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Virtual Parish
Pray for us here at Saint Philaret's House in Roslindale, Massachusetts U.S.A.
Unworthy,
Priestmonk Theodore & mga
February 2
OUR FATHER AMONG THE SAINTS GREGORY PALAMASTo the Most Reverend Nun Xenia.
The death of the soul through transgression and sin is, then, followed by the death of the body and by its dissolution in the earth and its conversion into dust; and this bodily death is followed in its turn by the soul’s banishment to Hades. In the same way the resurrection of the soul—its return to God through obedience to the divine commandments—is followed by the body’s resurrection and its reunion with the soul. And for those who experience it the consequence of this resurrection will be true incorruption and eternal life with God: they will become spiritual instead of non-spiritual, and will dwell in heaven as angels of God (cf. Mt. 22:30). As St. Paul says, “We shall be caught up in the clouds to meet the Lord in the air, and so we shall be with the Lord forever ” (I Th. 4:17).
The Philokalia Vol. 4 p. 297
Most Holy Theotokos save us.
Meeting of the Lord in the Temple
February 6 BaruchThis is our God, and there shall none other be accounted of in comparison of Him. He hath found out all the way of knowledge, and hath given it unto Jacob His servant, and to Israel His beloved. Afterward did He shew Himself upon earth. and conversed with men.
3:35-37 LXX
Saint Photius the Great save us.
HIEROMARTYR IRENAEUS BISHOP OF LYONS
A.D. 202
The business of the Christian is nothing else than to be ever preparing for death.
Lost writings of Irenaeus XI
Saint Dorothea save us.
February 8 SAINT PETER OF DAMASKOSCirca 1156-7 (Probable date of this manuscript) III THE TWO KINDS OF FEAR
Like faith fear is of two kinds: the first is introductory, while the second, which grows out of the first, is perfect. He who is afraid of God’s punishment has a slave-like fear of God, and it is this that makes him restrain from evil: “Out of fear of the Lord men shun evil” (Prov. 16:6 LXX); “I will teach you the fear of the Lord” (Ps. 33:11). According to St. Dorotheus, these and similar things are said with regard to the introductory fear, so that through fear of what threatens us we sinners may be led to repent and may seek to find deliverance from our sins. Moreover, when it is active in us, this introductory fear teaches us the way that leads to life for it is said: “Turn away from evil, and do good” (Ps. 33: 14 LXX).
The more a man struggles to do good, the more fear grows in him, until it shows his slightest faults, those which he had thought of as nothing while he was still in the darkness of ignorance. When fear in this way has become perfect, he himself becomes perfect through inward grief: he no longer desires to sin but, fearing the return of the passions, he remains in this pure fear invulnerable. As the Psalm puts it, “The fear of the Lord is pure, enduring for ever and ever” (Ps.18:9 LXX). The first kind of fear is not pure, for it arises in us because of our sins. But, independent of sin, the person who is purified continues to feel fear, not because he sins, but because, being human, he is changeable and prone to evil. In his humility, the further he advances through the acquisition of the virtues, the more he fears. This is natural; for everyone who possesses wealth greatly fears loss, punishment, dishonor, and the consequent fall from his high estate. The poor man, on the contrary, is on the whole without fear: he is only afraid of being beaten.
What has just been said applies to those who are entirely perfect and pure in soul and body. But if someone is still stumbling, even though his sins are of the slightest and most insignificant kind, let him not mislead himself by thinking that his fear is pure. For if he does think this, he is deceived, as St John Climacus states: his fear is not pure, nor is it humility (The Ladder of Divine Ascent cf. 12.7; 30.17). It is but servile prudence and fear of punishments threatened. Thus such a person’s thoughts need to be corrected, so that he may know what kind of fear he is subject to, and through the deepest grief and by patiently enduring affliction may purify himself of sins, and in this way through Christ’s grace may attain perfect fear. The sign of the first kind of fear is hatred of sin and anger towards it, like someone wounded by a wild beast. The sign of perfect fear is the love of virtue and the fear of relapsing, since no one is unalterable.
Thus in every situation throughout this present life we ought always to be afraid of falling; for we see the great king and prophet David mourning for his two sins (cf. Ps. 50, II Kings 11:1-17 LXX), and Solomon himself giving way to grievous evil (cf. III Kings 11:1-10). As St Paul said: “Let anyone who thinks he stands firm take care lest he fall” (I Cor. 10:12). If someone says that, according to St. John, “love casteth out fear” (I Jn. 4:18), he is right; but this refers to the first, the introductory fear. Concerning perfect fear David has said: “Blessed is the man that feareth the Lord: in His commandments shall he greatly delight” (Ps. 111:1 LXX), that is, who greatly cherishes virtue. Such a person has the status of a son, for he cherishes virtue not out of fear of punishment, but because of the love that “casteth out fear” (I Jn. 4:18). This is why he “greatly delights,” unlike the slave who carries out orders under constraint because of his fear of punishment. From this punishment may we all be saved, through the grace and love of our Lord Jesus Christ, to whom belong all glory, honour and worship throughout the ages. Amen.
The Philokalia Vol. III A Treasury of Divine Knowledge, pp. 216-218.
Saint Theodore the Commander save us.
February 17
SAINT PETER OF DAMASKOS
The date of this document is circa 1156-7
HOW IT IS IMPOSSIBLE TO BE SAVED
WITHOUT HUMILITY
Because of the great obscurity produced by the passions, a person may become so demented as to imagine in his lack of humility that he is the equal of the angels, or even greater than they. It was precisely this lack of humility on Lucifer's part that was enough without any other sin to turn him into darkness. What, then, will be the fate of a man who is without humility, since he is but dust and mortal, not to say a sinner? Perhaps in his blindness he does not believe that he has sinned. St. John Chrysostom says that the perfect man will certainly become the equal of the angels, as the Lord affirms; but he will do so in the resurrection of the dead, and not in this present world. Even then the perfect will not be angels, but "equal to the angels" (Lk. 20:36). This means that men cannot forsake their own nature, though like the angels they can become changeless through grace and released from all necessity, free in everything they do, possessing ceaseless joy, love of God, and all that "the eye has not seen, and the ear has not heard" (I Cor. 2:9).
In this present life, however, it is impossible for anyone to become perfect, though he may receive as it were a pledge of the blessings promised him. For just as those who have not received God’s gifts should humble themselves because of their indigence, so those who have received them should likewise humble themselves, since they have received them from God; otherwise they will be condemned for their lack of gratitude. And just as the wealthy ought to confess God’s grace because of the gifts He has given them, so those who are rich in virtues ought to do so all the more. Just as the poor should give thanks to God and return rich love to those who assist them, so all the more should the wealthy give thanks, for through God’s providence they are able to perform acts of charity and so are saved both in this age and in the age to be. For without the poor they cannot save their souls or flee the temptations of wealth.
Just as disciples should love their masters, so masters should love their disciples, and on behalf of each other they should mutually acknowledge the grace of God who has given to all men spiritual knowledge and every other good thing. For these good things we ought all of us always to give thanks to Him, especially those who have received from Him the power to renew their holy baptism through repentance, because without repentance no one can be saved. For the Lord has said, “Why do you call me, Lord, Lord, yet fail to do the things I tell you?” (Lk. 6:46). But let no one be so stupid as to think, on hearing these or similar words, that if he does not call upon the Lord he will not be culpable. On the contrary, he will be all the more condemned; for, as the Lord has said, “If they do these things when the wood is green, what will happen when it is dry?” (Lk. 23: 31); and as Solomon says, “If the righteous man is only just saved, where will the ungodly and the sinner appear?” (Prov. 11: 31 LXX).
Yet when a person sees himself beset on all sides by the divine commandments he should not despair and so suffer greater condemnation than one who commits suicide. Rather, he should marvel at how the divine Scriptures and the commandments urge a man from this side and that towards perfection, so that he cannot find a way to escape from the good by seeking relief in what is inferior. As soon as he wishes to do something bad, he finds himself face to face with threatening dangers, and so he turns towards the good. God in His love arranges all this in a marvellous manner, so that every man may somehow become perfect, even in spite of himself, if only he will take himself in hand. Those who feel gratitude, filled with a sense of shame because of the blessings they have received, embark on the spiritual contest like people crossing over a river while asleep, as St. Ephraim puts it. God has multiplied our trials, says St. Isaac, so that out of fear of them we may take refuge in Him.[1] He who does not understand this, but through self-indulgence rejects this gift, has slain and destroyed himself: having received arms for use against his enemies, he has used them to kill himself. For just as God, says St. Basil the Great, wants to do good to all because He Himself is good, so the devil, because he himself is evil, desires to involve everyone in his own depravity, even though he cannot do this. And just as loving parents, impelled by their love, turn upon their children with threats when they do foolish things, so God permits trials and temptations because they are a rod that turns those who are worthy away from the devil’s maleficence. “He that spares the rod hates his son; but he who loves him chastens him diligently” (Prov. 13:24).
Self-indulgent and self-centered as we are, peril besets us on both sides. Those who love God are saved through the trials and temptations He allows them to undergo; but despite such trials we are threatened with destruction because of our pride and because we fail to remain faithful to God, as children who are “chastened and not killed” (2 Cor. 6:9). Let us therefore choose the less perilous course. For it is better to take refuge in God by patiently enduring whatever befalls us than to turn away from Him in fear of facing the trials and temptations He may send; for if we do the latter, we fall into the hands of the devil—which means eternal destruction—or, rather, we bring punishment upon ourselves along with him. For we are faced with this alternative: we must endure either temporary trials and temptations, or else agelong punishment. The righteous, on the other hand, are free from both the perils which beset us, for they welcome joyfully what seems to us painful, and they embrace trials and temptations as an opportunity for profit, while remaining invulnerable to them. For if a man is hit by an arrow but not wounded he will not die; it is the man who receives a mortal wound who perishes from it. In what way did the plague harm Job? Did it not rather add to his glory? Or did calamity perturb the apostles and martyrs? Rather they rejoiced in it, because “they were found worthy to suffer disgrace for the sake of His name” (Acts 5:41).
The more the victor has to struggle, the more he is honoured, and from this he derives great joy. When such a person hears the sound of the trumpet, he does not feel fear because it summons him to face death, but rather he rejoices because it foretells the glory that awaits him. For there is nothing that so readily prepares one for victory as bravery combined with a firm faith; and nothing so readily prepares one for defeat as self-centeredness and the cowardice that comes from lack of faith. And there is no better instructor in courage than diligence and experience; nor in clarity of thought than spiritual reading in stillness. Nor is there any cause of forgetfulness so great as indolence, or any swifter path to the forgiveness of sins than the patient endurance of evil. There is no surer way to attain forgiveness of sins than repentance and the eradication of evil, and no more rapid progress of soul than that achieved by cutting off one’s own desires and thoughts. Nor is there anything greater than casting oneself down before God day and night and asking that His will be done in all things; or anything worse than loving the license and distraction of soul or body. For such license is in no way beneficial to those of us who cleave to the good because we are still frightened of trials and punishment. On the contrary, we are helped by watchfulness and by turning away from worldly affairs, so that, at least by renouncing those things that harm us because of our weakness, we may be able to struggle with our thoughts.
The dispassionate rule over the ruling spirits because they have already triumphed over their shameful passions, while those still under obedience to a spiritual father must struggle with the spirits that are subordinate. Both St. Macarius and Abba Kronios say that there are ruling demons and demons that are subordinate. The ruling demons are self-esteem, presumption and so on; the subordinate demons are gluttony, unchastity and similar things. Those who have attained perfect love have the power to do what is good without having to force themselves; they rejoice in doing it and never wish to cease. Should they encounter some unsought obstacle, they act under complete control: drawn by their love for God they resort at once to stillness and spiritual work as though to a familiar and delightful pursuit. It is to such men that the Fathers say: “Pray a little, read a little, meditate a little, work a little, watch over your intellect a little, and in this way pass your time.” They can say this because the dispassionate have control over themselves and are not sinfully led captive by their own desires. When they want, they control the intellect and command the body as though it were their servant.
We, however, ought to be subject to a rule of life, so that we are under an obligation to do what is good, even against our will. For we still pander to our passions and our pleasures, to the comfort of our bodies and to our own desires; and so the enemy leads our intellect where he wills. In the same way our body, dominated by disordered impulses, does whatever it likes uncontrollably. This is only to be expected; for where the intellect is not in command, everything is out of control and contrary to nature. It is altogether different with the true Israelites. When the Lord says of Nathaniel, “Behold, a true Israelite, in whom there is no guile!” (Jn. 1:47), he thereby proclaims the virtue of the man; for Nathaniel means 'zeal for God'. The name given him by his family was 'Simon'; he was called 'the Canaanite' because he came from Cana of Galilee, and 'Nathaniel' because of his virtue. Thus the Israelite—that is to say, the intellect that sees God—is without guile. For, according to St. Basil the Great, it is usual in the divine Scripture to call a man by a name expressing his particular virtue, rather than by the name given him at birth. So it is in the case of the two chief apostles, Peter and Paul: Peter was first called Simon and then given the name Peter because of his steadfastness (cf. Mk. 3:16), while Saul, which means 'stormy', was changed to Paul, which means 'rest', 'repose' (Cf. Acts 13:9). And this was fitting: for at first Paul troubled and disturbed the faithful, but later he gave rest to their souls by word and act, as St. John Chrysostom says of him.[2]
Consider the reverence shown by St. Paul. When he wished to speak about God, he did not begin until he had offered to Him the prayer and thanksgiving that befits Him, thus showing that it was from God that he had his knowledge and strength. And this is the right order, for counsel comes after prayer. Likewise St. Luke did not leave the Acts of the Apostles incomplete because of negligence or some worldly constraint, but because he departed this life to be with God. We, however, leave our tasks unfinished because of our negligence or debility, for we do not carry out the work of God diligently and do not regard it as our main task; on the contrary, we disdain it as a kind of incidental chore. Because of this we fail to prosper, or indeed often regress, like those others who “turned back” and no longer followed Jesus (cf. Jn. 6:66). And yet, says St. John Chrysostom, what Jesus said was nothing harsh, as they thought, for he was speaking to them about doctrine. Nonetheless, where a resolute disposition and desire are lacking, even easy things appear difficult—though the reverse is true as well.[3]
The Philokalia Vol. III St. Peter of Damascus: A Treasury of Divine Knowledge pp. 177ff.
[1] Mystic Treatises, E.T., p. 336; Greek, p. 204.
[2] On the Change of Names II, 2; IV, 3 (P.G. li, 127, 149).
[3] Homilies on John 47,2 (P.G. lix, 264).
Saint Hermogenes save us.
February 19
We must through much tribulation enter into the Kingdom of God. Acts 14:22
Saint Philothei save us.
February 23
FROM THE SERMON “I WILL BUILD MY CHURCH AND
THE GATES OF HELL SHALL NOT PREVAIL AGAINST IT.”
By Archbishop Averky of Syracuse and Holy Trinity Monastery
But is it possible for the True Church of Christ to reconcile Herself somehow with evil, which comes from the enemy of mankind’s salvation—the devil? Is it possible for Her to co-exist with it, without carrying on a most decisive struggle with it?
Of course not, for, according to the words of Christ the Saviour, no one can serve two masters (Mt. 6:24). And it is namely for this reason that they who broke away from the True Church, the so-called movement of the living Church, the movement for reform which wanted to compromise Christianity with this world, that lies in sin, and “Sergianism” which preaches “co-existence” with the godless power of Communism, and participation in the so-called “ecumenical movement” that recognizes the equality in rights and dignity of all groups and “denominations,” all this is in essence already a departure from the true Church.
Can that organization be called a Church which calls for “loyalty” to the servants of Satan?
This of course already is not The Church, but a false church, or according to the word of God “the congregation of evil-doers,” and to remain in such a church is not only not helpful toward salvation, but, on the contrary—it is ruinous.
It may be asked why do we speak and write about this so often?
For the reason that it is our sacred pastoral duty—to warn our believers about those countless numbers of subtle temptations which now have been abundantly sown about everywhere we are obligated to teach them to discern the True Church—to be able to distinguish it from the false church and “the congregation of evil-doers.” Christ our Saviour gave us the great promise that the gates of hell shall not prevail over His Church, that is to say all the forces of hell in all their maximum endeavour. But believers separately, and pastors individually, and even separate hierarchs and whole local churches headed by them, can fall away from the One True Church, preparing for themselves and their followers eternal perdition in the depths of hell.
It was not in vain that the Lord named the members of His Church as “the little flock,” and foretold that when He would come back to earth again the second time, He hardly shall find faith on earth (Luke 12:32, 18:8). The circle of true believers in Christ, shunning all compromises with the evils of the devil, at the time of the end of the world and the Second Coming of Christ will be contracted to an even greater extent, and corresponding to this the diapason [full range, Ed.] of the True Church of Christ will lessen more and more. But the True Church of Christ, which did not involve itself in “co-existence” with the evil one and did not bow before the Antichrist, will not end its own existence, in spite of all the difficult hardships, shocks and persecution, to which it will be subjected to up to the very end of the world. It will exist to the very Second Coming of our Lord Jesus Christ, even if only one bishop exists who retained and kept loyalty to Christ the Saviour with a most insignificant group of clergy and laymen.
(Orthodox Life, May-June 1961, pp.6-7)
Saint Polycarp save us.
February 29
FROM ARCHBISHOP AVERKY’SContemporary Life in the Light of the Word of God
Sermons and Speeches (1969-1973)
Vol. III pp. 216-217
Now, even if some entertained some sort of doubts about how we should regard the contemporary Moscow Patriarchate, and whether we can consider it Orthodox after its intimate union with the enemies of God, the persecutors of the Faith and Christ’s Church, these doubts must now be completely dismissed: by the very fact that it has entered into liturgical communion with the Papists, it has fallen away from Orthodoxy [emphasis in the original] and can no longer be considered Orthodox.
…therefore nowadays it is no longer sufficient to call ourselves “Orthodox,” because even the apostates from Orthodoxy continue hypocritically to call themselves thus. Our suffering brothers who are persecuted for the Faith in our unfortunate fatherland, who have separated themselves from the Soviet Patriarchate of Moscow which has apostatized from Orthodoxy, began long ago to call themselves not simply “Orthodox” but “true Orthodox Christians.” We are entirely at one in thought and soul with them, and therefore it would be entirely natural for us to adopt for ourselves the very same appellation, calling ourselves “true Orthodox Christians.”
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