One of the distinctive characteristics of the Holy Orthodox Church is its changelessness, its loyalty to the past, its sense of living continuity with the ancient Church. This idea of living continuity may be summed up in one word: Tradition. As St. John of Damascus says, We do not change the everlasting boundaries which our fathers have set, but we keep the Tradition, just as we received it [On the Holy Icons, II, 12]. To an Orthodox Christian, Tradition means the Holy Bible; it means the Creed; it means the decrees of the Ecumenical Councils and the writings of the Fathers; it means the Canons, the Service Books, the Holy Icons, etc. In essence, it means the whole system of doctrine, ecclesiastical government, worship and art which Orthodoxy has articulated over the ages [Timothy Ware, The Orthodox Church, p.204].
We take special note that for the Orthodox, the Holy Bible forms a part of Holy Tradition, but does not lie outside of it. One would be in error to suppose that Scripture and Tradition are two separate and distinct sources of Christian Faith, as some do, since there is, in reality, only one source; and the Holy Bible exists and found its formulation within Tradition.
As Orthodox, however, while giving it due respect, we realize that not everything received from the past is of equal value. The Holy Scriptures, the Creed and the dogmatic and doctrinal definitions of the Ecumenical Councils hold the primary place in Holy Tradition and cannot be discarded or revised. The other parts of Holy Tradition are not placed on an equal level, nor do they possess the same authority as the above. The decrees of the Councils since the Seventh Ecumenical Council (787) obviously do not stand on the same level as the Nicene Creed, nor do the writings of, for example, the Byzantine theologians, hold equal rank with St. John's Gospel.
Here we must also distinguish between Tradition and traditions. At the Council of Carthage in 257, one of the Bishops remarked, The Lord said, I am Truth. He did not say, I am custom [The Opinions of the Bishops on the Baptizing of Heretics, 30]. Many traditions that have been handed down are merely cultural variations, theological or pious opinions, or simply plain mistakes. [One need only recall the whole problem of the reform of the Russian liturgical books under Patriarch Nikon and the ensuing Old Believer schism to see the truth of this.]
Orthodox loyalty to Tradition [the things of the past] is not something mechanical or lifeless, however. Tradition is a personal encounter with Christ in the Holy Spirit, as Bishop Kallistos affirms. Tradition is not only kept by the Church it lives in the Church, it is the life of the Holy Spirit in the Church [The Orthodox Church, p.206]. Thus Tradition must be seen and experienced from within. Tradition is a living experience of the Holy Spirit in the present. While inwardly unchanging (since God does not change), Tradition constantly assumes new forms, supplementing the old, but not superceding it.
Our Lord tells us that when the Spirit of truth comes, He will guide you into all the truth (John 16:13) and this promise forms the basis of Orthodox respect for Holy Tradition. Thus, as Fr. Georges Florovsky expresses this idea: Tradition is the witness of the Spirit; the Spirit's unceasing revelation and preaching of good things.... To accept and understand Tradition we must live within the Church, we must be conscious of the grace-giving presence of the Lord in it; we must feel the breath of the Holy [Spirit] in it.... Tradition is not only a protective, conservative principle; it is, primarily, the principle of growth and regeneration.... Tradition is the constant abiding of the Spirit and not only the memory of words [Sobornost: the Catholicity of the Church, in The Church of God, pp. 64-5].
1. Blessed are the poor in spirit, for theirs is the Kingdom of Heaven
The Beatitudes can be viewed as a single system a ladder ascending in virtues. Christ calls us first of all to acquire spiritual poverty, and meekness, and only then to rise step by step to the summit of spiritual perfection. Man becomes aware of his poverty of spirit from the moment when the summoning and illumining grace takes effect within him. The first thing revealed to the spiritual infant is his helplessness the incompatibility of his present spiritual state with that to which he is being summoned. The human spirit is the chief motivating force of our salvation, for we are bound to God, not by the soul, but by the spirit, and it is not through the soul, but through the spirit that God's good will descends upon us.
It is in the spirit of man that the Image of God is most truly reflected. Our spirit trembles before God when it establishes contact with Him in prayer, meditation, reading the Word of God, in the Sacraments, Divine Services, good deeds, and so on. Only when it is humbled will our spirit become aware of the gulf which separates man from God and will know that God is all that within ourselves is nothing worthy of the Lord or pleasing to Him, nothing that is our own except our sins and that the fullness of spiritual life consists in renunciation of self in giving oneself entirely to God and to others.
Only by sacrificing ourselves will we find ourselves in the fullness of life lived for God and for others. And to find ourselves in God and in others, we must lose our own selves. Our spirit, renewed in God, knows that human life belongs to Him and always and in all things is dependent upon Him, and that we must be in steadfast contact with Him, begging His help and living in the hope that the gracious Lord in His mercy will not abandon us in our helplessness.
The righteous men of the Old Testament were aware of their insignificance before God. As Abraham said of himself, I... am but dust and ashes (Gen. 18:27). David, both king and prophet, cried out, I am a worm, and no man (Ps. 22:6); I am poor and needy (Ps. 86:1). Moses said to the Lord, I am slow of speech and of tongue (Ex. 4:10); and the Prophet Isaiah said to himself, I am lost; for I am a man of unclean lips (Is. 6:5).
The saints of the New Testament Church, the nearer they drew to God, the stronger they were aware of their smallness and unworthiness before God, and were filled with truly profound humility. Some of them declared as they died that they had not even begun their salvation, while others declared that there was no place for them even in Hell, while yet others declared that even the earth would not accept their sinful bodies.
According to St. John Chrysostom, humility is the foundation of all virtue, for even if one distinguishes himself by fasting, prayer, alms, chastity, of any other virtue, without humility all of these would be destroyed and would perish. Thus there is no salvation without humility. This virtue was regarded highly in the Old Testament, for as the Psalmist says, A broken and contrite heart, O God, Thou wilt not despise (Ps. 51:17). Seeing the results which humility brings, he was moved to say, When I was brought low, He saved me (Ps. 116:6).
In the New Testament, the Lord Himself gave us the greatest example of humility (Matt. 11:39; John 13:14-16), for His entire life teaches us humility. The Mother of God says of herself, For He has regarded the low estate of His handmaiden (Luke 1:48). The Apostle Paul said of himself, I am the foremost among sinners (1 Tim. 1:15). The Publican of the Gospel saw nothing within himself except sinfulness, and simply hoped in God's mercy.
The ways in which one attains humility are different. Sometimes it is through sickness, sorrow and misfortunes. Sometimes it is through being persecuted by others or oppressed by disease. As St. John Chrysostom says, True humility comes when we turn from our sins to God.
In the human soul, humility is countered by pride which struggles ceaselessly with it trying to destroy it. We know that all the evils which bring man to damnation are the results of pride: the Fall of Satan, of Adam, of Cain, and so on. And to this day pride is the chief enemy of humility, and overcoming it with God's help is the first task to be undertaken for our salvation, for God opposes the proud, but gives grace to the humble (James 4:6).
The attainment of humility is linked with overcoming our own self and pride, and with the victory over our passions and the temptations which face us. True humility prevents us from passing judgment, from envying, being angry, arousing anger in others, hurting or rebuking them, and it enables us to help others, to pray for all, and to bear everything that happens to us calmly as coming from God. He who has attained deep humility considers himself the unworthiest among men and attributes all his accomplishments to God.
Christian humility is free and highly fruitful, and there is not the least servitude, ingratiation or flattery in it. The humble Christian cannot be the servant of other men, because then he would not be the servant of Christ, for the servant of Christ is free in Christ as the Highest Truth. Love for Christ and devotion to Him allow the believer to call himself the servant of Christ, and as a result of his regeneration, he is a freeborn son, a child of God and not a slave.
Therefore, the poor in spirit, those who are humble of heart, will inherit the Kingdom of Heaven. This kingdom, as the Lord Himself says, is within you (Luke 17:21), in the spirit and in the humble heart.
2. Blessed are those who mourn, for they shall be comforted
Sorrow and grief enter the soul of one who has attained poverty of spirit and who has become aware of the power of sin over his soul, and they wring an involuntary cry of grief from its very depths. Therefore the Savior is anxious to comfort those who weep with His second Beatitude.
When it lived in Paradise, the human soul knew neither weeping, nor tears, for then man was with God and God was with man. The sin of our first parents separated man from God, giving rise to godly tears and sorrow which lead to contrition and salvation. This godly sorrow, as St. John of the Ladder tells us, liberates the soul from all earthly loves and affections. This sadness, however, should not be confused with worldly grief [which] produces death (2 Cor. 7:10). If we do not overcome it, this earthly sorrow may grow into the mortal sin of depression and despair.
Godly sorrow is permeated with love for God and for others and sorrow for their sins and for our own. Such was the sorrow of Moses when, at the foot of Mount Sinai, the Israelites forgot their God and made themselves a golden calf to worship. Such were the tears shed by the Prophet Jeremiah over the ruins of Jerusalem. And such were the tears of the Savior Himself when He foresaw the destruction of Jerusalem. Peter wept bitterly after his denial of our Lord, but the Lord comforted him when He appeared to him on the first day after His Resurrection, for God's mercy is infinite and He not only comforts those who repent in this earthly life, but will wipe away every tear from their eyes (Rev. 7:17).
Mourning, as the expression of the spirit's repentance for its sins, is of spiritual value, and must be treasured so as not to be wasted on earthly vanities. The mourning of the spirit, however, is not always accompanied by physical tears, for deep sorrow can be expressed in sighs, constriction of the heart, profound silence, inner concentration and withdrawal. Yet, as St. Ephraim the Syrian notes, these tears are like precious pearls, for by God's gift the soul is enlightened by tears, reflecting the heavenly like a mirror.
Great is the strength of pure and heartfelt tears that rise from the depths of the heart, for these tears wash away all internal and external filth and quench the flame of all irritability and anger. These tears are especially saving when they are constant and, as St. John of the Ladder teaches us, he who is truly concerned for his salvation will count each day when he has not wept for his sins as wasted, in spite of any good deeds that may have been accomplished.
We are constantly sinning, both when we are active and when we give ourselves over to idle dreams, and these sins must be washed away with tears of repentance. These tears are a means of washing and purifying our soul, and a sacrifice offered up to God by our contrite and broken spirit. If our tears arise from fear of God for our sinfulness, they will intercede for us with God, as St. Ephraim tells us.
The blessed receive a special gift from God tenderness and the tears of tenderness, which show that godly tears and sorrow contain both joy and gaity, just as the comb contains the honey. In addition, there are the tears of the heart, which are better than the tears of the eyes, as Bishop Theophan the Recluse wrote. The tears of the eyes fatten the worm of vanity, while the tears of the heart are to be seen by God alone. Tears during prayer at Church and at home are beneficial, but in Church it is better to hide one's tears, leaving merely the tearful mood in one's heart, that is to say, a contrite spirit and a contrite heart. Night is the best time for prayer, especially at midnight. That is the place for your tears. Therefore, secret tears for our sins cleanse the soul and bring it closer to God, bringing us both comfort in this life and true consolation in the next.
3. Blessed are the meek, for they shall inherit the earth
Meekness is directly linked with heartfelt repentance and mourning for our sins and he who considers himself worthy of all sorrows and troubles will be filled with the spirit of meekness and humility. He who is meek offends no one, is angered by no one, is modest and virtuous. He is a stranger to idle curiosity and never refuses his help to those who are suffering, doing good quietly and without notice. This virtue is as difficult to attain as it is great, for it demands much effort and struggle within the one who wishes to attain it. First he must overcome his irritability, impatience, touchiness and irascibility, for by overcoming his passions, he attains modesty and meekness. This, however, is only the beginning of his growth in this virtue.
The Psalmist especially praises meekness, placing it on a level with truth and righteousness (Ps. 45:4), and the Prophet Isaiah speaks of God's particularly merciful attitude to man who is meek: This is the man to whom I will look, he that is humble and contrite in spirit, and trembles at My word, says the Lord (Is. 66:2). St. Peter sees a meek and quiet spirit as one of the greatest treasures of the human heart, which in God's sight is very precious (1 Pet. 3:4). Therefore he urges the followers of Christ to be ready to answer with meekness and fear (1 Pet. 3:15) those who ask the reason for their hope. St. James asks us to receive with meekness the Word of God (James 1:21), so that it will find the most direct way to the hearts of his listeners.
St. Paul pays special attention to meekness, pointing out that meekness in the preacher is the best way of convincing those who oppose him (2 Tim. 2:24-25) or for correcting the sinner (Gal. 6:1). He begs the Ephesians to treat each other with all lowliness and meekness, because these are the qualities that make a man worthy of the calling to which [he has] been called (Eph. 4:2, 1). To the rebellious Corinthians, he would come not with a rod, but with love, in a spirit of gentleness, (1 Cor. 4:21), for this Apostle to the Gentiles counts meekness among the fruits of the spirit, for against such there is no law (Gal. 5:22-23).
In the Old Testament King David (the Psalmist), the Prophet Moses, who is called very meek (Num. 12:3), and also the righteous Job, who blessed the Name of God when subjected to severe trials, were all distinguished by their meekness. In the New Testament the Savior demonstrated the greatest meekness and called us to learn from Him first and foremost this virtue: Take My yoke upon you, and learn from Me; for I am gentle and lowly in heart, and you will find rest for your souls (Matt. 11:29), for it is out of this virtue that all the other virtues grow, including love itself. Through meekness and humility man overcomes his natural self and pride, and spiritually develops towards self-denial in the Name of God and out of love of Him and one's neighbor.
The saints offer us marvelous examples of meekness. Once during Divine Liturgy, St. John the Almsgiver, when he was Patriarch, reading in the Gospel lesson about making peace with your brother before coming to pray (Matt. 5:23-24), recalled that there was a cleric whom he had punished for some misdeed and who was angry with him. He called him immediately and, falling at his feet, begged him to forgive him and to make peace. St. Tikhon of Zadonsk, while in a conversation with a local landowner, was in the course of an argument struck in the face by him, at which the saint fell down on his knees and humbly asked forgiveness of the landowner, saying, For God's sake, forgive me for bringing you to such a state. Only a man of meek spirit could have answered thus.
We can help pave the way to meekness in ourselves by deciding to strive for spiritual health in all things, and for abstention in our designs, in thought, in word and in deed. As St. John Chrysostom says, If we are opposed, we will be humble. If anyone is arrogant with us, we will be helpful. If anyone torments or oppresses us by making fun of us or swearing at us, we will not answer in kind, so as not to destroy ourselves through vengeance.
The Lord promises those who attain meekness that they will inherit the earth. One would have expected the meek, the most defenseless and oppressed of all, to perish in the first centuries of the Christian era at the hands of the infuriated pagans, but they have indeed inherited the earth that was formerly ruled by those who persecuted them. The meek will receive their spiritual inheritance in the mansions of the righteous and will receive the goodness of the Lord in the land of the living (Ps. 27:13), where eternal blessedness awaits them.
4. Blessed are those who hunger and thirst after righteousness, for they shall be filled.
The more profoundly we become aware of our sinfulness and spiritual imperfection, the less bearable to our reason and our conscience becomes the idea of being spiritually extinguished the threat of losing our salvation and within our soul are born hunger and thirst for God's righteousness. Just as in life the body periodically hungers for food and thirsts for drink, so in the spiritual life come moments when man yearns for spiritual food.
The good news of the gospel is the Truth that the Savior has come to earth, and His teaching the righteousness of our salvation through faith in Jesus Christ. This good news of the Truth of Christ enlightens the soul. The Truth of Christ leads to faith in the true righteousness of our salvation. And the stronger the faith in this righteousness, the more fully its depths are revealed to the soul possessing it wholly, acting from faith to faith, urging it to lead a life compatible with this righteousness.
If the meaning of the Truth of Christ lies in the fact that it brings spiritual enlightenment to those who believe, then the significance of this righteousness lies in the fact that it leads them to faith and justifies them. God's righteousness in all its fullness is centered in God alone and from Him it is poured forth on all who seek it. To live in righteousness means to live according to the will of God, and to live according to the will of God means to live in God's righteousness.
It is not those who thirst for worldly happiness that are blessed, but those who hunger and thirst for righteousness, obeying Christ's commandments, living in God and with God. He who fulfils the will of God will be like the Savior, Who said: My food is to do the will of Him Who sent Me, and to accomplish His work (John 4:34).
The will of God is revealed to us in Holy Scripture. However, it is not enough to know the truth of our salvation, for we also need the strength to carry it out, which we receive through the Sacraments and the prayers of the Church. Blessed are those who hunger and thirst for the food and drink of which Christ said: I am the bread of life.... For My flesh is food indeed, and My blood is drink indeed (John 6:35, 55).
Hunger and thirst for God's righteousness, which find their highest satisfaction in the prayers and Sacraments of the Church (especially in Holy Communion), act together with love and the other virtues in man's heart. However, we will be completely and entirely satisfied with God's righteousness only in the life to come, when the righteous will neither hunger nor thirst and He Who sits upon the throne will shelter them with His presence (Rev. 7:15).
5. Blessed are the merciful, for they shall obtain mercy.
Everyone who lives in society needs a kind word, sympathy, and compassion, and the man of warmth and sympathy has the traits of mercy. The merciful, whom the Gospel calls charitable, are first and foremost spiritual people hearers of the spirit. Mercy is a gift or the fruit of the Spirit (Gal. 5:22). The merciful follow Christ's commandments: they give meat to the hungry and drink to the thirsty, they clothe the naked, they take in the stranger and comfort the sorrowing (Matt. 25:31-46).
The charitable look after orphans, do not forget the aged, return to the path of truth those who have lost their way, strengthen those whose faith is wavering, teach others kindness, give advice, do not answer evil with evil, and forgive offenses. They pray for their fellow men, and especially they pray for the dead who need nothing from the living except prayers and deeds of kindness in their memory.
The Lord warned Cain: ...if you do not do well, sin is crouching at the door; its desire is for you, but you must master it (Gen. 4:7). Doing good constantly is the guarantee of a successful struggle with sin. Those who are constantly charitable and merciful will receive mercy in their turn both from God and from good fellow men. But let the hardhearted bear in mind that judgment is without mercy to one who has shown no mercy (James 2:13). The Savior points to His Heavenly Father as the highest example of mercy and calls us to emulate Him (Luke 6:36), for He makes His sun rise on the evil and on the good, and sends rain on the just and on the unjust (Matt. 5:45).
In the Sermon on the Mount, the Savior also teaches us how to perform deeds of mercy: Beware of practicing your piety before men in order to be seen by them; for then you will have no reward from your Father Who is in heaven. Thus, when you give alms, sound no trumpet before you, as the hypocrites do.... But when you give alms, do not let your left hand know what your right hand is doing... (Matt. 6:1-3). To do deeds of kindness with the aim of being praised by others, will be the means of depriving oneself of the rewards of our Heavenly Father, for God Who sees in secret will reward you (Matt. 6:4).
Around us are people who need our sympathy. They are the Lazaruses of our lives (Luke 16:14-31 the Parable of the Rich Man and Lazarus), who will open or close for us the gates of God's Kingdom, depending upon how we have treated them. And all those who are charitable and merciful on earth in the Name of God will find mercy in the Kingdom of Heaven.
6. Blessed are the pure in heart, for they shall see God.
It would seem that there is nothing harder to attain than purity of heart and nothing more impossible than to see God. For, is it possible for our heart to be pure and spotless when out of it come evil thoughts, murder, adultery, fornication, theft, false witness, slander (Matt. 15:19), or for us to see God Whom no man has ever seen or can see (1 Tim. 6:16; John 1:18; 1 John 4:12)? Nevertheless, the Savior speaks of purity of heart and of seeing God with the heart, because the previous Beatitudes teach the Christian humility, mourning, meekness, righteousness and mercy; for only the spirit which has acquired these virtues will give a new fruit grace-endowed purity of heart and radiant holiness that sees God from within.
The pure in heart are not tempted by the seductions of this world. As St. John of the Ladder says, truly blessed is he who has attained complete dispassion for all carnal things, for appearance and beauty; great is he who is dispassionate; he who has triumphed over the body, has triumphed over nature, and there is no doubt that he who has triumphed over nature stands higher than nature, and such a man differs little from the-Angels; purity of heart brings us closer to God and, as far as possible, makes us like unto Him.
St. Ephraim the Syrian teaches that purity of heart hates luxury, laziness, bodily beauty, fine garments, rich food and drunkenness. It overcomes the flesh and penetrates the heavenly with its eye. It is the fountainhead of love and the dwelling place of Angels. It is a gift of God, filled with goodness, edification and knowledge. It is a peaceful and fitting haven which fends off evil and cleaves to goodness. This purity of heart is characterized by cleanliness of body and soul, a peaceful nature, meekness, humility, love and closeness to God, and attainment in all the virtues, including strict abstinence.
The heart attains purity, says St. Ephraim the Syrian, through numerous tribulations, privations, renunciation of all worldly things and mortification. And if it attains purity, it is not defiled by minor offenses, fears neither tribulations in any part of the soul, because the soul is strengthened by God.
The struggle with impure thoughts that defile our heart and conscience helps us to attain purity of heart. Remaining in constant prayerfulness before God creates a living link with God, giving rise to what is called the awareness of God in the soul, the awareness of Christ our Savior, and His cross, and it conquers our bad thoughts, evil designs and desires of the heart. And this awareness of God, on the highest levels of spiritual attainment, becomes the grace-giving vision of God.
The performance of charitable deeds fills with love the heart of the ascetic. Contemplating God, reading the Holy Scriptures, the works of the Holy Fathers and the Lives of the saints, attending Divine Services as often as possible, and partaking of the Sacraments of Penance and Holy Communion, are all spiritual and saving fare for the heart.
The ascetic whose heart has been purified and sanctified by the Holy Spirit is filled with love for Christ and enters into such a close spiritual union with the Lord that it is as though he sees Him in himself. Freed from the influence of their passions, the saints also see God in Divine Revelation. Just as a mirror reflects an image when it is clean, so can a pure and holy soul see God and understand the Scriptures, says the Blessed Theophilact. Like the other Beatitudes which begin on earth and are completed in Heaven, seeing God when it begins on earth is but seeing through a glass, darkly what in the next life we shall see face to face (1 Cor. 13:12).
7. Blessed are the peacemakers, for they shall be called the sons of God.
The fall of our first parents, which led to the severing of the grace-endowing link with God and changed their souls radically, could not but affect the relations between them as well. Disorder and conflict within men brought about their mutual alienation. But because our God is Peace and Love, salvation was impossible without reconciliation with God. As St. Paul says, in Christ all the fullness of God was pleased to dwell, and through Him to reconcile to Himself all things, whether on earth or in heaven, making peace by the blood of His cross (Col. 1:19-20). And Christ fulfilled the will of His Father. He came, accomplished the Sacrifice of Redemption and preached peace to you who were far off and peace to those who were near (Eph. 2:17). And to this day He bestows peace upon us, for He said: Peace I leave with you; My peace I give to you; not as the world gives do I give to you (John 14:27). And not only does He bestow peace, but He Himself has become our peace (Eph. 2:14).
Christ founded upon earth the Kingdom of God, one of the most essential features of which is its peace. For the kingdom of God is not food and drink but righteousness and peace and joy in the Holy Spirit (Rom. 14:17). Peace in the Kingdom of God is the peace of God, which passes all understanding, [which] will keep your hearts and your minds in Christ Jesus.
St. Paul summons all believers to seek peace in God (Rom. 15:33; 1 Thess. 5:23; Heb. 13:20-21). When, with God's help, inner peace is established in the human heart, the link between this heart and others is also established. It is expressed in unity of word, spirit and thought. / appeal to you, brethren, by the Name of our Lord Jesus Christ, that all of you agree and that there be no dissensions among you, but that you be united in the same mind and the same judgment (1 Cor. 1:10). Agreement and unanimity make for lasting peace in human relations, for where they are found, the individual is like the whole and the whole is like the individual. Such peace must be sought and striven for (1 Pet. 3:11), and cherished with those who call upon the Lord from a pure heart (2 Tim. 2:22).
The Savior Himself was particularly insistent upon the need for peace among mer. If you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; and first be reconciled to your brother, and then come and offer your gift. Make friends quickly with your accuser...lest your accuser hand you over to the judge...and you be put in prison (Matt. 5:23-25). The Savior said further: If any one would sue you and take your coat, let him have your cloak as well; and if any one forces you to go one mile, go with him two miles (Matt. 5:40-41). The main thing here is that there should be no quarrel on the way and that the inner link not be broken.
The Holy Fathers teach that humility is the foundation of all virtues, and helps us to attain spiritual peace. According to St. Isaac the Syrian, it. is when peace reigns in your life and when your soul is obedient to you, and the rest of you along with it, that the peace of God is born in your heart. According to St. Ephraim the Syrian, if your brother disagrees with what you say, do not be angry, but renounce your own will for the sake of love and peace.
The Son of God came down to earth in order to reconcile to Himself all things (Col. 1:20). He Himself, the Only-Begotten Son of God, is the great Peacemaker The Prince of Peace, as the Prophet Isaiah calls Him. Blessed are the peacemakers who keep their conscience at peace with God and with their fellow men, following the example of our Savior the Peacemaker. According to the words of the Lord, they shall be called the sons of God.
8. Blessed are those who are persecuted for righteousness' sake, for theirs is the Kingdom of Heaven.
In His Sermon on the Mount, the Savior pointed out the two paths through life the wide and broad one, and the strait and narrow one. The wide one leads to perdition, and there are many who choose this path, while the narrow way leads to life, that is, it brings salvation (Matt. 7:13-14).
The narrow way demands an effort a constant spiritual struggle with sin and with all the obstacles which are to be met with on the way. The flesh, our bodily nature, revolts against this way, for it finds our efforts towards purity of body and of heart hard to endure, and the enemy of mankind, who cannot bear man's movements towards salvation, revolts along with ill-intentioned men, who take the good life of the believer as a rebuke to themselves.
History remembers many who have persecuted God's righteous ones. The first was Cain, who killed his brother Abel because of the latter's piety. The wild Esau cast forth his meek brother Jacob, and the sons of Jacob cast out their brother Joseph and sold him into slavery in Egypt to get him out of their way. The unfortunate King Saul oppressed the meek David. The Jews drove away the prophets who condemned their lawless life, and persecuted and crucified our Lord Jesus Christ. This persecution of the faithful came about, as the Savior shows us, for righteousness' sake (Matt. 5:10).
The true believer answers enmity and opposition with goodwill. He answers lies and slanders with patience and silence, following the rule that we should turn away from evil and do good (Ps. 34:14; Rom. 12:9). St. Paul teaches us: Repay no one evil for evil, but take thought for what is noble in the sight of all (Rom. 12:17), including the ill-intentioned, in order to overcome evil with good (Rom. 12:21).
The Savior speaks even more concretely and decisively: If any one strikes you on the right cheek., turn to him the other also (Matt. 5:39), by which means you will morally disarm him. It is better to suffer pain and humiliation than to subject him who has hurt you to evil in return, for evil breeds only evil. Only good can breed good. The best defense from persecution, therefore, is patience and prayer for those who persecute you. That is how the Savior Himself prayed for those who crucified Him (Luke 23:34) and how St. Stephen the First Martyr and Archdeacon prayed for those who stoned him (Acts 7:60).
We know that all who desire to live a godly life in Christ Jesus will be persecuted (2 Tim. 3:12). The words of the Savior, though, are heartening and comforting: If they persecuted Me, they will persecute you (John 15:20). The destiny of the Christian, then, is to live in sorrow and take the narrow way. However, love of truth, constancy and determination in virtue, courage and patience help us to bear suffering. It is not enough to know righteousness; we must also love it. And it is this love which gives rise to our determination, courage and patience.
All the previous Beatitudes, by producing corresponding virtues in the heart of the Christian, prepare him for active love of Christ's righteousness, and for spiritual life in Christ which gives us strength to bear the sorrows, tribulations and persecutions that come our way. And the reward for longsuffering is the Kingdom of God, which every man who loves God's righteousness starts to bear within himself here on earth, and in full measure in the Kingdom of Heaven.
9. Blessed are you when men shall revile you and persecute you, and shall say all manner of evil against you falsely for My sake.
10. Rejoice and be exceedingly glad, for great is your reward in Heaven.
These words are the continuation and conclusion and at the same time the crown of all the Beatitudes that have preceded. In the eighth Beatitude, oppression and persecution were linked with Christ's righteousness, and in the ninth, with Christ Himself as the bearer and expression of this righteousness. The Savior declares in no uncertain terms that men shall persecute you, and shall say all manner of evil against you falsely for My sake. In this lies the greatest reward for His followers, who are called to joy and happiness, when the hour of suffering is upon them.
It is hard for the non-Christian to understand how one can rejoice and be happy when oppressed, cursed and persecuted. It seems to him that all suffering leads naturally only to sorrow. But let us recall the path we have trodden, up every step of the ladder of the Beatitudes. As St. John Chrysostom says: Note after how many Beatitudes Christ offers us this last one. In this last He wished to show that he who has not been prepared by all the other Beatitudes cannot undertake the feat of bearing suffering, revilement and persecution for Christ's sake. For this reason, in laying the way from the first Beatitude to the last, Christ was forging a golden chain for us. It starts with the fact that the poor in spirit, the man of humility, will mourn for his sins and in this way will become meek, righteous and merciful. And the merciful is bound to become pure in heart. The pure in heart will be a peacemaker. And he who has attained all this will be ready for danger, and will not be afraid of calumny and countless tribulations. Readiness and fearlessness will be the crowning virtues that bring, according to Jesus Christ, joy and happiness.
It is, of course, natural for man to avoid suffering, for through many tribulations we must enter the kingdom of God (Acts 14:22). Tribulations are unavoidable as an accompaniment to this life. The Savior said: In the world you have tribulation; but be of good cheer, I have overcome the world (John 16:33). The Lord overcame the world by treading the path of persecution by His enemies, the path of torture and suffering in Gethsemane, at Pilate's judgment and on Golgotha. Sinless and innocent, He accomplished His feat for our sake and for us, to free man from the stain of sin, to bring him closer to Himself and make his path through life more like the way of the cross which He Himself had followed. He calls him to take up his cross and follow Me (Matt. 16:24), for he who does not take up his cross and follow Me is not worthy of Me (Matt. 10:38), and cannot be My disciple (Luke 14:27).
It is important to understand those tribulations are necessary because there is no other way for us to be cleansed of our sins except that pointed out by the Savior and followed by Him. In suffering we become aware of our own weakness and helplessness, and, humbled in prayer and contrition before God, we receive divine help and joy in the Lord.
Tenderness of heart and spiritual joy are characteristic of the spiritual life. If life itself is a thing of goodness and joy, then life in God is doubly good and doubly joyous. The very fact that Christ is preached brings joy (Phil. 1:18). When we behold God's world with a pure eye or pray sincerely, or do good willingly, or perform the current act of obedience in the awareness that we are fulfilling our duty, then a quiet joy in the Lord descends in our heart. As St. James instructs us: Count it all joy, my brethren, when you meet various trials, for you know that the testing of your faith produces steadfastness (James 1:2-3).
Joy is no less a fruit of the spirit than love, peace, meekness and the other virtues (Gal. 5:22). Joy carries within it hope in God's continuing mercy. This joy and hope helped those who performed spiritual deeds for Christ to bear their sufferings, and gave them confidence that the Lord would not send them more suffering than they could bear, but would grant them consolation in its turn. And the lives of the holy martyrs confirm this.
Amidst a severe test of affliction joy abounds, granted by God's grace (2 Cor. 8:2). It is not surprising that the Apostle calls us to rejoice always (1 Thess. 5:16). The Lord promises that no one will take your joy from you (John 16:22). If even here in our earthly life the Lord gives us joy, how great must be the joy that awaits us in Heaven!
The Christian who accepts the Gospel call to his neighbor is like the wise man who built his house on the rock (Matt. 7:25), and he will fear no misfortunes. For all believers this rock is our Lord Jesus Christ (1 Cor. 10:4), urging us to follow Him, practice the Christian virtues and fulfill His commandment.
The Christian Ethic
The Sermon delivered by our Savior on the Mount was preceded by two significant meetings, one with His secret disciple, Nicodemus (John 3:1-21), and the other with the Samaritan Woman (John 4:4-42). In His conversation with Nicodemus, Christ spoke of being born again, born of the Spirit of God, and in Samaria He taught of God as Spirit and of the worship of the Father in spirit and truth.
Nicodemus had not known of spiritual birth before his meeting with the Lord. What interested him was the same question that troubled many other men: was this Teacher and Miracle-Worker an ordinary prophet, or was He the Christ, the promised Messiah? His desire to find the answer to this question is evident in the words with which he addressed Christ: Rabbi, we know that You are a teacher come from God; for no one can do these signs that you do, unless God is with him (John 3:2).
Aware of Nicodemus' inner state and aware of his spiritual blindness and fundamental unreadiness to receive the Truth, our Lord spoke to him of the necessity of spiritual birth: Truly, truly, I say to you, unless one is born anew, he cannot see the Kingdom of God (John 3:3). Nicodemus misunderstood these words and took them to mean a second birth from the womb. Christ, in His mercy, was patient with Nicodemus and explained to him: Truly, truly, I say to you, unless one is born of water and the spirit, he cannot enter the Kingdom of God. That which is born of the flesh is flesh, and that which is born of the spirit is spirit (John 3:5-6).
According to St. John Chrysostom, what is meant here is not birth in fact, but birth in dignity and grace. Birth in dignity is the spiritual rebirth of the man who strives constantly for the spiritual, heavenly and eternal; for man, as the Image of God, is called to live continuously with God and in God. Birth through grace is the part played by the Holy Spirit's grace in man's birth, in his regeneration justification and sanctification.
All of this was difficult for Nicodemus to understand, for in the last words spoken by the Savior, he saw a fresh mystery, and that is why he asked: How can this be (John 3:9)? Jesus explained that He was teaching not of worldly, but of heavenly things, that He was the Christ, the Son of God come down from Heaven, and that as Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whoever believes in Him may have eternal life (John 3:14-15).
Our salvation contains many hidden mysteries and ineffable spiritual blessings linked with them. The greatest and most fundamental mystery, along with the greatest blessing, lies in the fact that God so loved the world that He gave His only Son, that whoever believes in Him should not perish but have eternal life (John 3:16). Man should respond to this saving love of God first and foremost with faith in it and in Christ, as the Son of God and the Savior of mankind, Who came, not to judge, but to save those who believed in Him, Who came as the Light to illumine those who were in darkness and sought God's Truth, so that they should live and find salvation through it.
St. John the Evangelist, speaking of the Logos the Word of God and of those who did not accept Him, wrote: To all who received Him, who believed in His name, He gave power to become children of God; who were born, not of blood nor of the will of the flesh nor of the will of man, but of God (John 1:12-13). In these words the Evangelist points out two unfathomable mysteries, that of birth from God and that of the power to become the sons of God.
Children inherit from their parents their nature and their attributes. And what do God's spiritual sons inherit from Him? First and foremost they inherit such attributes of God's grace as love, holiness, goodness, light, kindness, peace, truth, righteousness and purity. The gifts of God are received through the Sacraments of Baptism and Chrismation and they develop and grow throughout the Christian's life.
In our Lord's conversation with the Samaritan Woman by Jacob's Well, He revealed to her the truth of the living water, welling up to eternal life (John 4:14). Then, speaking of the worship of God, He said that the true worshipers will worship the Father in spirit and truth, [because] God is spirit, and those who worship Him must worship in spirit and truth (John 4:23-24). Here, when He states that God is Spirit, Jesus is saying, according to St. John Chrysostom, that God is incorporeal and that for this reason those who worship Him must worship in spirit and truth.
And what does worshiping in Truth mean? According to St. John Chrysostom: Earlier rites, like circumcision, burnt offerings, sacrifices and the burning of incense, were merely symbols, whereas new Truth has come. Now it is not flesh that we must circumcise, but evil thoughts; now we must crucify ourselves, and exterminate and mortify our unreasonable desires. It is this that is meant by worshiping in truth. But only one who is born in the spirit can worship in this way.
The Savior's conversations with Nicodemus and with the Samaritan Woman revealed His teaching about God as Spirit and about the spiritual worship of God by those who believe. In this way He established the concepts of spirituality, of spiritual feeling, the spiritual man as compared with the non-spiritual, the natural man, the man of this world, and the man of the flesh. Thus our Lord's summons to beatitude (or blessedness) is addressed to the man who has passed through or who is passing through the process of spiritual birth, and who already partakes in the effects of the summoning and illumining grace of God, leading to faith in Christ, the Son of God and the Savior of the World. Therefore, in the Beatitudes (Matt. 5:1-12), which are sung at the Divine Liturgy, are to be found the basis for Christian Morals.
The Mother of God
The Most-Holy Theotokos and Ever-Virgin Mary.
In the theology and piety of the Orthodox Church, a special place of honor is given to the Mother of God the Most-Holy Theotokos and Ever-Virgin Mary, who is reverenced by the Orthodox as being more honorable than the Cherubim and more glorious, beyond compare, than the Seraphim. As Orthodox we style her as the most exalted among God's creatures; but we do not regard her as some sort of goddess, the 4th Person of the Trinity, as some accuse us; nor do we render her the worship due God alone. Just as with the Holy Icons, the veneration due Mary is expressed in quite different words in the Greek writings of the Fathers than that due God.
At many of the Divine Services, the Deacon exclaims: Commemorating our Most-Holy, Most-Pure, Most-Blessed and Glorious Lady Theotokos and Ever-Virgin Mary with all the Saints.... And here we can see three basic truths expressed concerning her.
The Virgin Mary is honored because she is Theotokos the Mother of God not of His divinity, but of His humanity, yet of God in that Jesus Christ was, in the theology of the Church, both God and Man, at one and the same time, in the Incarnation. Therefore, the honor given Mary is due to her relationship to Christ. And this honor, rather than taking away from that due God, makes us more aware of God's majesty; for it is precisely on account of the Son (Himself God) that she is venerated. Of times, when men refuse to honor Mary, it is because they do not believe in the cause of her veneration the Incarnation of the Second Person of the Trinity.
We also speak of the Theotokos as being Ever-Virgin, which was officially proclaimed at the 5th Ecumenical Council (Constantinople 553; the dogma concerning Mary as being Theotokos was proclaimed in 431 at the 3rd Ecumenical Council in Ephesus). This notion does not actually contradict Holy Scripture, as some would think. And His mother and His brothers came; and standing outside they sent to Him and called Him (Mark 3:31). Here the use of the word brothers in the original Greek can mean half-brother, cousin, or near relative, in addition to brothers in the strict sense. The Orthodox Church has always seen brothers here as referring to His half-brothers.
If Mary is honored as Theotokos, so too, she is honored because she is Panagia All-Holy. She is the supreme example of the cooperation between God and Man; for God, Who always respects human freedom, did not become incarnate without her free consent which, as Holy Scripture tells us, was freely given: Behold, I am the handmaid of the Lord; let it be to me according to your word (Luke 1:38). Thus Mary is seen by the Church as the New Eve (as Christ is the New Adam) whose perfect obedience contrasted the disobedience of the First Mother, Eve, in Paradise. As St. Irenaeus says, the knot of Eve's disobedience was loosed through the obedience of Mary; for what Eve, a virgin, bound by her unbelief, that Mary, a virgin, unloosed by her faith [Against the Heresies, III, xxii, 4],
As All-Holy and Most-Pure, Mary was free from actual sin, but, in the opinion of most Orthodox theologians, although not dogmatized by the Church, she did fall under the curse of Original Sin as does all mankind. For this reason by virtue of her solidarity with all humanity the Theotokos died a bodily death. Yet, in her case, the resurrection of the body had been anticipated; and she was assumed body and soul into Heaven; and her tomb was found empty an event celebrated in the Feast of the Falling-Asleep (or Dormition) of the Most-Holy Theotokos (Aug. 15). Thus, as the hymns of that Feast proclaim, she has passed from earth to heaven, beyond death and judgment, living already in the age to come. She enjoys now the same bodily glory all of us hope to share one day.
Whereas the Church has officially proclaimed as dogmas the doctrines concerning the Trinity and the Incarnation, the glorification of the Mother of God belongs to the Inner Tradition of the Church. As the noted Orthodox theologian, Vladimir Lossky writes: It is hard to speak and not less hard to think about the mysteries which the Church keeps in the hidden depths of her inner consciousness.... The Mother of God was never a theme of the public preaching of the Apostles; while Christ was preached on the housetops, and proclaimed for all to know in an initiatory teaching addressed to the whole world, the mystery of His Mother was revealed only to those who were within the Church.... It is not so much an object of faith as a foundation of our hope, a fruit of faith, ripened in Tradition. Let us therefore keep silence, and let us not try to dogmatize about the supreme glory of the Mother of God [Panagia, in The Mother of God, ed. E.L. Mascall, p.35].
Appellations of the Theotokos
The Theotokos is often called an Ark, for the Glory of God settled on her, just as the Glory of God descended on the Mercy Seat of the Old Testament Ark of the Covenant (Ex. 25:10-22).
Just as Aaron's Rod sprouted miraculously in the Old Testament, so too, the Theotokos has budded forth the Flower of Immortality, Christ our God (Num. 17:1-11).
On Mt. Sinai, Moses saw the Bush that was burning, but was not consumed. So too, the Theotokos bore the fire of Divinity, but was not consumed (Ex. 3:1-6).
In the Old Testament Tabernacle, there were found in the Sanctuary golden candlesticks. The Theotokos is the Candlestick which held that Light that illumines the world (Ex. 25:31-40).
Just as the censer holds a burning coal, so too, the Theotokos held the Living Coal. In the Apocalypse, there stands an Angel before the Throne of God, swinging a censer, representing the prayers of the Saints rising up to God. This is also seen as a symbol of the Theotokos, for it is her prayers that find special favor before her Son.
In the Exodus, the Israelites were led out of Egypt by a Cloud of Light, symbolizing the presence of God in their midst. So too, the Theotokos is a Cloud, bearing God within.
In the book of Judges we read the account of the dew which appeared miraculously on Gideon's fleece (Judges 6:36-40). So too, the Dew Christ, appeared miraculously on the Living Fleece the Theotokos.
Holy of Holies.
Into the Holy of Holies only the High Priest could enter. So too, the Theotokos is the Holy of Holies into which only the Eternal High Priest Christ entered (Heb. 9:1-7).
In a dream Jacob saw a ladder ascending to Heaven, with Angels ascending and descending on it. The Theotokos is a Ladder, stretching from earth to Heaven, for on It God descended to man, having become incarnate.
Mountain (from which a Stone was cut not by hand of man).
The Prophet Daniel saw a mountain, from which was cut a stone, not by the hand of man (Dan. 2:34, 45). This is a reference to the miraculous Virgin Birth which was accomplished without the hand of man.
The Theotokos was the Palace within which the King Christ our God dwelt.
Stem of Jesse.
In the Nativity Service, the Lord is referred to as the Rod from the Stem of Jesse (Is. 11:1), indicating His lineage from David, which was fulfilled through the Theotokos, who was a scion (or stem) of the line of David, the son of Jesse.
The Tabernacle was the place where the Glory of God dwelt. So too, the Glory of God dwelt in the Theotokos the Living Tabernacle (Ex. 40:34).
This refers to the Holy Table (Altar Table) on which, at the Divine Liturgy, the Divine Food is offered. So too, the Theotokos is the Holy Table which bore the Bread of Life.
The Prophet Ezekiel speaks of the Temple whose East gate remains sealed, through which only the Lord, the God of Israel, has entered. This clearly prophesies the Virgin Birth of the Theotokos (Ez. 44:1-2).
The Theotokos is the Throne upon which Christ, the King of All, rested.
In the Old Testament, the Ark of the Covenant contained within itself a golden urn filled with the heavenly manna. The Theotokos is the Urn which contained Christ, the Divine Manna (Heb. 9:1-7).
The Theotokos is the Vine which bore the Ripe Cluster (of Grapes), Christ our Lord.
The Symbol of Faith
The Creed, sung during the Divine Liturgy, is one of the most ancient prayers of the Orthodox Church. It was composed, through the inspiration of the Holy Spirit, by the Fathers of the First and Second Ecumenical Councils (Nicea (325) and Constantinople (381), respectively), at a time when various heretical doctrines attempted to overthrow the true faith in the Trinity.
The main reason for the convening of the First Ecumenical Council was the appearance and growing strength of the false teaching of the Alexandrian priest, Arius. The basic theory of the Arians' false teaching was that the Son of God was created that His existence had a beginning.
The Second Ecumenical Council condemned the false teaching of the Pneumatomachi (Adversaries of the Spirit), whose chief representative was Macedonius, Archbishop of Constantinople. The Pneumatomachi called the Holy Spirit the servant and fulfiller of God's wishes as well as other names that were fitting only for the angels, and they did not recognize Him as a Hypostasis (Person) of the Holy Trinity.
The Holy Orthodox Church made a decisive stand to protect the purity of the Orthodox teaching of the faith, setting out the basic saving truths of Christian teaching in the Creed, which is a constant guide for all Orthodox Christians in their spiritual life.
The Creed itself is divided into twelve parts, seven of which were formulated at the First Ecumenical Council, the other five at the Second.
(1) I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible.
(2) And in one Lord Jesus Christ, the Son of God, the Only-begotten, begotten of the Father before all ages. Light of Light; True God of True God; begotten, not made; of one essence with the Father, by Whom all things were made;
(3) Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man.
(4) And He was crucified for us under Pontius Pilate, and suffered, and was buried.
(5) And the third day He rose again, according to the Scriptures;
(6) And ascended into heaven, and sits at the right hand of the Father;
(7) And He shall come again with glory to judge the living and the dead; Whose Kingdom shall have no end.
(8) And in the Holy Spirit, the Lord, the Giver of Life, Who proceeds from the Father; Who with the Father and the Son together is worshipped and glorified; Who spoke by the prophets.
(9) In one Holy, Catholic, and Apostolic Church.
(10) I acknowledge one Baptism for the remission of sins.
(11) I look for the resurrection of the dead;
(12) And the life of the world to come. Amen.
Concerning God's Essence and the Creation of the World
The Fathers of the Church included in the Creed the most important truths of the faith taught in the Gospels. Here, in the first and second verses of the Creed, they stated the dogmatic truths about God's Essence and the Creation of the world. Through Divine Revelation, the Holy Church teaches us to believe in the One God (Deut. 6:4; 1 Tim. 1:17) in Three Persons, Who in the Holy Scriptures are called God the Father, God the Son, and God the Holy Spirit (Matt. 28:19). God the Father is ungenerated and does not proceed from another Person. God the Son is pre-eternally generated by the Father. God the Holy Spirit pre-eternally proceeds from the Father. Nonetheless, all Three Persons of the Holy Trinity are equal in Divinity. The Triune God is The One Who IS (Ex. 3:14). He is Pre-eternal (Is. 41:4; Ps. 89:2), Infinite (Luke 1:33; Ps. 102:27), Everywhere-present (Omnipresent) (Jer. 23:24), All-Wise (Rom. 11:33), All-Knowing (Omniscient) (1 John 3:20), All-Good (Ps. 145:9), All-Righteous (Ps. 145:17), All-Holy (1 Sam. 2:2), and Almighty (Ps. 115:3).
By His Omnipotent Word He brought into being from non-being both the invisible and the visible world (Gen. 1:1). In the first place He created the Kingdom of His eternal glory, giving life to the most pure spirits, the angels (Job 38:6,7). At first all the angels were holy. Some of them, firmly established in holiness, love and striving after goodness, glorify God continuously (Ps. 103:20; Is. 6:3), and carry out God's commandments. Each Christian believer is given a Guardian Angel at Baptism. Other angels, who did not stand firm in goodness, sinned before God (Jude 1:6) and, remaining in evil, strive to subjugate men, too, to sin (2 Thess. 2:9), in order to drag them down to the same fate which they themselves suffer (Matt. 25:41).The leader of the fallen angels is called the Devil or Satan (The Adversary; John 8:44).
After He had created the incorporeal beings, the Triune God with His Words Let there be... created the whole visible world out of nothing (ex-nihilo) in six days that is, all the host of heaven, the earth on which we live and all that surrounds the earth and finished His work of creation by creating man (Gen. 1:3-28), from whom proceeded the whole human race (Acts 17:26). The first man, created sinless by God's grace (Eccles. 7:29), was not only like unto the angels of God, but he was also made in the Image and Likeness of God (Gen. 1:26) from the moment of his creation that is to say, he possessed pure wisdom (Gen. 2:20,23), his will was directed towards doing good (Eph. 4:24) and his heart in the righteousness and holiness of truth burned with pure love for the One God, while his conscience was untroubled and at peace. When our first parents were like this, all the creatures which surrounded them were submissive and served them (Gen. 1:26), and the very place of their habitation was called Paradise (Gen. 2:8). The first man kept God's commandment and lived in constant joy and blessedness.
Concerning the Son of God the Savior of the World
The teaching of faith in the Son of God the Savior of the World is to be found in the third to seventh articles of the Creed.
For the salvation of mankind was accomplished the great mystery of godliness (1 Tim. 3:16), the mystery of His [God's] will (Eph. 1:9). The Only-begotten Son (John 1:18) of God, descended from Heaven, was made incarnate, was born of the Virgin Mary in the fullness of time (Gal. 4:4), and was made flesh (John 1:14). He took a human body without its sin, and a human soul, and became true Man without ceasing to be True God (Rom. 9:5).
Two Natures the Divine and the Human are united without confusion, unchangeably, indivisibly, and inseparably in the Person of Jesus Christ. Therefore He is called the God-Man (definition of the Fourth Ecumenical Council), and His Most-pure Mother is called the Theotokos (Mother of God) (Luke 1:43), who is more honorable than the Cherubim, and more glorious, beyond compare, than the Seraphim.
Our Lord Jesus Christ manifested His divinity in His Gospel teachings and in His many miracles which no other man did (John 15:24), in which He revealed Himself as the Lord of the visible world (John 2:1-2, Luke 8:24; Matt. 14:26; Matt. 14:15-21); the Lord of human nature (Matt. 9:20-22; 14:35-36; Luke 4:40; Matt. 20:29-34; Matt. 9:32-35; 12:22; Luke 11:14; Matt. 8:1-3); the Lord of the invisible world (Matt. 8:28-34; Luke 8:26-40); and the Lord of Life and Death (Luke 7:11-16; Matt. 9:18-19; Luke 8:49; John 11:1-45). He also manifested His divinity through other signs and miracles that occurred at various moments of His life (Matt. 3:16-17; Mark 1:10-11; Luke 3:21-22).
Yet, as Man, the Savior was exposed to various dangers (Matt. 2:13; Luke 4:29), deprivations and tribulations (Luke 9:58), to malice, humiliation, and persecution (Matt. 12:24; John 5:18) during His earthly life.
Having illumined men with the light of the true knowledge of God (John 1:18) and having disclosed the will of the Heavenly Father (John 6:40), Jesus Christ, the Savior of the World, accomplishing the Divine Truth which had condemned sin (1 Tim. 2:6; John 1:29), endured mocking, abuse, the Passion of the Cross and death under Pontius Pilate (Matt. 26:47-75; 27:1-66). While His Body was in the Sepulcher, Christ descended into Hell, where He freed the souls of the righteous who had awaited His coming (1 Pet. 3:18-19; Eph. 4:8-9), and on the third day after His entombment was resurrected by the power of His divinity. During the forty days after His Resurrection, the Savior appeared many times to His disciples and continued to instruct them in the mysteries of His divine Kingdom (Acts 1:3).
Having accomplished our Redemption, the Lord Jesus Christ, in the sight of His disciples, ascended into Heaven (Acts 1:9) and sits at the right hand of God the Father (Mark 16:19) with honor and glory in the same Body in which He had been resurrected from the dead. The Lord ascended into Heaven as the God-Man, for as God He was always in Heaven and in every place of God's dominion (Ps. 103:22). After His Ascension the Savior was given all power in Heaven and on earth (Matt. 28:18), and through His Divine Providence He preserves His Church, in which He is present through Grace (Matt. 28:20), instructing and giving wisdom to her shepherds, through the Holy Spirit (John 16:13), to administer rightly the word of Truth. Therefore Christ's Church cannot sin in Truth, for she is the pillar and bulwark of the Truth (I Tim. 3:15) and the Kingdom of God on earth (Mark 1:15). This grace-bestowing Kingdom shall endure (1 Cor. 15:25) until the Lord Jesus Christ comes in His glory with His angels (Matt. 25:31) to judge the living and the dead (John 5:29), after which the Kingdom of Glory and Blessedness shall come, and of His kingdom there shall be no end (Luke 1:33).
Concerning the Holy Spirit
The Holy Orthodox Church confesses the Holy Spirit as the True God, the Third Person (Hypostasis) of the Holy, Consubstantial, Life-Giving and Indivisible Trinity. The Church confirmed her hope and faith in the Holy Spirit as God in the definition of the Second Ecumenical Council (Constantinople, 381), which was convened to condemn, among other things, the heresy of Macedonius who denied the divinity of the Holy Spirit. This definition entered into the Creed as the eighth article.
Holy Scripture testifies to the Holy Spirit while speaking of the very beginning of Creation: The earth was without form and void, and darkness was upon the face of the deep; and the Spirit of God was moving over the face of the waters (Gen. 1:2). Further in Holy Scripture the Holy Spirit is mentioned frequently, disclosing His divine attributes. The Holy Spirit is the True God (Acts 5:3-4). He is glorified equally with the Father and the Son (Matt. 28:19), He is All-Knowing (John 14:26; 1 Cor. 2:10-11), Everywhere-Present (Rom. 8:9), Eternal (John 14:6), and Omnipotent (1 Cor.12:7-11). Creative activity is inherent in Him (Gen. 1:2; Ps. 32:6; Job 33:4), He regenerates souls, cleanses men of their sins and sanctifies them (John 3:5-6; 1 Cor. 6:11), and is the world's Providence (Ps. 104:30). The Creed calls the Holy Spirit the Giver of Life, because through His activity man becomes a partaker in life eternal in God.
The distinctive property of the Third Person of the Trinity the Holy Spirit is that He proceeds from God the Father, Who, according to St. Maximus the Confessor, confers His one nature upon the Son and upon the Holy Spirit alike, in Whom it remains one and undivided, not distributed, while being differently conferred; for the procession of the Holy Spirit from the Father is not identical with the generation of the Son by the same Father. The procession of the Holy Spirit from the Father is eternal and comprises the Spirit's personal property, belonging to Him alone as the Third Person of the Trinity.
The Orthodox Church has always preserved and will continue to preserve unaltered the Undivided Church's teaching on the Holy Spirit's personal property the eternal procession of the Spirit from the Father the definition of the Second Ecumenical Council and the teaching of the Church Fathers in the spirit and power of Holy Scripture. She preserves untouched the formulation of the Creed as set out by the first two Ecumenical Councils. The Fathers of the following Ecumenical Councils forbade any alterations in the Creed through addition or deduction of any new words.
As Holy Scripture teaches, the Father creates everything by the Son in the Holy Spirit. According to St. Cyril of Alexandria, it is the Father Who acts, but by the Son in the Spirit; the Son also acts, but as the power of the Father, inasmuch as He is from Him and in Him according to His own Person. The Spirit also acts, for He is the All-Powerful Spirit of the Father and of the Son.
The Holy Spirit participated with the Father and the Son in the creation of the world, for by the word of the Lord were the heavens made; and all the host of them by the breath of His mouth (Ps. 33:6), and of man (Gen. 1:26-27) .The Holy Spirit bore witness of Himself through the Prophets and the chosen men of God, proclaimed the Lord's Truth and Will to God's people, and disclosed the coming Messiah in the prototypes: No prophecy ever came by the impulse of man, but men, moved by the Holy Spirit, spoke from God (2 Pet. 1:21).
The action of the Holy Spirit never ceased in the world, but it was only with the coming of Christ the Savior into the world that the fullness of God's saving grace was made accessible to men. And from His fullness have we all received, grace upon grace (John 1:16).
The Holy Spirit was revealed to the world in a special way on the day of the founding of Christ's Church Pentecost when He descended upon the Holy Apostles in the form of tongues of fire (Acts 2). From that charismatic moment to the present the Holy Spirit abides in the Church as Christ Himself bears witness: And I will pray the Father, and He will give you another Comforter, to be with you forever, even the Spirit of Truth (John 14:16).
Everything in the Church is filled with the Holy Spirit. The action of His grace abides in every sacrament of the Church and extends to all forms of divine service. In the Holy Eucharist, the supreme sanctifying moment in the Church's daily liturgical service, the prayers and rites are linked, above all, with the invocation of the Holy Spirit. The Church prays that through Holy Communion we may commune with the Holy Spirit; that we, having partaken of the Holy Gifts, may bear the living Christ in our hearts and be temples of the Holy Spirit.
Concerning one Holy, Catholic, and Apostolic Church
The Holy Church was founded by our Lord Jesus Christ (Acts 20:28). The purpose of Christ's Church is the salvation of man. It is only in the Church that full union of man and God takes place, and this union is the basic condition for salvation.
By His suffering on the Cross the Lord Jesus Christ made atonement for human sin (John 1:29; Heb. 7:27) and by His Holy Blood He founded the Church (Acts 20:28), so that in her we might live by Him and for Him (2 Cor. 5:14-15). Therefore there is no guarantee of salvation outside of the Church.
We are brought to the Church by faith in the Lord Jesus Christ; for the Lord said that He would found the Church on the confession of faith (Matt. 16:18). Members of the Church are justified by God's grace (Rom. 3:24-30) and saved by God's power (Rom. 1:16) through faith in Christ and His Resurrection (Rom. 10:9) and by works of faith (James 2:17-26).
The Church is One as the Lord Who founded her is One (John 10:18). The Church is Holy, for she lives, acts, and thinks by the Holy Spirit (Acts 1:5; 8:15; 9:17). The Church is Catholic, for her flock has one heart and one soul (Acts 4:32) and her catholicity is dominant. The Church is Apostolic, for she keeps the Apostolic Succession by the laying-on of hands upon the hierarchs (Acts 6:6; 14:23; 20:28), and sacredly holds the Apostolic Tradition (2 Thess. 2:15).
St. Paul calls the Church the mystical Body of Christ (Eph. 1:22-23), and this definition of the Church as Christ's Body is not a symbol or abstraction, but an expression of the Church's real mystical life, indicating the real union of God and man in Christ.
On one hand, as founded by God, the Church received her being and exists outside the usual order of human life and cannot be compared with it because she is a phenomenon full of profound mystery. On the other hand, however, the Church is a community of people united by their Orthodox faith, its doctrine, the hierarchy, and the Sacraments. The human side is changeable and imperfect, but the Church is Holy and Divine because she is sanctified by the Blood of Jesus Christ and the Gifts of the Holy Spirit, Who gives mankind true life in God.
The Church serves to establish the Kingdom of God on earth, for she was preordained by Christ to serve as a means of transfiguring the world in the Light of the Gospel Truth and to become the leaven for the Kingdom of God (Matt. 13:33). The Church is the pillar and bulwark of the truth, for she is the Church of the living God, Who is Truth itself. Therefore everything in her is true the confession of faith, sanctification by the Sacraments, the bestowal of grace, life according to God life upheld by God in her, God's help and His promises. The words the pillar and bulwark express the truth's firmness, immutability, and changelessness.
The Apostles, like Christ Himself, teach only one Church; they teach the unity of all in God: There is one body and one Spirit, just as you were called to the one hope that belongs to your call, one Lord, one faith, one baptism, one God and father of us all, who is above all and through all and in all (Eph. 4:4-6).
The unity of the Church is founded on the mutual love of all the members of the Church: If we love one another, God abides in us and His love is perfected in us (1 John 4:12). For it is precisely in that we share the bonds of love that we constitute the Church, the true Body of Christ, and for this reason the Lord commands us to love one another (John 15:17). It is by prayer offered in unity of spirit that the unity of the Church is achieved.
The unity of the Church exists by the power of the Divine Grace in the Holy Spirit. The unity of all the members of the Church with Christ and between one another exists in its highest form in the Sacrament of the Holy Eucharist in partaking of the Body and Blood of Christ: The cup of blessing which we bless, is it not a communion in the blood of Christ? The bread which we break, is it not a communion in the body of Christ? Because there is one bread, we who are many are one body, for we all partake of the one bread (1 Cor. 10:16-17).
The unity of the Church is protected by the Canons of the Ecumenical Councils, the rules of the Holy Fathers of the Church, and Holy Tradition. The existence of Local Orthodox Churches does not contradict the unity of the Church. The fact that they are separate in their visible organization does not prevent them from being spiritually larger members of the one body of the Universal Church, or from sharing the One Head, Christ, and the one spirit of faith and grace. This unity is given visible expression by a single confession of faith and by communion in prayer and the Sacraments. The Local Orthodox Churches continually maintain Eucharistic Communion, honor and respect the traditions of every Church, and always show one another their concern in mutual love.
If the Church is a unity, she is also divine and holy by her nature and essence. She was founded by our Lord Jesus Christ and sanctified by His Passion and His Holy Blood. The Church is sanctified by the power of Christ the Savior's prayers (John 17:11-19). The Church is also holy by virtue of Christ's teaching. Through the glad tidings of the Gospel the Lord reveals His will to men, calls them to salvation and indicates the way to salvation and sanctity (Heb. 4:12).
The Holy Spirit, dwelling permanently in the Church, fills her with His sanctifying grace (1 Cor. 12:13). The Spirit sanctifies man and awakens him to deeds of selflessness and sanctity (1 Cor. 3:16-17; Rom. 8:1-15). Divine service, the Sacraments, sermon, ritual, singing, fasting, prayer, icon, and architecture everything bears the seal of the gift of the Holy Spirit and is directed towards the salvation of man.
The great assembly of Saints in the Orthodox Church is a living testimony to the sanctity of the Church. This is a proof of the reality of the life and action of Divine Grace in the souls of men. The Church is also holy through the lives of those of her children who, striving for Christian perfection, have devoted themselves entirely to the fulfillment of the will of God, of His Holy Commandments.
The extent to which a person preserves his sanctity is the extent to which he remains a member of the Church. Our sinfulness is outside the Church. Some individuals remain members of Christ's Church by virtue of the rudiments of the sanctity that is in them. That is why the process of the grace of salvation consists in our full sanctification, in the complete elimination of sin from the community of believers and from separate individuals.
Faith in the Church is not a substitute for faith in God. To believe in the Church is to believe that she is the mystical Body of Christ (Eph. 1 -.22-23), that she is the concentration of grace on earth where man receives sanctification, and the abode of the grace of God throughout all ages, world without end (Matt. 16:18; 28:20; Eph. 3:21).
To have faith in the Church means to venerate in piety the true Church of Christ and to obey her teaching and commandments in the conviction that she is filled with the saving grace which guides and teaches us, and which pours forth from her One, Eternal Head our Lord Jesus Christ.
Because she is the Body of Christ the Church is fully in possession of all that is required for man's sanctification and salvation through grace. Our Lord Jesus Christ, the divine Founder of the Church, Who taught men to have faith, love and charity, bade men above all to have faith in Him as their Lord. And as no man can say that Jesus is the Lord, but by the Holy Spirit (1 Cor. 12:3), we must commune in the shrine in which the Holy Spirit permanently abides, and which we call the Church.
Faith in Christ leads us to the Church, and life in Christ is life in the Church. Thus, he who does not believe in the Church does not believe in God either. The Christian's life is impossible without faith in the Church, without abiding in the Church. It is impossible to understand Christ's teaching and to commune with Christ without the Church, for our salvation is not just the reward for a righteous life, but also consists in the gradual merging of our life with the life of the Church, that is, the Body of Christ. The Church regenerates and renews all those who enter her and she vitalizes and elevates man, making him fit for a new holy life in Christ.
There is nothing accidental or arbitrary in the Church. Everything in her takes place through God's ordination. All that has been prescribed by the Church is and must be law for each and every one of us. The Christian also believes in the Church because obedience to the Church is obedience to God, and by serving the Church he serves God and earns His approval.
The Lord inspires man with faith in the Church through His grace by drawing him into the life of the Church. The Christian feels the power of Divine Grace acting upon him through the Holy Sacraments, the rites and the whole order of Orthodox Church life; and as he lives this life man attains an unshakeable conviction of the truth of his faith in the one Holy, Catholic and Apostolic Church.
Concerning one Baptism for the Remission of Sins
Man becomes a child of the Church through the Sacrament of Holy Baptism. Baptism is the door to Christianity, the beginning of life in God. Baptism restores the image of God in man and bestows the saving power of Christ's redemptive feat on him. Through Baptism the Christian receives access to all the Holy Sacraments and acts of grace of the Church, which lead him to deification.
Baptism is called the second birth because in it a man dies to his sinful life and is reborn into a new, spiritual, holy life, in which he puts on the new nature, created after the likeness of God in true righteousness and holiness (Eph. 4:24). Through Baptism men are reconciled to God, cleansed from the impurities of sinful acts by the Divine Spirit, and become fellow citizens with the saints, and members of the household of God (Eph. 2:19), and children of God (John 1:12).
Just as the Holy Spirit descended in the form of a dove upon the Lord Jesus Christ during His Baptism in the River Jordan, so is every Christian endowed with Divine Grace in a mystic way during his Baptism. St. Peter says: Repent, and be baptized every one of you in the name of Jesus Christ for the forgiveness of your sins; and you shall receive the gift of the Holy Spirit (Acts 2:38). Through the action of God's sanctifying grace in the Sacrament of Baptism all the sins of the person being baptized are forgiven. Man's sinful state is totally eradicated by Baptism, and his sins are washed away as if they had never existed. The newly-baptized leaves the font as a new creature.
Our Savior says: Unless one is born of water and the Spirit, he cannot enter the kingdom of God (John 3:5). Baptism, therefore, is necessary for every man who enters the Church. Only through Baptism can infants be cleansed of Original Sin and enter into the Kingdom of Heaven. They are baptized according to the Lord's words: Let the children come to me, and do not hinder them; for to such belongs the kingdom of heaven (Matt. 19:14); on the basis of Apostolic Tradition, and according to the faith of their parents and godparents.
All the saving actions of Divine Grace are indivisible in the Sacrament of Baptism. Grace, by regenerating man, cleanses him from all sin, justifies and sanctifies him. And, by justifying and sanctifying him before God, Divine Grace makes him a son of God, a member of the Body of Christ the Church and an heir to Eternal Life.
Water is the substance used in the Sacrament of Baptism. Man has long associated water with the concept of a life-giving, regenerating power that cleanses and revives nature, a power vitally necessary for human life. Therefore water in the Sacrament of Baptism is the best symbol of the grace of the Holy Spirit, which cleanses man of sin and regenerates him.
Baptism is administered by triple immersion of the one being baptized, with the intoning of the Holy Name of the Triune God the Father, the Son, and the Holy Spirit Who bestows the power of grace to the Sacrament. The Church always administers Baptism, as Christ commanded (Matt. 28:20), through the invocation of the Threefold Name. The Teachings of the Twelve Apostles, one of the oldest Christian writings (lst-2nd Centuries), says in Chapter 7: Baptize in the Name of the Father, and of the Son, and of the Holy Spirit. And, as St. Athanasius the Great says, He who takes anything from the Son, or the Father and the Son, without the Spirit receives nothing...for attainment is only in the Trinity.
The Creed, just as St. Paul (Eph. 4:6), calls us to confess one Baptism. This is because regeneration through grace (is born again John 3:3), that man experiences in Baptism, is unique and unrepeatable, just as his natural birth is unique and unrepeatable, and just as Christ's Death and Resurrection are unique.
A Christian should confess his baptism through a life pleasing to God, for Christ our Savior says: Let your light so shine before men, that they may see your good works and give glory to your Father Who is in heaven (Matt. 5:16). Therefore a man's visible, external life is a reflection of his inner, spiritual life. The Sacrament of Baptism lays the foundation for a new life of grace, and the perfection of this life with the help of Divine Grace is the task of every member of the Church. For a Christian the path to the confession of the grace-bestowing gifts of Baptism lies through living faith in our Lord Jesus Christ (1 Tim. 1:15-16), a life according to faith (James 2:20), membership in Christ's Church, and a constant sense of prayerful repentance (Heb. 13:15; Acts 17:30).
St. Paul tells us: without faith it is impossible to please [God] (Heb. 11:6). The basis of the Christian's spiritual life is faith in Jesus Christ, in the Triune God, in the Divine Economy of our salvation, and in the Holy Orthodox Church. Living faith in Christ perfects the Christian, makes him wise and firm, and gives him joy and the life eternal (James 1:4-8, 12).
In addition to his heartfelt faith in Christ, the Christian should confess his Baptism through his life in faith. A Christian life is a constant struggle against sinful temptations, a feat assisted by divine grace. In translating the Savior's Gospel into life, a Christian is serving the commandments of goodness and justice on the basis of the pure teaching of the Gospel.
A Christian can attain perfection in his spiritual life through constant prayer in church and at home. Prayer is a means of constant communion and union with God. It preserves a man from spiritual fall and maintains him on the path of spiritual ascension. Prayerful communion with God rewards the person praying with great spiritual consolations: an ineffable joy, peace and an inexplicable feeling of blessedness, which serves as a guarantee of our future total union with God in His Kingdom.
Prayer must be accomplished by a sense of repentance, which is the basis of a spiritual feat. Repentance is necessary to achieve a living faith in Christ and to maintain this faith. Without true repentance a Christian cannot attain a single virtue. A repentant feeling saves a man from many pitfalls on the path to salvation. Penitence is a second Baptism and renews the grace of our first Baptism; for he who truly repents and promises to turn away from sin is not only forgiven, but his sin is erased by God, as well, and he attains the purity and sanctity given him at Baptism.
The confession of Baptism through a deep, truly Christian spiritual life is only possible if a man is a member of the Church, the Body of Christ. In the Church he is made one with Christ. Christ our Savior not only revealed God to man and drew us closer to Him, but also showed us a perfect model of sanctity, what a man's inner, spiritual essence should be.
Concerning the Resurrection of the Dead
Man is created by the Lord for life, and human thought cannot reconcile itself to the thought of death. Death was a consequence of the first man's sin, for as St. Paul says: sin came into the world through one man and death through sin (Rom. 5:12). As a consequence of his sinful disobedience to God, man deprived himself of paradise and knew death. The Fall deformed man's inner, spiritual nature, as well as the entire visible world. The accord between human freedom and Divine Grace was destroyed, an accord through which man was directly called to deification. This break was so forceful that man could no longer return to this previous condition by his own power.
By His Resurrection, our Lord Jesus Christ conquered Death by death, and revealed to man the path leading from death and corruption to eternal life (Acts 2:24, 27-28; 2 Tim. 1:10). Although man remains mortal as before, death has no power over him; for it was defeated by the Risen Christ the First-fruits from the dead and the Author and Finisher of our own resurrection. But in fact Christ has been raised from the dead, the first fruits of those who have fallen asleep... [so that] all be made alive... at His coming (1 Cor. 15:20-23). For this perishable nature must put on the imperishable, and this mortal nature must put on immortality (1 Cor. 15:53).
By the words of the 11th Article of the Creed, I look for the Resurrection of the dead, the Holy Church confesses that through the action of God's omnipotence all the bodies of the dead shall reunite with their souls, come to life, and be both spiritual and immortal. The universal resurrection of the dead, as the Bible tells us, is linked with Christ's second, glorious coming (1 Thess. 4:16).
Resurrection of the dead was known in Old Testament times, too. The Prophet Job said: For I know that my Redeemer lives, and at last he will stand upon the earth; and after my skin has been thus destroyed, then from my flesh I shall see God, Whom I shall see for myself, and my eyes shall behold, and not another (Job 19:25-27). The holy Prophet Ezekiel also prophesied the universal resurrection of the dead (Ez. 37:12,14).
By His Resurrection, Christ the Savior affirmed the truth of the universal resurrection of the dead. All of Christianity is founded on Christ's Resurrection (1 Cor. 15:14). Brought into communion with Christ through the Sacrament of Baptism, man becomes one whole with Him in the body of the Church, which is at once human and divine. As a result of this union of grace, the Christian partakes in both Christ's Resurrection and in eternal life. While man's spiritual link with Christ is established through Baptism, his physical unity with Him is accomplished through the Holy Eucharist (John 6:54-57). The Eucharist Christ's Body and Blood is a guarantee of resurrection. Christ's Resurrection is the beginning and guarantee not only of our resurrection, but of a universal renewal and transfiguration of all creation (Rom. 8:20-21).
The Orthodox Church's prayers for the dead are based on faith in universal resurrection and on the unity of the Churches Militant and Triumphant. By His Resurrection, our Lord Jesus Christ showed that death is not annihilation and non-existence, but the gate to life and immortality. The Christian looks on death as the transition to an eternal life.
Concerning the Life of the World to Come
The Creed ends with this confident hope on the part of the Christian: I look for...the life of the world to come. By the life of the world to come the Holy Church means the life that shall be after the resurrection of the dead and Christ's last judgment.
A man is responsible to God for the life that he has been given. It is here on earth that, of his own free will, a man lays the beginning of that life which shall begin when his body dies. His fate after death depends on how he has lived his life on earth. If he has always been with Christ, joined closely to Him through the Holy Sacraments in His God-Man organism of the Church, then after his death he shall also be with God, ceaselessly experiencing the blessed and eternal joy of living communion with God which we who live on earth call in the words of Holy Scripture Paradise (Luke 23:43), the Kingdom of Heaven or the Kingdom of God (Matt. 5:3-10,8,11; Luke 13:28-29; 1 Cor. 15:50), the house or the mansions of our Heavenly Father (John 14:2).
This ineffable joy of life in Paradise cannot be expressed in human language (2 Cor. 12:2,4); it derives from the fullness of knowing God and from the nearness of God. That is why Christ our Savior says: And this is eternal life, that they know Thee the only true God, and Jesus Christ Whom Thou hast sent (John 17,:3).
This joy is immutable, but it affects the human soul in different ways. The depth of perception of this joy by man's soul also differs. In My Father's house are many mansions (John 14:2), says Christ the Savior. There are many mansions, and all of these mansions, prepared for the souls of those saved and redeemed by the Son of God's death, are illumined by a light coming from God, the Source of Light, Life and Blessedness; and in each of these mansions the presence of our Savior the Lord can be felt, giving life and joy to those who dwell in it.
Only those who consciously and stubbornly disdain the call to repentance, the call to a life worthy of repentance, shall remain outside communion with God at death, deprived of Light and Grace (Luke 16:23; Matt. 5:22,29; 8:12; 22:13; Phil. 2:10).
We should not suppose that the attaining of eternal blessedness and the Kingdom of Heaven are goals in themselves for the Christian, the purpose for which he lives and towards which he strives. The blessed state in the life to come is a result of moral perfection, the deification of man, which he attains here on earth. The Savior says: Seek first [the kingdom of God] and His righteousness, and all these things shall be yours as well (Matt. 6:33).
The Ten Commandments
After the Exodus from Egyptian slavery (Ex. 14), the Children of Israel encamped at the foot of Mt. Sinai. Moses went up onto the mountain and there received from God two tablets of stone, upon which were written by God's hand the Ten Commandments (Ex. 20,31). The text of these commandments (The Decalogue) is as follows:
1. I am the LORD your God, Who brought you out of the land of Egypt, out of the house of bondage. You shall have no other gods before Me (Ex. 20:2-3).
2. You shall not make for yourselves a graven image or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth; you shall not bow down to them or serve them (20:4-5).
3. You shall not take the name of the LORD your God in vain; for the LORD will not hold him guiltless who takes His name in vain (20:7).
4. Remember the Sabbath day, to keep it holy. Six days you shall labor, and do all your work; but the seventh day is a Sabbath to the LORD your God; in it you shall not do any work (20:8-10).
5. Honor your father and your mother, that your days may be long in the land which the LORD your God gives you (20:12).
6. You shall not kill (20:13).
7. You shall not commit adultery (20:14).
8. You shall not steal (20:15).
9. You shall not bear false witness against your neighbor (20:16).
10. You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's (20:17).
[NOTE: Some interpreters (especially among the Protestants) consider the First and Second Commandments above to be one commandment, while they split the Tenth Commandment into two.]
According to Church Tradition, the first four commandments were inscribed on the first tablet and the last six were inscribed on the second tablet. The first contains those commandments pertaining to our obligations towards God, while the second contains those pertaining to our neighbor. This traditional division is testified to by our Lord Jesus Christ Himself when He was asked by a lawyer, Teacher, which is the great commandment in the law (Matt. 22:36)? The Lord replied, You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. This is the great and first commandment. And a second is like it, You shall love your neighbor as yourself. On these two commandments depend all the law and the prophets (Matt. 22:37-40; cf. Luke 10:25-28).
1. You shall have no other gods before Me
In a world dominated by polytheism (many gods), the Israelites received the revelation that there was only one true God (monotheism), the Creator and Lord of all. In this first commandment, the Lord directs all of us to acknowledge Him and honor Him as God, directing that nothing else should be held in greater esteem; for we must not serve anyone or anything else as god. As the Psalmist proclaims, Come, let us worship and bow down and kneel before the LORD, our Maker! For He is our God, and we are the people of His pasture, and the sheep of His hand (Ps. 95:6-7). When our Lord Jesus Christ was in the wilderness for forty days after His baptism, Satan came to Him and said, having shown Him all the kingdoms of the world, To You I will give all this authority and their glory.... If you, then, will worship me, it shall all be yours (Luke 4:6,7). But Jesus, knowing the First Commandment, rebuked him, saying, It is written, 'You shall worship the Lord your God, and Him only shall you serve' (Luke 4:8).
2. You shall not make for yourselves a graven image...; you shall not bow down to them or serve them.
From the earliest times man has been wont to set up and serve gods other than the God of all. As St. Paul says, although [men] knew God they did not honor Him as God or give thanks to Him.... Claiming to be wise, they became fools, and exchanged the glory of the immortal God for images resembling mortal man or birds or animals or reptiles (Rom. 1:21-23). Even after the giving of the Ten Commandments at Sinai, the people chased after other gods the Golden Calf, Baal, etc. worshipping objects of wood, stones, or metal, or natural elements such as the sun, moon, stars, etc. Even now we set up idols wealth, money, power, fame, pleasure, etc. and give them the honor and devotion that the Second Commandment tells us is due only to God.
Despite what literalists might say, however, this commandment does not forbid the use of Icons, pictures or representations, whether of wood, stone or whatever. The Jews at Sinai were commanded to construct an Ark with golden cherubim at each end (Ex. 25:18-20). When the Israelites were afflicted by poisonous snakes in the Wilderness, Moses constructed a bronze serpent and placed it upon a pole, so that looking upon it, anyone so bitten might live (Num. 21:8-9). When King Solomon constructed the Temple, it was decorated with carved fruits, flowers, trees, and cherubim (1 Kings 6:18,29,32,34-35). The large bronze sea (or basin) in the courtyard was supported by twelve bronze oxen (1 Kings 7:25) and the King's throne was supported by carved lions and had a carved calf's head at the back (1 Kings 10:19-20).
The key point of this commandment is that these objects are not to be objects of the devotion and worship due solely to God. The devotion that we, as Orthodox, render the icons and other holy objects is a veneration quite apart from that due to God and such was the teaching of the Church Fathers, especially St. John of Damascus.
3. You shall not take the name of the LORD your God in vain
This commandment strikes at those who would not act with reverence and respect towards God's holy name. We are forbidden to use God's name vainly and to swear false oaths, You shall not swear by My name falsely, and so profane the name of your God (Lev. 19:12). As St. James tells us, My brethren, do not swear, either by heaven or by earth or with any other oath, but let your yes be yes and your no be no, that you may not fall under condemnation (James 5:12); this reflects the words of the Lord Himself, Who said, Let what you say be simply 'Yes' or 'No'; anything more than this comes from the Evil One (Matt. 5:37). Rather, the divine name is to be glorified, for, as the Psalmist says, O Lord, our Lord, how majestic is Thy name in all the earth! (Ps. 8:1). Praise, O servants of the Lord, praise the name of the Lord! (Ps. 113:1), for the Lord's name is blessed from this time forth and for evermore! From the rising of the sun to its setting the name of the Lord is to be praised (Ps. 113:2-3).
How often in our ordinary conversations the name of God, of Jesus (Himself God), of His Mother and of the Saints are pronounced casually, unthinkingly or even for shock effect. We moderns have such disrespect for the Holy especially for the name of God and His Son when, as St. Paul tells us, God has...bestowed on Him the name which is above every name, that at the name of Jesus every knee should bow, in heaven and on earth and under the earth (Phil. 2:9,10).
4. Remember the Sabbath day, to keep it holy
In addition to the first three commandments, we are also commanded to render special honor to God on His special day the Sabbath for God blessed the seventh day and hallowed it (Gen. 2:3). The early Church the New People of God in the New Dispensation under divine inspiration substituted the first day of the week, Sunday, for the seventh, Saturday, as the new and superior Lord's day (Rev. 1:10). On this day we commemorate the New Creation made possible by the Resurrection of Christ, rather than the first creation of the world, commemorated on the old Sabbath Day. On this day the Lord's Day the Holy Orthodox Church commands us not to perform unnecessary work, but rather to honor the Lord's Day by attendance at the Divine Liturgy and the Services preceding it Vespers and Matins. Further, we are commanded to honor and keep the other holy Feast Days of the Church, whether or not they fall on Sunday for all holy days can be considered as the Lord's Days.
Whereas the first four commandments reflect the Lord's command to love God with all one's heart, soul and mind, the last six reflect the second command of the Lord to love one's neighbor as oneself. The first of these is the Fifth Commandment:
5. Honor your father and your mother, that your days may be long in the land which the LORD your God gives you.
Above all we are commanded to love, honor and respect our parents who brought us into the world, continuing the original act of Creation and expanding the universal family of love. As St. Paul tells us: Children, obey your parents in everything, for this pleases the Lord (Col. 3:20). Further, if we are unable to love and honor our parents, how could we begin to love and honor our neighbor? This commandment also contains a promise, as St. Paul points out, that it may be well with you and that you may live long on the earth (Eph. 6:3).
Applying this commandment to our earthly lives, we are to render the same respect to anyone put in authority over us (Eph. 6:5-8), whether they be the secular authorities, as St. Paul tells us: Let every person be subject to the governing authorities. For there is no authority except from God.... Pay all of them their dues...respect to whom respect is due, honor to whom honor is due (Rom. 13:1,7), or our religious authorities our Priests and Bishops: Obey your leaders and submit to them; for they are keeping watch over your souls, as men who will have to give account (Heb. 13:17). Let the elders who rule well be considered worthy of a double honor, especially those who labor in preaching and teaching (1 Tim. 5:17).
6. You shall not kill
From earliest times, the taking of a life has been considered to be a very serious matter, indeed. Life is given by God and only God has the absolute right to take it away; for every man bears the Image of God within himself. It is for this reason that even the taking of one's own life (suicide) is so strongly condemned. Yet, one can be killed not only by another man's hand (or his own), but also by one's words by the actions of his tongue the ruining of one's reputation, character or standing; for, as St. James says, the tongue is a fire...a restless evil, full of deadly poison, with it we bless the Lord and Father, and with it we curse men, who are made in the likeness of God (James 3:6,8-9). How many times has a man been killed, so to speak, not only by malicious talk, but also by merely idle talk by gossip? Even the seemingly idle harmless talk can kill and it is this that St. Paul refers to, as follows: Let no evil talk come out of your mouths, but only such as is good for edifying, as fits the occasion, that it may impart grace to those who hear (Eph. 4:29).
The fact that not only physical killing kills is witnessed to by our Lord when He says, Whoever causes one of these little ones who believe in Me to sin, it would be better for him to have a great millstone fastened round his neck and to be drowned in the depth of the sea (Matt. 18:6). Just causing one to sin is a terrible crime! As St. John tells us, even bearing hatred in one's heart towards another is the same as killing: Any one who hates his brother is a murderer, and you know that no murderer has eternal life abiding in him (1 John 3:15).
7. You shall not commit adultery
When we speak here of adultery, one should have in mind the following words of St. Paul: Do you not know that your bodies are members of Christ?....Every other sin which a man commits is outside the body; but the immoral man sins against his own body. Do you not know that your body is a temple of the Holy Spirit within you, which you have from God (1 Cor. 6:15, 18-20)?
When we speak of adultery, we include here not only that which is committed between a married person and one who is not one's spouse, but also unclean desires and thoughts. But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart (Matt. 5:28). We are also commanded to avoid immoral stories, filthy talk, pornographic books, magazines, movies, T.V. programs, etc., as well as evil companions. The thoughts of the wicked are an abomination to the Lord, the words of the pure are pleasing to Him (Prov. 15:26). Our Lord blesses those who abstain from these immoral things when He says, Blessed are the pure in heart, for they shall see God (Matt. 5:8). This is because the impure passions wage warfare against our very spiritual being: Beloved, I beseech you as aliens and exiles [in the world] to abstain from the passions of the flesh that wage war against your soul (1 Pet. 2:11).
8. You shall not steal
We are here forbidden to steal (or take away) anything which belongs to another. We must obviously respect another's possessions; but we must also guard against such things as stealing another's happiness, or robbing him of a friendship. This commandment warns against any dishonesty , cheating, or deception in any form; for, as our Lord tells us, what will it profit a man, if he gains the whole world and forfeits his life (Matt. 16:26)? As St. Paul says, Do not be deceived; neither the immoral, nor idolaters, nor adulterers, nor sexual perverts, nor thieves...will inherit the kingdom of God (1 Cor. 6:9-10).
Rather than taking from another, we should instead be willing to give, just as the Lord gave everything, even His own life, for us. For He tells us to do good, and lend, expecting nothing in return; and your reward will be great, and you will be sons of the Most High....Give, and it will be given to you; good measure, pressed down, shaken together, running over, will be put into your lap (Luke 6:35,38). Rather than stealing doing harm to others we should rather practice the Golden Rule As you wish that one would do to you, do so to them (Luke 6:31).
9. You shall not bear false witness against your neighbor.
Here we are forbidden to tells lies about anyone, anywhere, for lying lips are an abomination to the Lord (Prov. 12:22). We should always remember that lies can be told not only in words, but also by our silence, by our actions or in many other ways. As Christians we are commanded to be straightforward in everything to be above reproach, for out of the abundance of the heart the mouth speaks. The good man out of his good treasure brings forth good, and the evil man out of his evil treasure brings forth evil...for by your words you will be justified, and by your words you will be condemned (Matt. 12:34-35, 37). Instead of lies, we should only be forthright, as St. Paul says: Therefore, putting away falsehood let everyone speak the truth with his neighbors (Eph. 4:25).
10. You shall not covet your neighbor's house; you shall not covet your neighbor's wife, or his manservant, or his maidservant, or his ox, or his ass, or anything that is your neighbor's.
Here we are commanded to accept whatever state God places us in and not to be envious of others, or to look with hate on the well being and prosperity of another: There is great gain in godliness with contentment; for we brought nothing into the world, and we cannot take anything out of the world.... But those who desire to be rich fall into temptation, into a snare, into many senseless and hurtful desires that plunge men into ruin and destruction (1 Tim. 6:8-9). Keep your life free from love of money, and be content with what you have; for He has said, I will never fail you nor forsake you (Heb. 13:5).
Rather we should be content with our state and place our trust in God alone: Let every one lead the life which the Lord has assigned to him, and in which God has called him.... Every one should remain in the state in which he was called.... So, brethren, in whatever state each was called, there let him remain with God (1 Cor. 6:17,20,24). Envy and desire lead to spiritual death, as St. James tells us, for each person is tempted when he is lured and enticed by his own desire. Then desire when it has conceived gives birth to sin; and sin when it is full-grown brings forth death (James 1:14-15).
In addition to the Ten Commandments in which we are given standards of conduct, our Lord gives us another, new commandment: A new commandment I give to you that you love one another; even as I have loved you, that you also love one another (John 13:34). This new love requires that we not only love those who love us, but also to love those who hate us: But! say to you that hear, Love your enemies, do good to those who hate you, bless those who curse you, pray for those who abuse you. To him who strikes you on the cheek, offer the other also; and from him who takes away your coat do not with hold even your shirt. Give to every one who begs from you; and of him who takes away your goods do not ask them again (Luke 6:27-30). It is not even necessary that we like someone in order to love him in the Christian manner, for this love means that we must always be ready to help, to forgive, to be just, and to live by the Golden Rule cited earlier. By doing this, as our Lord said, all the requirements of the law and prophets are fulfilled and as He further tells us, do this, and you will live (Luke 10:28).
One of the first things that strikes a non-Orthodox visitor to an Orthodox church is the prominent place assigned to the Holy Icons. The Iconostasis (Icon-screen) dividing the Altar from the rest of the church is covered with them, while others are placed in prominent places throughout the church building. Sometimes even the walls and ceiling are covered with them in fresco or mosaic form. The Orthodox faithful prostrate themselves before them, kiss them, and burn candles before them. They are censed by the Priest and carried in processions. Considering the obvious importance of the Holy Icons, then, questions may certainly be raised concerning them: What do these gestures and actions mean? What is the significance of these Icons? Are they not idols or the like, prohibited by the Old Testament?
Some of the answers to these questions can be found in the writings of St. John of Damascus (f776), who wrote in the Mid-Eighth Century at the height of the iconoclast (anti-icon) controversies in the Church, controversies which were resolved only by the 7th Ecumenical Council (787), which borrowed heavily from these writings.
As St. John points out, in ancient times God, being incorporeal and uncircumscribed, was never depicted, since it is impossible to represent that which is immaterial, has no shape, is indescribable and is unencompassable. Holy Scripture states categorically: No one has ever seen God (John 1:18) and You cannot see My [God's] face, for man shall not see Me and live (Ex. 33:20). The Lord forbade the Hebrews to fashion any likeness of the Godhead, saying: I7ou shall not make for yourself a graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth (Ex. 20:4). Consequently, the Holy Apostle Paul also asserts: Being then God's offspring, we ought not to think that the Deity is like gold, or silver, or stone, a representation by the art and imagination of man (Acts 17:29).
Nonetheless, we know that Icons have been used for prayer from the first centuries of Christianity. Church Tradition tells us, for example, of the existence of an Icon of the Savior during His lifetime (the Icon-Made-Without-Hands) and of Icons of the Most-Holy Theotokos immediately after Him. Tradition witnesses that the Orthodox Church had a clear understanding of the importance of Icons right from the beginning; and this understanding never changed, for it is derived from the teachings concerning the Incarnation of the Second Person of the Holy Trinity Our Lord and Savior Jesus Christ. The use of Icons is grounded in the very essence of Christianity, since Christianity is the revelation by the God-Man not only of the Word of God, but also of the Image of God; for, as St. John the Evangelist tells us, the Word became flesh and dwelt among us (John 1:14).
No one has ever seen God; the only Son, Who is in the bosom of the Father, He has made Him known (John 1:18), the Evangelist proclaims. That is, He has revealed the Image or Icon of God. For being the brightness of [God's] glory, and the express image of [God's] person (Heb. 1:3), the Word of God in the Incarnation revealed to the world, in His own Divinity, the Image of the Father. When St. Philip asks Jesus, Lord, show us the Father, He answered him: Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father (John 14:8, 9). Thus as the Son is in the bosom of the Father, likewise after the Incarnation He is consubstantial with the Father, according to His divinity being the Father's Image, equal in honor to Him.
The truth expressed above, which is revealed in Christianity, thus forms the foundations of Christian pictorial art. The Image (or Icon) not only does not contradict the essence of Christianity, but is unfailingly connected with it; and this is the foundation of the tradition that from the very beginning the Good News was brought to the world by the Church both in word and in image. This truth was so self-evident, that Icons found their natural place in the Church, despite the Old Testament prohibition against them and a certain amount of contemporary opposition.
St. John Damascene further tells us that because the Word became flesh (John 1:14), we are no longer in our infancy; we have grown up, we have been given by God the power of discrimination and we know what can be depicted and what is indescribable. Since He Who was incorporeal, without form, quantity and magnitude, Who was incomparable owing to the superiority of His nature, Who existed in the image of God assumed the form of a servant and appeared to us in the flesh, we can portray Him and reproduce for contemplation Him Who has condescended to be seen.
We can portray His ineffable descent, His Nativity from the Blessed Virgin, His Baptism in the Jordan, His Transfiguration on Mt. Tabor, His sufferings, death and miracles. We can depict the Cross of Salvation, the Sepulcher, the Resurrection and the Ascension, both in words and in colors. We can confidently represent God the Invisible not as an invisible being, but as one Who has made Himself visible for our sake by sharing in our flesh and blood.
As the Holy Apostle Paul says: Ever since the creation of the world [God's] invisible nature, namely, His eternal power and deity, has been clearly perceived in the things that have been made (Rom. 1:20). Thus, in all creatures we see images that give us a dim insight into Divine Revelation when, for instance, we say that the Holy Trinity Without Beginning can be represented by the sun, light and the ray, or by the mind, the word and the spirit that is within us, or by the plant, the flower and the scent of the rose.
Thus, what had only been a shadow in the Old Testament is now clearly seen. The Council in Trullo (691-2), in its 82nd Rule, stated:
Certain holy icons have the image of a lamb, at which is pointing the finger of the Forerunner. This lamb is taken as the image of grace, representing the True Lamb, Christ our God, Whom the law foreshadowed. Thus accepting with love the ancient images and shadows as prefigurations and symbols of truth transmitted to the Church, we prefer grace and truth, receiving it as the fulfillment of the law. Thus, in order to make plain this fulfillment for all eyes to see, if only by means of pictures, we ordain that from henceforth icons should represent, instead of the lamb of old, the human image of the Lamb, Who has taken upon Himself the sins of the world, Christ our God, so that through this we may perceive the height of the abasement of God the Word and be led to remember His life in the flesh, His Passion and death for our salvation and the ensuing redemption of the world.
The Orthodox Church, then, created a new art, new in form and content, which uses images and forms drawn from the material world to transmit the revelation of the divine world, making the divine accessible to human understanding and contemplation. This art developed side by side with the Divine Services and, like the Services, expresses the teaching of the Church in conformity with the word of Holy Scripture. Following the teachings of the 7th Ecumenical Council, the Icon is seen not as simple art, but that there is a complete correspondence of the Icon to Holy Scripture, for if the [Icon] is shown by [Holy Scripture], [Holy Scripture] is made incontestably clear by the [Icon] [Acts of the 7th Ecumenical Council, 6].
As the word of Holy Scripture is an image, so the image is also a word, for, according to St. Basil the Great (f379), what the word transmits through the ear, that painting silently shows through the image [Discourse 19, On the 40 Martyrs]. In other words, the Icon contains and professes the same truth as the Gospels and therefore, like the Gospels, is based on exact data, and is not a human invention, for if it were otherwise, Icons could not explain the Gospels nor correspond to them.
By depicting the divine, we are not making ourselves similar to idolaters; for it is not the material symbol that we are worshipping, but the Creator, Who became corporeal for our sake and assumed our body in order that through it He might save mankind. We also venerate the material objects through which our salvation is effected the blessed wood of the Cross, the Holy Gospel, and, above all, the Most-Pure Body and Precious Blood of Christ, which have grace-bestowing properties and Divine Power.
As St. John Damascene asserts: I do not worship matter but I worship the Creator of matter, Who for my sake became material and deigned to dwell in matter, Who through matter effected my salvation. I will not cease from worshipping the matter through which my salvation has been effected [On Icons, 1,16]. Following his teachings, we, as Orthodox Christians, do not venerate an Icon of Christ because of the nature of the wood or the paint, but rather we venerate the inanimate image of Christ with the intention of worshipping Christ Himself as God Incarnate through it.
We kiss an Icon of the Blessed Virgin as the Mother of the Son of God, just as we kiss the Icons of the Saints as God's friends who fought against sin, imitated Christ by shedding their blood for Him and followed in His footsteps. Saints are venerated as those who were glorified by God and who became, with God's help, terrible to the Enemy, and benefactors to those advancing in the faith but not as gods and benefactors themselves; rather they were the slaves and servants of God who were given boldness of spirit in return for their love of Him. We gaze on the depiction of their exploits and sufferings so as to sanctify ourselves through them and to spur ourselves on to zealous emulation.
The Icons of the Saints act as a meeting point between the living members of the Church [Militant] on earth and the Saints who have passed on to the Church [Triumphant] in Heaven. The Saints depicted on the Icons are not remote, legendary figures from the past, but contemporary, personal friends. As meeting points between Heaven and earth, the Icons of Christ, His Mother, the Angels and Saints constantly remind the faithful of the invisible presence of the whole company of Heaven; they visibly express the idea of Heaven on earth.
In venerating the Icons, then, the Orthodox are championing the basis of Christian faith the Incarnation of God and, consequently, salvation and the very meaning of the Church's existence on earth, since the creation of the Holy Icons goes back to the very origins of Christianity and is an inalienable part of the truth revealed by God, founded as it is on the person of the God-Man Jesus Christ Himself. Holy Images are part of the nature of Christianity and without the Icon Christianity would cease to be Christianity. The Holy Gospel summons us to live in Christ, but it is the Icon that shows us this life.
If God became man in order that man might be like God, the Icon, in full accord with divine worship and theology, bears witness to the fruits of the Incarnation and to the sanctity and deification of man. It shows him in the fullness of his earthly nature, purified of sin and partaking of the life of God, testifies to the sanctification of the human body and displays to the world the image of man who is similar to God by grace. The Icon outwardly expresses the sanctity of the depicted Saint, and this sanctity is apparent to bodily vision.
Thus, according to St. John Damascene, those who refuse to venerate an Icon also refuse to worship God's Son, Who is the living image and unchanging reflection of God the Invisible. Be it known, he says, that anyone who seeks to destroy the Icons of Christ or His Mother, the Blessed Theotokos, or any of the Saints, is the enemy of Christ, the Holy Mother of God, and the Saints, and is the defender of the Devil and his demons.
One of the earliest Icons witnessed to by Church Tradition, is the Icon of the Savior Not-Made-By-Hands. According to Tradition, during the time of the earthly ministry of the Savior, Abgar ruled in the Syrian city of Edessa. He was afflicted with leprosy over his whole body. At this time report of the great miracles performed by the Lord extended throughout Syria (Matt. 4:24) and as far as Arabia. Although not having seen the Lord, Abgar believed in Him as the Son of God and wrote a letter requesting Him to come and heal him. With this letter he sent to Palestine his court-painter Ananias, entrusting him to paint an image of the Divine Teacher.
Ananias went to Jerusalem and saw the Lord surrounded by people. He was not able logo to Him because of the great throng of people listening to His preaching; so he stood on a huge rock and attempted to produce a painting of the image of the Lord Jesus Christ, unable, however, to succeed. The Savior Himself called him by name and gave for Abgar a beautiful letter in which,' having glorified the faith of the ruler, He promised to send His disciple in order to heal him from the leprosy and instruct him in salvation.
After this, the Lord called for water and a towel. He wiped His face, rubbing with the towel, and on it was impressed His Divine Image. The towel and the letter the Savior sent with Ananias to Edessa. With thanksgiving Abgar received the sacred object and received healing, but a small portion, only a trace, remained of the terrible disease on his face until the arrival of the promised Disciple of the Lord.
The Apostle of the 70, Thaddeus, came to them and preached the Gospel, baptizing the believing Abgar and all living in Edessa. Having written on the Image Not-Made-By-Hands the words, Christ-God, everyone trusting in Thee will not be put to shame, Abgar adorned it and placed it in a niche over the city gates.
For many years the inhabitants preserved a pious custom of venerating the Image Not-Made-By-Hands whenever passing through the gates. But a great-grandson of Abgar, ruling Edessa, fell into idolatry and resolved to take the Image away from the city walls. In a vision, the Lord ordered the Bishop of Edessa to conceal His Image. The Bishop, coming at night with his clergy, lit before the Image a lampada and then blocked up the niche with clay tablets and bricks.
Many years passed by and the inhabitants forgot about the Holy Object. But then, when in 545 the Persian King Chroses I besieged Edessa, the position of the city seemed hopeless. But the Most-Holy Sovereign Lady manifested Herself to Bishop Evlavios and commanded him to get from the enclosed niche the Image with which to save the city from the adversaries. Dismantling the niche, the Bishop found the Holy Image; before it burned the lampada and on the clay tablets, with which the niche had been enclosed, was a similar image. After preceding with the Cross and the Image Not-Made-By-Hands around the walls of the city, the Persian army miraculously departed.
In 630, Edessa was seized by the Arabs; but they did not impede veneration of the Image Not-Made-By-Hands, glory of which extended out into all the East. In 944 the Emperor Constantine Porphyrogenitus (912-59) requested that the Image be redeemed from the Emir the ruler of the city of Edessa and brought to the Capital of the Orthodox. With great honor the Image of the Savior Not-Made-By-Hands and the letter which He wrote to Abgar, were brought by the clergy to Constantinople. On Aug. 16 the Image of the Savior was placed in the Pharos Church of the Most-Holy Theotokos.
Concerning the subsequent fate of the Image Not-Made-By-Hands, there exists several traditions. According to one, it was carried away by Crusaders during the time of their dominion over Constantinople (1204-61), but the ship on which the Holy Objects had been taken, sank in the Sea of Marmora. According to another, the Image Not-Made-By-Hands was taken about 1362 to Genoa, where it was presented to and preserved in a monastery dedicated to the Apostle Bartholomew.
In the time of the iconoclastic heresy, the defenders of icon-veneration, shedding their blood for the Holy Icons, sang the Troparion to the Image Not-Made-By-Hands. The Image (the Holy Face) was put up as an emblem of the Russian armies, defending them from the enemy; and in the Russian Orthodox Church there is a pious custom that before entering a church, the faithful read together the prayers and the Troparion to the Image Not-Made-By-Hands. The Feast of this Icon is celebrated on Aug. 16, during the Afterfeast period of the Feast of the Dormition, and is popularly called the Third Feast-of-the-Savior in August.
Icons of the Mother of God
Icons of the Most-Holy Theotokos
Iveron .................................Feb. 12
Kazan..................................July 8 & Oct. 22
Of The Sign (Znamenny).... Nov. 27
Pochaev...............................July 23 & Sept. 8
She Who Is Quick To Hear.. Nov. 9
Smolensk (Hodigitria)..........July 28
Vladimir................................May 21, June 23 & Aug. 26
She Who is Quick to Hear
This ancient wonderworking Icon is located on Mt. Athos at the Monastery of Dochiarou. The Monastery's tradition dates the time of the writing of this Icon to the 10th Century, when St. Neophytos (co-founder of the Monastery) was Superior.
In 1664, the Steward, Nilos, passing through the dining-hall at night with a flaming torch, heard from the Icon of the Theotokos which was hanging over the door, a voice, appealing to him not to pass by here in the future in order not to blacken the Icon with smoke. The Monk thought that this was a practical joke by one of the brethren, and, disregarding the sign, continued to pass through the dining-hall with the smoking torch. Suddenly he was struck blind!
With bitter repentance, Nilos prayed before the Icon of the Mother of God, beseeching her forgiveness. And again he heard the wondrous voice, announcing forgiveness and returning his sight, while commanding all of the brethren to proclaim: From this time forth, this My Icon will be called She Who Is Quick To Hear, because to all who come to it will be revealed quick mercy and complete forgiveness. The Most-Holy Theotokos fulfilled then and even now fulfils her promise manifesting quick help and consolation to all who hasten to her with faith.
In Russia, copies of the wonderworking Athonite Icon, She Who Is Quick To Hear, were always regarded with great love and honor. Many of these have been glorified with miracles and individual cases of healings from epilepsy and frenzy have been especially mentioned. A copy of this Icon, from Mt. Athos, is to be found in the iconostasis of the monastery church of the Russian Orthodox Monastery of St. Tikhon of Zadonsk in northeastern Pennsylvania.
Of the Sign (Znamenny).
This Icon depicts the Most-Holy Theotokos sitting prayerfully, with uplifted arms. On her chest, with a background of a circular shield (or sphere) is the Divine Infant the Savior-Emmanuel giving a blessing. This representation of the Mother of God is considered to be one of the first of Her iconographic Images. In the Catacombs of St. Agnes in Rome, there is a representation of the Mother of God, arms outstretched in prayer, with the Infant sitting on her knees, dating from the 4th Century. In addition to this, there is an important ancient Byzantine Icon of the Mother of God, from the 6th Century, where the Most-Holy Theotokos is represented sitting on a throne and supporting with both arms in front of her an oval shield with the Image of the Savior-Emmanuel. Icons of the Mother of God known under the name Of The Sign, appeared in Russia in the llth-12th Century, recalling the wondrous sign from the Novgorod Icon of this name which occurred in 1170.
In that year the Princes, headed by the son of the Suzdal Prince, Andrew Bogoliubsky, joined together and gathered before the walls of Great Novgorod, intending to capture the city. The Novgorodians remained, however, trusting in God, and day and night they prayed, beseeching God not to abandon them. On the third night, the Archbishop of Novgorod, Elijah, heard a wondrous voice, commanding him to take from the Church of the Transfiguration on Ilinoi Street the Icon of the Most-Holy Theotokos and to carry it about on the walls of the city.
When the Icon was carried out, the invaders shot off at the Cross-Procession a storm of arrows, one of which pierced the iconographic face of the Theotokos. From Her eyes poured out tears and the Icon was turned with the face to the city. After this Divine Sign, the invaders were suddenly seized with indescribable terror and they began to beat each other. At the encouragement of the Lord, the Novgorodians fearlessly rushed upon the enemy and defeated them in battle.
In remembrance of the wondrous help of the Queen of Heaven, Archbishop Elijah then established a feast in honor of the Sign of the Mother of God, which the whole Russian Church observes to this day. For 186 years after the Sign of 1170, the Icon remained in the Church of the Transfiguration on Ilinoi Street; but in 1356, a Church of the Sign of the Most-Holy Theotokos was erected in Novgorod, next to the Cathedral Church of the Monastery of the Sign.
Many copies of the this Icon were made and have received prominence in Russia. Many of them have shone with miracles in local churches and received fame as a place of miracles. Among these are the Icons of the Most-Holy Theotokos Of The Sign of Dionysius-Glushetsk, Kursk, Seraphimo-Ponetaevskaya, and others.
This Icon, called Hodigitria, which means Directress or Guider of the Way, according to Church Tradition was written by the Holy Evangelist Luke during the earthly life of the Theotokos. At this time, according to the same Tradition, the Mother of God blessed her portrait, saying, My blessing will remain always with this Icon. According to St. Dimitry of Rostov, this Icon was written at the request of Theophilus, Governor of Antioch, the most excellent Theophilus (Luke 1:1). From Antioch, the Holy Object was transferred to Jerusalem and from there, about the middle of the 5th Century, the Empress Eudoxia, wife of the Emperor Arcadius, transferred it to Constantinople, as a gift to Pulcheria, her sister-in-law, who placed the Icon in the Blachernae Church.
The Greek Emperor Constantine IX (1042-1054), in 1046, giving his daughter, Anna, in marriage to Prince Vsevolod of Chernigov (son of Yaroslav the Wise), blessed her on her way with this Icon. After the death of Prince Vsevolod, the Icon was presented to his son, Vladimir Monomach, who presented it to the Cathedral of Smolensk in 1101. At this time the Icon received the name, the Hodigitria of Smolensk.
In 1238, at a voice from the Icon, the selfless soldier, Mercurius, defeated a mighty Mongol army (led by the great invader Batu). Later receiving the blessed end of martyrdom, he was numbered among the Saints by the Russian Orthodox Church (commemorated Nov. 24).
In the 14th Century, Smolensk fell under the rule of the Lithuanian princes. The daughter of Prince Vitovtus, Sophia, was given in marriage to Grand Prince Dimitry of Moscow (1398-1425) and in 1398 she brought to Moscow the Smolensk Icon of the Mother of God. The Holy Image was placed in the Annunciation Cathedral in the Kremlin at the right corner of the Holy Doors.
In 1456, at the request of the inhabitants of Smolensk, headed by Bishop Mishael, the Icon was festively returned to Smolensk, while two copies were left in Moscow one in the Annunciation Cathedral and the other, in 1524, in the Novodevichy Convent, memorializing the return of Smolensk to Russia. This Monastery was erected on the Devichy Field where, with many tears the Muscovites had bid farewell to the Holy Icon when it had been returned to Smolensk.
In 1602 an exact copy of the wonderworking Icon was written, which was then lodged in the Tower of the Smolensk fortress wall over the Dnieprovsky Gates, under a specially-constructed roof. Later, in 1727, there was erected there a wooden church and in 1802 one of stone.
The new copy received the blessed power of the ancient Image and, on August 5, 1812, when the Russian armies left Smolensk at the advance of Napoleon, they took with them the Icon for safekeeping. The day before the Battle of Borodino, they bore this Icon around the camp so that the troops would be strengthened. The ancient Image of the Smolensk Hodigitria, temporarily placed in the Dormition Cathedral in Moscow, on the day of the Battle itself, together with the Iveron and Vladimir Icons of the Mother of God, were carried through the streets of Moscow, as well as to the sick and wounded in the Lefortovsky Court. After the victory over Napoleon, the Smolensk Hodigitria, as well as the glorified copies, were returned to Smolensk.
The Feast in honor of this Icon was established on July 28, 1525, in memory of the return of Smolensk to Russia. This Icon is one of the principle Holy Objects of the Russian Church and the faithful have received and still receive from it abundant graces of help and healing. The Mother of God, through Her Holy Image helps and strengthens us, guiding us to salvation and thus, we cry out to her: O All-gracious Hodigitria, Praise of Smolensk and the whole Russian Land you are the confirmation of the believing people. Rejoice, Hodigitria, Salvation of Christians!
According to Church Tradition, this Icon was written by the Holy Apostle and Evangelist Luke. In the 5th Century is was transferred from Jerusalem to Constantinople, where it was placed in the Blachernae Church. In 1383, about 70 years before the capture of Constantinople by the Turks, the Icon vanished from the church and with luminous rays of light appeared over the waters of Lake Ladoga. Wondrously borne from place to place, it finally settled near the city of Tikhvin.
On the site where the Icon appeared, there was constructed a wooden church in honor of the Dormition of the Most-Holy Theotokos. Later, with great fervor, Grand Prince Vasily (1505-1533) constructed a stone church in place of the wooden one. In 1560, at the order of Tsar Ivan the Terrible, a men's monastery was erected by the church, enclosed by a stone wall.
In 1613-14, Swedish armies, having captured Novgorod, attempted to destroy the Monastery, but, by the help of the Mother of God, it was saved. In view of the approaching Swedish armies, the Monks had resolved to flee the Monastery, taking the wonderworking Icon with them, but there had been unable to remove it from its place. This miracle overcame their faintheartedness and the Monks remained in the Monastery, placing their hope on the protection of the Mother of God. The small number of defenders successfully turned back the attacks of the invaders, for the attacking Swedes saw a multitude of warriors coming from Moscow like a heavenly army and they fled.
After the miraculous deliverance of the Monastery, royal emissaries came from Moscow and having made a copy of the miracle-working Icon, they returned to the ancient town of Stolbovo, not far from Tikhvin, where peace was concluded with the Swedes. The main guarantee of peace in the Russian lands was the bringing of this copy of the Tikhvin Icon. Subsequently this copy was transferred to Moscow and placed in the Dormition Cathedral. Then, at the request of Novgorod, whose citizens had participated in the war with the Swedes, the Icon was returned to Novgorod and placed in the Cathedral of the Holy Wisdom. The All-Russian festival of the Tikhvin Icon of the Mother of God, glorified by countless miracles, was established by the Church in memory of its wondrous appearance and the conquering of the enemies by the protection of the Theotokos. It is celebrated on June 26.
In 1340, two Monks made their abode on the mountain of Pochaev (Volynia Little Russia) in the place where there is now the Monastery of Pochaev. One day, after having completed his cell rule, one of the Monks ascending to the top of the mount, suddenly saw the Mother of God, standing on a rock and surrounded by flames. Astonished, he called his brother to see the miracle. A third witness to this vision, was the shepherd, John Bosoi, who ran up the mount. Together the three glorified God and on the rock where the Theotokos stood, there remained the imprint of her right foot. In addition, a healing spring also poured forth from the spot where she had stood.
In 1559, the Greek Metropolitan, Neophytos, traveling through Volynia, stopped to visit the noblewoman Anna Goiskaya, on her estate of Orlya, not far from Pochaev. In thanksgiving for her hospitality, the Metropolitan blessed her with an icon of the Theotokos, brought with him from Constantinople. Later it was noticed that a radiance sprang from the Image and when Philip, the brother of Anna had been healed before it, she presented it, in 1597, to the Monks living on the mountain of Pochaev. The Holy Image was placed in the church erected in honor of the Dormition of the Mother of God and later a monastery was built, for which Anna Goiskaya provided large sums for its upkeep. Later, in 1602, the Icon was transferred to the newly-completed Church of the Holy Trinity.
The wonderworking Icon began to be known as the Pochaev Icon and among many witnesses concerning the help of the Queen of Heaven, the following is especially well known. A Monk of the Pochaev Monastery was captured by the Tatars, and finding himself held in captivity, he recalled the Pochaev Monastery, its Holy Objects, Divine Services, and singing. In particular, the Monk longed for the approaching Feast of the Dormition and with tears beseeched the Mother of God for deliverance from captivity. Suddenly, at the prayers of the Most-Holy Virgin, the walls of the prison vanished and the Monk found himself within the walls of the Pochaev Monastery.
In 1675, during the wars with the Turks, regiments of Tatars approached the Monastery, surrounding it on three sides. The weak monastery enclosure, together with the weak stone buildings of the Monastery, did not present an adequate defense for the besieged Monks. At this the Abbot, Joseph, convinced the brethren and laity there to turn to the Heavenly Protectors the Most-Holy Theotokos and Venerable Job of Pochaev. The Monks and laity prayed fervently, falling down before the wonderworking Icon of the Mother of God and before the shrine of the relics of Venerable Job.
On the morning of July 23, with the rising of the sun, the Tatars held a last council concerning the assault against the Monastery, while the Abbot ordered the faithful to sing an Akathist to the Mother of God. At the first words of the Akathist, the Most-Pure Theotokos Herself suddenly appeared, unfurling her white and shining omophor, surrounded by heavenly angels holding unsheathed swords. Venerable Job was seen near the Mother of God, bowing to her and praying about the defense of the Monastery.
The Tatars took the heavenly army for ghosts and in confusion began to fire arrows at the Most-Holy Virgin and Venerable Job, but the arrows turned backwards and wounded those who had fired them. Terror enveloped the invaders and in panic they took to flight, in the confusion even killing many of their own fellows. The defenders of the Monastery rushed upon the fleeing Tatars in pursuit, taking many captives. Subsequently, many of the captives embraced the Christian faith and remained, forever after, in the Monastery. Thus a festival was instituted by the Russian Church for July 23 in memory of the deliverance of the Monastery. The Icon is also feasted on September 8 and on the Friday of Bright Week.
The Vladimir Icon of the Most-Holy Theotokos was written by the Holy Evangelist Luke on a board taken from a table on which the Savior, together with His Most-Pure Mother and the Righteous Joseph ate. The Mother of God, having seen this Image, pronounced: Henceforth all generations will call Me blessed. Let the grace of Him Who was born of me, as well as Mine, be with this Icon.
In 1131 the Icon was sent to Russia from Constantinople to the Holy Prince Mstislav (1132) and was sent to the Devichy Monastery of Vyshgorod an ancient appanage town of the Holy Equal-to-the-Apostles Princess Olga. In 1155, Andrew Bogoliubsky, the son of Yuri Dolgoruky, brought the Icon to Vladimir and installed it on Sept. 21, 1164, in the magnificent Dormition Cathedral, where it remained for 230 years. At this time the Icon received the name Vladimir.
In 1395 Russia was threatened by the terrible Conqueror of the East, Tamerlane. Grand Prince Vasily, son of Dimitry Donskoy who had first defeated the Mongols at the River Don, gathered together an army, greatly inferior in numbers and strength to that of Tamerlane, and took his stand on the Oka River beyond Kolomna. The fearful inhabitants of Moscow fasted and prayed fervently through the Dormition Fast, while the miraculous Icon of the Most-Holy Mother of God was transferred in a solemn procession from Vladimir to Moscow.
On August 26, when the tearful inhabitants of Moscow went out to meet the miraculous Icon at Kuchkovo Field, Tamerlane had a vision in which a majestic woman, surrounded by a luminous radiance, commanded him to leave the boundaries of Russia. Inquiring as to the meaning of the dream, he was told that the radiant woman was the Mother of God, the great Protectress of Christians. At this time Tamerlane retreated beyond the boundaries of Russia. In memory of this event and in honor of the Icon of the Most-Holy Theotokos of Vladimir, the Monastery of the Presentation of the Lord was built on the spot where the Icon had been met by the inhabitants of Moscow on Aug. 26. So, too, a Feast was instituted for this day.
In 1480, Khan Achmet of the Golden Horde invaded Russia and met the army of Tsar Ivan III on the banks of the Ugra River (called the Sash of the Mother of God], which protected Russia's boundaries. The Tatars and Russians faced each other across the River. Meanwhile, the inhabitants of Moscow prayed to the Most-Holy Theotokos for deliverance of the Orthodox capital. As a result, the Khan unexpectedly retreated, leaving the bounds of Russia. In thanksgiving for the deliverance of the country from the Tatars, a Feast in honor of the Mother of God of Vladimir was instituted for June 23.
In 1521, the miraculous help of the Theotokos alone saved Moscow from the forces of Mahmet-Girei, Khan of the Crimean Tatars, who, united with the Nogai and Kazan Tatars, as well as the Lithuanians, threatened Moscow. Tsar Vasily gathered an army to oppose the Tatars, while Metropolitan Barlaam, together with the Moscow inhabitants, fervently prayed for deliverance from destruction.
At this time, a certain pious Nun, who was blind, had a vision. From the Spassky Gate of the Kremlin came the Moscow Hierarchs, abandoning the city, and borne in their company was the Vladimir Icon of the Mother of God, on account of the pending punishment of God on the inhabitants of the city. The Hierarchs were met at the Spassky Gate by the Venerable Monks Sergius of Radonezh and Barlaam of Khutinsk, tearfully beseeching them not to leave Moscow. At this entreaty the Hierarchs returned to the Kremlin and carried back the Vladimir Icon. A similar dream was granted to the Moscow Saint, the Blessed Basil, Fool-For-Christ, to whom was revealed that at the intercession of the Mother of God and the prayers of the Saints, Moscow would be saved.
The Tatar Khan had a vision of the Mother of God, surrounded by a threatening army, rushing at his regiments and in fear he fled, and the Russian capital was spared. For this reason, on May 21, the Russian Church again commemorates the Icon of the Most-Holy Theotokos of Vladimir.
The Iberian Icon of the Most-Holy Virgin, which is especially honored above all of the Icons of Mt. Athos, first appeared about the middle of the 9th Century. The Holy Orthodox Church at that time was profoundly agitated by fresh waves of iconoclasm under Emperor Theophilus; and to protect the Holy Icons from being burnt and desecrated, pious people tried to hide or set them afloat on swift rivers or seas, entrusting their destiny to the will of God.
Such was the case of the Iberian Icon of the Mother of God. According to Church Tradition, to save the Icon from the iconoclasts, a certain pious widow who lived not far from the town of Nicea, floated the icon on the waters of the sea, committing it to the case of the Theotokos. But as the widow and her son, who helped her to set the Icon afloat, watched, the Holy Image did not disappear into the water, but floated westward in an upright position. This moved the widow's son to dedicate himself to God and secretly he set out for Thessalonica and from there to Mt. Athos, where he settled after taking monastic vows at the Iberian Monastery (Iveron). It was he who told the Monks there about the Icon and thus preserved its sacred memory.
One day in the latter half of the 10th Century, the Monks of Iveron Monastery saw a pillar of fire rising from the sea. It continued for several days and nights. Soon the Monks who gathered on the shore saw an Icon of the Virgin which seemed to be standing upright on the surface of the water, giving off rays of light. The mystery of the miraculous appearance of the Icon was revealed by the Holy Mother of God Herself to Gabriel, a pious hermit of Iveron, whom she willed to walk over the water and receive the Icon in his hands. With great rejoicing and ceremony the Monks greeted the Holy Image on the shore and a chapel was built on the spot soon after.
The Holy Icon, placed by the Monks on the Holy Table of the Monastery Church , was soon found to have changed its place and to stand above the gates of the Monastery. And every time the Monks returned the Icon to the place they had chosen, it miraculously moved back to the gates of the Monastery. Finally it was revealed to the Monks by the Mother of God through the same Gabriel that this was a visual sign that she herself wished to be their Gatekeeper and Guardian not only in their present life, but also in the hereafter. Thus, at this special Sign, the Monks built a special chapel for the Icon by the inner gates of the Monastery, where they worshipped zealously every day. The Icon was called Iberian (or Of Iveron) after the Monastery, and Portaitissa (or Gate-Keeper), after its place by the gates.
One day, a blow dealt by a bandit left a mark on the cheek of the Holy Virgin. The sight of the blood that ran down the cheek terrified the robber. He turned to God and to the life of a holy ascetic. Since then all copies of the Iberian Icon of the Mother of God have depicted Her with a scar and drops of blood on Her cheek.
The fame of the Icon reached Russia through pious pilgrims. It became especially venerated in Russia in the 17th Century when two early copies of it were brought from Mt. Athos one in 1648 and the other in 1656 both being made at the order of Patriarch Nikon. One copy was placed in the Tsar's palace and later in a special chapel built for it by the Resurrection Gates of Moscow. This chapel was built in 1685, and the Icon placed here was especially venerated locally as a miracle-working Icon. The other copy, which had been commissioned by Patriarch Nikon, was brought in 1656 to the Monastery of Holy Lake.
During the War of 1812, the wonderworking Icon of the Mother of God from the Iberian Chapel, together with the Icons of the Virgin of Vladimir and of Smolensk were taken in procession, while prayers were offered to the Mother of God for victory for the Russian armies over the invader, Napoleon. In time, numerous copies were made of the Holy Iberian Icon of the Most-Holy Theotokos.
In the Church Calendar, the Iberian Icon is commemorated on three occasions: Oct. 13, the day when the Icon was brought from Mt. Athos to Moscow, in 1648; Feb. 12, when the main Feast of the Holy Icon was established; and on Bright Tuesday, according to the Athonite tradition. The many prayers that are offered up to the Iberian Icon of the Virgin and the services in its honor testify to the great love and veneration in which it is held among all the Icons of the Mother of God which are the spiritual beauty of the Russian Orthodox Church.
In 1579, during the reign of Tsar Ivan IV (the Terrible), who had subjugated the city of Kazan with the aid of God (for the city had been the capital of the Tatar Khan), the young maiden Matrona was shown in a dream the Mother of God who commanded her to go into the town and tell the Archbishop and the rulers about her Precious Image which was buried in the ground, and that they should come forth and bring the Holy Object from the depths of the earth; she was also shown the spot where the pearl of great price the Mother of God's miraculous Icon would be found. The young girl saw this vision not once, but repeatedly.
Matrona told her mother of the miraculous vision, but she did not pay any attention to the words of her young daughter. Finally, the young maiden caught sight of the Icon in the flames of the kitchen fire, before which she heard a strange voice: If you do not relate My words, I will manifest Myself in another place, and you will be lost. At this time the mother listened to the words of her daughter about this awesome sight and went, together with her, to the Archbishop and the Governor of the city, but they did not want to believe them.
Having returned home, the mother of the young Matrona dug in the ground at the indicated place. Others joined her, but no one was able to find the Icon. The girl then began to dig at a spot where a stove had once stood, and others helped her. When they had dug up more than three feet, the miracle occurred, for the wondrous Icon of our Queen, the Mother of God and Ever-Virgin Mary, together with the Pre-Eternal Christ Child, appeared. This miraculous Icon was covered with an old sleeve of cherry-red cloth; the Icon shone wondrously, as if it had just been painted, and the dust of the earth had in no way affected this miraculous Work.
With great honor the Icon was brought to the Church of St. Nicholas in Kazan, where a Molieben was sung by Archbishop Jeremiah. A Cross-Procession was assembled and made its way to the Annunciation Cathedral in the Kazan Kremlin. On the way, two blind men, joseph and Nikita, were healed, making this only the first of the miracles which were to make this Icon famous throughout all Russia.
A copy of the Icon was written and sent to Moscow. Tsar Ivan commanded that at the place of the appearance, a church in honor of the Kazan Icon of the Mother of God be constructed, wherein was placed the Holy Icon, and a woman's monastery was also founded there. Matrona and her mother, later received the tonsure at this Monastery. As the Holy Icon had been found on the Feast of St. Procopius the Martyr, July 8, the Church decreed that henceforth the Kazan Icon of the Most-Holy Theotokos also be commemorated on that day.
Later, in 1612, during the Time of Troubless, the Kazan Icon was responsible for the deliverance of Moscow from the invading Poles. At the summons of then Patriarch Hermogenes (who was the Priest at the Church of St. Nicholas in Kazan when the Icon had first been found, and who later wrote an account of the Finding), the Russian people began to take measures to aid the homeland. At the Patriarch's request, the Kazan Icon of the Most-Holy Theotokos was sent by Prince Dimitry Pozhharsky from Kazan to Moscow.
Knowing that the invasion was on account of their sins, all the people and the militia took upon themselves a three-day fast, and with prayer entreated the Lord and His Most-Pure Mother for heavenly help. The prayers were heard. From Bishop Arseny (later Bishop of Suzdal) who was in captivity at the hands of the Poles, came news that in a vision there was revealed to him a change in the judgment of God to mercy, at the intercession of the Most-Holy Virgin. Heartened by the news, the Russian army, on October 22, 1612, freed Moscow from the Polish invaders. Thus a Feast in honor of the Kazan Mother of God was instituted for that date. And until our own times, this Icon is especially honored by the Russian Orthodox people.