The Decay and Renewal of the Eucharist

“It is a well-known and undisputed fact that in the early Church the communion of all the faithful, of the entire ecclesia at each Liturgy was a self-evident norm. What must be stressed, however, is that this corporate communion was understood not only as an act of personal piety and personal sanctification but, first of all, as an act stemming precisely from one’s very membership in the Church, as the fulfillment and actualization of that membership. The Eucharist was both defined and experienced as the ’sacrament of the Church,’ the ’sacrament of the assembly,’ the ’sacrament of unity.’ ‘He mixed Himself with us,’ writes St. John Chrysostom, ‘and dissolved His body in us so that we may constitute a wholeness, be a body united to the Head.’ The early Church simply knew no other sign or criterion of membership but the participation in the sacrament. The excommunication from the Church was the excommunication from the eucharistic assembly in which the Church fulfilled and manifested herself as the Body of Christ. Communion to the Body and Blood of Christ was a direct consequence of Baptism: the sacrament of entrance into the Church, and there existed no other ‘condition’ for that communion. The member of the Church is the one who is in communion with the Church in and through sacramental communion, and thus one early liturgical formula dismissed from the gathering, together with the catechumens and the penitents, all those who are not to receive communion. This understanding of communion, as fulfilling membership in the Church, can be termed ecclesiological. However obscured or complicated it became later, it has never been discarded; it remains forever the essential norm of Tradition.

One must ask therefore not about this norm, but what happened to it. Why did we leave it so far behind us that a mere mention of it appears to some, and especially clergy, an unheard-of novelty and shaking of the foundations? Why is it that for centuries nine out of ten Liturgies are being celebrated without communicants? — and this provokes no amazement, no trembling, whereas the desire to communicate more frequently, on the contrary, raises a real fear? How could the doctrine of a once-a-year communion develop within the Church, the Body of Christ, as an accepted norm, a departure from which can be but an exception? How, in other words, did the understanding of communion become so deeply individualistic, so detached from the Church, so alien to the eucharistic prayer itself: ‘and all of us partaking of the same Bread and Chalice unite one to another for the communion of the one Spirit….’?

Women in the Church- By: Bishop Hilarion Alfeyev

Bishop Hilarion Alfeyev

Throughout the entire history of the Church only men have been permitted to serve as priests and bishops. This is not a tradition that merely stems from the inequality between men and women in the ancient world. From the very beginning priesthood has been a service of spiritual fatherhood. A woman can be a mother, wife or daughter, but she cannot be a father. And while motherhood is not inferior to fatherhood, its mission, service and vocation are different. Only a child knows what distinguishes fatherhood from motherhood even though he cannot express it in words. The difference between spiritual fatherhood, and any other form of service is known to every Christian who has a spiritual father. The Orthodox Church takes a negative view of the recent introduction of women priesthood in some Protestant communities. This is not simply because Orthodoxy is traditional and conservative, neither does Orthodoxy wish to denigrate women or consider them lower than men. It is because Orthodoxy, taking fatherhood in the Church very seriously, does not want it to vanish by entrusting to women a service alien to them. Within the Church’s organism every member carries out particular functions and is irreplaceable. There is no substitute for fatherhood and if the Church were to lose it she would be deprived of her integrity and fullness by becoming a family without a father or an organism without all of its necessary members.

It is in this sense that we can understand the Christian attitude toward marriage and the role of the woman in the family. The Christian family is a ‘small church’ created in the image of Christ’s Church. According to apostolic teaching, it is the husband, not the wife, who is the head of the family. However, the headship of the man does not entail inequality. The power of the man is the same power of love as Christ’s power in the Church: ‘As the Church is subject to Christ, so let wives also be subject in everything to their husbands. Husbands, love your wives, as Christ loved the Church and gave Himself up for her… Let each one of you love his wife as himself, and let the wife see that she respects the husband’ (Eph.5:24-25; 33). The headship of the husband is his readiness to sacrifice himself in the same way as Christ loves the Church. As head of the family the husband must

On the Apostolic Work of Prince St. Vladimir- By: Archbishop Averki

St. Vladimir at the Baptism of the Rus

Why is St. Vladimir eternally dear to us?

Because he brought us into communion with faith in Christ and gave us, Russians, the true Church of Christ. What is this faith in Christ and true Church and what is its significance for us?

This is clearly revealed to us in the touching prayer offered by St. Vladimir at the sacred moment when the Mystery of Baptism was performed for the Russian people, when, in the words of the pious chronicler, truly heaven and earth rejoiced at such a great number being saved.

“O Great God, Creator of heaven and earth!” cried out our godfather and enlightener, “Look down upon this new people, and grant them, Lord, to know Thee, the true God, as the Christian countries have known Thee; and confirm them in the true and uncorrupted faith; and aid me, Lord, against the hostile enemy, so that, trusting in Thee and in Thy power, I may defeat his intrigues.”

Here everything is stated and there is an explanation of why, faith in Christ and the true Church are given to us. Faith in Christ and the true Church as the repository and disseminator of that faith are given to us so that we might know the true God and, knowing Him, learn to believe in Him, hope in Him, and love Him.

Women Saints Who Suffered under Islam

St. Argyra

Saint Argyra

In the early 18th century in the Ottoman Empire, in the provincial town of Prusse there lived a beautiful Greek girl called Argyra. She was brought up by pious parents and when she was young she met her love – a kind Greek youth. They got married in the church and their honeymoon was happy. But their Turkish neighbour was inflamed with lust towards Argyra and tried with his sweet words to talk her into committing adultery in the absence of her husband. The pious wife declined his advances. Then the embittered Turk slandered her before the judge of Prusse by telling him that she had promised to become Moslem. According to the laws of Sharia, a person who expressed the wish to become Moslem must adopt Islam; if he denies thereafter he must be punished: for a man – death penalty, for a woman – life imprisonment. The judge, having believed the plaintiff, immediately put Argyra into prison. Her husband, who thought the judgment was biased, demanded its transferal to Istanbul.

But it didn’t help. Both Argyra and the Turkish plaintiff came to the court of the capital where the Moslem witnessed against her, giving the false evidence about her before the judge. Argyra replied that she had never said anything like she was charged with She also said that she was not going to betray her faith; she was a Christian and wanted to die as a Christian. According to the judge’s order she was beaten and sentenced to life imprisonment.

She had fear, bitter separation with her beloved husband, the uncomforts of imprisonment, not to mention the regular insults from the Moslem criminals around her cell. Torment of the body, of the soul, of the heart, every day without interruption. And she could stop all this at any moment if she agrees to adopt Islam

Lack of Faith VS. God’s Providence- By: St. John (Maximovich) of Tobolsk

St. John of Tobolsk

None of our own attempts and efforts can save us without the help of God, but neither can God’s help be beneficial to us without our own wish for it.

No other subject was brought up by the Lord to His disciples so frequently as lack of faith. He warned everyone against lack of faith not only by His words, but also by the multitude of events which amazingly proved the power of faith and the powerlessness of mistrust or doubt in God’s protection and salvation from danger.

Lack of faith comes in different forms: some people have little faith in God because He does not punish His enemies; others doubt they would be able to entreat God to grant them their desires, especially when their conscience bothers them with the thought that God will not forgive them their sins; still others fear that God will deprive them of all earthly goods and subsistence. This triple manifestation of lack of faith estranges many people from God and immerses them in various forms of perdition.

The source of our lack of faith is our excessive conceit, i.e. when we think more of ourselves than of God, rely more on our own powers than on God’s help.

What is the reason for God allowing the destruction of such a great number of people, who are injured or killed through sorcery? It is not surprising: lack of faith has become so widespread among the people that it merits punishment. Many do not look for other doctors except sorcerers (extrasensorists and similar kind ), nor other pharmaceuticals except deviltry. God justly punishes us by the same means that we use to sin against Him.

On Love of God and God’s Love- By: St. John Chrysostom

St. John Chrysostom

For to have offended God is more distressing than to be punished. But now we are so wretchedly disposed, that, were there no fear of hell, we should not even choose readily to do any good thing. Wherefore were it for nothing else, yet for this at least, we should deserve hell, because we fear hell more than Christ. . . . But since we feel otherwise, for this reason are we condemned to hell: since, did we but love Christ as we should love Him, we should have known that to offend Him we love were more painful than hell. But since we love Him not, we know not the greatness of His punishment. And this is what I bewail and grieve over the most! And yet what has God not done, to be beloved of us? What hath He not devised? What hath He omitted? We insulted Him, when He had not wronged us in aught, but had even benefited us with blessings countless and unspeakable. We have turned aside from Him when calling and drawing us to Him by all ways, yet hath He not even upon this punished us, but hath run Himself unto us, and held us back, when fleeing, and we have shaken Him off and leaped away to the Devil. And not even on this hath He stood aloof, but hath sent numberless messengers to call us to Him again, Prophets, Angels, Patriarchs: and we have not only not received the embassy, but have even insulted those that came.

With Boldness and Without Condemnation- By: Fr. John Behr

Fr. John Behr, Dean of St. Vladimir

At the center of the Divine Liturgy, before we approach the cup to taste and see that the Lord is good, receiving his body and blood – becoming his body – we entreat God that we may dare, with boldness and without condemnation, call upon God as Father and say the prayer given to us by the Lord himself. To be able to call on God, the Holy One of Israel, the Lord of heaven and earth, as “Father” is central to our identity as Christians: converted by the good news, putting on the identity of Christ by taking up the cross and being born again, receiving the Spirit of the Father through Christ – we are in this way able to call God our own Father – abba even – so transcending the boundaries our familial and social ties to become members of the household of God.

It is not surprising that the prayer which is said with this transcendent boldness was reserved, in the early centuries, for those who had committed themselves to Christ, revealed only in the last stages of catechism when it was handed down, traditioned, together with the rule of faith, as a “concise statement of the Gospel” (Tertullian). If this prayer expresses our identity as Christians, then so too does the boldness that we are granted; and it is a boldness not only to approach God in this manner, but one that extends to our whole bearing as Christians.

The word that is used in this entreaty, parrhesia expresses not just daring or temerity, but confidence and frankness, a freedom of approach granted by God towards himself, and in turn the right and the duty to speak the truth, with all the risks and dangers that this will entail in worldly terms. It is manifest in the way that the prophets stood before God and spoke to the religious and earthly leaders. It is granted to the martyrs as they made their confession, in word and blood, before God and the earthly rulers. It is also manifest in the way in which the apologists, such as St Justin the Philosopher, could approach the world, for instance, seeing Christ at work in the peace established by the Roman Emperors, and even seeing the form of the cross in the banners held high by the army, or claiming that “whatever things were rightly said among all people, are the property of us Christians” (2Apol 13.4). Such boldness is also manifest in the way in which a bishop, such as St John Chrysostom, could address a harsh word to the imperial family, when they tried to manipulate the teaching and order of their church to suit their own desires. And it is also manifest in the way that a simple monk, such as St Maximus, could stand before both imperial and ecclesiastical authorities, refusing to be in communion with the archbishop of Constantinople for his betrayal of the true faith.

How Should We Conduct Ourselves in Relation to Other People?

St. Innocent of Alaska, embracing the Aluets with love.

By: Metropolitan Gregory of St. Petersburg, 1904

The answer to this question is given by the Lord Himself: Love thy neighbor (Luke 10:27).

The Lord Jesus Christ very categorically demands that we love one another. While giving His last instructions to His disciples before His suffering, He often, and with great force, entrusted them with this love. Namely: This is My commandment, That ye love one another … (John 15:12). These things I command you, that ye love one another (John 15:17). A new commandment I give unto you, That ye love one another… (John 13:34). This is precisely what all of the apostles oblige us to do. The holy Apostle Peter, together with all the other apostles, commanded us to love. St. Peter writes: …See that ye love one another with a pure heart fervently (1 Peter 1:22). St. John the Theologian writes: Beloved, let us love one another (1 John 4:7). For this is the message that ye heard from the beginning, that we should love one another (1 John 3:11; John 5). And this His commandment, That we should believe on the name of His Son Jesus Christ, and love one another, as He gave us commandment (I John 3:23). St. Paul says: Walk in love (Eph. 5:2). … For ye yourselves are taught of God to love one another (I Thess. 4:9). The holy Apostle James writes: the royal law according to the Scripture [is], Thou shalt love thy neighbor as thyself… (James 2:8).

The measure of this love is clearly defined by the Lord Himself. He demands that we all love our neighbor as ourselves, for He said: Thou shalt love thy neighbor as thyself (Luke 10:27). … Whatsoever ye would that men should do to you, do ye even so to them (Matthew 7:12). This is exactly what all the holy apostles said. Therefore my reader, take note and fulfill the following instructions.

1. You want the best for yourself and are satisfied when everything works out for the best. On the other hand you are not pleased when for some reason things fail. Therefore wish the best for all of your neighbors: rejoice when they are happy and commiserate when they fall into misfortune.

How to Live According to the Faith – By: Metropolitan Philaret of Moscow

St. Philaret of Moscow

(+ November 19, 1867)
Faith in Christ has existed on earth for almost 2,000 years now, and is in no way overcome. Hundreds of thousands of people have joyously borne terrible torments out of love for Christ, for faith in Him. And if in present times there have appeared men of corrupt minds, reprobate concerning the faith (II Tim. 3:8) and stood against the Faith and the Church of Christ, all their efforts are in vain: the Lord said that the gates of hell shall not prevail against [His Church] (Matt. 6:18). Let us look at ourselves. Is there among us firm faith and love for Christ? Do we not stifle it with our passions, laziness, and doubts?

Ah, friends, without faith in the Lord Christ there is no salvation!

We must by all means kindle in ourselves the spirit of faith, that is, stimulate it, feed it with prayer, the Word of God, patience, sincere remembrance of the Saviour Who suffered for us. All of this can be done every day.

What to Do in the Morning

When you wake up, first of all let your soul and heart say “Glory to Thee, O Lord, Who has preserved us this night! Glory to Thee, Who has shown us the light! Lord, bless this day for us!” In doing this, think about how God gives you the day which you could not give to yourself, and devote the first hour, or perhaps the first quarter hour of the day given you and offer it as a sacrifice to God, in grateful, supplicatory prayer. The more zealously you do this, the more you will sanctify your day, the more strongly you will protect yourself from the temptations that we meet every day.

The Dwelling and Clothing of the Christian

From the start of the morning and throughout the day, make the thought about Christ the soul of your life, the moving force of your actions. So, for example, if you glance over your dwelling, remember Christ in the manger, in swaddling clothes, lying on straw, all this life not having a place to lay His head, finally imprisoned, nailed to the Cross, and thank God for your house, your shelter, however humble and poor it may be. Do not envy magnificently decorated mansions: the mansion of Christ is a pure heart!

As you dress in your simple clothing, remember Christ stripped naked and then robed in the clothing of mockery. Do not dwell on apparel, do not follow slavishly the whims of fashion, but try to garb yourself in goodness, humility, meekness, long-suffering, gazing mentally on the meek and humble heart of Jesus.

If you are eating a meal, remember the vinegar and gall that Christ tasted, and do not demand plentiful, luxurious food and drink: the heavenly Guest loves to enter not the house of feasting, but always to the one that opens the door of his heart to Him. Place in your heart Christ suffering and dying on the Cross, and in His unseen presence mortify your passions and lusts.

The Lord in the Guise of a Woman-By: St. Nicholas (Velimirovich) of Zhicha

St. Nicholas of Ohrid

Can you believe that Christ the Saviour portrayed Himself in the guise of a woman in two of His parables? One is that of the woman who took three measures of flour and made dough. But first let us speak of the other one where the Lord tells us about the woman who had ten drachmas and lost one. These are the most mysterious of all the Saviour’s parables. As the parable of the lost drachma is short, we quote it in full.

Or what woman, having ten drachmas, if she lose one, does not light a candle and sweep the house and look diligently till she finds it? And after she has found it, she calls in her friends and neighbors and says, Rejoice with me, for I have found the drachma that I lost (Luke 15:8-9).

At first glance this parable seems so simple, or even naive, that it does not impress the reader of the Gospel. In fact, however, the mystery of the universe is revealed in this simple parable.

If we take it literally, it evokes bewilderment. The woman lost only one drachma. Even ten drachmas do not represent a great sum; in fact, a woman who has only ten drachmas must be very poor indeed. Let us assume, first of all, that the finding of the lost drachma meant a great gain for her. Yet it still presents a paradox, for how is it that if she is such a poor woman she lights lamps, sweeps the house and calls in all her friends and neighbors to share her joy. And all because of one drachma! Such a waste of time-lighting a candle and setting the house in order first of all! Furthermore, if she invites her neighbors she is obliged, according to Eastern custom, to offer them something to eat and drink, no small expense for a poor woman. To fail to do so would be to ignore an unalterable custom.

Another important point to note is that she did not invite only one woman to whom she might have offered sweets, which would not have involved great expense. But she invited many friends and neighbors, and even if she entertained them modestly the expense would far exceed the value of the drachma she had found. Why then should she seek the drachma so diligently and rejoice at finding it, only to lose it again in another way? If we try to understand this parable in its literal sense, it does not fit into the frame of everyday life, but leaves the impression of something exaggerated and incomprehensible. So let us try to discover its mystical or hidden meaning.