“I suspect that the custom of decorating a tree at Christmas time is not simply a custom which came to us from the West and which we should replace with other more Orthodox customs. To be sure, I have not gone into the history of the Christmas tree and where it originated, but I think that it is connected with the Christmas feast and its true meaning.
First, it is not unrelated to the prophecy of the Prophet Isaiah:
‘There shall come forth a Rod from the stem of Jesse, and a Branch shall grow out of his roots’ (Is. 11:1). St. Cosmas the poet had this prophecy in mind when he wrote of Christ as the blossom which rose up out of the Virgin stem from the stump of Jesse. The root is Jesse, David’s father, the rod is King David, the flower which came from the root and the rod is Theotokos. And the fruit which came forth from the flower of the Panagia is Christ. Holy Scripture presents this wonderfully. Thus the Christmas tree can remind us of the genealogical tree of Christ as Man, the love of God, but also the successive purifications of the Forefathers of Christ. At the top is the star which is the God-Man (Theanthropos) Christ.
Then, the Christmas tree reminds us of the tree of knowledge as well as the tree of life, but especially the latter. It underlines clearly the truth that Christ is the tree of life and that we cannot live or fulfill the purpose of our existence unless we taste of this tree, ‘the producer of life’. Christmas cannot be conceived without Holy Communion. And of course as for Holy Communion it is not possible to partake of deification in Christ without having conquered the devil when we found ourselves faced with temptation relative to the tree of the knowledge of good and evil, where our freedom is tried.
We rejoice and celebrate, because ‘the tree of life blossomed from the Virgin in the cave’.
Excerpt from: “The Feasts of the Lord: An Introduction to the 12 Feasts and Orthodox Christology” by Metropolitan of Nafpatkos Hierotheos Vlachos – November 1993
Hat tip to St. Tikhon’s Monastery bulletin.
Posted by Fr. Andreas Blom under Liturgics
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“Let us go forth in peace” is the last commandment of the Liturgy. What does it mean? It means, surely, that the conclusion of the Divine Liturgy is not an end but a beginning. Those words, “Let us go forth in peace,” are not merely a comforting epilogue. They are a call to serve and bear witness. In effect, those words, “Let us go forth in peace,” mean the Liturgy is over, the liturgy after the Liturgy is about to begin.
This, then, is the aim of the Liturgy: that we should return to the world with the doors of our perceptions cleansed. We should return to the world after the Liturgy, seeing Christ in every human person, especially in those who suffer. In the words of Father Alexander Schmemann, the Christian is the one who wherever he or she looks, everywhere sees Christ and rejoices in him. We are to go out, then, from the Liturgy and see Christ everywhere.”
— Metropolitan Kallistos Ware
Divine Liturgy (Photo by Handmaid Leah)
St. John Cassian
“The apostle notes four types of prayer. ‘My advice is that first of all supplication should be offered up for everyone, prayers, pleas, and thanksgiving’ (I Tim. 2:1). A supplication is a plea or petition made on account of present and past sin by someone who is moved by contrition to seek pardon. In prayers we offer or promise something to God. The Greek term means ‘vow’… Third comes pleas. We usually make them for others when we ourselves are deeply moved in spirit. We offer them for those dear to us or when we beg for peace in the world… Fourth are thanksgivings. Unspeakably moved by the memory of God’s past kindnesses, by the vision of what He now grants or by all that He holds out as a future reward to those who love Him, the mind gives thanks. In this perspective richer prayers are often uttered. Looking with purest gaze at the rewards promised to the saints, our spirit is moved by measureless joy to pour out wordless thanksgiving to God.”
St. John Cassian (Conferences, Conf. Nine sects. 9, 11, 12, 13, 14)
Posted by Fr. Andreas Blom under Patristics
Saint Silouan the Athonite
“The soul cannot know peace unless she prays for her enemies. The soul that has learned of God’s grace to pray, feels love and compassion for every created thing, and in particular for mankind, for whom the Lord suffered on the Cross, and His soul was heavy for every one of us.
The Lord taught me to love my enemies. Without the grace of God we cannot love our enemies. Only the Holy Spirit teaches love, and then even devils arouse our pity because they have fallen from good, and lost humility in God.
I beseech you, put this to the test. When a man affronts you or brings dishonor on your head, or takes what is yours, or persecutes the Church, pray to the Lord, saying: “O Lord, we are all Thy creatures. Have pity on Thy servants and turn their hearts to repentance,” and you will be aware of grace in your soul. To begin with, constrain your heart to love enemies, and the Lord, seeing your good will, will help you in all things, and experience itself will shoe you the way. But the man who thinks with malice of his enemies has not God’s love within him, and does not know God.
If you will pray for your enemies, peace will come to you; but when you can love your enemies – know that a great measure of the grace of God dwells in you, though I do not say perfect grace as yet, but sufficient for salvation. Whereas if you revile your enemies, it means there is an evil spirit living in you and bringing evil thoughts into your heart, for, in the words of the Lord, out of the heart proceed evil thoughts – or good thoughts.
The good man thinks to himself in this wise: Every one who has strayed from the truth brings destruction on himself and is therefore to be pitied. But of course the man who has not learned the love of the Holy Spirit will not pray for his enemies. The man who has learned love from the Holy Spirit sorrows all his life over those who are not saved, and sheds abundant tears for the people, and the grace of God gives him strength to love his enemies.
Understand me. It is so simple. People who do not know God, or who go against Him, are to be pitied; the heart sorrows for them and the eye weeps. Both paradise and torment are clearly visible to us: We know this through the Holy Spirit. And did not the Lord Himself say, “The kingdom of God is within you”? Thus eternal life has its beginning here in this life; and it is here that we sow the seeds of eternal torment.
Where there is pride there cannot be grace, and if we lose grace we also lose both love of God and assurance in prayer. The soul is then tormented by evil thoughts and does not understand that she must humble herself and love her enemies, for there is no other way to please God.
What shall I render unto Thee, O Lord, for that Thou hast poured such great mercy on my soul? Grant, I beg Thee, that I may see my iniquities, and ever weep before Thee, for Thou art filled with love for humble souls, and dost give them the grace of the Holy Spirit.
O merciful God, forgive me. Thou seest how my soul is drawn to Thee, her Creator. Thou hast wounded my soul with Thy love, and she thirsts for Thee, and wearies without end, and day and night, insatiable, reaches toward Thee, and has no wish to look upon this world, though I do love it, but above all I love Thee, my Creator, and my soul longs after Thee.
O my Creator, why have I, Thy little creature, grieved Thee so often? Yet Thou hast not remembered my sins.
Glory be to the Lord God that He gave us His Only-begotten Son for the sake of our salvation. Glory be to the Only-begotten Son that He deigned to be born of the Most Holy Virgin, and suffered for our salvation, and gave us His Most Pure Body and Blood to eternal life, and sent His Holy Spirit on the earth.
O Lord, grant me tears to shed for myself, and for the whole universe, that the nations may know Thee and live eternally with Thee, O Lord, vouchsafe us the gift of Thy humble Holy Spirit, that we may apprehend Thy glory.”
“‘Strive for peace with all men, and for the holiness without which no one will see the Lord’ (Heb. 12:14), Why did he say ‘strive’? Because it is not possible for us to become holy and to be saints in an hour! We must therefore progress from modest beginnings toward holiness and purity. Even were we to spend a thousand years in this life we should never perfectly attain it. Rather we must always struggle for it every day, as if mere beginners.”
– St. Symeon the New Theologian
I read this quite a while ago, but realized that I never posted it here. This is an observation from a Protestant website called “Daily Devotions”, which publishes… well… Daily devotions. The ministry is called something like “First Radio Parish Church of America.” Anyway, their observation of Orthodoxy, and especially the Orthodox priest, was surprisingly interesting.
“Cults of personality expand the masks of celebrities into distortions of false perfection. We create demigods from the clay of human beings, and project upon them our own desires of virtue or corruption, imagining them to be impossibly perfect saints or sinners. One can never be wholly either. When the object of a personality cult wields power – political, ideological, or theological – through words, office, or action, then dangers of distortion appear. This is evident when our need for stability crosses paths with a preacher or politician’s charisma, projecting to them holiness or perfection that belongs to only God.
We could take a cue from Orthodoxy, whose priests stand with their backs to their congregation, leading a liturgy that is neither clever nor impassioned, but simply beautiful, like stone smoothed by centuries of rhythmic tides. It’s an austere ritual, in the sense of – there’s nothing new here; it’s sublime, in the sense of – creating a clearer view into Heaven. The priest can be any priest. Who he is, what he looks like, how he speaks, and what he thinks matter little. He hasn’t written the service that he officiates. It isn’t about him or his prowess. He’s an interchangeable functionary draped in brocaded robes, obscured by incense, and, as such, never points to himself, a flawed human, pointing ever and only to the Perfection of the Mysterious Divine. That is the role of every priest or preacher – invisibility, while making God seen.”
Posted by Fr. Andreas Blom under Patristics
“Self-indulgence takes many forms. A man may be self-indulgent in speech, in touch, in sight. From self-indulgence a man comes to idle speech and worldly talk, to buffoonery and cracking indecent jokes. There is self-indulgence in touching without necessity, making mocking signs with the hands, pushing for a place, snatching up something for oneself, approaching someone else shamelessly. All these things come from not having the fear of God in the soul and from these a man comes little by little to perfect contempt.”
St. Dorotheos of Gaza
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