, for they shall receive mercy.
“Blessed are the pure in heart, for they shall see God.
“Blessed are the peacemakers, for they shall be called the sons of God.
“Blessed are those who are persecuted for the sake of righteousness, for theirs is the Kingdom of Heaven.
“Blessed are you whenever they insult you, persecute you and speak all manner of evil against you falsely for my sake. Rejoice and be glad for great is your reward in heaven, for thus they persecuted the prophets who came before you.
“You are the salt of the earth; but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trodden under foot. You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp and set it under a bushel, but on a stand, and it gives light to all in the house. Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven.”
As did Peter, James, and John, we too are to put our boats onto the land, leave what is contrary to the Christian life and follow our Lord. Such a life is a struggle, and we are to engage in this contest with the will to win — as can only be done by the work of the Holy Spirit in our lives. Come to the Sacraments. Especially come to the Eucharist with intention and with a purpose. There is a message is impressed into the surface of the Lamb, the piece of bread which will become his Body: in a cruciform arrangement one reads IC XC NIKA. This means Jesus (IC) Christ (XC) conquers (the Greek verb nika — conquers). Over what did, and does, Jesus conquer? He was, and is, victorious over sin, death, darkness, and alienation. Thus, pray that his victory over sin, death, darkness, and alienation comes into our lives, and that these are replaced with his holiness, life, light, and relationship. We pray that he gives to us his cleansing and victory. Pray also that his victories in our lives cause us to put our boats to the land, and lay aside every weight, and sin that clings so closely, and follow our Lord more fully.
The following is a corresponding sermon given at St Sava Serbian Orthodox Church on October 12, 2025:
In Christ,
Commemorating the Birth of Mary
Posted: September 10, 2025 Filed under: Etcetera | Tags: "For behold, Ezekiel 44: 1 - 4 and Mary's perpetual virginity, henceforth all generations will call me blessed, Mary is Queen Mother, Mary is the New Eve, Mary's obedience undoes Eve's disobedience, Mary's statement "I am not knowing a man", St Luke 11: 27 - 28, the Annunciation, the Birth of the Mother of God, The Nativity of the Theotokos, the perpetual virginity of Mary, the role of Queen Mother in the Ancient Near East Leave a comment
In the Orthodox Church, the birth of Mary, the Theotokos (which means God Bearer, or Mother of God), is celebrated every year on September 8. A hymn for the day’s liturgy reads,
By your nativity, O Most Pure Virgin, Joachim and Anna [Mary’s parents] are freed from barrenness; Adam and Eve from the corruption of death. And we, your people, freed from the guilt of sin, celebrate and sing to you: the barren woman gives birth to the Theotokos, the nourisher of our Life!
If you come from a Protestant background, the Church’s teaching regarding Mary may have presented many challenges to your Protestant sensibilities as you moved into the Church. Let’s tackle a few teachings for reinforcement. The subjects come from all the readings set for this day.
HER PERPETUAL VIRGINITY
One of the primary Old Testament sources of this teaching comes from Ezekiel 44: 1 – 4:
Then he brought me back to the outer gate of the sanctuary, which faces east; and it was shut. And he said to me, “This gate shall remain shut; it shall not be opened, and no one shall enter by it; for the Lord, the God of Israel, has entered by it; therefore it shall remain shut. Only the prince may sit in it to eat bread before the Lord; he shall enter by way of the vestibule of the gate, and shall go out by the same way” (Ezekiel 44: 1- 4).
The vision of Ezekiel has been interpreted by the Church in a typological / allegorical manner. The gate and vestibule, anatomically, refer to female reproductive anatomy.
Regarding the Archangel’s declaration to Mary:
And the angel said to her, “Do not fear, Mariam: For you have found grace with God. And behold, you shall conceive, and shall bear a son, and you shall call his name Jesus” (St Luke 1: 31).
Icon of the Annunciation
Mary replies and questions the angel: “And Mariam said to the angel, ‘How shall this be, since I am not knowing a man [ginosko]?” (St Luke 1:34). The Greek verb in this passage, ginosko, is a verb in the present active tense, or aspect. Though this aspect, or tense, means the action is occurring in the “here and now,” it can also mean that the action is ongoing and has no intended ending, it keeps on going, or is continuous. Given the prophecy quoted above from Ezekiel, and its interpretation, the ongoing meaning best fits the translation to be, “I am not knowing a man” — she will never have sexual relations with Joseph. St Gabriel’s answer also refers back to the words from Ezekiel: “In answering, the angel said to her, ‘the Holy Spirit shall come upon you, and the Power of the Most High will overshadow you. Because the One being born of you shall be called the Son of God” (St Luke 1: 35). It is only the Son of God who has entered and exited her reproductive tract.
Regarding this first subject of discussion, we have Mary presented as the Ark of the Covenant in St John the Apostle’s vision on the island of Patmos:
And the Temple of God was opened in heaven, and the Ark of the Covenant of the Lord was seen in his Temple. And lightning, sounds, and thunder occurred, and great hail fell. And a great sign was seen in heaven, a woman clothed with the sun, and the moon beneath her feet, and upon her head a crown of twelve stars (Rev 11: 19 – 21:1).
Granted, these verses and the ones that follow can also refer to the Church. But St John writes in a manner in which any verse, or verses, he writes — even these verses examined are not an “either / or,” but a “both this and that.” Therefore, we can determine that he means both. Hence, she is the Ark of the Covenant and stands for the Church! Furthermore, the Ark of the Covenant could not be touched by just anyone. We read this from 2 Samuel (2 Kingdoms) 6: 6 – 7,
And when they came to the threshing floor of Nacon, Uzzah put out his hand to the Ark of God and took hold of it, for the oxen stumbled. And the anger of the Lord was kindled against Uzzah; and God struck him there because he put forth his hand to the Ark; and he died there beside the Ark of God (2 Samuel 6: 6 – 7).
Therefore and again, the strength of Ezikiel’s words and the translation of Mary’s statement, “I am not knowing a man,” is upheld as the Church has understood her place in our salvation.
Finally, regarding the matter of her perpetual virginity, we read from a portion of St John’s account of the crucifixion:
…But standing by the cross of Jesus were his mother, and his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. When Jesus saw his mother, and the disciple whom he loved standing near, he said to his mother, “Woman, behold, your son!” Then he said to the disciple, “Behold, your mother!” And from that hour the disciple took her to his own home (St John 19: 25 – 27).
The point here is this — if Mary had another son of her own it would have been unlawful to put his mother into the care of St John. Jesus upheld and fulfilled the Mosaic Law. Thus, Mary had no other sons or children.
QUEEN MOTHER AND INTERCESSOR:
In the Ancient Near East (ANE) kings had queens, but their queens were not their wives. The queen in the ANE was the mother of the king — a queen mother. This was her job: to intercede before the king about his subjects’ concerns. This brings us to Bathsheba. She was a wife of King David. She was the mother of King Solomon. Therefore she was the queen mother. We read this concerning her role as intercessor to Solomon:
So Bathsheba went to King Solomon, to speak to him on behalf of Adonijah. And the king rose to meet her, and bowed down to her; then he sat on his throne, and had a seat brought for the king’s mother; and she sat on his right. Then she said, “I have one small request to make of you; do not refuse me.” And the king said to her, “Make your request, my mother; for I will not refuse you” (1 Kings / 3rd Kingdoms) 2: 19 – 20.
The antitype of Bathsheba is Mary. She is the Mother of the King of kings; Lord of lords. Thus, Mary is the Queen Mother of all queen mothers. We understand that she, like Bathsheba has a seat at our King’s right side. We see this in the Proskomede rite where bread and wine undergo preparation for the Divine Liturgy where they will become the Body and Blood of Christ. In this rite, a certain, small triangular shaped piece of bread is cut from a larger loaf. It is placed at the right side of a larger cube-shaped piece of bread called the Lamb (which will become the Body of Christ). By the words presented below and the action of the priest, the Church acknowledges her to be our Queen Mother:
In honor and memory of our most blessed Lady Theotokos and ever-Virgin Mary. Through her prayers, O Lord, accept this sacrifice upon Thy heavenly altar. The Queen stood on Thy right side, arrayed in golden robes, all glorious. (With these final words the triangular piece of bread is placed at the right side of the Lamb).
This next hymn presented is generally sung in the Divine Liturgy. It also declares our understanding of Mary’s intercessory role:
Steadfast Protectress of Christians, constant advocate before the Creator — despise not the entreating cries of us sinners, but in your goodness come speedily to help us who call on you in faith. Hasten to hear our petitions and to interceded for us, O Theotokos, for you always protect those who honor you!
THE NEW EVE AND THE ANNUNCIATION:
To understand this we must go back to the third chapter of Genesis (Genesis 3: 1 – 7). In the Garden we find the serpent (a spiritual being) who approaches Eve and deceives her. Eve eats of the forbidden fruit and disobeys the one and only commandment given to them by God. She gives the fruit to her husband. When he eats he capitulates, meaning he hands over their authority and power to the deceiving serpent. The cosmos is undone. Death via sin enters into creation. With sin and death come darkness and alienation. These are the results of Adam’s capitulation
So, for our salvation, we must have an undoing of the curse. A recapitulation must occur — the authority, power, and order lost must be regained. From here holiness, life, light, relationship must re-enter creation. The Archangel Gabriel (a spiritual being) approaches Mary (also a virgin as was Eve in the Garden before the Fall) in the Temple (which can be seen as the re-presentation of the Garden). St Gabriel addresses Mary: “Hail, who has been graced” (kecharitomene, a perfect, passive participle). The perfect tense, or aspect of a Greek verb means that an action occurred in the past, but the action continues into and beyond the present. Thus, Mary had been “graced’ long before this day: “Now when the fullness of time came, God sent his Son born of a woman (Galatians 4: 4). St Gabriel reveals God’s plan for our salvation. Mary replies, “Behold the handmaid of the LORD. May it be done to me according to your word” (Luke 1: 38). Mary’s obedience undoes Eve’s disobedience, and the core of the knot of sin and death is released. Now Christ enters her uterus by the Holy Spirit to become our Savior. He is the New Adam and recapitulation occurs!
We have a wonderful hynm, a Theotokion, near the beginning of the First Hour which pulls together all the themes discussed so far in this posting:
What shall we call you, O Full of Grace? Heaven — for you did shine forth the Sun of Righteousness; Paradise — for you have blossomed forth the Flower of Incorruption; Virgin — for you have remained incorrupt; Pure Mother — for you have held in your holy embrace a Son who is God of all. Beseech him to save our souls.
AN EXAMPLE FOR SPIRITUAL LIVING
Of course Jesus Christ is our one, true Examplar. But the Scriptures give other examples to imitate. We have, for example, St Paul: “I urge you, then, to be imitators of me” (1 Corinthians 1: 16). But, we also have Mary. Mary was the first to walk in the ways of Christ, and to walk along the paths of Christ by denying herself, emptying herself of self, and carrying Christ within her uterus. Thus, Mary was the first to receive Christ into her being and life in the most profound, complete, and unique way possible. A portion of the Gospel reading for this day reads,
And it happened while he was speaking these things, a certain woman from the crowd lifted up her voice and said to him, “Blessed is the womb which bore you, and the breasts which nursed you!” But, he said to her, “More than this [menounge], blessed are those who hear the word of God and keep it” (St Luke 11: 27 – 28).
The Greek word, menouvge, can be translated “on the contrary”, or “rather.” This translation of the word has been interpreted by Protestant traditions to be a negation of his mother — a put down. It is not a put down of his mother — he would not dishonor her — he upheld the Law. But, he with, “more this,” places those who keep the word of God in company with her. We, thus, are of the family of God if we, as did Mary, hear and keep God’s word.
So it is that we honor her and bless her! By doing so we keep the word of God when we read St Elizabeth’s words:
And when Elizabeth heard the greeting of Mary, the child leaped in her womb; and Elizabeth was filled with the Holy Spirit and she exclaimed with a loud cry, “Blessed are you among women, and blessed is the fruit of your womb! And why is this granted me? that the mother of my Lord should come to me?” (St Luke 1: 41 – 43).
Next, we have Mary’s reply to St Elizabeth. A portion of the Magnificat reads:
And Mary said, “My soul magnifies the Lord, and my spirit rejoices in God my Savior, for he has regarded the low estate of his handmaiden. For behold, henceforth all generations will call me blessed; for he who is mighty has done great things for me, and holy is his name” (St Luke 1:46 – 50).
We commemorate and celebrate the birth of Mary as we continue to bless the Mother of God — as has the Orthodox Church for all generations:
Your nativity, O Virgin, has proclaimed joy to the whole universe! The Sun of Righteousness, Christ our God, has shone from you, O Theotokos! By annulling the curse, he bestowed a blessing. By destroying death, He has granted us eternal life!
The following is a sermon given at Holy Resurrection Orthodox Church, Tacoma, Washington on September, 8, 2025:
In Christ,
Fr Irenaeus
The Scandalous Actions of the Unmerciful Servant
Posted: August 25, 2025 Filed under: Etcetera | Tags: 1 Corinthians 9: 2 - 12, blessed are the peacemakers, Christ indwells us, Elder Thaddeus of Vitovnika, humility and fasting, humility and obedience, humility and peacefulness, meekness and humility, obstacle and scandal, Parable of the Unmerciful Servant, Purity of heart, St Matthew 18: 23 -35 Leave a comment
The subject matter of this posting concerns, in part, the Parable of the Unmerciful Servant found in St Matthew 18: 23 – 35 (the Gospel reading for the 12th Sunday of Matthew in the Orthodox Church). But, it is needed to first look at St Paul’s words from the days Epistle reading from 1 Corinthians 9: 2 – 12. The Corinthian church was a “problem child” for him. In these verses he reminds them that as an Apostle he has the right to earn a living from his apostolic ministry. He makes his case from the Old Testament:
For it is written in the Law of Moses [Deuteronomy 25:4], “You shall not muzzle an ox when it is treading out the grain.” Is it for oxen that God is concerned? Does he not speak entirely for our sake? It was written for our sake, because the plowman should plow in hope and the thresher thresh in hope of a share in the crop. If we have sown spiritual good among you, is it too much to reap your material benefits? If others share this rightful claim upon you, do not we still more? Nevertheless, we have not made use of this right, but we endure anything rather than put an obstacle in the way of the Gospel (1 Corinthians 9: 9 – 12).
To put up an obstacle, or hinderance is similar to causing a scandal. In the Scriptures a scandal means to create a cause for stumbling, a turning away from faith, or to be led into sin.
The Parable of the Unmerciful Servant tells of an occasion of scandalous behavior. We should all know the story. The servant of a king is called in to settle his debt with the king. The servant owes such a huge debt that it cannot be paid back, but he begs the king for mercy, and assures him he will be repaid. Out of pity for his servant he is released and forgiven the debt. However, the newly forgiven servant did not learn a lesson from his master. He comes upon a fellow servant who owes him money — a tiny fraction of what he owed the king. This wicked servant would not forgive his fellow servant’s debt and has him thrown into prison. The act of cruelty was witnessed by their fellow servants and was reported to the king. Jesus related the fate of the wicked servant:
In anger the king delivered this servant to the jailers till he should pay all his debt. So, also my heavenly Father will do to each one of you unless you forgive your brother’s sin from your heart (St Matthew 18: 34 – 35).
Of course, the big picture is that the extent of our sins is similar to the massive, unpayable debt of the unmerciful servant. Yet, through Christ, all is forgiven. Our debt is cancelled. Hence, as we move in forgiveness as did Christ our Savior, we must forgive others as we were forgiven by God.
More can be learned from this parable. The wicked servant did not exhibit either both mercy or humility. On the contrary, he exhibited pride and arrogance. These hideous traits brought about scandal and his own demise.
There are consequences for bringing about causes for stumbling and obstacles to the formation of faith and its continuation of formation in the Christian. Our Lord informs us:
Whoever humbles himself like this child, he is the greatest in heaven. Whoever receives one such child in my name receives me; but whoever causes one of these little ones who believe in me to sin, it would be better for him to have a millstone fastened round his neck and to be drowned in the sea. Woe to the world for temptations to sin! For it is necessary for temptations to come, but woe to the man by whom the temptation comes! St Matthew 18: 4 – 7).
It is good that our words and actions do not bring about obstacles to faith, or causes of stumbling into sin. St Paul advises this: “Avoid every appearance of evil” (1 Thessalonians 5: 22). Better it is that our words and actions draw people to the Faith:
You are the light of the world. A city set on a hill cannot be hidden. Nor do men light a lamp and put it under a bushel, but on a stand, and it gives light to all in the house. Let your light so shine before men, that they may see your good works and give glory to your Father who is in heaven (St Matthew 5: 14 – 16).
Elder Thaddeus
Christ, of course, is the Light of the World. He is Light and Life. He indwells us, so any light we shine has him as its source. The Beatitudes immediately precede those words of Christ (St Matthew 5: 1 – 12). Let’s look at three of these spiritual virtues. In so doing I will be quoting from Our Thoughts Determine Our Lives (St Herman of Alaska Brotherhood, 2009, 2022) which is a collection of the sayings of Elder Thaddeus of Vitovnika.
Meekness / Humility. “Blessed are the meek, for they will inherit the earth” (St Matthew 5:5). The Elder instructs us:
I had a desire to learn about the inner life of those who had lived a perfect life here on earth and who were glorified by God both here and in eternity. It was then that I realized, as the Holy Fathers themselves explained, that the perfection of the Christian life consist of extreme humility (p 87).
Meekness means having a heart that is humbled and peaceful…A proud person is never satisfied; everything bothers him, and he follows his own will. We must be obedient to the will of God in order to learn humility and meekness while we are still in this life, while there is still time. A heart that is full of love thinks not of itself, but of others. It prays for all living things and for the whole world (p 89).
The Elder makes the connection between humility and peacefulness:
When we can stay calm when someone attacks us from all sides, when we can keep our inner peace in spite of that person’s rudeness, then our soul will become meek and humble and we will live this life with a full understanding of it (p 88).
He makes a connection between humility and obedience:
Humility is a Divine property and the perfection of the Christian life. It is attained through obedience. He who is not obedient cannot have humility…Our humility is in proportion to our obedience (p 89).
There is a connection between humility and fasting:
When the body is humbled, our thoughts become more peaceful too. This is the purpose of fasting…It is impossible to unite with God when the stomach is full, for full stomach causes many cares and worries. All our thoughts, all our emotions, and all our will must be concentrated. When they are not, we are restless and lose our peace (p 136).
Peacefulness. “Blessed are the peacemakers, because they will be called the sons of God” (St Matthew 5: 9).
The Elder is asked what is the most important this in one’s spiritual life? He answers,
To guard the peace in our hearts. Do not let this peace be disturbed at any cost. Peace should reign in our hearts — peace and silence…practice standing before the Lord. This means being unceasingly aware that we are standing in the presence of the Lord and that He is watching us all the time. We must learn to awake with the Lord and go to sleep with Him, and eat, work, and walk with Him. The Lord is present everywhere in all things (pp 142 – 143).
Control of our thoughts is the key to such peace:
Our life depends on the kind of thoughts we nurture. If our thoughts are peaceful, calm, meek, and kind, then that is what our life is like. If our attention is turned to the circumstances in which we live, we are drawn into a whirlpool of thoughts and can have neither peace nor tranquility (p 63).
Purity of Heart. “Blessed are the pure in heart, because they will see God” (St Matthew 5: 8). From the Prayer of the Hours we read, “Sanctify our souls, purify our bodies, set aright our minds, and cleanse our thoughts.” Thus, our thoughts bring not only peace, but purity into our hearts, minds, and lives. With this said, we must understand that humility, peacefulness, and purity come from communion with God. The Elder states this,
Communion with God means that God has made His abode in us and that His energy is working in us. Our spirit puts on God and He governs all our feelings, our will, and our mind. We are then like a tool in His hands. He moves our thoughts, desires, and feelings and directs our words and the work of our hands (p 143).
Even though we are not as spiritually advanced as Elder Thaddeus, we now, in this hour, lack nothing. For Christ indwells us. The Holy Spirit and the Father indwell us. This is an ontological union and reality, and it exists in us all at this present hour. All we have to do is participate in his ways. We are participants in the divine nature, and it is active in us — if we so yield ourselves to his will and walk in his ways.
This brings us to the concept of theosis — the spiritual process of divinization where we become godlike. We do NOT become God, but godlike. We become the true image bearers of God we were, and are, intended to be from the moment of humanity’s creation. I offer the words of Archimandrite George Kapsanis,
All this [theosis], does not come about immediately. If an Orthodox Christian gradually struggles throughout his life with the Church, with humility, repentance, prayer, and the Holy Sacraments, by the Grace of God he may be sanctified and deified.
This, however, is the purpose and the great aim of our lives. How far we get is not the most important thing. What is important is the struggle itself, which God blesses abundantly, both in the present age and in the age to come.
As always I offer the very helpful words of St Paul which I, imperfectly, try to follow and by which conform my sinful life:
Rejoice always. Pray constantly. Give thanks in, with, and for all things for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 16 -18).
Presented here is the corresponding sermon given at Holy Resurrection Orthodox Church, Tacoma, Washington on August 24, 2025:
In Christ,
Fr Irenaeus
Old LPs and New Discoveries
Posted: August 19, 2025 Filed under: Etcetera, Music and Guitars | Tags: ABBA, discovering new music and new experiences, LP collection, move out of your comfort zone, Robert Frost's "The Road Not Taken", The band Poco, Yogi Berra quote Leave a comment
Poco’s “Under the Gun”
It is quite possible that I am dating myself with this posting. For those far younger than me, and who listen to music via a digital streaming platform, I want you to know this is not always the method for playing recorded music (I could go on about smart phones, but I won’t do so). In my youth the only forms of recorded music were from vinyl LPs (standing for “long playing”), cassette tapes, and 8-track tapes (the latter being unbelievably annoying).
Recently, my wife and I inherited the bulk of my late brother-in-laws large collection of LPs. Some of them were purchased when he was a teenager. He continued to add to his collection for decades. I am now sorting through his collection, and I am selling the great majority of them on EBay. Some are in such bad shape that they must be tossed out. Others that are in sound condition we have kept, and those being the recordings of artists we know and, thus, are familiar with their music. Among his collection are artists and groups whose names and music are unknown to me. Concerning the mystery bands my initial plan was to sell every LP in good to excellent condition. However, as I continued in the process of listing them for sale, I began to become curious about them: “Why not research the bands and listen to them?”
Poco circa 1969 -70
Poco is one such band. My brother-in-law was obviously a huge fan of their music: he owned many of their recordings, even multiple copies of some of them. The band’s musical genre is a blend of country rock, pop rock, and folk rock. The original lineup of the band consisted of Richie Furay (from Buffalo Springfield), Jim Messina (later of Loggins and Messina), Randy Meisner (later of the Eagles), Rusty Young, and George Grantham. Their musical career began in 1969, and continues, it seems, to the present day. My wife and I remember two of their songs for the late 1970s: “Heart of the Night,” and “Crazy Love,” from the album “Legend.” My youngest son, now aged 28, began listening to Poco’s music, and is now himself a fan of their work. We have since kept several of their LPs which we now appreciate.
We are all creatures of habit: we gravitate to what we already know and of which we are familiar. We stick with the known commodity. We make choices based upon what has proven to be satisfying to us in the past. We frequent well proven restaurants, and order satisfying dishes from the known menus. We take the familiar route to a familiar destination. Additionally, when in church, I know where every person and family will likely position himself, herself, or themselves in the nave on any given Sunday morning.
Yogi Berra
But, it’s good to shift away from the habitual and seek new experiences. I have to urge myself to do so and seek sources of inspiration. Yogi Berra gave this advice, “When you come to a fork in the road — take it.” Robert Frost was a bit more precise (and I paraphrase his words in summary): “Take the road less travelled.” Even the Swedish pop band ABBA gave sage advice: “Take a chance on me!”
Life, especially the life of faith lived in Christ is to be a life of discovery. Discovery demands taking the road less travelled. Discovery and growth demand stepping boldly out of our comfort zones. Discovery and growth demand taking a chance from time to time. I return to Robert Frost’s poem, “The Road Not Taken,” and I quote from its ending: “…I took the one less traveled by, and that has made all the difference.”
The following link takes you to Poco’s “Crazy Love”: https://www.google.com/url?sa=t&source=web&rct=j&opi=89978449&url=https://www.youtube.com/watch%3Fv%3D8GY_orHl_sI&ved=2ahUKEwjUx4CUz5ePAxXXLTQIHdQ5Nt4Q78AJegQIFRAB&usg=AOvVaw02YJ5VjvjC0avdt-I0jC0K
In Christ who leads us along the way,
Fr Irenaeus
Overcoming Spiritual Paralysis
Posted: July 21, 2025 Filed under: Etcetera | Tags: Elder Thaddeus of Vitovnika, Overcoming Spiritual Paralysis, Spiritual Gifts in Romans 12: 6 - 13, St Matthew 9: 1 - 8, Take Control of Thoughts, Thinking About What Is Pure in Philippians 4: 8 Leave a comment
There are a number accounts of Jesus healing paralytics in the Gospels. In St Matthew 9: 1- 8 we read of such a healing. This miracle takes place after he casts our demons from two men in the region of the Gadarenes (St Matthew 8: 28 – 34). Our Lord crosses the water and comes to his own city, being Capernaum (St Matthew 9: 1). We then have this passage set for the day’s Gospel:
And behold, they brought to him a paralytic placed upon a cot. And seeing their faith, he said to the paralytic, “Take courage, child, your sins are forgiven you. And behold, certain scribes said among themselves, “This is blasphemy!” And Jesus knowing their thoughts said, “Why do you think such evil in your hearts? For what is easier to say, ‘Your sins are forgiven’: or to say, ‘Get up and walk?’ But, in order that you may know that the Son of Man has authority upon earth to forgive sins — then he says to the paralytic — “After you get up, take up your cot, and go to your home.” And after he got up he went to his home. Now, the crowd seeing this marveled, and they glorified God who gave such authority to men (St Matthew 9: 2 – 8).
Now I want to move from physical paralysis to the subject of a more common paralysis: spiritual paralysis. Here, one must also get up from a figurative cot, or sick bed, and then move into the life of faith, and acts of faith. This is the praxsis of faith.
What are the causes of a spiritual (or even a psychological) paralysis? The causes are numerous, but allow me to list a few. Could it be guilt? Fear? Regret? the experience of a rejection? A sense of worthlessness or unworthiness (no one is worthy — God acts through us in spite of us)? Could it be a habitual sin? Is it doubt of ability or a lack of “credentials?” — “Who am I to attempt to do that?” Any of these can result in confusion, or indecisiveness, and we are “crippled.” Then we have a spiritual paralysis which keeps us on the sick bed and out of action. In such a state one is like the foolish servant who hid his master’s talent. He made no use of it and received his master’s severe rebuke and loss of what he had (see St Matthew 25: 24 – 28).
We are all in some state of spiritual paralysis because we are sinners. We are in the hospital of the Church and Christ is our physician. But whatever our degree of such paralysis might be, we are to take to heart the words of our Lord as quoted above: “Take courage, child, your sins are forgiven you…After you get up, take up you cot, and go to your home.” Or we could say, “Get on with it!”
Perhaps this is too easy to state. We all have our personal histories which have produced memories that persist in our minds. Unpleasant and painful memories exist for all of us. A recollection from past history can be a source of torment. But, we must ask, “Where does the past exist?” It exists only in one place: in our minds!
Elder Thaddeus
Thus, we must order our thoughts and memories. They must be sorted and controlled. We are to take seriously this snippet of prayer from the Prayer of the Hours: “…Set aright our minds; cleanse our thoughts.” It needs to be stated that each one of us is the captain of our consciousness: we control our thoughts. Our monastic brothers and sisters will agree with that statement. Elder Thaddeus of Vitovnika wrote these words for our instruction:
Our life depends on the kind of thoughts we nurture. If our thoughts are peaceful, calm, meek, and kind, then that is what our life is like. If our attention is turned to the circumstances in which we live, we are drawn into a whirlpool of thoughts and can have neither peace nor tranquility.
When thoughts and memories that hinder and cripple us come into our minds — catch them and throw them away. Then, replace them with prayer (especially the Jesus Prayer), words from the Scriptures, and words of blessing. On top of this, we can throw away the disturbing thought and replace it by thinking of a task that needs to be done. To whatever we turn our minds, we are to be mindful of these words of St Paul:
Finally, brethren, whatever is true, whatever is honorable, whatever is just, whatever is pure, whatever is lovely, whatever is gracious, if there is any excellence, if there is anything worthy of praise, think about these things (Philippians 4: 8).
With all of this stated, let’s consider again these words of Jesus:
After you get up take up your cot and go to your home. And after he got up he departed to his home (St Matthew 9: 6 – 7).
The paralytic got on with his life now forgiven, whole, and complete. And so we are to act and begin our praxsis. We are to exercise the spiritual gifts given to us for the benefit of one another. St Paul encourages us with these words from the day’s appointed epistle reading:
Having gifts that differ according to the grace given to us, let us use them: if prophecy, in proportion to our faith; if service, in serving; he who teaches, in his teaching; he who exhorts, in his exhortation; he who contributes, in liberality; he who gives aid, with zeal; he who does acts of mercy, with cheerfulness. Let love be genuine; hate what is evil, hold fast to what is good; love one another with brotherly affection; outdo one another in showing honor. Never flag in zeal, be aglow with the Spirit, serve the Lord. Rejoice in your hope, be patient in tribulation, be constant in prayer. Contribute to the needs of the saints, practice hospitality (Romans 12: 6 – 13).
We are to act as God has gifted us. Furthermore, we are to understand who and what we are in Christ: We are “…to be a holy priesthood…” (1 Peter 2: 5). A priest bears God to all of creation by holy words and actions, and bears all creation to God by prayer. I offer one of my favorite axioms: “To become, we must do.” If we “get on with it” and act as the holy priest — the saint — we are to be, our efforts will be worked into us by the Holy Spirit.
Additionally, I offer another axiom: To prove God is to live God; to live God is to prove God. In other words, by acting according to the Faith, by living out the Faith before all and all things we make God evident in our lives and to others.
By overcoming spiritual paralysis, and by expressing our gifts through action, we can become a cause of marvel to all by the working of Christ within us.
The following is a corresponding sermon given 7/20/25 at St Brendan’s Orthodox Mission, Astoria, Oregon:
In Christ,
Fr Irenaeus
Possession and Control
Posted: July 15, 2025 Filed under: Etcetera | Tags: "Hail full of grace", demonic possession as a mockery of the Incarnation, Excorcism of the Gadarene Demoniacs, Greek perfect passive participle, self-control vs control of others, St Luke 1: 38 "Behold I am the handmaid of the Lord; let it be done to me according to your word Leave a comment
We read of Jesus exorcising two demon possessed men in the eighth chapter of St Mattew’s Gospel:
And when he came to the other side, to the country of the Gadarenes, two demoniacs met come, coming out of the tombs, so fierce that no one could pass that way. And behold, they cried out, “What have you to do with us, O Son of God? Have you come here to torment us before the time? (St Matthew 8: 28 – 29)
Jesus, of course, casts out the demons from the men, and the demons then enter into the nearby herb of swine. The now possessed swine run off a cliff and drown in the awaiting water (St Matthew 8:30 – 32).
Many Christian sources of all traditions state that demonic activities are increasing in western countries. Given the state of our culture, perhaps this is very true. As a priest in the Orthodox Church I have performed three exorcisms of homes. Those living in them came to me with the complaint of disturbing experiences encountered over an extended period of time. The power and authority of God removed the disturbing sources of their troubling experiences. Thankfully, I have had no other such experiences — yet.
Returning to the above gospel account, and all such occurrences, it could be stated that the possession of a human by a demon is a mocking of the Incarnation. I will present my case by the following brief contrasts.
The holy Incarnation came about by Mary’s obedient consent to God’s plan for the Incarnation presented to her by St Gabriel:
Behold, I am the handmaid of the Lord; let it be done to me according to your word (St Luke 1: 38).
A demon possession likely does NOT come about by consent. Though the person possessed may have been steeped in wicked and depraved practices.
In stark contrast Mary was steeped in faith and obedience to the One True God, for she was prepared for this most holy service long before the day of the Annunciation: “Hail, full of grace, the Lord is with you!” (St Luke 1: 28). The Greek phrasing is, literally, “…having been graced…” and is a translation of the verse’s perfect passive participle. The use of such a verbal tense means an event or action took place in the past, but the effect of the action continues into the present. Thus again, God’s preparation of Mary occurred long before St Gabriel’s greeting, and long before her birth.
The Incarnation occurred for our salvation which has love — God’s love — as its source.
The demon possesses for the destruction of the person. It is done out of hatred and contempt. Not only hatred of humanity is its source, but their hatred is extended to the entirety of material creation. Hence, also the destruction of the herd of swine. They fell to their death. Death is the realm of Satan and his demons:
The LORD said to the serpent, “Because you have done this cursed are you above all wild animals; upon your belly you shall go, and dust you shall eat all the days of your life” (Genesis 3: 14).
Dust is the product of death and resulting decomposition.
Christ is all powerful: He calms storms, heals diseases, and raises the dead. We read of his power and authority:
And Jesus came and said to them, “All authority in heaven and on earth has been given to me” (St Matthew 28: 18).
The power and works of Satan and demons but a forgery or immitation however convincing they may appear. They have a limited power and authority unlike Christ.
From the service of Baptism — the Second Exorcism — we have this excerpt which explains their limited strength:
Come out of the man, and in nowise enter a second time into him: Depart! Acknowledge the vainness of your might, which has not power even over swine…
These enemies are neither omniscient, nor omnipresent.
Christ is in us by our consent arising from our faith in him. He acts within us only by our invitation, and his actions which lead to our sanctification.
The demon controls without consent as a vile, defiling tyrant. The demon hijacks the will and desires to take the possessed to their destruction.
I now shift gears and move to the subject of control. The desire to control exists in contrast to the desire to influence, exhort, or encourage. I use to words influence, exhort, and encourage when such words and actions address the true need to direct someone to proper decisions and good conduct which would lead to a healthy, wholesome outcome.
Control: The only proper control is self-control. This is a disciplining of the self, of the will, for the gain of goodness, holiness, health, etc. The human attempt to manipulate and control another human being is a parallel to demonic possession. We have observed,
The controlling spouse
The controlling parent
The controlling child
The controlling and abusive bully
The manipulative controlling employer or supervisor
The controlling co-worker
All such control is for self-gain and the attaining of power over another human being. It is never for the well being of another. Hence, it is demonic! Hence, there needs to be an exorcism of repentance!
How we are to act with one another? St Paul gives us many examples. I present two such examples from his epistles:
Now we urge you brethren, to warn the idle, encourage the faint-hearted, help the weak, and to be patient with all. Do not repay evil for evil, but always pursue the good both for one another and for all. Rejoice always. Pray constantly. Give thanks in, with, and for all things for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 15 – 18).
Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, forbearing one another and, if one has a complaint against another, forgiving each other; as the Lord has forgiven you, so you must also forgive. And over all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed your were called in the one body. And become thankful. Let the word of Christ dwell in you richly, as you teach and admonish one another in all wisdom, and as you sing psalms and hymns and spiritual songs with thankfulness in your hearts to God. And whatever you do, in word or deed, do everything in the name of the Lord Jesus, giving thanks to God the Father through him (Colossians 3: 12 – 17)
May the Holy Trinity’s love guide and indwell in us that we may influence, exhort, and encourage one another to the gain of purity and salvation.
In Christ,
Fr Irenaeus
Sanctification Under Our Rooves
Posted: July 11, 2025 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: 1 Thessalonians 5: 15 - 24, becoming god-like, becoming whole and complete, divination, experiencing God, The centurion's confession of faith in Mt 8: 5 - 13, The Centurion's faith, Theosis Leave a commentSANCTIFICATION UNDER OUR ROOVES
In the sixth chapter of his letter to the Church in Rome, St Paul notes the contrasts between their lives before coming to faith in Christ and their lives after faith and baptism in Christ. The contrast shows their previous lives as Roman pagans bound them as slaves to sin, but their union with Christ binds them as slaves to righteousness (Romans 8: 18). St Paul continues,
When you were slaves of sin, you were free in regard to righteousness. But, then, what return did you get from the things of which you are now ashamed? The end of those things is death. But, now that you have been set free from sin and have become slaves of God, the return you get is sanctification and its end, eternal life (Romans 8: 20 – 22).
Sanctification, or the attainment of holiness, is the primary theme of this posting. But, I present a slight detour: the Fourth Sunday of St Matthew’s Gospel readings informs us of the faithful Centurion who approaches Jesus asking that he heal his servant who is paralyzed and is suffering terribly (St Matthew 8: 5 – 6). Jesus agrees to heal the servant. The Centurion then says these words to our Lord:
Upon answering, the Centurion said, Lord, I am not worthy that you should enter under my roof, but only say the word and my servant shall be healed (St Matthew 8: 8).
Jesus marvels at his answer and says, “Truly I say to you, not even in Israel have I found such faith (St Matthew 8: 10).
St Photini
“I am not worthy!” No one is worthy. No one is ever worthy of the salvation and grace given to us by Christ. In the Gospels we find example after example of the unworthy whom Christ called, healed, showed mercy, and to whom he extended his salvation and holiness. We can recall the woman with an ongoing menorrhagia who unworthily was healed by touching the hem Jesus’ garment. We read of the unworthy and sinful tax collectors who were called by Jesus to follow him (Matthew the Apostle and Zacchaeus who became a bishop). We know the sinful and unworthy Samaritan woman who entered into our Lord’s renewing, life-giving water — she would become an evangelist and martyr whom we know as St Photinia. We are to remember St Peter who said, “Depart from me, for I am a sinful man, O Lord!” St Luke 5: 8b).
There are numerous others, and we are to count ourselves among them, for we too are unworthy sinners who can echo the Centurion’s words: “I am not worthy that you should enter under my roof!” Isn’t it the case that we hesitate to have people come to our homes because of accumulated clutter, dirty dishes in the sink, or the miraculous breeding of “dust bunnies” in the unswept corners? In spite of the fact that the maid never shows up to tidy up for us, our Lord already knows the condition both of our homes and our souls. More importantly, he is not afraid of the situation of our “interior domestic environment.” He is ready to go to work to clean us up and make us a fitting habitation for his presence in our lives — no matter how many cleanings it takes.
No one is ever worthy, but we must ready ourselves for the work that he will do in our lives — the works of sanctification of purification. “Blessed are the pure in heart, for they shall see God” (St Matthew 5: 8). The Beatitudes — the listing of spiritual attributes — are not to be seen as lofty, unattainable ideals. Rather, they are all to be worked into us as evidence of the sanctifying work God is to be doing in our lives — if we allow this work to be done.
I continue with the subject of sanctification, especially those who came from a Protestant tradition where we first encountered Christ. While a student at a Protestant seminary, I took a course on the writings and theology/soteriology of Martin Luther. In one of his works he wrote this to describe our spiritual state as he understood it: “We are piles of dung covered over with pure snow.” For him, that was the Christian’s condition, apparently to be understood to be static, unchanging. Orthodoxy sees the picture differently: We are piles of dung covered by pure snow which is to penetrate the dung and transform it to a top soil which is to bring forth the Fruits of the Spirit (see Galatians 5: 22 – 24).
Luther was quite nuanced, but the majority of Protestants understand salvation to be in essence a juridical pronouncement of innocence: When Jesus took upon himself the penalty of our sins, it was to declare our legal innocence before God the Father. This is for the Protestant what is called justification. The problem is that this can become an abstraction where sanctification is optional. Most Protestants properly deny this, but the constructed bifurcation of salvation between justification and sanctification is not easily resolved. Salvation can become static and reduced to a bumper sticker: “Christians aren’t perfect, they are simply forgiven.” Our Lord tells us the opposite: “You, therefore, must be perfect (or whole / complete) as your heavenly Father is perfect (whole / complete)” (St Matthew 5: 48). This is why St Paul gives us this from his letter to the Philippians: “…work out your own salvation with fear and trembling; for God is at work in you, both to will and to work for his good pleasure” (Philippians 2: 12b – 13). This does not mean we earn our salvation by works of the Law, but we are to cooperate with God’s working in our lives so that the pure snow of salvation transforms us into valuable top soil which, in turn, produces the Fruits of the Spirit.
This brings us to the salvific model of theosis. Theosis — this process of salvation — means that we human sinners become god-like. We do NOT become God, just god-like. Divinization is a process of purification. It is an ongoing spiritual work of the Holy Spirit to restore us to be pure and true image bearers of God.
As a process there are steps to be taken as we “work out our own salvation with fear and trembling.” In his book Theosis: the True Purpose of Human Life, Archimandrite George Kapsanis informs us of the required conditions and steps for engaging this process. The first is humility (which is an ongoing process itself):
Thus, the beginning of the path towards theosis is humility, i.e., the acknowledgement that the purpose of our life is outside ourselves, and that it is with our Father, our Maker and Creator. Humility is likewise needed to see that we are sick, that we are full of weaknesses and prey to passions (p. 43).
The next he outlines is the need for asceticism:
The Holy Fathers also tell us that theosis proceeds in stages, from the lowest to the highest. Once we have acquired humility [a process itself] we embark, with repentance and much patience, on the daily struggle in Christ, putting into practice His holy commandments in order to cleanse ourselves from the passions (p. 44).
St. Seraphim of Sarov
The Archimandrite tells us that there are three parts of the soul to be cleansed of the passions: 1) the intellect which is cleansed by a watchfulness and guarding of the mind where we are “keeping the good thoughts and rejecting the bad” (p. 47). We are to understand that we are the captains of our consciousness, and we are to take every thought captive that would bring damage to our souls. 2) The passionate part of the soul is cleansed by love. 3) “Finally, the desiring part is cleansed by self-control” (p. 44). Self denial is to take place. We are to deny ourselves excessive food and drink, and other sensual activities which could bring harm to us.
The third requirement involves participation in the life of the Church, the Holy Sacraments of Confession and the Eucharist. Both Sacraments cleanse us, but the Eucharist additionally gives us Jesus’ victory over sin, darkness, alienation, and death when we consume his Body and Blood. Then, also, the prayers of the Church — primarily the Jesus Prayer which we can employ in any setting: “Lord, Jesus Christ, Son of God, have mercy on me a sinner.”
None of here today at Holy Resurrection Orthodox Church are monastics [where the sermon was given]. We do not have such a calling, though some present may be called to that in the future if it is God’s will. But, we can enter into this process of theosis in our “secular lives” at home, school, work, or the market place. Acknowledging this fact Archimandrite George offers this to the non-monastic Christian:
This [theosis], however, is the purpose and the great aim of our lives. How far we get is not the most important thing. What is important is the struggle itself, which God blesses abundantly, both in the present age and in the age to come (p.57).
In conclusion St Paul offers this regarding sanctifying activities, and God’s pledge to bring about our sanctification and purification:
See that no one repays evil for evil, but always pursue the good both for one another and for all. Rejoice always. Pray constantly. Give Thanks in, with, and for all things for this is the will of God for you in Christ Jesus. Do not restrain the Spirit; do not despise prophecy. Test all things; hold fast the good, avoid every appearance of evil. Now, may the God of peace himself sanctify you completely, and keep your spirit, soul, and body sound and blameless in the presence of our Lord Jesus Christ. the one who is calling you is faithful, and he will do this (1 Thessalonians 5: 15 – 24).
The following is the corresponding sermon given 7/6/25:
In Christ who calls us to sanctification,
Fr Irenaeus
Regarding Poppies
Posted: June 12, 2025 Filed under: Etcetera | Tags: numbering our days, Psalm 51, Psalm 90, Psalm 90: 12, the passing of vitality, the symbolism of an orange poppy, wisdom of heart Leave a commentPsalm 90 / LXX 89 is attributed to Moses, and it addresses humanity’s mortality, but that of all creatures as well:
You sweep men away; they are life a dream, like grass which is renewed in the morning: in the morning it flourishes and is renewed; in the evening it fades and withers (Psalm 90/89: 5 – 6).
On my property we have quite a variety of trees, fruit trees, flowering bushes and fruit-bearing bushes, and flowers. My wife and I observe them as we and they go through the seasons of each year. Of course throughout the spring they are renewed and flourish with blossoms, but then they fade and fall away to the ground. Of this process of nature, none seems more dramatic than that of the poppy.
Poppies are of the botanical Papaveraceae family. They are found throughout the Northern Hemisphere and in varied climates and terrains. This flower is full of symbolic significance. The symbolism, or meaning, attached to the poppy varies according to its color. The more famous red poppy is taken to signify remembrance, sacrifice, and honor — especially of those who died in battle. But, other colors bring other meanings to the flower.
In one of our garden areas we have orange poppies which are associated with enthusiasm, creativity, and vitality. Their striking, bold color and size grab my attention, and almost every year I photograph their beauty. Then the brilliant, beautiful petals fall to the ground quite quickly, seemingly overnight. Their petals fall to the ground with only their seed pods remaining on the stems while their petals begin to decompose. Their vibrant orange color, again, represents enthusiasm, creativity, and vitality. The poppies’ brief span of vitality reminds me of how brief our lives’ enthusiasm, creativity, and vitality can be.
I turn again to Psalm 90/89:
…Our years come to an end like a sigh. The years of our life are threescore and ten, or even by reason of strength fourscore; yet their span is but toil and trouble; they are soon gone, and we fly away (vv 9 – 10).
Nearer its beginning this Psalm offers these sobering words:
You turn man back to the dust, and say, “Turn back, O children of men!” For a thousand your in your sight are but as yesterday when it is past, or as a watch in the night (vv 3 – 4).
Our short lives have their seasons. The enthusiasm, creativity, and vitality of youth change as we age: They mature and, hopefully, age well like wine. This will occur if we walk in the ways of Christ and mature in him, and as we cultivate our relational union in him. We are to abide by faith and sacrament in Christ while we also abide in his Church. Thus, as move through the seasons of life with him, I believe these words of David can assist us if we take them into our hearts and make them into a prayer:
Behold, you desire truth in the inward being; therefore teach me wisdom in my secret heart…Create in me a clean heart, O God, and put a new and right spirit within me. Cast me not away from your presence, and take not your Holy Spirit from me. Restore to me the joy of your salvation, and uphold me with a willing spirit (Psalm 51/50: 6, 10 – 12).
So, keep the poppy in mind (and our fate as well) as we read this: “So teach us to number our days that we may get a heart of wisdom” (Psalm 90/89: 12).
In Christ,
Fr Irenaeus
Contending for the Faith
Posted: June 3, 2025 Filed under: Etcetera | Tags: 1 John 1: 1 - 4, 1 John 2: 22 - 24, Acts 20: 28 -32, alchemy, ancient heresies, biological alchemy, definition of antichrist, immutability of sex, Jesus' High Priestly Prayer, Jude 3 - 5, Rev 2: 2- 5, sexual identity, St John 17: 1 - 13, St John 1: 1, Synod of the Bishops of the Orthodox Church in America, The Church of Ephesus, The Council of Nicea I, The First Ecumenical Council Leave a commentCONTENDING FOR THE FAITH
The seventeenth chapter of St John’s Gospel contains what is commonly called the High Priestly Prayer of Jesus. Its themes contain the prayers of the priest who is about to offer a sacrifice to God. Such prayers contain four elements: glorification, remembrance of God’s saving works, intercession for those for whom the sacrifice is made, and then declaring the sacrifice itself. In this chapter it is, of course, Jesus himself who is both the High Priest and the Offering. (It is interesting to note that these same elements of priestly prayer are found the the Anaphora — the prayers that precede the bloodless sacrifice of praise — of the Eucharist.)
The Seventh Sunday of Pascha commemorates the First Ecumenical Council which dealt with the Arian Heresy in the fourth century. The Gospel reading for the day comes from St John 17: 1 – 13, and in these verses he prays for the Apostles:
I have manifested your name to the men whom you gave me out of the world; they were yours, and you gave them to me, and they have kept your word. Now they know that everything that you have given me is from you; for I have given them the words which you gave me, and they have received them and know in truth that I came from you; and they have believed that you sent me…And now I am no more in the world, but they are in the world, and I am coming to you. Holy Father, keep them in your name, which you have given me, that they may be one, even as we are one (St John 17: 6 – 8, 11).
The Apostles are those chosen by Jesus, and who have heard and have kept Jesus’ words, and witnessed his Resurrection. Though not present with Jesus at this time, St Paul is counted among them, and he too was also a keeper and guardian of the Apostolic Faith. St Paul knew of the dangers and the threats that would come to the leaders of the Church and the Apostolic Faith. St Luke recorded his words in these verses:
And from Miletus he sent to Ephesus and called to him the presbyters of the Church…Take heed to yourselves and to all the flock, in which the Holy Spirit has made you guardians, to feed the Church of the Lord which he obtained with his own blood. I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among your own selves will arise men speaking perverse things, to draw away the disciples after them. Therefore be alert…And now I commend you to God and to the word of his grace, which is able to build you up and to give you the inheritance among all those who are sanctified (Acts 20: 17, 28 – 32).
St Paul called them to proclaim and defend the Faith of the Church. Yet, a generation later, while in exile on the island of Patmos, St John records Jesus’ words to its leaders:
I know your works, your toil and your patient endurance, and how you cannot bear evil men but have tested those who call themselves apostles but are not, and found them to be false; I know you are enduring patiently and bearing up for my name’s sake, and you have not grown weary. But I have this against you, that you have abandoned the love you had at first. Remember then from what you have fallen, repent and do the works you did at first (Revelation 2: 2 – 5).
It is clear that the Apostolic Faith is not only doctrine and dogma, but also consists of works of love.
Heresies and apostasies plagued the early Church and they do in our day. St John the Apostle battled against gnostic heretics, and others who denied the physical aspect of our Lord. To the gnostics the material existence of Christ was both disgusting and meaningless. St John addresses the incarnational reality of Christ with these words, and declares his authority and that of his fellow Apostles:
That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon and touched with our hands, concerning the Word of Life — the Life was made manifest, and we saw it, and testify to it and proclaim to you the eternal Life which was with the Father and was made manifest to us — that which we have seen and heard we proclaim to you, so that you may have fellowship with us; and our fellowship is with the Father and with his Son Jesus Christ. And we are writing this that our joy may be complete (1 John 1: 1 – 4).
Though gnosticism in its original form was defeated, heretics and heresies continued, especially in the person of the false bishop Arius. He taught that Jesus was a created being — he, too, thought it impossible that God could take on human flesh. He denied the Apostolic teaching that the Son and the Father are consubstantial — that they are of the same essence. St John would call Arius an antichrist:
Who is the liar but he who denies that Jesus is the Christ? This is the antichrist, he who denies the Father and the Son. Anyone who denies the Son does not have the Father. He who confesses the Son has the Father also. Let what you heard from the beginning abide in you. If what you heard from the beginning abides in you, then you will abide in the Son and in the Father (1 John 2: 22 – 24).
St John states that the one who denies the unity of being of the Father and the Son is an antichrist. One cannot have the Father without having the Son; one cannot have the Son without having the Father. St John teaches us of this unity of being — the same essence of being — in his Gospel: “In the beginning was the Word, and the Word was with God, and the Word was God (St John 1: 1).
So, we come to the First Ecumenical Council. Its first paragraph puts forward the essential declaration of the Apostolic Faith which itself affirms the teaching of St John as noted above:
I believe in one God, the Father Almighty, maker of heaven and earth, of all things visible and invisible. And in one Lord Jesus Christ, the only-begotten Son of God, begotten of the Father before all ages; Light of Light, true God of true God, begotten not made, of one essence [homooousion] through whom all things were made…
The Orthodox Church has confronted and overcome other pernicious heresies since then: those who denied the deity of the Holy Spirit; the Nestorians; the monophysites; the monothelites; the iconoclasts and more. Unfortunately, those ancient heresies still manifest themselves today in various forms, and they still bring about damage to humanity. Thus, we all have to be vigilant in our days. St Jude, the brother of James wrote these words to the Church:
Beloved, being very eager to write to you of our common salvation, I found it necessary to write appealing to you to contend for the faith which was once for all delivered to the saints. For admission has been secretly gained by some who long ago were designated for this condemnation, ungodly persons who pervert the grace of our God into licentiousness and deny our only Master and Lord, Jesus Christ (St Jude 3 – 4).
When the one, holy, catholic and apostolic faith is proclaimed boldly the Light of Christ shines out in the darkness and calls people to the Church. These days the Orthodox Church is growing, and growing, and growing. We see it locally and it is occurring throughout this country, and throughout the world. I read of an Orthodox parish, Church of the Twelve Apostles, in Hatfield, Hertfordshire, England where nearly 200 people were baptized this past Lazarus Saturday (the Saturday before Palm Sunday)!
I return to the subject of contending for the faith. It is not just the clergy who are to contend for the faith — it is every Orthodox Christian. In our days, though theological heresies and errors abound, it appears the greatest and most damaging errors involve sexual immorality and sexual identity. The Synod of Bishops of the Orthodox in America made this standing declaration in 2022:
The Orthodox Church teaches that the union between a man and a woman in marriage reflects the union between Christ and his Church (Eph 5). As such, marriage is by this reflection monogamous and heterosexual. Within this marriage, sexual relations between a husband and wife are an expression of their love that has been blessed by God. Such is God’s plan for male and female, created in his image and likeness, from the beginning, and such remains his plan for all time…
That said, the Holy Synod of Bishops expresses its pastoral concern and paternal love for all who desire to come to Christ and who struggle with their passions, temptations, and besetting sins, whatever those might be. The Church is a hospital for the sick; Our Lord has come as a physician to heal those who are ailing. Imitating our Savior, who stretched his arms wide on the Cross, we welcome with open arms all who desire the life of repentance in Christ.
We call upon all clergy, theologians, teachers, and lay persons within the Orthodox Church in America never to contradict these teachings by preaching or teaching against the Church’s clear moral position…We reject any attempt to create a theological framework which would normalize same-sex erotic relationships or distort humanity’s God-given sexual identity (Statement on same-sex relationships and sexual identity July 21, 2022).
St. George
With this stated by our bishops, I wish to state this about the present confusion regarding sexual identity. Let me state this clearly: God loves all, and every human bears the image of God. Thus, all are to be treated with respect and appropriate compassion. Let me also state this clearly: a male remains a male and this biological fact cannot be changed; a female remains a female and this biological fact cannot be changed. The chromosomal makeup of male and female is unalterable. Every mention of changing sexuality by drugs or surgery is simply this: biological alchemy. The first alchemists of centuries ago tried to alter base metals into a more precious state. Also, many sought out immortality apart from the eternal life only offered by God. Again, as tin cannot be made into gold, a boy or man cannot be made into a girl or a woman, and a girl or a woman cannot be made into a boy or a man. The practitioners of alchemy in the ancient times, and those of the following Medieval and Renaissance eras the were frequently drawn into the occult and the demonic. So it is today with the present practitioners of biological alchemy — they promote and practice the anti-human and anti-life teachings of demons which lead only to mutilation, sterility, and despair! Furthermore, the practice of such biological alchemy does not lead to the betterment of mental health for the altered victim, but to even greater despair and the continued potential for suicide. I quote from The Journal of Urology, September, 2021:
Rates of psychiatric emergencies are high both before and after gender affirming surgery. Although both the phalloplasty and vaginoplasty patients have similar overall rates of psychiatric encounters, suicide attempts are more common in the later. In fact, our observed rate of suicide attempts in the phalloplasty group is actually similar to the general population, while the vaginoplasty group’s rate is more than double that of the general population.
When confronted by the teachings of the apostles of depravity, know that in confidence we can turn to the teachings, wisdom, and life of the Orthodox Church to guide us. We are to proclaim the one, holy, catholic and apostolic faith in both truth and love. I quote St Innocent of Alaska:
As we labor in the vineyard of the Lord, let us remember that our primary task is to bring the light of Christ to those who are in darkness. The Gospel is a message of hope, redemption, and eternal life. It is our duty to share this message with all people, regardless of their background or circumstances, and to do so with a spirit of humility and compassion.
The following is the corresponding homily:
In Christ,
Fr Irenaeus
Hungering and Thirsting for Righteousness
Posted: May 20, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: a prayer to live eucharistically before the world, a prayer to live the eucharistic life, Christ is the Water of Life, hungering and thirsting for righteousness, Jesus' conversation with the Samaritan Woman, St John 4: 10 - 15, St Photina (the Samaritan Woman), Water of Life Leave a commentEvery year the Orthodox Church commemorates the Samaritan Women, who we now know as St Photina, who encountered Jesus at Jacob’s Well near the Samaritan town of Sychar. She came to the well at midday to avoid the looks of scorn, and the rejection she would experience form those gathered in the cool of the morning to draw from the well. In this privacy her life was changed as she enters into conversation with Jesus: “‘Give me a drink,’” asks Jesus (St John 4: 7). She replies, “‘How is it that you, a Jew, ask a drink of me, a woman of Samaria?’ for Jews have no dealings with Samaritans” (St John 4: 9). A discussion about water, thirst, and eternal life then begins between the two of them:
Jesus answered her, “If you knew the gift of God, and who it is that is saying to you, ‘Give me a drink,’ you would have asked him and he would have given you living water” The woman said to him, “Sir, you have nothing to draw with, and the well is deep; where do you get that living water? Are you greater than our father Jacob, who gave us the well, and drank from it himself, and his sons, and his cattle?” Jesus said to her, “Every one who drinks of this water will thirst again, but whoever drinks of the water that I shall give him will never thirst; the water that I shall give him will become in him a spring of water welling up to eternal life.” The woman said to him, “Sir, give me this water, that I may not thirst, nor come here to draw” (St John 4: 10 – 15).
The hymns from the Mid-feast of Pascha and today also speak of spiritual waters that only come from God. We have this troparion of the Paschal Mid-feast:
In the middle of the Feast, O Savior, fill my thirsting soul with the waters of godliness, as You did cry to all: If anyone thirsts let him come to me and drink. O Christ God, Fountain of our life, glory to You!
Next, we have today’s kontakion:
The Samaritan Woman came to the well in faith: she saw You, the Water of Wisdom, and drank abundantly. She inherited the Kingdom on high, and is ever glorified.
Her interaction with Christ continued and he revealed himself to be the Christ whom she and her fellow Samaritans awaited: “I who speak to you am he” (St John 4: 26). She accepts this, and with this revelation, she takes in her first draw from this Water. New Water brings forth new life, and her journey in, with, and for Christ begins. She takes her leave and informs the inhabitants of Sychar that she has met the Christ.
After she leaves, Jesus’ disciples return and the subject of food arises upon their arrival. Rather than material food purchased in a market, Jesus informs them:
Meanwhile, the disciples begged him, saying, “Rabbi, eat.” But, he said to them, “I have food to eat of which you do not know…My food is to do the will of him who sent me, and to accomplish his work” (St John 31, 34).
Our Lord speaks of such Water and Food in the Sermon on the Mount: “Blessed are those who are hungering and thirsting for righteousness because they will be satisfied” (St Matthew 5: 6).
St Photina, the Samaritan Woman, drank the Water and ate the Food of which Jesus spoke. In Carthage she was an evangelist where she lived with two sons and her sisters — all martyrs and saints. We read of her final witness before Nero:
After this Nero had her brought to him and asked if she would now relent and offer sacrifice to the idols. Saint Photina spit in the face of the emperor, and laughing at him, said, “O most impious of the blind, you profligate and stupid man! do you think me so deluded that I would consent to renounce my Lord Christ and instead offer sacrifice to idols as blind as you” Hearing such words, Nero gave orders to again throw the martyr down the well, where she surrendered her soul to God (oca.org).
Thus, St Photina was victorious. She was nourished by the Food of Christ. She was refreshed by drinking from the Well which is Christ. She, too, as are we, was nourished by our Lord’s all holy Body and Blood of the Eucharist. From this Sacrament we all receive cleansing from sin, and victory over sin, darkness, alienation, and death, and his promise of everlasting which comes only from him.
Today, and with every Divine Liturgy, purposefully and prayerfully come to the Eucharist while giving thanks for his miraculous, sacramental presence before us. The Eucharist gives us guidance for our lives as we pursue the satisfaction of Christ’s righteousness which we are to manifest by our lives to this darkened and depraved world. St Paul gives this instruction: “Give thanks in, with, and for all things for this is the will of God for you in Christ Jesus” (1Thessalonians 5: 18). And from this verse I present to you a prayer to assist our living the Eucharist, and thus living Christ, before the world and the cosmos:
Heavenly Father, I pray this day I would be living the eucharistic life which is in accordance with your will for me in Christ Jesus. Thus, by the Holy Spirit may I be giving thanks in, with, and for all things, in order that I might bear Christ to all and for all things, and bear all and all things to Christ Jesus. Also, that I would be self-giving and other-receiving, and come to live as broken bread and poured out wine for the life of the world and the sake of all things, to the praise and glory of your Name. Amen.
Also, here is another hymn for the day’s theme:
Come and let us drink a new drink, not one marvelously issuing from a barren rock, but one that Christ from the tomb pours out, incorruption’s very source. For we are established in him.
St Photina, pray for us that we may be satisfied as we hunger and thirst for righteousness!
The following is the corresponding sermon given at St Sophia Greek Orthodox Church (Bellingham, WA):
In Christ,
Fr Irenaeus
Purity of Heart
Posted: May 5, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: "Create in me a clean heart", Pascha, Purity of heart, putting on the new man, Romans 6: 6, spiritual game plans, St John 6: 53 -56, the Myrrh Bearing Women Leave a comment
On the morning of the Resurrection, certain women disciples of Jesus went to his tomb to anoint his body with the traditional myrrh. They encountered into an astonishing and alarming site: The immense stone which sealed Jesus’ tomb had been rolled away. Inside the tomb they encounter a “young man” clothed in white sitting at the right side where Jesus had been laid. He addressed and informed them:
…Do not be alarmed: You seek Jesus of Nazareth who was crucified. He is risen! Behold the place where they laid him.
A troparion of the day declares this:
The angel came to the myrrh bearing women at the tomb said: Myrrh is proper for the dead; but Christ has shown himself a stranger to corruption! So proclaim: the Lord is risen, granting the world great mercy.
The Myrrh Bearing Women were expecting the expected, but they found the unexpected. They came to the tomb expecting to find a corpse, but encountered the Miracle of miracles: “Christ is risen from the dead!” Did they know of the raising of the son of the widow of Nain? They surely witnessed the raising of Lazarus from the dead and his emergence from his tomb.
The witnessing of these two miracles done by our Lord brought about shock and awe to those present at these miracles. Likewise, the experience of the Myrrh Bearing Women brought to them an equal response, and how could they wrap their minds around this news?
However, after 2,000 years we know the story. It’s old news: we’ve read the book and seen the movie. Therefore, we treat it as well known history. The element of awe is no longer there for us. So, I want to give you and me a cold slap in the face. We who are asleep need a major jolt of spiritual caffeine! Let’s review a theological and ontological fact given to us by St Paul:
We were buried, therefore, with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, that we too might walk in newness of life (Romans 6: 6).
We are also united to his resurrection. Therefore, we share in his new miraculous life. It is to be our understood reality by which we live. Hence, in his epistles he gives us further instruction:
If then you have been raised with Christ [the construction of the phrase assumes the positive], seek the things that are above, where Christ is seated at the right hand of God. Set your minds on things that are above, not on things that are on earth. For you have died, and your life is hidden with Christ in God. When Christ who is our life appears, then you also will appear with him in glory (Colossians 3: 1 – 4)
Given these facts, St Paul then explains to us the need for the corresponding lives we are to live,
Put to death, therefore, what is earthly in you: immorality, impurity, evil desire, and covetousness, which is idolatry. On account of these the wrath of God is coming. In these you once walked, when you lived in them. But now put them all away: anger, wrath, malice, slander, and foul talk from your mouth. Do not lie to one another, seeing that you have put off the old man with his practices and have put on the new man, who is being renewed in knowledge after the image of his creator…Put on then, as God’s chosen ones, holy and beloved, compassion, kindness, lowliness, meekness, and patience, if one of you has a complaint against another, forgiving each other; as the Lord has forgiven you, so you must forgive. And over all these put on love, which binds everything together in perfect harmony. And let the peace of Christ rule in your hearts, to which indeed you were called in the one body. And become thankful (Colossians 3: 5 – 10, 12 – 17).
Be reminded, then of this hymn of Pascha: “Thy Resurrection, O Christ our Savior, the angels in heaven sing — enable us on earth to glorify thee in purity of heart!” Purity of heart — our Lord states this: “Blessed are the pure in heart, because they will see God (St Matthew 5: 8). The holy king David gives us this:
Create in me a clean heart, O God, and put a new and right spirit within me…Restore to me the joy of your salvation, and uphold me with a willing spirit (Psalm 50/51: 10, 12).
Consider the Eucharist. Here is another sacramental and ontological reality which is to have us pursue purity of heart:
Therefore, Jesus said to them, “Truly, truly, I say to you, unless you eat the flesh of the Son of Man and drink his blood you do not have life in yourselves. The one who is eating my flesh and is drinking my blood has eternal life, and I shall raise him in the Last Day. For my flesh is true food, and my blood is true drink. The one who is eating my flesh and drinking my blood abides in me and I in him (John 6: 53 — 56).
Jesus’ resurrected life is worked into our mortal being by faithfully consuming his Body and Blood given to us via Communion. He indwells us, and we are in him. Thus, we become his body, and must live out Christ’s life before the world.
“Enable us to glorify thee in purity of heart!” That’s nice, you may say, but how? I can speak only from my own experience and from the lessons which I have learned. Let me begin with this statement which comes from St Paul: The struggle is in the mind. We read this from the Prayer of the Hours: “…Set aright our minds; cleanse our thoughts.” Therefore, we must throw away habitual thoughts that continue to keep us in the trap of habitually impure actions that are contrary to our existence in Christ Jesus.
Jesus Christ Conquers
We know the people, circumstances, settings, etc., which trigger automatic responses. These automatic responses arise from the corruption, or impurity that still resides within us. Thus, we need to have a holy game plan which can be used to overcome such habits. I inform you of one of my triggers: shopping. In a store, especially a large and busy store, I can become impatient, irritated, and generally cranky. So, while I am in the parking lot, still in my car, I must inform myself of my game plan: I will choose to be patient, peaceful, and joyful. I must inform myself to pray for all I will encounter and ask God’s blessing to be upon all I pass by — my fellow shoppers (who may be impatient, irritated, etc.). These words from St Paul also form my game plan:
See that no one pays back evil for evil, but always pursue the good both for one another and for all. Rejoice always. Pray constantly. Give thanks in, with, and for all things for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 15 – 18).
Choose to seek the good for all. Choose to rejoice, even if you may not feel inclined to do so given the circumstances. Choose to pray in all settings, and in every hour. Choose to give thanks even in a negative or challenging setting; and within the company of people who my be inpatient, irritable, and cranky. By doing so we extend Christ himself into the space and time we occupy. By choosing to implement such a game plan we bear Christ to all, and we form Christ within us — the one who is the source of our purity of heart. Thus, we imitate Christ and become Christ-like.
By our lives lived in concert with Christ, and as we pursue purity of heart, we can ask the Myrrh Bearing Women to pray for us. Living in his purity, let us surprise the Myrrh Bearing Women with our growing purity of heart!
The following is a corresponding sermon:
In Christ,
Fr Irenaeus
Do We Know Who We Are?
Posted: April 7, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: Fifth Sunday of Lent, living eucharistically, St John 6: 54 and 56, St Mark 10: 33-34, St Mary of Egypt, The Beatitudes and the ethos of the Church, The Cup of Salvation Leave a commentFor the Fifth Sunday of Lent the day’s Gospel reading comes from St Mark 10: 32 -45. In the first verses of this pericope, Jesus, his disciples, and a crowd were going to Jerusalem. He takes his Apostles aside and informs them, for the third time, of his soon to occur death and resurrection:
Behold, we are going up to Jerusalem and the Son of Man will be handed over to the Chief Priests and Scribes, and they shall condemn him to death, and hand him over to the Gentiles, and they will ridicule him, beat him, spit on him, and will kill him. And on the third day he shall rise again (St Mark 10: 33 – 34).
Apparently James and John were not listening, or, were still unable to comprehend Jesus’ true purpose and destiny. They were scheming to have Jesus grant them special privilege and a position of authority not to be offered to the other Apostles. They informed the Lord of their request: “Grant us to sit, one at your right hand and one at your left, in your glory” (St Mark 10: 37).
Jesus corrects them:
But Jesus said to them, “You do not know what you are asking. Are you able to drink the cup that I drink, or to be baptized with the baptism with which I am baptized?” And they said to him, “We are able.” And Jesus said to them, “The cup that I drink you will drink; and with the baptism with which I am baptized, you will be baptized; but to sit at my right hand or at my left is not mine to grant, but it is for those for whom it has been prepared” (St Mark 10: 38 – 40).
(Here, the cup and baptism to which Jesus refers is his betrayal, torture, and death by crucifixion — to which they journeyed. And, yes, James and John, and countless others through the centuries would, and are, and will, be facing certain betrayal, imprisonment, torment, and death for their faith in Christ.)
Sermon on the Mount
In a few more verses, Jesus will turn their concepts of authority and rank upside down. He teaches them that the greatest among them is to be the servant of all, and that the one who desires to be first must be the slave. Our Lord also upends the world system’s understanding of what constitutes blessedness in life: The Beatitudes (St Matthew 5: 1 – 11).
Blessed are the poor in spirit, because theirs is the Kingdom of Heaven:
The poor in spirit does not refer to those who exist in abject poverty, but refers to those who are dependent upon God for their being. It also reflects the necessity of a society of sharing and cooperation among all for mutual well being, which is to be first and foremost expressed by the Church that we may be a shining light on a hill.
Blessed are those who are mourning, because they will be comforted:
Christ refers to those who mourn not only for life’s downward turns, but also mourn for their sins and they dark state of affairs existing in this world system. Christ informs us that in this world will will have tribulation, and we all know that life isn’t fair.
Blessed are the meek, because they shall inherit the earth (land):
In the world system, it was and still is, the dark reality that the powerful and the cunning take the land and the possessions of the poor who cannot stand against such proud aggression. But this will not be so in the Kingdom of Heaven.
Blessed are those who are hungering and thirsting after righteousness, because they will be satisfied:
This is a somewhat pivotal verse. It refers to the first three virtues as well as those that follow. If we follow Jesus and walk in his ways, we will be satisfied with his righteousness, and come to have less regard for worldly things.
Blessed are the merciful, because they will obtain mercy:
This speaks to forgiveness and graciousness which is to be exhibited by our lives. Remember this: The yardstick by which we measure others, by it we will be measured.
Blessed are the pure in heart, because they shall see God:
The citizens of the Kingdom of God are to have pure hearts to see God. So, we are to establish purity in our lives. We are to construct a pure environment in our homes and minds:
I will give heed to the way that is blameless…I will walk with integrity of heart within my house. I will not set before my eyes anything that is base…Perverseness of heart shall be far from me; I will no nothing of evil (Psalm 102/101: 2 – 4)
For further formation of purity we have this portion of prayer which comes from the Prayer of the Hours: “…Sanctify our souls, purify our bodies; set aright our minds and cleanse our thoughts.”
Blessed are the peace-makers because they shall be called the sons of God:
St Seraphim and Sarov gives us this nugget of truth: If you obtain peace, you will bring peace to thousands. St Thaddeus of Vitovnica instructs us to maintain peace in every setting by controlling our thoughts:
Our life depends on the kind of thoughts we nurture. If our thoughts are peaceful, calm, meek and kind, then that is what our life is like. If our attention is turned to the circumstances in which we live, we are drawn into a whirlpool of thoughts and can have neither peace nor tranquility (p 63).
Blessed are those who are persecuted for the sake of righteousness, because theirs is the Kingdom of Heaven. Blessed are you when men revile you, persecute you, and speak falsely all manner of evil against you for on my account. Rejoice and be glad, for great is you reward in heaven — for so they treated the prophets who came before you:
The confessors and martyrs drank from Christ’s cup and were baptized into his baptism. In these days, we cannot think we will escape this cup and baptism.
The Beatitudes are not just lofty, hopeful ideals. They are to be embedded in our lives that we may embody Christ to all and all things.
St. Mary of Egypt
On this fifth Sunday of Lent we honor one of the greatest and inspiring saints, at least in my opinion: our Mother among the saints Mary of Egypt. She overcame, by the Holy Spirit and the Cross of our Lord, sexual addiction. She fought against the deep corruption of sin that dwelt in her, and the demons who would keep her enslaved and entrapped in them. She was pushed by the Spirit into the wilderness to do battle. Her solitude gave her the battlefield of victory.
To attain these virtues of the Beatitudes requires our own volitional struggle. (Think of the struggles of St Mary of Egypt and ask for her intercessions before our Lord for our own victories.) We will and must fight for our own purity. It is and will be a battle, but remember these words from Psalm 103/102: 13 – 14
As a father pities his children, so the Lord pities those who fear him. For he know our frame, and remembers that we are dust
Therefore, do not despair! Our God is patient and will always come to our aid.
Now, let me change gears and subject matter as we approach Pascha, the Feast of feasts. To make this shift, I pose a question: “Do we know who and what we are?” First of all, we are image bearers of God — we are icons — we are to present God to all and all things. If we speak and act in godly ways then we tell the truth about God. If not, then we tell lies about God. We are also prophets, vice-regents, and priests. I will focus on the priestly aspect of our being. One of the best definitions of being a priest is this: one who bears God to all, and bears all back to God by prayer, word, and action.
You may object — I am a sinner, and you are a sinner. Of course we are, but God acts through us in spite of our imperfections as he remains at work in us.
I shift gears again. Let’s return to Jesus’ Cup from which he was to drink as noted in the verses found above. This Cup is the same as that given to his Apostles in the Upper Room: “…This Cup is the New Covenant in my Blood, which is being poured out in your behalf” (St Luke 22: 20). This is the same Cup given to us for our salvation.
So now we come to the Eucharist: our rational, bloodless sacrifice of praise and thanksgiving. Each communion also accomplishes this for the one receiving it in faith:
The one who is eating my Flesh and is drinking my Blood has eternal life, and I shall raise him in the Last Day…The one who is eating my Flesh and is drinking my Blood, abides in me, and I in him” (St John 6: 54, 56).
With each Eucharist consumed we have both continued cleansing, and the life of Christ and union with him is strengthened within us. We receive his Light and Life, and his victory over sin, death, darkness, and alienation.
Near the very end of the Divine Liturgy this admonition gives us our mission to the world: “Let us go forth in peace!” We are empowered to bear Christ into this troubled and darkened world by practicing Christ’s mercy, humility, peacefulness, and purity among all and all things. It is him we bear as we act (even imperfectly and inconsistently) in his behalf as his priests. Thus, we are to live eucharistically. St Paul tells us how we are to conduct ourselves eucharistically every day:
Do not repay evil for evil, but always pursue the good both for one another and for all. Rejoice always. Pray constantly. Give thanks in, with, and for all things, for this is the will of God for you in Christ Jesus (1 Thessalonians 5: 15 -18).
I pray this inspires us in some way to enter into our upcoming Pascha with new spiritual insights and strength. I pray this that we bear the resurrected, victorious Christ to the world. “Thy resurrection, O Christ our Savior, the angels in heaven sing. Enable us on earth to glorify Thee in purity of heart.”
In Christ,
Fr Irenaeus
The Victorious and Life-giving Cross
Posted: March 24, 2025 Filed under: The Eucharist and Living the Eucharist Leave a commentI present a hymn sung every Matins (Orthros), and is said by a priest or deacon every Divine Liturgy. It reads,
Having beheld the Resurrection of Christ, let us worship the holy Lord Jesus, the only sinless one. We venerate your Cross, O Christ, and we praise and glorify your holy Resurrection; for you are our God, and we know no other than you; we call on your name. Come all you faithful, let us venerate Christ’s holy Resurrection! For through the Cross joy has come into all the world. Let us ever bless the Lord, praising his Holy Resurrection, for by enduring the Cross for us, he has destroyed death by death.
In the slavic liturgical tradition for the Third Sunday of Lent, the Sunday of the Cross, a blessing Cross is beautifully decorated with flowers placed all around it. Many Orthodox Churches have a splinter of the True Cross, upon which Jesus was crucified, contained within a small reliquary which is placed upon the cross that will be venerated. These venerations occur at the conclusion of Matins and the Divine Liturgy of this Sunday.
Though originally the cross was a horrifying instrument of execution, now, for the faithful Christian, it is the object of Christ’s victory over death. The cross is adored by Christians; it is the symbol of our faith. We wear the cross. It is displayed in our homes. The eyes of faith even see its shape and form in objects of nature. But, we are not to see it void of its power becoming only an empty token or ornament.
This is a portion of the Gospel reading for the day:
And after turning to the crowd, together with his disciples, he said to them, “Whoever wishes to follow me is to deny himself, and is to take up his cross and follow me. For whoever wishes to save his life, shall lose it; whoever loses his life for my sake and of the Gospel, this one shall shall save it (St Mark 8: 34 – 35).
Again, quoting the hymn noted above, we have, “For by enduring the Cross, he has destroyed death by death.” For us, the Cross of Christ, though the symbol of our faith, it is to remain an instrument of death. By this, I mean that the crosses we take up are to destroy those necrotic sins which inhabit our lives. These sins are also like cancers. In any person, even though otherwise health there are little “colonies” of cancers. These colonies are called “cancer in situ,” meaning “ cancer in place”, or in its setting within our bodies. Technically, they are non-threatening (our immune systems destroy them) unless given the opportunity to “awaken” and become an eruptive, active, and life-threatening cancerous tumor.
In a similar fashion, there are sins that abide in us in situ. And like a physical cancerous tumor, they are to cut out and destroyed. In this case the Cross is the scalpel and is life saving for our souls.
Where do we find the crosses we are to bear? How often do we come upon them? We find them every day and here, there, and everywhere. Every day we are to take up our cross by faith to put to death the in situ sins that abide in us. For example, if we are tempted to become angry we have this choice: we can deny the cross and give into anger, or we can come by faith to the cross and keep our peace. Here, we can pray, “Make haste to help me, O Lord, my salvation” (Psalm 39/38: 22). We can also say the Jesus Prayer. And, even counting to ten (possibly very slowly) can also be used by our Lord. Also, during this season of Lent, we could be tempted to break our fast, or give into gluttony. Or we can take up our cross and ignore the urge to eat and continue life-giving abstinence. Here, we can say the same prayers, and we can also tell ourselves that “I can wait for 15 more minutes before I eat. After this brief time out, then a longer interval can be proposed. Also, we can busy ourselves with a physical activity, and the urge to eat will pass.
Both of these examples involve an exercise of the will. We always have this choice: Do we deny ourselves and move to the cross, or do we let the cancer of sin grow a little bit more?
Jesus Christ Conquers
Just before the conclusion of the Divine Liturgy of this Sunday of the Cross the assemble faithful venerate the cross placed before them. This is not to be done mindlessly and robotically. With our venerations, we need to pray that the life-giving power of the Cross be ours. We are to take it into ourselves. And the crosses we wear, when in need, we should press them to our chests and pray for its victory to be ours. Additionally, There is another way in which we take up the Cross, which should be known by every Orthodox Christian. Impressed onto the surface of the bread that will become the Body of Christ, called the Lamb, is an image of the Cross. Above the arms of the cross are the Greek letters IC (an abbreviation for Jesus) on its right, and XC (an abbreviation for Christ) on its left. Below each arm is half of the Greek word nika, meaning “[he] conquers”. The two letters NI appear on its right, and KA on its left. When put together, we have the message, “Jesus Christ conquers!”
Thus, each time we consume the Body and Blood of Christ his Victory enters into every part of our being! By so doing we are given the spiritual power to conquer the cancer, or death of sin residing in situ within us. And more, by consuming Christ’s Body and Blood with spiritual and faithful purpose, we are given the power to embody Christ before the world and the entirety of creation which resides in sin, death, darkness, and alienation from God.
In conclusion, allow me to add this message from history. Prior to his decisive battle with his rival Maxentius, Constantine (not yet St Constantine) saw a vision of the Cross in the sky above him. The voice of the Lord came to him saying, “By this sign, Conquer!” Crosses were, in some manner, placed upon the shields of his soldiers. St Constantine was victorious. Therefore, let us afix ourselves to our crosses, and by them be victorious!
In Christ who is ever victorious,
Fr Irenaeus
Icons, Veneration, Presence, and Contact
Posted: March 10, 2025 Filed under: Etcetera, The Eucharist and Living the Eucharist | Tags: iconodules, icons offer contact to the spiritual realm, Icons offer presence, reverence of icons, Sunday or Orthodoxy, the Iconoclastic controversy, Triumph of the Church over iconoclasm, veneration of icons is not idolatry Leave a commentChrist Enthroned
The Sunday of Orthodoxy is the first Sunday of Lent. This is an annual commemoration of the triumph of the Orthodoxy Church over the heresy of iconoclasm. Iconoclasm involved the destruction of the icons of the Church. Those who destroyed icons were called iconoclasts, or “icon breakers.” Those who preserved and defended the Church’s use of icons were the iconodules, meaning “venerators of icons.” This controversy lasted over 120 years, and it wasn’t pretty.
For non-Orthodox Christians, and even some Roman Catholics this is no big deal: Icons are not found in, for example, Protestant churches. Protestant history involved, and still is involved in some form of iconoclasm. Here, they are foreign, and are objects of suspicion. Hence, Orthodox Christians are accused, falsely, of idolatry.
For several years now, there has been thousands of conversions to the Orthodox Church. Those who begin to explore the Church have many questions. Among them are questions about icons. Protestant objections to icons and their purpose in the Orthodox Church must be explained. Let me be clear: Orthodox Christians do NOT worship icons. We do not worship wood and paint. We worship only the Triune God: Father, Son, and Holy Spirit. St John of Damascus explains this point for us:
Concerning the charge of idolatry: Icons are not idols but symbols [in ancient understanding, the symbol contains within itself that which is symbolized], therefore when an Orthodox venerates an icon, he is not guilty of idolatry. He is not worshipping that pictured, but merely venerating it. Such veneration is not directed toward wood, paint or stone [mosaics], but towards the person depicted. Therefore, relative honor is shown to material objects, but worship is due God.
Icons…protect the full and proper doctrine of the Incarnation. While God cannot be represented in his eternal nature [his essence]…He can be depicted simply because he took on human flesh. Of him who took a material body, material images can be made. In so taking a material body, God proved that matter can be redeemed. He deified matter, making it spirit-bearing, and so if flesh can be a medium for the Spirit, so can wood and paint, although in a different fashion.
I do not worship matter, but the Creator of matter, who for my sake became material and deigned to dwell in matter who through matter effected my salvation.
Venerate and veneration are not commonly used words. A definition is put forth. When someone is venerated, respect and honor are shown to the person. The act of veneration of an icon is done by making the Sign of the Cross before, bowing toward it, and then kissing the icon (generally the right hand of the one depicted in the icon).
Recently, a young Protestant man visited St Nicholas Orthodox Church in Tacoma, Washington. He was troubled by these actions and asked me to explain them to him. I used the illustration of a young child and a photograph of her grandfather. Such a young child may kiss the photo of her grandfather. She is expressing her love for the man; she is not worshipping him. Even at a young age she knows that the photograph is not her grandfather, but, simply, his image presented to her by the photograph. Again, she is expressing her love for him. In like manner, an Orthodox Christian’s veneration of an icon shows one’s love for the person presented to him, or her, by the icon.
I used purposefully the word presented. The one depicted by the icon, whether Christ, his Mother, or a saint, is presented to the one venerating the image. Its presentation offers presence. When Christ is depicted by an icon there is a sacramental presence of him which is offered to the one who venerates his icon. It involves a touch-point: the love and honor expressed by the act of veneration is passed along to Christ. There is a spiritual communication from the material of the icon to Christ himself, or to anyone presented by an icon.
Let me develop this idea with another illustration. I am writing this posting using, of course, the word processing program of my computer. To access this program, I touched the “icon” which presents the program to me. I have accessed the electronic workings of the program. So, as with the computer icon, so it is analogous with the icon of Christ: I have a point of contact with him, and my honor and love are passed on to him in this sacramental manner of contact.
Note the two tears under the eye.
This sacramental, or spiritual, communication is not just a one-way road. Christ and his saints, especially Mary his Mother, communicate to the faithful via their icons. These communications are understood as miracles. For example, at St Anne Orthodox Church in Corvallis, Oregon (where I have served the Diving Liturgy many times), an icon of Mary brought forth a physical, liquid tear from her left eye. This event was captured by a photograph which is placed next to the actual miraculous icon.
Let me add this. Quantum physicists tell us that an electron, or some part of an atom (which is material), can occupy two places at once, and have some degree of communication across this separation in space and time. Furthermore, that which is spiritual and that which is material are not separated from each other in some dualistic existence as taught by some theologians and philosophers from past centuries. Rather, the spiritual and the material are in constant communication, contact, and in continual relationship with each other. Thus, we can understand the Sacraments and sacramental objects such is icons.
In conclusion, reality is not confined to the explanations offered by philosophers, false prophets, naturalists, and materialist. And I can’t resist…I quote Cat Stevens, “Oh baby, baby, it’s a wild world!”
In Christ who became matter for our salvation,
Fr Irenaeus
Gear Review Royale: Shubb Capo Royale vs Shubb Fine Tune Royale F1g
Posted: March 4, 2025 Filed under: Music and Guitars | Tags: Capo review: Shubb Capo Royale vs Shubb Fine Tune Royale Fig, Review of Shubb Fine Tune Royale Capo vs Shubb Capo Royale; Capo review of Shubb Fine Tune Royale F1g; adjustable screw capo vs yoke capo Leave a comment
R: Shubb Capo Royale, L: Shubb Fine Tune Royale F1g
I have done comparative capo reviews in previous postings. These reviews represent a type of a quest — all for the purpose of finding the “perfect capo.” The search continues, so now, I am comparing two previous winners: The Shubb Capo Royale (an adjustable screw capo) and Shubb Fine Tune Royale F1g (a yoke capo). There are good and bad capos, and I have discovered examples of both types. A good capo will offer no string buzz when applied to the fret board, and, more importantly, will maintain a good degree of tuning stability when applied. The all important factor of tuning stability will tested, and then put through statistical analysis to offer an objective decision and determine which will determine the winner.
Regarding the Shubb Capo Royale: It is, again, an adjustable screw capo which offers a clasping mechanism for neck attachment. The screw is tightened after application to apply direct downward pressure on the strings. Shubb offers its claim:
The Shubb Capo is designed to reduce tuning problems. Its custom material presses the strings just like your fingertip. Its unique design closes onto the neck just like your hand. Its pressure is totally adjustable. The result: no retuning is necessary.
Regarding the Shubb Fine Tune Royale F1g, It is a yoke style capo which also has a screw to supply pressure on the strings. The yoke style applies a direct, square downward pressure on the strings. Shubb offers this claim for its yoke capo:
…We are confident that it is the most accurate capo in the world…Its innovative adjusting knob makes it the most ergonomic screw-operated capo. The knob maintains a fixed relationship with the frame, for improved ease of use, and for the lowest profile when stored behind the nut. The knob’s six surfaces are numbered, providing a visual reference to more easily and accurately reproduce : ideal pressure. Greater contact area between screw, frame, and knob ensures that the fit will never become loose and sloppy. Specially developed rubber padding adds resilience to the capo’s closing action for finer control, and being absolutely inert, it will not mark an instrument. Improved jeweler’s style latch prevents accidental opening. Carefully machined to the closest thread tolerance.
Materials and Methods: I put the two capos to the test on four different acoustic guitars. The same Snark “Super Tight” electronic tuner is used for all testings. All four guitars were tuned to standard tuning. D’Addario nickel bronze acoustic light gauge strings (12 – 53) are on all guitars. Each capo was placed sequentially on frets 2, 5, and 7 on all guitars. All six strings were plucked in all positions to assess tuning stability. All guitars were retuned before repositioning each capo at the above noted positions. Any “distuning” caused by capo application was noted for each capo at every position on all six strings by the number of “minute” sharp increments (noted by “+”) from the in-tune “12 o’clock” position on the tuner. There was a total of 144 testings. For statistical analysis a two-tailed T-test was used, and both T and P values will be presented and explained in the results section found in the text below.
Results:
Rainsong N-JM11002 (Nashville Series) Carbon Fiber Acoustic Jumbo:
Shubb Capo Royale: a total of +7 minutes sharp (at fret 2 = +2, 4 strings in tune; fret 5 = +1, 5 in tune; fret 7 = +4, 3 in tune)
Shubb Fine Tune Royale F1g: a total of +2 minutes sharp (at fret 2 = 0, all strings in tune; fret 5 = +1, 5 in tune; fret 7 = +1, 5 in tune).
Rainsong BI-JM1000N2 Carbon Fiber Acoustic Jumbo:
Shubb Capo Royale: a total of +6 minutes sharp (at fret 2 = 0, all strings in tune; fret 5 = +3, 4 in tune; fret 7 = +3, 4 in tune).
Shubb Fine Tune Royale F1g: a total of +5 minutes sharp (at fret 2 = +1, 5 strings in tune; fret 5 = +3, 3 in tune; fret 7 = + 2, 4 in tune)
Breedlove Pro Series Spruce/Rosewood Acoustic Dreadnought:
Shubb Capo Royale: a total of +14 minutes sharp (at fret 2 = +2, 4 strings in tune; fret 5 = +5, 1 in tune; fret 7 = +7, none in tune)
Shubb Fine Tune Royale F1g: a total of +6 minutes sharp (at fret 2 = +2, 4 strings in tune; fret 5 = +1, 5 in tune; fret 7 = +3 minutes sharp, 3 in tune)
Composite Acoustic Legacy Carbon Fiber Acoustic Dreadnought:
Shubb Capo Royale: a total of +4 minutes sharp (at fret 2 = +1, 5 strings in tune; fret 5 = +1, 5 in tune; fret 7 = +2, 4 in tune)
Shubb Fine Tune Royale F1g: a total +3 minutes sharp (at fret 2 = 0, all strings in tune; fret 5 = +2, 4 in tune; fret 7 = +1, 5 in tune)
Total “Minutes” Sharp:
Shubb Capo Royale: +31 of 72 total string position testings
Shubb Fine Tune Royale F1g: +16 of 72 string position testings
T-Value = 2.24, and P-value = 0.027: Both values state that there is an objective and significant difference in string tuning stability. (A P-value < 0.05 shows significance, and the P-value of 0.027 means that there is a 97.3% chance that the result is not due to chance). The advantage goes to the Shubb yoke style capo.
Discussion and Conclusion:
One brief mention of string buzzing is noted. The Capo Royale caused one non-correctable buzz at the seventh fret of the sixth string on the Composite Acoustic Legacy dreadnought.
The winner: Shubb Fine Tune Royale F1g
The Shubb Fine Tune Royale F1g proved to be the superior capo for tuning stability. It appears that Shubb’s claim that “…We are confident that it is the most accurate capo in the world…” holds up to the test. Also, it must be stated that the greatest degree of tuning instability was observed on the Breedlove Pro Series dreadnought made from solid woods. Little difference in tuning stability was seen among the three carbon fiber guitars. It is likely that this is due to the structural stability that comes from carbon fiber construction — especially regarding the neck, though no bowing, etc., can be visually seen with the naked eye down the Breedlove’s neck. This difference in tuning stability found with all wooden guitars has been noted in previous reviews. With all testings, the carbon fiber guitars have consistently provided a superior tuning stability when compared to solid wood acoustics.
Ease of application goes to the adjustable screw capo — the Shubb Capo Royale.
I own Shubb’s Fine Tune F1g yoke style capo, and will be consistently using in on my guitars. I must add that its price tag may dissuade many players from purchasing one: it sells for $80 to $85 dollars. For me, it is worth it since I use capos more than half of the time when I play, whether I use standard capos, or a partial capo (also a Shubb).
Keep on playing,
Fr Irenaeus
This Is My Body…This Is My Blood
Posted: February 26, 2025 Filed under: The Eucharist and Living the Eucharist | Tags: anamnesis, Christ continually gives his Body and pours out his Blood via the Eucharist, Christ re-presents himself in the Eucharist, entrance into the Kingdom of God, Eucharistic presence of Christ, St John 6: 50 -51, St Luke 22: 19 - 20, St Luke's account of the Last Supper, the present Greek participle, The Words of Institution Leave a commentThe words and actions of Jesus in the Last Supper are examined in this posting. St Luke’s account will be the Gospel examined since it contains the greatest amount of detail and information. Of primary interest is Jesus’ use of two Greek verbal participles which are highlighted by italics and underlined:
And after taking bread and giving thanks, he broke it and gave it to them saying, “This is my body which is being given (didomenon) in behalf of you: do this in my remembrance (anamnesin). And likewise the cup after the dinner, saying, “This is the cup of the new covenant in my blood, which is being poured out (ekchunomenon) in behalf of you (St Luke 22: 19 – 20).
The Last Supper
St Luke uses two present, passive participles in the above passage: didomenon (is being given), and ekchunomenon (is being poured out). Participles are “semi-verbs” — they occupy a middle ground between verbs and nouns/adjectives/adverbs. Regarding the verbal significance of the above participles, Greek verbs (and subsequently, participles) tell far more than when an action occurred, that is, in the past, or in present, or will occur in the future. Greek verbs also inform us of the quality of action. This quality of action is called aspect. In these verses we have present passive forms. Regarding the present aspect, we are to know that the quality of the action implies an ongoing action:
The present tense is basically linear or durative, ongoing in its kind of action. The durative notion may be expressed graphically by an unbroken line ( _____ ), since the action is simply continuous (James A. Hewett, New Testament Greek — A Beginning and Intermediate Grammar, Henderiskson, 1986).
The above two participles impart a number of meanings to the two verses. At first glance, the ongoing quality is necessary to correspond to the continual, repetitive tradition of offering the Eucharist (Communion) to Christians over the centuries since Christ’s institution of this Sacrament — his Body is continually being given, and his Blood continues to be poured out to the faithful.
However, the continual giving of his Body and pouring out of his Blood represent far more than a simple memorial. Jesus’ words signify a re-presentation of himself to the Church with every Eucharist. How do we know this? To answer this question, let’s turn to St John’s Gospel, and specifically the sixth chapter:
This is the bread which is coming down (katabainon) from heaven, in order that if someone might eat of it might also not perish. I am the living bread which came down (katabas) from heaven: if ever someone might eat of this bread he shall live forever, and the bread which I shall give is my flesh in behalf of the life of the world (St John 6: 50 – 51).
The above present active participle, katabainon, points to ongoing, continual “coming down, or descending”. Thus, there is a Bread which is continually coming down from heaven. Our Lord then defines and clarifies what and who this Bread is in 6:51. He most clearly states that this continually nourishing Bread is none other that his physical body of the Incarnation — the body that came down — katabas (aorist participle — a completed action) — and which will be broken and given for the life of the world. They are one and the same! Hence, the Eucharist is a re-presentation of the entirety of the Incarnation to the Christian faithful!
Let’s move back to the participles found in St Luke. Again, they state that he is giving himself, and is pouring out himself for our salvation in an ongoing, continual manner. More specifically, Jesus’ words and actions in the Upper Room put into action his self-giving sacrifice on the Cross. They put into action his burial. They put into action his resurrection and ascension. They put into action his second coming in his glory.
To be examined next is St Luke’s use of the Greek word, anamnesis. It can be translated as “remembrance.” But it means far more than a memory from, let’s say, a past vacation. It means a “calling into presence.” It is an invocation calling upon God’s presence to be with us as we worship. This invocation begins with the first words of the Divine Liturgy: “Blessed is the Kingdom of the Father, and of the Son, and of the Holy Spirit, now and ever and unto ages of ages.” We thus, invoke and enter into the Kingdom of God. The three Persons of the Holy Trinity are with us as are the saints who are alive in Christ. Also gathered around us are all the events of our salvation as is summarized with these words of the Divine Liturgy that come just before the bread and wine, our Gifts, are offered to God:
Remembering this saving commandment and all those things which have come to pass for us: the Cross, the Tomb, the Resurrection on the third day, the Ascension into heaven, the Sitting at the right hand, and the second and glorious Coming.
Therefore, all of Christ — his Person and every action of his, past, present, and future — is re-presented to the Church. He and they envelope all who are present in worship. St Luke, by his use of anamnesis, informs us that the Gifts of bread and wine are far more than an empty token. I conclude with these words of Christ as presented to us in the Divine Liturgy:
Take! Eat! This is my Body which is broken for you for the remission of sins. And likewise, after supper, he took the cup saying: Drink of it, all of you! This is my Blood of the New Covenant which is being poured out for you and for many, for the remission of sins!
In Christ,
Fr Irenaeus
Father Irenaeus Williams 
The Account of the Rich Young Man
Posted: September 1, 2025 | Author: Fr. Irenaeus | Filed under: Etcetera | Tags: Jesus and the Rich Young Man, Seek first the Kingdom of God, St Hilary of Poitiers commentary on the Rich Young Man, St Hilary of Poitiers on possessions and wealth, St Matthew 19: 16 - 26 | Leave a commentJesus and the Rich Young Man
There is a saying: “comfort the afflicted; afflict the comfortable.” There are numerous passages from the Scriptures that can accomplish this goal. Today’s Gospel reading from St Matthew 19: 16 – 26 is one such passage: the account of the Rich Young Man (Ruler). He approaches Jesus and asks him, “Teacher, what good deed must I do to have eternal life?” (St Matthew 19:16). Concerning the young man’s spiritual condition, Jesus informed him of the one thing he must do,
Upon his sad departure we have commentary from our Lord:
His disciples were shocked by these words: “Who then is able to be saved?”. They ask this because it was thought that the wealthy had God’s favor, not the poor.
St Hilary of Poitiers
So what was at play within the heart and mind of the young man? St Hilary of Poitiers states this:
St Hilary’s commentary regarding the state of the rich young man adds this: that he placed typical confidence in keeping the Mosaic Law. Thus, the young man could only understand the spiritual life in external, outward, even legalistic terms. He could not, and ultimately, would not grasp our Lord’s conditions for his discipleship and enter into the inner dimension of what was demanded by Christ. Again, his trust in the Law demonstrates this external orientation as does his inability to relinquish his material, external trust in who he was in Israel’s own external and legalistic understanding of spirituality and salvation.
So, what about this illustration of the camel and the eye of the needle? St Hilary explains in this way. Simply, this the camel is a “beast of burden,” and as such the camel’s burdens must be lifted off that me may become smaller. So it is to be with us. I quote St John the Baptist: “He [Jesus] must increase, but I must decrease” (St John 3: 30).
Once more, this is one of those sections from the Scriptures that should afflict the comfortable. As Westerners in this time in history, we are exceedingly wealthy when compared to other areas and eras of the world. We worry about our investments, properties, and possessions. If this is misplaced and becomes our focus, then we are likely in the same place as the rich young man.
I will ask three questions of us. Is our self identity wrapped up on monetary wealth, position in society, and other externals? What do we treasure to the extent that we may be unwilling to give them away to follow Christ more completely? And regarding our possessions — do we possess them, or do they possess us?
Jesus is to have the last word:
In Christ,
Fr Irenaeus