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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
January 1
Saint Basil the Great
You will finally discover that the world was not conceived by chance and without reason, but for an useful end, and for the great advantage of all beings, since it is really the school where reasonable souls exercise themselves, the training ground where they learn to know God; since by the sight of visible and sensible things the mind is led, as by a hand, to the contemplation of invisible things. "For," as the Apostle says, "the invisible things of Him from the creation of the world are clearly seen, being understood by the things that are made" (Rom. 1:20).
The Hexaemeron (The Six Days of Creation) Homily 1.6
Saint Basil save us.
January 2
SAINT SERAPHIM OF SAROVOn Prayer
You may judge how great the power of prayer is even in a sinful person, when it is offered whole heartedly, by the following example from Holy Tradition:
When at the request of a desperate mother who had been deprived by death of her only son, a prostitute whom she chanced to meet, still unclean from her last sin, who was touched by the mother's deep sorrow and cried to the Lord:
‘O Lord, not for the sake of a wretched sinner like me, but for the sake of the tears of a mother sorrowing for her son and firmly trusting in Thy loving kindness and Thine almighty power, Christ God, raise up her son!’
And the Lord raised him up.
From the life of St. Theodore of Edessa, whose memory is celebrated on July 19
(or July 9, according to the Russian Typicon).
Saint Seraphim save us.
Saint Paisii VelichkovskiiOn The Jesus Prayer
Quoting St. Symeon Archbishop of Thessalonica:
“This divine prayer of our Saviour consists of the appeal: O Lord Jesus Christ, Son of God, have mercy on me. This prayer is supplication, confession of faith, the giver of the Holy Spirit and the bestower of divine gifts, the purification of the heart, the expulsion of demons, the indwelling of Jesus Christ, the source of spiritual ideas and divine thoughts, deliverance from sins, the ministering to souls and bodies, the giver of divine illumination and the source of God’s mercy, the giver of revelations and divine mysteries to the meek, and it is salvation itself, for it carries within itself the saving Name of our God—this being the name of Jesus Christ the Son of God which was betrothed to us.”
Saint Paisii continues, “Likewise, the other God-bearing Fathers, writing about this holy prayer, bear witness to its action, to the ineffable benefit derived from it, and to the progress through it in the exercise of the divine gifts of the Holy Spirit.”
From The Teaching of Starets Paisii on the Jesus Prayer in Six Chapters.
Saint Juliana save us.
Saint Juliana LazarevoJanuary 6
The Holy Theophany of Our Lord and God and Saviour Jesus Christ The EntreatyFourth Tone. By Cosmas the Monk
HE that covereth Himself with light as it were a garment hath deigned to become like us for our sakes. Today He wrappeth Himself with the streams of the Jordan, not that He needeth to be cleansed by them, but in Himself He worketh the dispensation of our regeneration. O wonder! Without fire He casteth anew; and without shattering He refashioneth; and them that are enlightened in Him He saveth, even Christ God, the Saviour of our souls.
O Saviour Save us.
The Theophany (Epiphany) of our Lord, and God, and Saviour Jesus ChristJanuary 9
The Seventieth Epistle of Saint Cyprian of Carthage
Epistle LXX A.D. 255 Cyprian, Liberalis, Caldonius, etc. to their brethren Januarius,Greeting.
WHEN we were together in council, dearest brethren, we read the letter which you addressed to us respecting those who are thought to be baptized by heretics and schismatics, whether, when they come to the one true Catholic Church, they ought to be baptized. Wherein, although ye yourselves also hold the Catholic rule in its truth and fixedness, yet since, out of your mutual affection, ye have thought good to consult us, we deliver not our sentence as though new but, by a kindred harmony, we unite with you in that long since settled by our predecessors, and observed by us; thinking, namely, and holding for certain, that no one can be baptized without the Church, in that there is one Baptism appointed in the holy Church, as it is written, the Lord himself speaking, They have forsaken me the Fountain of living water, and hewed them out broken cisterns that can hold no water (Jer. 2:13 LXX). Again, holy scripture admonishes us, and says, Keep thee from the strange water, and drink not from a fountain of strange water (cf. Proverbs 5:15-18 LXX).
The water then must first be cleansed and sanctified by the priest, that it may be able, by Baptism therein, to wash away the sins of the baptized, for the Lord says by the prophet Ezekiel, Then will I sprinkle clean water upon you, and ye shall be purged from all your uncleannesses, and from all your idols, and I will cleanse you. And I will give you a new heart, and will put a new spirit in you (Jezekiel 36:25 LXX). But how can he cleanse and sanctify the water, who is himself unclean, and with whom the Spirit is not? Whereas the Lord says in Numbers, And whatsoever the unclean man shall touch shall be unclean (Num. 19:22 LXX). Or how can he that baptizeth give remission of sins to another, who cannot free himself from his own sins, out of the Church?
Moreover, the very interrogatory which is put in Baptism, is a witness of the truth. For when we say, Dost thou believe in eternal life, and remission of sins through the holy Church? we mean that, remission of sins is not given, except in the Church; but that, with heretics, where the Church is not, sins cannot be remitted. They, therefore, who claim that heretics can baptize, let them either change the interrogatory or maintain the truth; unless indeed they ascribe a Church also to those who contend they have a Baptism.
Anointed also must he of necessity be, who is baptized, that having received the chrism-that is, unction, he may be the anointed of God, and have within him the grace of Christ. Moreover, it is the Eucharist through which the baptized are anointed, the oil sanctified on the altar. But he cannot sanctify the creature of oil, who has neither altar nor Church. Whence neither can the spiritual unction be with heretics, since it is acknowledged that the oil cannot be sanctified nor the Eucharist be celebrated among them. But we ought to know and remember that it is written, “Let not the oil of a sinner anoint my head” [I am unable to locate this text in the Septuagint at the present time, July 27, 2006. Editor]; which the Holy Spirit forewarned in the Psalms, lest any, quitting the track, and wandering out of the path of truth, be anointed by heretics and adversaries of Christ. Moreover, when baptized, what kind of prayer can a profane priest and a sinner offer? in that it is written, God heareth not a sinner, but if any man be a worshipper of God, and doeth his will, him He heareth ( cf. John 9:31).
But who can give what himself hath not? or how can he perform spiritual acts, who hath himself lost the Holy Spirit? Wherefore he is to be baptized and received, who comes uninitiated to the Church, that within he may be hallowed through the holy; for it is written, Be ye holy, for I am holy, saith the Lord (cf. Lev. 11:44 LXX). So that he who has been seduced with error and washed without should, in the true Baptism of the Church, put off this very thing also; that he, a man coming to God, while seeking a priest, fell, through the deceit of error, upon one profane. But to acknowledge any case where they have been baptized is to approve the baptism of heretics and schismatics.
For neither can part of what they do be void and part avail. If he could baptize, he could also give the Holy Spirit. But if he cannot give the Holy Spirit because, being set without, he is not with the Holy Spirit, neither can he baptize any that cometh: for that there is both one Baptism, and one Holy Spirit, and one Church, founded by Christ the Lord upon Peter, through an original and principle of unity; so it results, that since all among them is void and false, nothing that they have done ought to be approved by us.
For what can be ratified and confirmed by God, which they do whom the Lord calls his enemies and adversaries, propounding in His Gospel, He that is not with Me is against Me; and he that gathereth not with Me scattereth (Lk. 11:23). And the blessed Apostle John also, keeping the commandments and precepts of the Lord has written in his Epistle, Ye have heard that the Antichrist shall come; even now there are many Antichrists, whereby we know that it is the last time. They went out from us, but were not of us; for if they had been of us, they would no doubt have continued with us (cf. I Jn. 2:18, 19). Whence we, too, ought to infer and consider, whether they who are the adversaries of the Lord, and are called Antichrists, can give the grace of Christ.
Wherefore we who are with the Lord, and who hold the unity of the Lord, and according to this vouchsafement administer His priesthood in the Church, ought to repudiate and reject and account as profane, whatever His adversaries and Antichrists do; and to those who, coming from error and wickedness, acknowledge the true faith of the one Church, we should impart the reality of unity and faith by all the sacraments [i.e. mysteries (ed.)] of divine grace. We bid you, dearest brethren, ever heartily farewell.
NPNF Vol. 10 The Seven Ecumenical Councils pp. 518, 519.
The historical record shows that this is the Canon of St. Cyprian, which was issued by a Synod of 31 Bishops under St. Cyprian in Carthage in 255, referred to in the Second Canon of the Synod in Trullo, the Quinisext Council, A.D. 692, an Ecumenical Council (See pp. 358-62). St. Cyprian, commemorated on August 31, was vigorously supported in his stand by Saint Firmilian Bishop of Caesarea in Cappadocia, who is commemorated on October 28.
This is the earliest written report of a decision of a Synod of Bishops in the Church.
Further, for the student of the holy Fathers, it is evident that Our Father Among the Saints Philaret Metropolitan of New York, the New Confessor, in the Synod's Anathema Against Ecumenism 14/27 October, 1983, based this Anathema, in large part, upon the Seventieth Epistle of Saint Cyprian of Carthage.
And to our God be glory.
Saint Philip save us.
Saint Philip, Metropolitan of MoscowJanuary 12
THEOLOGY OF THE ICONBY LEONID OUSPENSKY
"The strange and unusual character of the icon is the same as that of the Gospel. For the Gospel is a true challenge to every order, to all the wisdom of the world. "I will destroy the wisdom of the wise, and the cleverness of the clever will I thwart," says the Lord by the mouth of His prophets whom St. Paul quotes. (I Cor. 1:21). The Gospel calls us to life in Christ; the icon represents this life. This is why it sometimes uses irregular and shocking forms, just as holiness sometimes tolerates extreme forms which seem like madness in the eyes of the world, such as the holiness of the fools in Christ. 'They say that I am mad,' said one of them, 'but without madness one does not enter into the kingdom of God...To live according to the Gospel one must be mad. As long as men are reasonable and of sober mind, the Kingdom of God will not come to earth.' *Madness for the sake of Christ and the sometimes provocative forms of icons express the same evangelical reality. Such an evangelical perspective inverts that of the world. The universe shown to us by the icon is one which is ruled not by human standards but by divine grace. Hence the hieratic nature of the icon, its simplicity and majesty, its quietness; hence also the rhythm of its lines and the joy of its colors. It reflects the ascetic effort and the joy of victory. It is sorrow transformed into the 'joy of the living God.' It is the new order in the new creation."
Theology Vol. I, pp.191, 192 tr. Anthony Gythiel
(c) 1978 St. Vladimir's Seminary Press Crestwood, NY 10707-1699
*Archimandrite Spiridon, Mes Missions en Siberie (Paris: Editions du Cerf, 1950), 39-40.
Saint Tatiana Save Us.
January 14
THEOLOGY OF THE ICON
BY LEONID OUSPENSKY
1902-1987
We have a sign which marks the beginning of the restoration of unity in the entire fallen creation. This is the sojourn of Christ in the desert: "He was with the wild beasts, and the angels ministered unto him" (Mk. 1:13). The heavenly and earthly creatures destined to become the new creation in the Theanthropos Jesus Christ are assembled around Him. The thought of the unification in peace of the entire universe clearly informs all Orthodox iconography. This union of all creatures, beginning with the angels down to the inferior creatures, is the renewed universe to come; in the icon it is contrasted to the general discord, to the prince of this world. Peace and harmony restored, the Church embracing the entire world -- this is the central idea of Orthodox sacred art, which dominates architecture as painting. This is why, in the icon, we find that everything which surrounds a saint changes its mein. The world that surrounds man -- the bearer and announcer of the divine revelation -- here becomes an image of the world to come, transformed and renewed. Everything loses its usual disorderly aspect, everything becomes a harmonious structure: the landscape, the animals, architecture. Everything that surrounds the saint bows with him to a rhythmic order. Everything reflects the Divine presence, is drawn -- and also draws us -- towards God. The earth, the world of vegetation and the animal world are represented in the icon, not to bring us close to what we always see around us -- a fallen world in its corruptible state -- but to show that this world participates in the deification of man. The effect of holiness on the entire created world, especially on the wild animals, is often seen in the saint's lives. * Epiphanius, a disciple and biographer of St. Sergius of Radonezh, comments as follows on the attitude of wild beasts toward the saint: "Let no one be astonished, for you know that when God dwells in a man and when the Holy Spirit rests in him, everything submits to him as to Adam before his fall, when Adam lived alone in the desert." The life of Saint Isaac the Syrian states that the animals smelled in him the odor which Adam exhaled before the fall. That is why, when animals are represented in an icon, they have an unusual appearance. While preserving the characteristic traits of their species, they loose their usual appearance. This would seem to be odd or awkward if we did not understand the profound language of the iconographers, who allude here to the mystery of paradise which is, at the moment, inaccessible to us.
* For example, those of Ss. Isaac the Syrian, Mary of Egypt, Sergius of Radonezh, Seraphim of Sarov, Paul of Obnorsk, and many others.
Vol. I pp. 188, 189.
Saint Sabbas save us.
Saint Sabbas, Archbishop of Serbia
January 17
THEOLOGY OF THE ICON
BY LEONID OUSPENSKY
1902-1987
The content of the icon forms a true spiritual guide for the Christian life and, in particular, for prayer. Prayer is conversation with God. This is why it requires the absence of passions, deafness to and the non-acceptance of external, worldly excitement. "And thus, brothers," St. Gregory the Theologian says, let us not preform what is holy in an impure manner, what is sublime in a lowly fashion, what is worthy of honor in a disgraceful way, and, in short, what is holy in a terrestrial manner. With us all things are somehow holy: activity, movement, desire, speaking, as well as our manner of walking and our garments, even our gestures, because reason (logos) extends to everything and guides man according to God; this is how our celebration is spiritual and solemn (Oratio XI, PG 35:840A). This is precisely what is shown by the icon. A reasonable guide for our senses is indispensable, for through them evil enters the human soul: "The purity of man's heart is disturbed by the disordered movement of images which enter and leave by the senses of sight, hearing, touch, taste and smell, as well as the spoken word," says St. Anthony the Great (Russian Philokalia, vol. 1, 22). This is why the Fathers speak of the five senses as the "doors" of the soul: "Close all the doors of your soul, that is, your senses," Saint Isaiah teaches, "and guard them carefully, so that your soul does not accidentally go wandering through them, or so that neither the cares nor the words of the world drown out the soul". Praying before an icon or simply looking at it, we are constantly reminded of what St. Isaiah says: "He who believes that his body will be resurrected on the judgment day must keep it without sin and free from all stain and vice" (Abba Isaiah, Homily 15, Russian Philokalia, vol. 1, 33). We must do this so that, in our prayer at least, we close the doors of our soul and strive to teach our body (as the saint in the icon taught his body) to keep itself aright in and by the grace of the Holy Spirit, so that our eyes may "see with purity," so that our ears may "hear in peace," and so that "our heart does not nurture evil thoughts." In other words, by the Icon, the Church endeavors to help Êus redeem our nature which has been tainted by sin.
Theology Vol. I, pp.180, 181 tr. Anthony Gythiel
(c) 1978 St. Vladimir's Seminary Press Crestwood, NY 10707-1699
*Archimandrite Spiridon, Mes Missions en Siberie (Paris: Editions du Cerf, 1950), 39-40.
Saint Anthony save us.
January 18
Saint Irenaeus of LyonsMartyred A. D. 202 On True Knowledge
True knowledge is [that which consists in] the doctrine of the Apostles, and the ancient constitution of the Church throughout all the world, and the distinctive manifestation of the body of Christ according to the succession of the bishops, by which they have handed down that Church which exists in every place, and has come even unto us, being guarded and preserved without any forging of Scriptures, by a very complete system of doctrine, and neither receiving addition nor [suffering] curtailment [in the truths which she believes]; and [it consists in] reading [the word of God] without falsification, and a lawful and diligent exposition in harmony with the Scriptures, both without danger and without blasphemy; and [above all, it consists in] the pre-eminent gift of love, which is more precious than all knowledge, more glorious than prophecy, and which excels all the other gifts [of God].
Against Heresies 4: 23.8
Saints Athanasius and Cyril save us.
January 19
SAINT PAISII VELICHKOVSKY1722-1794
The following is an excerpt from a letter the Saint wrote to the nun Maria Petrovna Protas'eva, head of St. Aleksei Community in Arzamas, Russia:
“Diligently, with much attention and reflection, read in the Fathers about the prayer performed by the mind in the heart, which is the truest and most pleasing to God of the monastic feats. Should you, with God’s help, acquire a correct understanding of this prayer through studying the Fathers, compel yourself to fulfill it, appealing to God for help, and your soul will be aided greatly by it. Compel yourself to judge no one, for the sole righteous judge is Christ the Lord, who will give to everyone according to his deeds. Condemn only yourself, and you will not be condemned at His second and awesome coming. From your whole heart remit the sins of whomever sins before you, and your Father who is in heaven will remit your sins.”
Saint Mark of Ephesus save us.
January 22 SAINT PAISII VELICHKOVSKY1722-1794
Touching upon a question of considerable interest over 200 years later in the twenty first century, Saint Paisii is asked by a correspondent about a certain conciliar anathema imposed by the Eastern Patriarchs. He replies:
“My answer is that a curse or anathema upon those opposing the Catholic Church…and not submitting to the Church…which has been imposed by a council of Eastern Patriarchs, remains through the grace of Christ firm, unshakable, and irreversible until the end of the age. You also ask if any Eastern council has lifted… [an] anathema which has been imposed. And I answer, Could there be such a council, except for one in opposition to God and the Holy Church, which would assemble to repudiate the truth and confirm falsehood? There would never be such an evil council.
“And you ask if any bishops can lift such a curse without the Council’s knowledge and the consent and will of the Eastern Patriarchs. And I say this is totally impossible.
“Keep in mind that all the bishops receive the same grace of the Holy Spirit when they are consecrated and are obliged to guard, as the apple of the eye, the purity and immaculacy of the Orthodox faith, along with all the apostolic traditions and rules of the holy apostles, ecumenical and local councils, and the God-bearing Fathers contained in the Holy, Catholic, and Apostolic Church. From the same Holy Spirit they received the authority to bind and loose according to the order established by the Holy Spirit through the holy Apostles in the Holy Church.
“The bishops did not receive the authority to destroy the Apostolic Traditions and rules of the Church which come from the Holy Spirit.
“Therefore, neither the bishops nor the Eastern patriarchs can lift the above anathema placed on the opponents of the catholic Church, as having been imposed correctly and in accordance … [with] the holy Councils. If anyone would attempt to do this, it would be against God and the Holy Church. You also ask that if none of the bishops can lift this anathema without the Eastern patriarchs, has it not been lifted by the latter?
“I answer that not only any bishop without the Eastern Patriarchs, but the Eastern Patriarchs themselves cannot lift this curse, as has sufficiently been said already, for such an anathema is eternally irrevocable.”
Saint Timothy save us.
January 24 SAINT PAISII VELICHKOVSKY1722-1794
Returning to our sources, we find that the Saint writes,
“I answer your last question, in which you ask me how you can be saved while living in the world with wives and children, in the following manner.
“Who can include in a brief word everything relating to the matter of salvation? I can only give you my advice to read the Divine Scriptures and our Holy Fathers with the greatest zeal, for to them is given the understanding of the mysteries of the heavenly kingdom, i.e. the true sense of the Holy Scriptures. In their soul-enlightened teachings, we can find in their entirety, all instructions necessary for spiritual salvation, which inspire anyone wishing to be saved to perform various good deeds and flee any deeds contrary to God. Reading their teaching zealously and diligently with faith and love, and with the fear of God and complete attention, you will have constant encouragement for various good deeds necessary for your salvation. And I, with all my unworthiness, recognizing that you are seeking instruction from me, can answer as follows:
“The most merciful God saves the souls of Orthodox Christians through the Orthodox Faith, good deeds, and His grace. The Orthodox faith is the one which is contained in the One, Holy, Catholic, and Apostolic Church, and without this faith it is impossible to be saved. Good deeds are Gospel Commandments without which, as without the Orthodox faith, it is likewise impossible for anyone to be saved. The Orthodox faith without good deeds is a dead faith, and good deeds without the Orthodox faith are dead deeds. Whoever wishes to be saved must unite the two, and in this way, through the grace of Christ God, who said, ‘Without Me you can do nothing’ (Jn 15:5), he can try to attain salvation. One should know that Christ the Saviour made good deeds equally obligatory for all Orthodox Christians, be they monks or laymen living in the world with wives and children, and seeks and demands from everyone the most zealous performance of His commandments, so that those who violate them and do not repent will have no excuse and will not be able to stand at His awesome Second Coming. All Orthodox Christians…can…fulfill Christ’s commandments, with the help of God’s grace, without any difficulty through only their good will and spiritual humility, and in this way they can be saved.”
Saint Paisii’s relics were discovered to be incorrupt during the last investigation of them in 1872, as well as in the previous years of 1846, 1853, and 1861.
Saint Xenia save us.
January 25 THIS HAS BEEN FROM MEHave you ever thought that all that concerns you also concerns Me equally? For what concerns you concerns the apple of my eye. You are dear in My eyes; you are precious, and I love you, and for this reason it is a particular joy for Me to raise you.
When temptations rise up against you, if the enemy comes against you like a river, I want you to know that this is from Me. I am God who arranges your circumstances. It is not by accident that you find yourself in your position; it is the very position that I have foreordained for you. Have you not asked that I teach you humility? Then take a look: I have placed you in just the right school where this lesson can be learned. Your surroundings and those who live with you only carry out My will.
Do you find yourself in financial difficulties; is it difficult for you to make ends meet? This has been because of Me, for I control your purse. I want you to flee to Me and be dependent upon Me. My riches are inexhaustible. I want you to be convinced of My faithfulness and My promises.
Are you going through a night of sorrow? This also is from Me, for I am a Man of sorrows and acquainted with grief. I have permitted this so that you may come to Me and find everlasting consolation.
Have you been disappointed in your friend or in someone to whom you have opened your heart? This has been from Me. I have permitted this disenchantment to touch you, so that you might know that I am the best friend you have. I want you to bring everything to me and to believe in Me.
Has anyone slandered you? Place this situation before Me and cleave all the closer to Me, your refuge. I will bring forth your righteousness like the light and your uprightness like the noonday.
Have your plans fallen apart? Have your spirits fallen, and have you become tired? This is from Me. You have laid out your plans and brought them to Me that I might bless them; but I want you to leave to Me the disposition of everything that happens?then responsibility for everything will rest upon Me, for all this is too onerous for you; you alone are not able to cope with everything; you are only an instrument, not an active person.
Have you dreamed of doing some special deed for Me, but instead have taken to a bed of pain and Illness? This is from Me. When you were immersed in your affairs, I was unable to draw your thoughts to Myself; and I wish to teach you My most profound thoughts, because you are in My service and I wish to help you to be aware that you are nothing. Some of My best fellow-warriors are those who have been cut off from outward activity so that they might learn to master the weapon of continuous prayer.
Have you been called unexpectedly to occupy a difficult and responsible position? Go forth, relying on Me; I am entrusting these difficulties to you, for your Lord Jesus Christ blesses you for this, in all your works, in everything that will be done by your hands. On that day I will give into your hands this vessel of sanctified oil, My blessing: use it freely, My child. Let every difficulty which arises, every word that grieves you, every obstacle in your labor which may elicit a feeling of vexation, every revelation of your weakness and inability, be anointed with this oil.
Remember that every hindrance is an instruction from God. Every goad becomes dulled when you learn to see Me in all things, in whatever touches you; and therefore cherish these words which I reveal to you today, in your heart: this is from Me. For this is not an empty saying for you, but your lifeÉ
(Manuscript taken from the Catacomb
underground Church of Russia in 1942.)
Montreal, 1984.
Saint Gregory save us.
January 28 OUR FATHER AMONG THE SAINTS JOHN CHRYSOSTOMARCHBISHOP OF CONSTANTINOPLE
A. D. 347-404
And think how great a privilege it is that He who will appear to all generally should promise to come to us in particular: for He says, ÒWe will come and make our abode with himÓ (Jn. 14:23). If any man Òlove His appearingÓ (2 Tim. 4:8) he will do everything to invite Him to himself, and to hold Him, that the light may shine upon him. Let there be nothing unworthy of His coming and He will soon take up His abode with us.
Homily IX on Timothy: 2 Timothy 3:16, 17; p. 512A
Saints Isaac and Ephraim save us.
January 30 Saint Dionysius the AreopagiteOn the Divine Names 4.8
But Divine Love (eros) is ecstatic, not permitting (any) to be lovers of themselves, but of those beloved…Wherefore also, Paul the Great, when possessed by the Divine Love, and participating in its ecstatic power, says with inspired lips, “I live no longer, but Christ lives in me” (cf. Gal 2:20). As a true lover, and beside himself, as he says, to Almighty God, and not living the life of himself, but the life of the Beloved, as a life excessively esteemed.
One might even make bold to say even this, on behalf of truth, that the very Author of all things, by the beautiful and good love of everything, through an overflow of His loving goodness, becomes out of Himself, by His Providences for all existing things, and is, as it were, cozened by goodness and affection and love, and is led down from the Eminence above all, and surpassing all, to being in all, as befits an ecstatic superessential power centered in Himself.
Trans. William Parker 1897-1899 London
Holy Three Hierarchs save us.
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