St Mary the Protectress
Ukr Orthodox Cathedral
The Monastic Grades
When one desiring the monastic life enters a monastery, he normally passes through three steps or stages: 1) Probationer (Novice including Riasaphor), 2) Monk of the Lesser Schema (Cross-bearer or Stavrophore), and 3) Monk of the Great Schema (Russian Skhimnik). The Probationer who enters a monastery desires to do so in order to acquit himself worthily in the angelic state, so called because Monks renounce all wordly things, do not marry, do not acquire and hold property, and live as do the Angels in Heaven, glorifying God night and day and striving to do His Will in all things.
The first act of anyone who desires to perform any strenuous task is that of preparation. If, for example, one is an athlete, he would train and condition himself physically and mentally, so as to better perform in the chosen event. If one wishes to be a doctor or a lawyer or a businessman or whatever, he first prepares himself with the proper education, apprenticeship training under the skilled guidance of one more experienced, and so on. A soldier first spends time in Boot Camp, being trained physically and mentally to be a good soldier. And so, in like manner, he who wishes to be a Monk must prepare himself for the task at hand, thus entering as a Probationer (or Novice).
For a period of at least three years, the Novice must train himself under the guidance of one skilled in the monastic life and the direction of souls, by immersing himself in the life of the Monastery, struggling to perform the obediences given to him and preparing himself physically (through his labors, fasting, vigils, etc.) and spiritually (through his rule of prayer and obedience to an elder), for the monastic life. This three-year period of preparation has existed from the earliest times, for, in the Life of St. Pachomius, the founder of the Common Life, we learn that he was commanded by an angel: Do not admit anyone to the performance of higher feats until three years have passed.... Let him enter this domain only when he has accomplished some hard work.
Traditionally, a Novice, after spending a short time in lay clothing, is vested in part of the monastic habit, that is, the Inner Riasa and the Skouphos (or monastic cap). The Inner Riasa is simply a narrow-sleeved robe reaching to the ankles (Podriznik in Russian) and the Skouphos is a cup-shaped cap common to all Orthodox clerics and monastics. These garments are always black in color (as are all the monastic garments), signifying penitence and deadness to the ways of the world.
After one has been a Novice for a while, he could take the next step, which is that of Riasaphor Monk, who, it must be noted, is still considered to be a Novice, but in a special sense. He does not make solemn vows, as do the Monks of the Lesser and Greater Schemas, but he is still considered to be, although imperfect, a true Monk. He cannot marry, he cannot leave the Monastery without censure, and if he were to leave and marry, he would be subject to excommunication. Nonetheless, he is still a Novice.
The Order of the Riasa is usually performed after one of the canonical Hours. Standing before the Abbot, the candidate is tonsured (hair cut in a cross-wise form) in the Name of the Father, and of the Son, and of the Holy Spirit, signifying that he casts from himself all idle thoughts and acts, and takes upon himself the yoke of the Lord. The Abbot then vests him with the Outer Riasa (a wide-sleeved outer robe) and Kamilavka (a flat-topped hat).
In ancient times the Riasa was worn on days of mourning and it signifies to the Novice that he must grieve for his sins. The Kamilavka (cap protecting from the heat) signifies to the Novice that he must tame the heat of the passions. Henceforth the Novice is called Riasaphor (Wearer of the Robe), but, as noted, no vows have been made. [In our times, the Riasaphor Monk is also allowed the monastic veil with the Kamilavka, as is worn by the Monks of the Lesser and Greater Schemas.]
He who has attained the dignity of Riasaphor is under no obligation to advance further in the monastic grades, and many do not of their own choice, but neither is the Novice obligated to advance to the dignity of Riasaphor prior to making solemn vows and attaining to the next step in monasticism, which is that of the Lesser Schema (habit, dignity, or aspect).
Order of the Lesser Schema
Originally in monasticism there were only two grades: Probationer and Monk of the Angelic Habit (or Great Schema). Thus we can say that for every Monk the most desired feat of the soul the feat of attaining perfection is the taking of the Great Schema. Since ancient times Monks have spoken of the Great Schema as the culmination of Monkhood, wherein the Monk loves God with a perfect love in accordance with the Gospel command, with all your heart, and with all your soul and with all your mind (Matt. 22:37). In time the Lesser Schema became a kind a preparatory step to the Great Schema. The Common Life (that of a Monk of the Lesser Schema) came to be known as betrothal, and Seclusion (the life of a Monk of the Great Schema) within a Monastery as actual matrimony.
The main feature of the Order of the Lesser Schema is the Tonsure and the making of solemn vows. The Monastic Tonsure (or Profession) can be seen as the mystical marriage of the soul with the Heavenly Bridegroom, but it also can be seen as a second Baptism, inasmuch as the very ceremony parallels the actual Baptism ceremony. The candidate for the Monastic Tonsure comes as a penitent, as though to Baptism. [In the original Greek of the rite, the candidate is referred to as a catechumen, and he fulfils, in a sense, a catechumenate prior to the Monastic Tonsure in his three-year probation.]
The candidate stands unclothed in the Narthex of the church as though about to be baptized by immersion, signifying that the Old Man is being put off and the New Man put on. Vows are made, as at Baptism, similar to the Baptismal vows of renunciation, faith and obedience to the end of life, and these are given in response to specific questions, as at Baptism. A new name is given, as at Baptism, and the hair is shorn in the tonsure, just as at Baptism. The new monastic is given a cross, just as a cross is placed around the neck of the newly-baptized, and he is also given a lighted candle to hold, just as is the newly-baptized.
Thus, it is obvious that the resemblance of the Monastic Tonsure to Baptism is not accidental; indeed, in the instructions given to the monastic Catechumen in the Order of the Great Schema (with parallels in the Order of the Lesser Schema), the following words are said: A second Baptism you are receiving...and you shall be cleansed from your sins.
We can also see in the Monastic Tonsure the mystical re-enactment of the return of the Prodigal Son to his father's house, for, at first, he stands at a distance from his father's house (in the Narthex the entrance to the Sanctuary) as a penitent, having abandoned the world after drinking the cup of its deceitful delights. He is seen from afar (as the Prodigal was by his father), for the Monks come to greet him and escort him to the gates of the Altar where his father (the Abbot) awaits him.
In the Order of the Lesser Schema, as noted above, the Novice stands unclothed and unshod in the Narthex, wearing only a sort of shirt (in ancient times a hair shirt), waiting, as a penitent, to be conducted into his father's house.' As he is conducted to the Abbot, the Novice performs three prostrations on the way, and then stops before the Holy Doors where the Abbot is waiting. Before him stands a lectern upon which are laid a Cross and a Testament.
The Abbot then asks him what he seeks in coming here. The reply is given, I seek a life of mortification. The Abbot then questions him further as to whether he aspires to the angelic estate, whether he gives himself to God of his own will, whether he intends to abide in the Monastery and lead a life of mortification until his last breath, whether he intends to keep himself in virginity, chastity, and piety, whether he will remain obedient to the Superior and to the brethren even unto death, and whether he will endure willingly the restraints and hardships of the monastic life. When he has answered all these questions, Yes, Reverend Father, with the help of God, the Abbot then exhorts him as to the nature of the monastic life and the Novice pledges himself to keep his vows, which were included in the Order of Monastic Profession by St. Basil the Great.
Then, in order to test his willingness, the Abbot hands the scissors, with which the Tonsure is to be effected, three times to the Novice, asking him each time to take these scissors and give them to me. Each time the Novice takes the scissors and hands them back to the Abbot, kissing his hand. Then the Abbot tonsures the Novice's head in the form of a cross, saying, Our brother N. is tonsured by the cutting of the hairs of his head in the Name of the Father, and of the Son, and of the Holy Spirit, and in doing so changes the Novice's name for another, in token of complete renunciation of the world and perfect self-consecration to God. Indeed, the first act of obedience of the new Monk is his acceptance of the new name given him.
The Monastic Habit
At the completion of the Tonsure itself, the new Monk is now vested in the Monastic Habit. He is given to wear a square of cloth, called the Paraman (something added to the mantiya) upon which are represented the Cross of Christ with the lance, reed and sponge, and the inscription, I bear on my body the wounds of the Lord. This is fastened about the shoulders and waist by means of strings or cords sewn to the corners, and serves to remind the new Monk that he has taken on himself the yoke of Christ and must control his passions and desires. At the same time a Cross is hung on his neck (often fastened to the same cords with which the Paraman is bound), signifying that he is to follow Christ.
Then the Monk is given the Inner Riasa, which is the same as that worn by Probationers. A leather belt, made of the skin of a dead animal signifying deadness to the world is fastened about his loins. This girding of the loins also signifies bodily mortification and readiness for the service of Christ and His return (Luke 12:35-37).
Next, the Monk is given the Mantiya (mantle or cloak), a long, sleeveless robe, also called the robe of incorruption and purity, the absence of sleeves signifying the restraining of worldly pursuits. Upon his head the Monk is given the Kamilavka with veil (called, in Russian, klobuk), or the helmet of salvation. The veil signifies that the Monk must veil his fact from temptation and guard his eyes and ears against all vanity. The wings of the veil date from the time of St. Methodius ( 846), Patriarch of Constantinople, who was wounded in the face during the reign of the iconoclast Emperor Theophilus. In order to conceal his wounds, the Saint wore wings with his veil and fastened them about his lower face. And so, the wings of the veil have been in use since that time in memory of the sufferings of the Saint. Finally the Monk is given sandals for his feet.
After the vesting, the Monk is given a Prayer Rope (chotki in Russian) with many knots, to count prayers and prostrations by. This Prayer Rope is the Monk's spiritual sword, helping him to conquer absent-mindedness while at prayer and to drive away evil thoughts from his soul. Then he is given a hand cross as the shield of faith, with which to put out the flaming darts of the Evil One. Finally, he is given a lighted candle, signifying that he must strive, by purity of life, by good deeds, and good demeanor to be a Light to the World.
At the conclusion of this, the Great Litany is recited by the Deacon with the addition of special petitions on behalf of the new Monk. The hymn, As many as have been baptized into Christ, have put on Christ, is sung as at the Baptism, and then Epistle and Gospel readings, reminding the new Monk that he must wage war against the enemies of salvation and how love of God must be greater than love of parents, etc. At the conclusion of the Rite, the Kiss of Peace is exchanged by the new Monk and the other brethren of the Monastery.
Order of the Great Schema.
As noted earlier, the ultimate goal of a Monk is the Order of the Great Schema (or Angelic Habit). One who aspired to that dignity usually struggled for many years in the monastic life and often it was not conferred until the end of a Monk's life. Those who reached that state usually spent the rest of their lives in complete seclusion and silence within the Monastery or a specially-prepared Skete or Hermitage, where laymen could not enter even to pray.
It should be noted, however, that not all the fathers and ascetics of the Church divided monasticism into Greater and Lesser Schema. For example, St. Theodore of Studium ( 826) disagreed with this practice, since he considered that as there was only one Sacrament of Baptism, likewise there should be only one form of monasticism. The practice, however, became widespread, although, in Athonite Greek monasteries, for example, the practice of St. Theodore is generally adhered to.
The Order of the Great Schema differs from that of the Lesser Schema in the following particulars: 1) the monastic vestments are laid on the Holy Table the night before, signifying that the candidate receives them from the Lord Himself; 2) the name of the Monk is again changed; 3) instead of the Paraman, the Monk of the Great Schema receives a garment called the Analavos (to take up in Russian Analav), or the mystical Cross which the Monk is to take up daily in imitation of Christ. This is worn around the neck and reaches to the ankles at the end. Upon it is depicted the Cross of Christ, together with the spear, reed and sponge, as well as the skull and crossbones. Like the Paraman, the Analav is made from the skin of a dead animal and for the same reason; 4) instead of a Kamilavka with veil, the Monk of the Great Schema is given a pointed hat and veil called Koukoulion or Cowl (often called a Cowl of Guilelessness), upon which are depicted five crosses one on the forehead, one on the back between the shoulders, one on the back further down, and one each on the ends of the wings of the veil.
In conclusion, we must make note that in Orthodoxy monasticism embraces both men and women. The general rules for the organization of monastic life, the Monastic Grades, Tonsure, Habit, etc., are the same for all monastics, and the goals and aspirations of monastic life likewise are the same for both men and women. Customarily, female monastics are styled Nuns and their monasteries Convents, and as the Monks are addressed as Brother or Father, so too, the Nuns are addressed as Sister or Mother. The Superior of a Convent is entitled Abbess (Igumena in Russian; in Greek Hegumenissa). Nonetheless, although sequestered in separate monasteries, each isolated from the opposite sex, all Orthodox monastics, Monks and Nuns alike, are united in a common quest for the Angelic State.
The Monastic Tonsure
It is generally accepted that monasticism began in Egypt towards the end of the Third Century, though its origins may have been older. Indeed, some form of monasticism may have existed almost from the birth of the Church. As the word monastic implies (in Greek monos alone), the Monk was one who went into the desert to live alone with God. (Such were also called hermits (or anchorites), which means solitaries.) The first recorded hermitic Orthodox Christian literature was St. Paul of Thebes ( 341) who lived over sixty years in a cave in the Egyptian desert. But the greatest of these hermits, often called the Father of Monasticism, was St. Anthony the Great ( 356). Yet, even in the life of this father of monasticism, the desert solitude was gradually modified by the appearance of disciples. These men wished to pursue the monastic life under the guidance of one who was already experienced. A soldier marching into battle would much rather be commanded by an experienced officer than an inexperienced one, no matter how educated the latter may be. Nor, if he himself is inexperienced, would he wish to enter the battle alone. Thus, after struggling many years as a solitary, St. Anthony gathered to himself a community of Monks who lived in separate huts, each working out his own salvation in his own particular way, but under Anthony's supervision, guided by his great experience in spiritual life.
Anthony knew, however, the difficulties of the solitary life and he strongly approved of the establishment of the coenobitic or common life, as it was perfected by another Egyptian father, St. Pachomius the Great (348). In his coenobitic communities the Monks all lived together in one place, everything being held in common (there being no private property), and the individual Monk was under the strict supervision of a spiritual elder (or starets in this case Pachomius himself). There were still solitaries inhabiting the surrounding desert, and sometimes the elder would himself choose to live more frequently in the desert than in the more populated central community.
Eventually the central community became the norm of monasticism and the solitary life the exception. Whenever we see examples of solitary monastic life in later Saint's lives, we see it entered into almost exclusively by those who had already acquired considerable experience in communal monastic life. Even as great an ascetic as Saint Seraphim of Sarov pleaded for a long time before he was given permission to withdraw into the forest outside of his monastery in order to pursue the solitary life. Thus, in time, the communal, coenobitic form became the preferred form of Orthodox monasticism and thus, the overwhelming majority of Orthodox monastic communities in the world today are coenobitic communities.
In a coenobitic monastery each of the Monks live in a separate room, called a cell, wherein he sleeps and performs his private rule of prayer (the cell-rule) given to him by his elder. All of the Monks assemble together for the Divine Services, for the common meals (or trapeza) in the Refectory (often called the Trapeza or Dining Hall) and in common work. The head of a coenobitic monastery is the Abbot (or Igumen (Hegumen), meaning leader) or, if the monastery were particularly famous, the higher ranking Archimandrite (chief of a fold). In some monasteries under the direct supervision of the Primate of the Church (who is often called, in such cases, the Great Abbot) a deputy will be appointed (called, in Russian, Namestnik or one who acts in the name of the Abbot Deputy Abbot).
In the 14th Century, on Mt. Athos (a monastic republic which has existed on one of the peninsulas of Greece since the 10th Century), there appeared a relaxed form of the coenobitic monastery called the idiorrhythmic monastery (meaning personal way or manner) in which many of the communal rules were greatly altered. Monks were allowed to hold private property, they often cooked for themselves in their own cells, and were not strictly required to attend all Divine Services as a community. This form of monasticism, for a time, held sway on Mt. Athos, but at the present time only a minority of the monasteries there, and in the world as a whole, are, in fact, idiorrhythmic.
Another form of monastic life which developed was the skete life, so-called for the famous Egyptian community of Scetis which originated this form. The skete life has often been called the royal or middle path of monasticism, midway between the extreme rigors of solitary life and the common life. A skete, which in modern times is usually situated on the lands of a sovereign monastery, is, in effect, a small monastic village, consisting of a small number of Monks living a stricter ascetical life prayer.
Skete life can take one of two different forms: a) the idiorrhythm skete, which consists of separate houses surrounding a small church, in which the Divine Liturgy is usually served on Saturdays, Sundays and Feast Days. The Daily Services are said in a chapel to be found in each house, and the general rules of monastic life are the same as in idiorrhythmic monasteries (the holding of private property, etc.), and b) the coenobitic skete, which consists of the common life typical of the coenobitic monasteries in a main house with Daily Services celebrated in common in the Skete church. As in the idiorrhythmic sketes, Divine Liturgy is celebrated only on Saturdays, Sundays and Feast Days.
Finally, there were also to be found hermitages on the monastery lands (and elsewhere), where those who had especially progressed in the monastic life were allowed to live as solitaries. In such cases the hermit was granted a food ration from the main monastery, usually brought to him by Monks of the monastery, for the hermit rarely, if ever, left his hermitage, where he spent his remaining earthly days in strict solitude and ceaseless prayer, just as had the ancient solitaries of Egypt, Palestine, Syria, and other places.
Considering the predominance of coenobitic monasticism, if the origin of monasticism was the solitary life and the Monk is, by definition, alone, why, then, did monasticism become essentially communal? Why does the Church even seem to discourage those who would lead a life of solitude? Is this not a departure from the essence of monasticism?
The answer lies in that physical solitude is not the essence of monasticism, for this essence is, in fact, the struggle to cast out the very root of man's sinfulness: pride and self-will. The First Sin was none other than the desire to live by man's own will rather than the will of God. It was the desire to be independent, to be as God in a manner that would free man from obeying anyone but himself. This is the sin that caused the Fall of man and which is at the origin of virtually every sin we commit. I steal when my desire to possess surpasses all other thoughts or reason. I lie when my desires overcome reality. I hate when someone stands in the way of what I want. I do not pray when I am the center of my universe, and not God.
Pride and self-will can be eradicated only through the acquisition of their opposites: humility and obedience. A Monk leading a totally solitary life is rarely in a position to effectively test either of these qualities. A humble attitude towards God is genuine only if accompanied by humility towards fellow-men. Obedience to God is empty unless one is able to obey others. Instead of learning humility and obedience, the Monk who lives alone runs the serious risk of falling into a special form of pride, prelest, a Russian word sometimes translated as spiritual self-deception. The Monk takes pride in his ascetic labors, in his saintly manner of life and in this state, he can be completely lost, since true monastic sanctity is always self-accusing, always mourning its sinfulness. The more severe the asceticism, the greater the danger of prelest.
Humility and obedience can best and most-safely be acquired through the total surrender of the Monk to an instructor experienced in the spiritual life. The Monk confesses even his most intimate thoughts to his elder and does nothing without his blessing. The former teaches humility, the latter teaches obedience.
The problem of pride and self-will is, as we have said, common to all mankind. Obviously, it is not only Monks and Nuns who must struggle to replace them with humility and obedience. True monastic life, however, especially under the direction of an elder, is exceptionally conducive to that particular struggle. The life of a Monk is specifically regulated to the acquisition of these virtues. Life outside the monastery, with its own responsibilities and preoccupations, makes it difficult to discern the state of one's soul and concentrate on the acquisition of spiritual virtues.
For this reason, Orthodox Christian men and women, clergy and laity, have been flocking to the monasteries for over a millennium and a half. They came to learn from those who are, in a sense, at the front line of battle. They came to learn from the experienced, to obtain advice for success and consolation in failure. They were greeted with love, compassion, and deep understanding. They learned that they were not alone in their struggles, that others had suffered as they did. They returned to their homes strengthened, encouraged and wiser, better-equipped to continue the struggle in their own daily lives.
And so, the goal of monasticism was not one of ego and self, but of love of God and the desire to set aright the pernicious influences of pride, self-will and disobedience. Monastic life elevates a Monk to spiritual perfection in the light of Christ's love and, by living in this love, bears light and spiritual warmth to the world. By withdrawing from the world, a Monk does not express contempt for it, but, on the contrary, acquires a perfect love for the world, a pure love in Christ which is alien to worldly passions. By turning away from vanity the Monk strives to perceive himself and his impotence, and to fortify himself spiritually through prayer to God. And thus is was that it was to the monasteries that the faithful turned in order to acquire help and encouragement in their own daily spiritual struggles.
Communing with God in Prayer
The goal of the Christian's life on earth is salvation in our Lord Jesus Christ and, at the same time, communion with God. The means for this communion is prayer, and through his prayer the Christian is joined in one spirit with the Lord (I Cor. 6:17). Prayer is the focal point and foundation of spiritual life and the source of salvation. Without prayer, as St. John Chrysostom says, there is no life in the spirit. Without prayer man is deprived of communion with God and can be compared to a dry and barren tree, which is cut down and thrown into the fire (Matt. 7:19).
In prayer, the Christian concentrates together all his spiritual acts. Prayer draws down to him the grace of God and is an invaluable instrument of spiritual defense in the Christian's struggles against the sinful passions and vices. By prayer our thoughts, desires and deeds are sanctified, for he who prays receives the blessing of the Lord on his deeds, for, as Holy Scripture tells us, unless the Lord builds the house, those who build it labor in vain (Ps. 127:1). Nothing so helps us to grow in virtue as our pure and pious prayers to God. Thus it was the shared opinion of all the Holy Fathers that prayer is the mother of virtues. By repeated and fervent prayer, man is made more worthy of God's mercy and more capable of receiving the gifts of grace which God, by reason of His infinite goodness, is already to bestow on us out of His immeasurable bounties.
In prayer, the Christian prays not only for himself, but for all men, for we all are the children of God. We must pray for the salvation of our neighbor just as we pray for our own salvation, and the best means of correcting our neighbor is to pray for him, because prayer for our neighbor has far greater effect than denunciation of his sins. In addition, we pray not only for the living, but also for the departed, that God may forgive them their sins and grant them repose in the heavenly mansions of the righteous.
As with any spiritual endeavor, however, the Christian must learn how to pray properly. As St. Tikhon of Zadonsk cautions us: Of no value is that prayer in which the tongue prays but the mind is empty; the tongue speaks, but the mind lies silent; the tongue calls God, but the mind wanders amongst created things. We must, therefore, pray in fear and trembling and try in every way to ensure that our minds are with our words, or, as St. John of the Ladder tells us, to enclose our mind in the words of our prayer, [so that] the heart may respond to the words of the prayers.
The reading of prayers and prostrations are essential, of course, but these only express the state of prayer, while the prayer itself should come from the heart. And it is only such prayer, from the bottom of the heart and of the soul, that is the life of the spirit. True prayer, however, is a gift of God, and this gift is not granted to us without diligence and struggle. Therefore it is necessary for us to pray that the Lord should deem us worthy of this gift and grant us the grace to offer up to Him our sincere, pure and heartfelt prayer, for we are only able to pray when strengthened by the Holy Spirit. Therefore we must be mindful that the Holy Spirit is drawn to a soul cleansed of the stain of sin and worldly passions, and only in such a soul will He abide.
Our prayers will gradually grow more perfect as we improve the manner of our lives and cleanse our hearts of sinful passion. This banishment of sinful ways from our lives brings as its reward our success in prayer. At the same time, we must say that prayer cannot achieve perfection in isolation, but must be accompanied by all the virtues, for as we grow in virtue, so does our prayer grow ever more perfect.
Therefore we say that a Christian does not achieve true prayer at once, but only gradually, through various exertions and labor. All of life's deeds require toil and patience, but nowhere more than in the striving after the supreme virtue prayer.
Conditions for Prayer
The first condition for the attainment of true prayer is a fervent desire to be saved and be pleasing to God a readiness to sacrifice all for the sake of God and the salvation of one's soul. As Bishop Theophan the Recluse states: Consider prayer to be the first and foremost duty in your life and as such keep it in your heart. Go about your prayers as to the fulfillment of your primary duty, and not as to something to be done between tasks.
A habit of absentminded, inattentive and careless prayer breeds a coldness towards God, dejection, a weakening of the faith and a darkening of the mind, and these in their turn lead to spiritual numbness. For prayer to be fruitful it must be fervent, offered up with an awareness of the need for what we are asking (Col. 4:2) and it must be untiring and relentless, pursuing its purpose with the firm resolve of the widow in Our Lord's parable who seeks protection from her adversary (Luke 18:2-8). At the same time, however, we must ensure that our supplications be worthy of God and of His glory and not opposed to His divine will. Surely we must pray: Lord, let Thy, and not my, will be done in all things!
There are different degrees of prayer and for the beginner the effort of prayer consists mainly in attentively reading or listening to prayer, in standing, bowing and making the Sign of the Cross. Here a great deal of self-exertion and patience is called for, because our attention becomes distracted in this process and our heart may not feel the words of the Prayer. Through this verbal prayer through the diligent exercise of it the Christian, with the help of God, gradually trains his mind to collect itself, to understand and penetrate into the words of the prayer and to pronounce them without becoming distracted by outside thoughts.
The Christian must remain constantly mindful of God and must walk in fear of God. He is always before the eyes of God as God is invisibly with him always and everywhere. One's Guardian Angel is also always by his side. One must also be mindful of the fact that earthly life is not eternal. Death, which passes no one by and carries us off in many ways, must always be brought to remembrance as well as the fearsome Day of Judgment, where we all shall have to answer for our every sinful word, deed and thought. We must always call to mind Hell and the eternal torment which awaits all sinners, as well as the Kingdom of Heaven prepared for the faithful who lived in righteousness. In this way we may lead our lives in the fear of the Lord.
When we pray we must remember that if our prayers will rise speedily to God, they must be said with charity, for prayer said without love is not heard. According to St. John Chrysostom, charity is the wing of prayer. As the Holy Fathers also teach us, we should begin our prayers with glorification of the Creator of all, with a sincere thanksgiving to God for all His mercies, for all the trials and sorrows sent down for our benefit and the benefit of our neighbors. Then we must make a confession of sins in repentance of heart after which we will be deemed worthy to entreat the King of Heaven in prayer.
Mechanics of Prayer
The Church of Christ teaches us prayers composed by righteous and holy men. The Holy Fathers and Ascetics of the Church, enlightened by the grace of God, have composed many beautiful prayers, filled with holy thoughts and deep feeling for the guidance and admonition of Christians. We hear these prayers in Church during the Divine Services, but for private prayer at home, each Christian must recite the prayers contained in the Prayerbook.
When we begin to pray, we do not immediately break off from our daily tasks and just start praying, but we must prepare ourselves. As the Prayerbook says: Stand in silence for a few moments until all your senses are calmed. Furthermore, as Holy Scripture tells us: Before offering a prayer, prepare yourself; and do not be like a man who tempts the Lord (Sirach 18:23). In addition to this, before entering into prayer, one must prepare himself not only inwardly, but also outwardly.
During prayer one should stand straight with ones eyes fixed on the icon or lowered to the ground, while, at the same time, the eyes of the soul, together with one's soulful aspirations, should be lifted up to God. This outward attitude of piety in prayer is both necessary and beneficial, for the disposition of the soul is in conformity with the disposition of the body.
One must also prepare himself for prayer in the soul, the essence of which consists of purging all vengeful thoughts from one's heart (Mark 11:25-26), in an awareness of one's own sinfulness and with the contrition and humility of soul that such awareness brings. For the only sacrifice pleasing to God is a broken spirit: a broken and contrite heart, O God, Thou wilt not despise (Ps. 50:17). As the Holy Fathers teach us, whosoever does not avow himself a sinner, his prayer shall not be pleasing to the Lord.
In his daily devotions, the Christian must adhere to a strict home rule of prayer. All the great ascetics had such a rule and kept to it diligently. The extent of our home rule of prayer is determined for each of us in accordance with our manner of life and the state of our spiritual and physical strength. It is better that we offer up a few prayers, made, however, in proper devotion, than that we say many prayers in haste, a danger difficult to avoid if we take upon ourselves too heavy a burden.
In the Prayerbook the Church provides all Christians with a rule of morning and evening prayers. This is a moderate rule and is of special help to those who are just learning to pray. As one fulfills his devotional obligations, one must not be thinking only of reciting all of the prescribed prayers, but must strive to arouse and strengthen in the soul the proper prayerful feelings and devotional attitude. One must strengthen himself against the temptations of sloth and must seek not to excuse himself from prayers on the grounds of lack of time. One must not let off reading the prayers even when fatigued after a day of hard work, since such prayer, done with such great effort, is especially pleasing to God. One must be prepared to sacrifice some moments of bodily repose for the Lord, for by rushing through one's prayers in the anxiety for bodily rest, one will only deprive himself of both physical and spiritual repose.
An unhurried and devout recitation of the words will greatly help in keeping attention on the prayers. If one only has a little time for prayer, it would be far better to say fewer prayers, but with careful thought and attention, than to rush through many prayers without proper attention. But, one must also not allow the omitted prayers to go unheeded; these can be completed later when there is time. While saying a prayer, especially if reading it from a book, one must not hasten from one word to the next, lest there be a failure to grasp the truth of the text and to receive it into the heart.
The Holy Fathers recommend for greater spirituality of mind and heart the rule of executing bows, prostrations, and making the Sign of the Cross, during prayer, as an expression of heartfelt feelings of penitence, humility, deep piety, fear of God and devotion to Him, for when one's body is prostrate, the soul ascends heavenwards to God!
St. John Chrysostom on Prayers
In his earthly ministry, St. John Chrysostom was well known as a superb homilist and for his efforts received the well-deserved title Golden-mouth. In his sermons, St. John was especially concerned for the spiritual and moral development of his flock and, as a result, he was especially interested in teaching them how to pray. As trees cannot live without water, so man's soul cannot live without prayerful contact with God, he taught. If you deprive yourself of prayer, you will do as though you had taken a fish out of water: as life is water for a fish, so is prayer for you.
To live in God means that one must always and everywhere be with God, and without prayer, such a union is impossible. Therefore the Holy Father, St. John, did not limit conversation with God in prayer to one set time of day or to one definite place. As he taught, one can say prolonged prayers while walking to the square, while walking about the streets. While sitting and working in a workshop, one can dedicate his spirit to God. One can say prolonged and fervent prayers, I say, both coming in and going out. While in public, St. John did not recommend that prayer be said with the lips, for the power of prayer lies not in words uttered by the lips, but by the heart. One can be heard without uttering any words. While walking about a square, one can pray in thought with great zeal, and while sitting with friends and doing any sort of thing, one can call upon God with a great cry (I mean an internal cry) without making it known to any of those present.
While not diminishing the role and importance of prayer set for definite hours, St. John, nonetheless, sees the time of prayer in much broader terms. We can obtain benefit from praying during our entire lives by devoting to it the greater part of our time. He even asked Christians to pray during the night, for he knew from experience what benefit such prayers bring. Prayers at night are often purer because the mind is more at ease and there are fewer worries. These prayers can be short and few, but, as St. John says, let us rise during the night. If you do not say many prayers, then say one with attentive concern and this is enough. I demand no more. If not in the middle of the night, at least towards morning.
Fasting also proves to be an invaluable aid to man in the achievement of perfect prayer. While fasting, as the Saint notes, a man does not doze off, does not talk a lot, neither does he yawn or grow weak in prayer as often happens to many when not fasting.
Speaking of the content of prayer, St. John advises first of all to thank God for everything. Receiving all gifts from God, a Christian not only must thank God for them, but must also ask them of Him. But, not all that is asked of God can bring benefit to man or can be good for him. Many are not heard because they ask for useless things, because they insist on the fulfillment of their own will and not God's, show indulgence towards their own weaknesses, and do not gather spiritual treasure. A man must also be taught by reason of his limitations and sinfulness that he cannot always correctly determine what will bring him what he asks for in prayer.
Whether we are heard or not when we pray, depends upon the following: 1) Are we worthy to receive? 2) Do we pray according to Divine Law? 3) Do we pray incessantly? 4) Do we avoid asking for worldly things? 5) Do we fulfill everything that is required on our part? and, finally, 6) Do we ask for beneficial things?
When these conditions are fulfilled, prayer acquires a truly ineffable power. It spiritualizes a man, renews him, inspires him, and carries him away to heavenly pastures. As St. John affirms, in truth prayer is the light of the soul, the true knowledge of God and men, the healer of vices, the physician of diseases, the peace of the soul, the heavenly guide which does not revolve around the earth, but which leads up to Heaven! Therefore, the beneficial devotion of prayer is the breath of life.
Apart from private or home prayer, which is said in private, according to the words of the Savior, When you pray, go into your room and shut the door and pray to your Father Who is in secret; and your Father Who sees in secret will reward you (Matt. 6:6), as a Christian one must also participate in church prayer, conducted during Divine Service, before the gathering of the faithful. The importance and significance of this type of prayer at the Divine Services is stressed in the Gospels. The Lord Himself, during His earthly life, used to visit the Temple of Jerusalem, as well as the synagogue, and pray therein. He often prayed, not only in solitude, but also before the people, and the first Christians were day by day, attending the temple together (Acts 2:46). Therefore our Holy Orthodox Church our Mother strictly commands her children to attend Divine Services, which is particularly essential to our salvation.
By its very significance church prayer is incomparably higher than prayer said at home, for as St. John Chrysostom tells us, a single Lord, have mercy uttered in church together with the congregation of believers, is worth a hundred prostrations during lonely home prayer. Why is this so? Because our Lord said: For where two or three are gathered in My name, there am I in the midst of them (Matt. 18:20).
Some say that it is not essential to go to church to pray, that one can pray just as well at home. Beware, for you deceive only yourselves, warns St. John Chrysostom. You can, of course, pray at home, but you cannot there pray as you can in church, amidst so many people, speaking to God as with one voice. When you pray to the Lord alone you will not be heard as soon as when you pray together with your brethren, for together with them your prayer is great: you pray in unanimity, concord, a union of love and of prayer with the officiating priests. That is why the priests stand before us, that the prayers of the people, who are weak in spirit, may be united with their stronger prayers and thus be uplifted to Heaven. Such prayer has much greater power, is far more bold and effective than private prayer recited at home. During church prayer it is not only people who lift up their voices, but Angels, too, come to the Lord with prayer, and the Archangels also make their devotions to Him.
The Lord's Prayer
When the Disciples asked Our Lord to teach them how to pray, he gave to them the words of the Lord's Prayer, which, in St. Matthew's Gospel is worded thus:
Our Father, Who art in heaven, hallowed be Thy name.
Thy kingdom come.
Thy will be done, on earth as it is in heaven.
Give us this day our daily bread;
And forgive us our trespasses, as we forgive those who trespass against us;
And lead us not into temptation,
But deliver us from the Evil One.
The words Our Father Who art in heaven bear witness to the truth that God is the Father of all that exists. He not only created the universe, the entire world material and spiritual, visible and invisible but, being the Father, He loves His creation, cares for it, and guides it to the goals of goodness and perfection as He has planned. The Father is He Who calls us to life, Who loves His creation and cares for it. According to Bishop Nicholas of Ochrid, when I open my mouth and cry: 'Father!' love expels fear, and the earth seems to draw closer to Heaven....Egoism cries to Thee: 'My Father,' but love says: 'Our Father!'
The universe created by God is diverse, for, on the one hand, it is our world the world of nature and man and, on the other hand, it is spiritual the world of the Angelic Host and the Church Triumphant-known biblically as Heaven. Therefore God is called the Father of our natural-human world and the Heavenly Father Who art in Heaven, that is, the Father of the spiritual world. Heaven also implies that purity and sanctity of divine life to which man is called, and which does not exist in him if he is entirely captivated by Sin. As Bishop Nicholas says: Heaven is very, very far for a man whose heart and soul have turned away from Thee...but Heaven is very, very close for a man whose soul is open and awaits Thy coming.
The Lord's Prayer consists of seven petitions, and these are things that we should ask of our Heavenly Father.
(1) Our Father Who art in Heaven, hallowed be Thy name.
In the first petition, we should beseech our Heavenly Father that His name, which is always holy in itself, be hallowed, with His blessing, both in us and through us (Matt. 5:16). The Lord is the fullness and perfection of sanctity but, by glorifying Him, we sanctify ourselves and the surrounding world.
(2) Thy kingdom come.
In the second petition, we ask the Lord to help us and make us worthy, through His grace, of the Kingdom of Heaven which begins, as Christ Himself said, here on earth, within us. But it will only come to us in the fullness of its power when Sin ceases to hold undivided sway in us and righteousness, peace, and joy in the Holy Spirit (Rom. 14:17) abide in us.
(3) Thy will be done on earth, as it is in Heaven.
In the third petition, we beseech God the Father that He not allow us to live out our earthly lives according to our sinful ways, but according to His will, which is always good, and acceptable, and perfect (Rom. 12:2). By obeying the will of God, we begin to establish the Kingdom of God within ourselves.
(4) Give us this day our daily bread;
In the fourth petition we beseech God to give us our daily bread everything we need in life, spiritual as well as physical. Our spiritual bread is the grace-bestowing Sacraments of the Church, instituted for our salvation. First and foremost, our daily bread means Holy Communion, of which the Lord said: I am the bread of life...and the bread which I shall give for the life of the world is My flesh (John 6:48, 51). Material bread means all that is necessary for human existence, directly associated with the surrounding world. The words this day warn us against too many cares, and teaches us to ask only for what is most essential, because the Lord says: But seek first His kingdom and His righteousness, and all these things shall be yours as well. Therefore, do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day (Matt. 6:33-34).
(5) And forgive us our trespasses, as we forgive those who trespass against us.
In the fifth petition the Lord teaches us how to ask forgiveness for our sins from the Heavenly Father, and how they may be forgiven. And whenever you stand praying, forgive, if you have anything against any one; so that your Father also Who is in heaven may forgive you your trespasses. But if you do not forgive, neither will your Father Who is in heaven forgive your trespasses (Mark 11:25-26). Man's sins are called trespasses against God in this petition and here we beg for God's mercy. This is our confession, asking for His forgiveness. Whoever seeks forgiveness should resort to the healing power of repentance and forgive his neighbor, the trespasser. When we forgive our trespassers, then God will also forgive us our sins (Mark 4:24).
(6) And lead us not into temptation,
In the sixth petition we ask of the Lord that He not allow us to fall into sin. We ask Him to preserve us from all that confuses our spirit and from temptations that are beyond our strength to reject. If we encounter on our earthly path trials and temptations sent for our purification from sin and spiritual fortification, then we ask God to send us His timely help. God is faithful, and He will not let you be tempted beyond your strength, but with the temptation will also provide the way of escape, that you may be able to endure it (I Cor. 10:13). For because He Himself has suffered and been tempted, He is able to help those who are tempted (Heb. 2:18), St. Paul says, indicating the Helper and Accomplisher of our salvation, the Lord Jesus Christ.
(7) But deliver us from the Evil One.
In the seventh and final petition, we ask that we be protected against and saved from Evil and the Devil, who is a murderer from the beginning and works for our destruction. As St. Peter says, the Devil prowls around like a roaring lion, seeking some one to devour (1 Pet. 5:8). Remembering the Enemy of our salvation, the Lord urges us to be vigilant and sober of spirit, to have courage to accomplish a feat, teaches us to pray for one another, and by prayer to the Heavenly Father, to fortify ourselves spiritually and free ourselves from misfortune and disaster.
Thus the Lord's Prayer is the unfailing model and rule for all prayers. The Church uses it in all the sacramental orders, and in all the Divine Services. As St. John Chrysostom says, it is the crown of all prayers.
The Church's Prayer for the Dead
At every Divine Service, the Holy Orthodox Church offers up prayers for her departed children. Special prayers and Troparia are read at Compline (Night Service) and Nocturns (Midnight Service), and at Vespers and Matins the departed are remembered in the Litany of Fervent Supplication. At the Divine Liturgy the departed are commemorated at the Proskomedia, in the Litany following the Gospel and when It is truly meet... is sung. In addition, it is customary to have a Service for the departed on Saturdays, unless this coincides with a feast on that day.
The Third Day
On the third day after death, it is customary to commemorate the departed, since they had been baptized in the Name of the Holy Trinity-Father, Son and Holy Spirit and had kept the Orthodox Faith they received at Holy Baptism. In addition, as the Apostolic Constitutions point out: Let the third day of the departed be celebrated with psalms and lessons, and prayers, on account of Him Who arose within the space of three days (Bk. 8, Ch. 42], that is, in honor of the Third-Day Resurrection of our Lord Jesus Christ.
The Ninth Day
On the ninth day after death, the Orthodox Church offers prayers for the departed both in remembrance of the living [Apost. Const.} and that the departed soul be counted worthy to be numbered among the choir of the saints, through the prayers and intercessions of the nine ranks of angels.
The Fortieth Day
From earliest times the Church had commanded that the departed be commemorated during the course of forty days and on the fortieth day itself, for so did the people lament Moses after his death [Apost. Const.]. This is also done in remembrance of the victory of Christ over Satan after He had spent forty days in fasting and prayer. The Church also commemorates the departed on the yearly anniversary of death and, in some places, on the twentieth day, and the third, sixth and ninth months, as well. It is also customary to commemorate the departed on their birthdays and patronal saint's days.
Koliva (grain or rice, cooked with honey or sugar, sometimes mixed with plums, raisins and other sweets) is often offered on these days of commemoration. The grain and fruit signify that the dead will again rise from the grave by God's might, for both the grain (sown in the ground) and the fruit (which falls on the ground) decay first and then afterwards bring forth abundant, ripe and whole fruit. Sugar and honey signify that after the Resurrection of the righteous, there will come a joyful and blessed life n the Kingdom of Heaven, rather than one bitter and sorrowful.
As St. Simeon of Thessalonica says:
The [Third Day Service] is celebrated for the reason that [the departed one] received his being through the Trinity and having passed to a state of good being and being changed he shall [at the Resurrection] appear in his original state or one superior. The [Ninth Day] is celebrated that his spirit dwell together with the holy spirits the angels being immaterial and naturally similar to them for these spirits are nine in number and by them [the orders] they triply proclaim and praise the God in Trinity and so that he may be united with the holy spirits of the Saints. The [Fortieth Day] is celebrated because of the Savior's Ascension which came to pass after so many days after His Resurrection in the sense that [the reposed], as it were, having also risen and having ascended...being caught away in the clouds, shall meet the Judge and thus being united with Him, he should ever be with the Lord (1 Thess. 4:17).
Now the third, sixth and ninth months are also celebrated as proclaiming the Trinity, the God of all, and to His glory in behalf of the deceased, for by the Trinity a man is fashioned, and when loosed from the body he returns to Him, and by the Trinity he hopes to receive resurrection. But the end of the year is celebrated because it is the consummation, and our God, the Trinity, is the Life of all and the Cause of being, and shall be the Restoration of all and the Renewal of human nature [On Things Done for the Departed].
In general, the custom of observing prayers for the dead has been held by the Orthodox Church since earliest times. The Divine Liturgy has always been celebrated in memory of the departed and, on these days, many have increased and continue to increase their offerings in the Church, assisting the poor and needy brethren out of love for their departed loved ones.
In addition to these personal days for remembrance of the departed, the Church has also set aside a number of universal days of commemoration. These are:
This Saturday falls during Meatfare Week, which is the last week for eating meat before the start of the Great Fast. On the following day, Meatfare Sunday, the Church commemorates the Dread Judgment of Christ, and for this reason, on the Saturday before she prays for all who have departed in faith and hope of Resurrection, that Christ show mercy to them at the Universal Judgment. This commemoration dates from very ancient times and here the Church especially prays for those who have met untimely deaths and have been left without a proper funeral. This is evident from the hymns of that day, including the following from the Matins Canon:
To those hidden by the deep or cut down in battle, swallowed by earthquake, murdered, or consumed by fire, grant in Thy mercy a place with the faithful and the righteous [Ode 1].
Those whom the creatures of the sea or the birds of the air have devoured, O Christ our God, raise up in glory on the Last Day, as Thou judgest right [Ode 3].
Give rest, O Christ, to all the faithful destroyed by the wrath of God: struck down by deadly thunderbolts from heaven, swallowed by a cleft in the earth, or drowned in the sea [Ode 9].
Second, Third and Fourth Saturdays of Great Lent
Since the usual Divine Liturgy of St. John Chrysostom is not celebrated on the weekdays of Great Lent, but rather the Liturgy of the Presanctified Gifts, it is the accepted custom of the Church to commemorate the dead on these three Saturdays (the other Saturdays being dedicated to special celebrations: St. Theodore on the 1st Saturday, the Akathist to the Theotokos on the 5th, and the Resurrection of Lazarus on the 6th), so that the dead not be deprived of the Church's saving intercession.
Tuesday of St. Thomas Week
According to pious custom, a commemoration of the dead is made so that, having celebrated the bright festival of Christ's Resurrection, the joy of the Paschal feast be shared with those that have departed in the hope of their own Resurrection. Thus this day bears the name, Day of Rejoicing (Radonitsa).
On this day (the Saturday before Holy Pentecost) the Church asks that the saving grace of the Holy Spirit wash away the sins from the souls of all our forefathers, fathers and brethren that have reposed from all the ages, asking that they all be united in the Kingdom of Heaven.
Commemoration of Departed Orthodox Warriors
The Church has also set aside two days of remembrance for those who have laid down their lives in battle:
Beheading of St. John the Baptist (Aug. 29)
On the day of the Beheading of the Prophet, Forerunner and Baptist of the Lord, the Church prays for all who have died for faith and homeland, as being like the righteous John who suffered for the truth.
St. Demetrius Saturday (Sat. before Oct. 26)
This commemoration was originally initiated by Great Prince Dimitry Donskoy on his Patron Saint's Day (St. Demetrius of Thessalonica Oct. 26) in 1380. In remembrance of his great victory over the Tatars on Kulikovo Field (in the present-day Province of Tula in Russia), Prince Dimitry made a pilgrimage to the Trinity-Sergius Monastery at Zagorsk (Sergiev Posad) (near Moscow). After commemorating all who fell in that war, he later decreed that the annual remembrance be made on the Saturday before October 26. Later, Orthodox Christians began to commemorate on this day, not only Orthodox warriors fallen for the Faith, but also for all Orthodox Christians who have died in the Faith.
The Jesus Prayer Prayer of the Heart
For the Orthodox, the prayer par excellence is the Jesus Prayer, Lord Jesus Christ, Son of God, have mercy on me a sinner (or, in its shorter form, Jesus, Son of God, have mercy on me). From New Testament times, the Orthodox have believed that the power of God is present in the Name of Jesus. When the Apostle Peter healed a crippled man at the Beautiful Gate of the Temple, he was questioned by the High Priest: By what power or by what name did you do this? (Acts 4:7). St. Peter, filled with the Holy Spirit, answered: Be it known to you all, and to all the people of Israel, that by the Name of Jesus Christ of Nazareth, Whom you crucified, Whom God raised from the dead, by Him this man is standing before you well (Acts 4:10).
Our Lord Himself, comforting His disciples before His passion and death, told them that Whatever you ask in My Name, I will do it, that the Father may be glorified in the Son; if you ask anything in My Name, I will do it (John 14:13-14). Truly, truly, I say to you, if you ask anything of the Father, He will give it to you in My Name. Hitherto you have asked nothing in My Name; ask and you will receive, that your joy may be full (John 16:23-24).
Later, in the era immediately following the time of the Apostles, St. Ignatius of Antioch (who had known St. John the Evangelist), when he was being led into the arena in Rome to suffer martyrdom by wild beasts, when he was asked by the soldiers guarding him why he kept repeating the name Jesus unceasingly, replied that It was written in his heart.
Thus, praying this prayer in the Name of Jesus Christ has been a vital part of the Orthodox spiritual tradition from earliest times and has been especially treasured by monastics since the 4th Century. In the Service for the Tonsuring of a Monk, when he is given the Prayer Rope (Komvoschoinlon Chotki), the Abbot says, as it is handed over: Take, brother, the sword of the Spirit, which is the Word of God, for continual prayer to Jesus; for you must always have the Name of the Lord Jesus in mind, in heart, and on your lips, ever saying: 'Lord Jesus Christ, Son of God, have mercy on me, a sinner.'
However, while especially practiced and popularized by monastics, praying in the Name of Jesus is every bit the privilege of all Christians. As the Prayerbook says, At work and at rest, at home and on journeys, alone or among other people, always and everywhere repeat in your mind and heart the sweet name of the Lord Jesus Christ, saying: 'Lord Jesus Christ, Son of God, have mercy on me, a sinner.' In our busy lives, however, how can an ordinary Orthodox Christian practice this unceasing Prayer of Jesus?
In our daily affairs, there are many things that we do out of habit. At the beginning of the day, for example, we wash, we dress, we have breakfast, and so on. As we go on our way to work, there is usually much free time. During the working day, whether at home doing housework, or at the factory, shop or office, there are many idle moments or moments of repetitious work. Even in such recreational activities as hiking, jogging, or whatever, there are many opportunities to engage in prayer. And what better time to do good, to unceasingly call on the Name of Jesus, can there be than at times such as these? Even the most monotonous task can be transformed into a sweet and joyful experience!
Even if we are in a crowd, at work, at a family gathering, in situations that demand all our thought and attention, it is possible to say the Prayer of Jesus, perhaps not for long, continuous blocks of time, but from time to time. As Archbishop Paul, Primate of the Orthodox Church of Finland and a Valaam Monk states: If we get into the habit of reciting the Name of Jesus in this way even for half a minute at a time and it is possible to arrange such a pause for oneself in almost any work remembrance of God's presence will remain as an undercurrent in our soul. [This and other passages herein are taken from The Faith We Hold, by Archbishop Paul, p.85-86.]
The Jesus Prayer, then, is a prayer of amazing versatility; it is a prayer for beginners and equally a prayer that leads to the deepest mysteries of the contemplative life. For some, there comes a time when the Jesus Prayer enters into the heart, so to speak, which is why it is also called The Prayer of the Heart. At this point, the Jesus Prayer is no longer recited by means of a deliberate effort, but repeats itself spontaneously, continuing even when one talks or writes, is present in one's dreams and wakes him up in the morning.
According to St. Isaac the Syrian, when the Spirit takes its dwelling-place in a man he does not cease to pray, because the Spirit will constantly pray in him. Then, neither when he sleeps, nor when he is awake, will prayer be cut off from his soul; but when he eats and when he drinks, when he lies down and when he does any work, even when he is immersed in sleep, the perfumes of prayer will breathe in his heart spontaneously [Mystical Treatises].
Thus, both to those who recite this prayer ceaselessly and to those who are only occasional users of it, the Jesus Prayer is found to be a great source of joy and reassurance.
The Psalter a Book of Prayer
The Psalms have become a part of our Christian life, so much so that we the people of the New Testament sometimes tend to forget that the Psalter is also an Old Testament book. The Apostles mention the use of Psalms during the prayer meetings of the first Christians (1 Cor. 14:26). They called on believers to edify themselves with psalms and hymns and spiritual songs (Eph. 5:19; Col. 3:16). Already by the beginning of the 4th Century the use of the Psalter in private homes was widespread.
How can we explain this widespread use of the Psalms in Christian times, when the Church already had new prayers inspired by the Gospel teaching and compiled with regard for the fundamentally new relationship between God and man a relationship made possible through the act of salvation accomplished by Jesus Christ? Did not St. Paul say, the old has passed away, behold, the new has come (2 Cor. 5:17)? Why do so many of the Holy Fathers, themselves authors of outstanding prayers, speak with such feeling about the ancient prayers of the Psalter?
It is known that Christ sometimes used the Psalms in prayer and some scholars consider that He and His disciples sang Psalms after the Last Supper. But even these Gospel references do not fully explain the widespread use of the Psalter.
The popularity and widespread use of the Psalter are due, first of all, to its special spiritual inspiration, poetic expressiveness and theological depth. As St. Basil the Great wrote, the Book of Psalms embraces everything contained in the other Holy Books. It prophesies about the future, and recalls the past, and stipulates laws for life and rules for action. The Psalteris sometimes called, rightfully so, The Little Bible, for it speaks in the tongue of prayer about the creation of the world and man, and traces in detail the thousands-year-old paths and fortunes of nations. It describes the struggle between Good and Evil and the psychology of sin and virtue with unusual depth.
The theme of most of the Psalms is the providential paths of God and in the course of these paths God is revealed to the Psalmist in all His might, holiness, wisdom, love, righteousness and mercy. The Psalms are filled with deep reflections about God's Law and spiritual and ethical admonitions. The many Messianic prophecies to be found in the Psalter are especially astounding in their historical accuracy.
The Psalter is first and foremost, however, a book of prayer. The Psalmist prays, opening his heart to God. The prayer of the Psalmist is often so emotional and spontaneous that he does not pay attention to its outward form and one feels that the Psalms were born in the process of prayer.
In the Psalter are many Psalms of a contemplative nature. Contemplating the beauty and grandeur of the world and reflecting on God's acts as described in the other books of the Old Testament, the Psalmist recalls times long past and bygone years, and tries to grasp the significance and aim of human life. The language of such Psalms becomes particularly profound and rhythmically expressive. Every word is weighed, and the author strives to endow the Psalms with the stern beauty of an epic literary form.
But even in these instances the Psalmist does not aim to systematize the Biblical teachings upon which he meditates, for Psalms of a contemplative nature are also prayers. Above all, these contemplative Psalms are the prayers of the author himself, who sets the Lord always before him (Ps. 16:8). By spiritually reliving the events of the Bible he learns to perceive God and seek Him. For the Psalmist nothing is accidental and insignificant. He interprets both crucial episodes in biblical history and 'everyday human affairs and aspirations. The Psalmist does not merely write what he has heard from his fathers in order to convey the facts to posterity (Ps. 44:1); he is more concerned with the spiritual comprehension and evaluation of the events enriching his wisdom and helping him to perceive the right hand of the Lord leading His people.
The Psalmist's prayers express concern for the future of his people and the coming generations. These words contain a call not to repeat the mistakes of the past, not to be a people who err in heart (Ps. 95:10), grieving and trying the patience of God. Most often the Psalmist turns to the theme of the Exodus and the Israelites' forty-year wandering in the desert (Ps. 95; 106; 135; 136, etc.). The Psalmist prays for his people and offers his Psalms for the edification of posterity.
The worth and authority of the Psalms are explained by their authors' great experience of prayer. The Psalms contain frequent reminders of how this experience is gained. The Psalmist loves to pray; his soul seeks and thirsts after God (Ps. 27:8; 63:1) as a hart longs for flowing streams (Ps. 42:1); seven times a day he praises Him (Ps. 119:164); he loves the splendor of the temple and the place where [God's] glory dwells (Ps. 26:8). Fervent is his morning prayers (Ps. 63:1) and even the night hours are given over to God (Ps. 63:6; 119:55,62). At night he shed tears in his bed as he recalls the years he has lived, his failings and the errors he has made (Ps. 6:6). However, even his daytime prayer is full of sorrow and weeping, too (Ps. 42:3), accompanied by fasting and sackcloth (Ps. 35:13).
The prayers of the Psalmist are always full of confidence because they are born in a pure heart that knows how to pray and is constantly ready to meet God (Ps. 57:7). God, for him, is his strength and fortress, his shield, his high tower and deliverer, and the horn of [his] salvation (Ps. 18:1-2). The Psalmist lovingly refers to God as his Shepherd, Who makes His people to He down in green pastures and leads them besides still waters (Ps. 23:1-2), and he refers to himself as the sheep of His pasture (Ps. 100:3).
The Psalmist gives thanks for the bestowal of God's help, even before he receives what he has asked for and he also offers up thanks without asking for anything. Always and everywhere the Psalmist finds occasion to glorify God, for God is vested in honor and majesty, He is clothed with light as with a garment; His herald is flaming fire; He walks upon the wings of the wind (Ps. 104:1-4).
Turning to the earth, the Psalmist is filled with wonder at God's numerous works of wisdom (Ps. 104:24). Life, man, the beauty and harmony of the world, are an eternal miracle to him. For all this from the rising of the sun until its setting the name of the Lord is to be praised (Ps. 113:3). Praise and thanks are offered up to the Lord in joy (Ps. 92:1-5) and grief (Ps. 109:30-31), for deliverance from danger (Ps. 56:13) and trials encountered (Ps. 119:71), for He is good, for His steadfast love endures forever (Ps. 136:1).
The action and power of the prayer of the Psalms extend to every worshiper and the Psalms help one to achieve the constancy and peaceful disposition of spirit so necessary in prayer. The Psalm is silence of the soul, writes St. Basil the Great, the giver of peace, for it calms turbulent and troubled thoughts, soothes irritation of the soul...and man is filled with quiet delight....
While implacably struggling against evil and demanding the triumph of justice, the author of the Psalms shows exceptional compassion for the poor, the persecuted, widows, orphans and the unfortunate. He well realizes that the reasons for the victims' woeful plight are often to be found in the wickedness and greed of evildoers. The Psalmist intercedes in his prayers for the deprived (Ps. 10:2,12,17-18). He knows that all victims of injustice are dear to God (Ps. 86:14-17), that God is the helper of orphans and the poor (Ps. 10:14) and that one of the deeds of the Messiah will be to defend the rights of the needy and the poor (Ps. 72:12).
Thus, the Psalms have such indisputable merits, especially in prayer, that they have been accepted wholeheartedly by the Christian Church and are used, not only for private devotion, but in the Divine Services themselves. It should also be noted that the Church accepted the Psalms as prayer without changing the words, but their meanings were enhanced, for the New Testament Revelation helped to reveal more fully the meaning of the Old Testament images and prophecies contained in the Psalter, and made it possible for all the Psalms to be sung not in the antiquity of the letter but in the renewal of the spirit.
The Holy Bible
The Old Testament
The Bible is customarily divided into two books: The Old Testament and the New Testament. We should note, however, that the word testament is not totally appropriate to designate the character of these two books, but rather the designations New Covenant and Old Covenant. (Some Bibles, such as the Slavonic and Russian, use the designations Old Law and New Law to refer to these two parts.) In any case, the Old Testament may be described as the literary expression of the religious life of ancient Israel.
This literary expression of Israel's religious life extended over a thousand years from the first to the last books of the Old Testament and reflects many facets of the life of Israel, taking many forms: prose and poetry, myth and legend, folk tale and history, sacred hymns and a superb love song, religious and secular laws, proverbs of the wise and oracles of the prophets, epic poems, laments, parables and allegories. Yet, despite these varied forms, a common theme emerges this book is a history of God acting in history, that is, Salvation History, It is a history of a people chosen by God out of whom would come the Messiah, Jesus of Nazareth, the Son of Mary and the Son of God, the Word, the Second Person of the Trinity.
In Jewish tradition, the Scriptures were divided into three parts: The Law (the first five books), the Prophets (Former Prophets: Joshua, Judges, 1st and 2nd Samuel and 1st and 2nd Kings; Latter Prophets: Isaiah, Jeremiah, Ezekiel and the Twelve Minor Prophets), and the Writings (the remainder of the Old Testament books). Later, just before the New Testament era, the Hebrew Scriptures were translated into Greek at Alexandria, Egypt (the so-called Septuagint LXX). This translation included books and portions of books not found in the Hebrew Scriptures (the so-called Apocrypha or Deutero-canonical books). It is this later Greek (LXX) Scripture that is considered the official text for the Orthodox Churches. In any case, the original language of the Old Testament was Ancient Hebrew, although parts were written in Aramaic (a more recent Semitic language).
The New Testament
More than 500 years before the birth of Christ, the Prophet Jeremiah predicted that the covenant relation of God with His people, instituted on Mt. Sinai, would give place in the future to a more inward and personal one (Jer. 31:31-34). With this in mind, St. Paul regarded the Christian Dispensation as being based on a new covenant, which he contrasted with the old covenant of the books of Moses (2 Cor. 3:6-15). By His sacrificial death, Christ became the mediator of a new covenant (Heb. 9:15-20).
The books of the New Testament, of which there are twenty-seven, fall into four categories: 1) Gospels from Evangelion or Good News, because they tell the Good News of Jesus Christ Sts. Matthew, Mark, Luke and John; 2) Church History The Acts of the Apostles; 3) Epistles (or Letters) of which there are twenty-one, written by Sts. Paul, James, Peter, John and Jude; and 4) an Apocalypse, that is, a Revelation or disclosure of God's will for the future, hence the title: The Revelation to St. John. All of these books were written in the koine or common Greek of the time, which was in common use throughout the Roman Empire at the beginning of the Christian era.
The New Testament
This Gospel presents Christ as the Fulfiller and Fulfillment of God's will disclosed in the Old Testament. Jesus is set forth as Israel's Messiah, by whose words and life His followers, the True Israel, may gain divine forgiveness and fellowship. Matthew presents Christ's deeds and words in a generally biographical order: Birth of Jesus (Ch. 1-2); Activity of John the Baptist (Ch. 3:1-12); Baptism and Temptation of Jesus (Ch. 3:13-4:11); Jesus' preaching and teaching in Galilee (Ch. 4:12-18:35); Journey to Jerusalem (Ch. 19-20); the last week, Jesus' Crucifixion and Burial (Ch. 21-27); the Resurrection and Jesus' commission to His disciples (Ch. 28).
Within this framework we can also see the grouping of Jesus' teachings on specific themes the Five Discourses: 1) The Sermon on the Mount (Ch. 5-7); 2) Instructions for Missionary Disciples (Ch. 10); 3) Parables of the Kingdom (Ch. 13); 4) On True Discipleship (Ch. 18); and 5) On the End of This Age (Ch. 24-25).
In Times of Anxiety
[From the Sermon on the Mount Matt. 6:25-34]
I tell you, do not be anxious about your fife, what you shall eat or what you shall drink, nor a6outyour body, what you shod put on. Is not life more than food, and the Body more than clothing? Look at the fords of the air. they neither sow nor reap nor gather into Barns, and yet your heavenly Father feeds them, Are you not of more value than they? And which of you by being anxious can add one cubit to his span of fife? And why are you anxious about clothing? Consider the lilies of the field) how they grow; they neither toil nor spin) yet I tell you, even Solomon in all his glory was not arrayed like one of these. But if God so clothes the grass of the field, which today is alive and tomorrow is thrown into the oven, will he not much more clothe you, O men of little faith? Therefore do not be anxious, saying, What shall we eat? or What shall we wear? For the Gentiles seek all these things, and your heavenly Father knows that you need them all But seek first His kingdom and His righteousness, and all these things shall be yours as well.
Therefore do not be anxious about tomorrow, for tomorrow will be anxious for itself. Let the day's own trouble be sufficient for the day.
This Gospel is generally believed to have been the first written of the Gospels. Ancient tradition ascribes it to John Mark (Acts 12:12; 15:37), who composed it at Rome as a summary of Peter's witness. This Gospel is primarily a collection of narratives depicting Jesus as being constantly active (Mark uses the word immediately about forty times in sixteen chapters), characterizing Him as the Son of God (1:1,11; 5:7; 9:7; 14:61-62; 15:39), Whose ministry was signified by a succession of mighty works which, to those who had eyes to see, were signs of the presence of God's power and kingdom.
The Great Commandment
You shell 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.
The Gospel can be divided as follows: 1) Beginning of Jesus' public life John the Baptist; baptism and temptation of Jesus (Ch. 1:1-13); 2) Jesus' preaching, teaching and healing in Galilee (Ch. 1:14-9:50); 3) Journey to Jerusalem (Ch. 10); 4) The last week Jesus' crucifixion and burial (Ch. 11-15); 5) The Resurrection (Ch. 16:1-8); and 6) Epilogue on events after the Resurrection (Ch. 16:9-20).
The author of this Gospel, St. Luke the Physician, a Gentile convert and friend of St. Paul, presents the words and works of Jesus as the divine-human Savior Whose compassion and tenderness extended to all who were needy. Jesus' universal mission is highlighted by a) tracing his genealogy back to Adam (3:38); b) references commending members of a despised people the Samaritans (10:30-37; 17:11-19); c) indication of the new place of importance of women among the followers of the Lord (7:36-50; 8:3; 10:38-42); and d) promising that the Gentile (of whom Luke was one) would have an opportunity to accept the Gospel (2:32; 3:6; 24:47).
Come to Me all who labor and are heavy laden and I will give you rest. 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. For My yoke is easy, and My burden is light.
St. Luke presents more episodes of Jesus' last journey to Jerusalem than do the other Evangelists, and this section preserves many of the most beloved of His parables (Good Samaritan, Prodigal Son, the Unjust Judge, etc.). The Gospel can be divided as follows: 1) (Ch. 1-2) Births of John the Baptist and Jesus; 2) (Ch. 3:1-22) Activity of John the Baptist; Baptism of Jesus; 3) (Ch. 3:23-38) Genealogy of Jesus; 4) (Ch. 4:1-13) Temptation of Jesus; 5) (Ch. 4:14-9:50) Jesus in Galilee; 6) (Ch. 9:51-19:27) Journey to Jerusalem; 7) (Ch. 19:28-23:56) Crucifixion and Burial; and 8) (Ch. 24) The Resurrection and the Commissioning of the Disciples.
If any man would come after Me, let him deny himself and take up his cross daily and follow Me. For whoever would save his life will lose it; and whoever loses his fife for My sake, he will save it. For what does it profit a man if he gains the whole world and loses or forfeits himself? For whoever is ashamed of Me and of My words, of him will the Son of Man be ashamed when He comes in His glory and the glory of the Father and of the holy angels.
This Gospel, by the Beloved Disciple, speaks of the Mystery of the Person of Jesus. He is like other men, yet quite unlike them, for He was the Son of God. He was eternally present with God, active in creating the world, and was the source of the moral and spiritual nature of man (life and light). When He became man, He made known the eternal God Whom no one has ever seen (John 1:14,18). St. John records real events, but goes beyond the other Evangelists in interpreting them. He uses symbols from common experience bread, water, light, life, shepherd, door, etc. as well as contrasts light and darkness, truth and lies, love and hatred, etc. to make the meaning of Christ clear. For this reason he is aptly called by the Church the Theologian.
The Gospel is divided in the following manner: Prologue (Ch. 1:1-18 In the beginning was the Word...); Jesus Christ as the object of Faith (Ch. 1:19-4:54); Conflicts with unbelievers (Ch. 5-12); Fellowship with believers (Ch. 13-17 (14-17 are generally known as the Farewell Discourses)); Death and Resurrection (Ch. 18-20); and (Ch. 21) An Epilogue.
In Sorrow for the Departed
I am the Resurrection and the Life, he who believes in Me; though he die, yet shad he live, and whoever lives and believes in Me shad never die.
Acts of the Apostles
The book of Acts the early history of the Church is a continuation of the Gospel of Luke, by the same author, who had accompanied St. Paul on parts of his missionary journeys. The Acts trace the story of the Christian Movement from the Resurrection of Jesus to the unhindered preaching of the Christian message in Rome by Paul. Most of the first part is dominated by events in Jerusalem, while the latter part is dominated by Paul himself. The Word spreads from Jerusalem to Samaria (8:5), to the seacoast (8:40), to Damascus (9:10), to Antioch and Cyprus (11:19), to Asia Minor (13:13), to Europe (16:11), and finally to Rome (28:16).
The Golden, Rule
As yon wish that men would do to you, do so to them.
The Epistles of St. Paul are arranged in the New Testament according to length, and this Epistle (or Letter) to the Romans is the longest and most weighty, theologically, thus giving it first place in the canonical order. This letter is probably the last written by St. Paul (that we possess) and, at the time of its writing (between 54 and 58 A.D.), he was at Corinth waiting to take a collection for the needy to Jerusalem (15:25-27), after which he wanted to stop at Rome on his way to Spain (15:28).
After the greeting and thanksgiving, Paul describes first the need for the world of redemption (1:18-3:20). Then he discusses God's saving act in Christ: its nature (3:21-4:25) and the new life which has been made available by this act (5:1-8:39). After detailing the role of Israel the Jewish nation in God's plan (Ch. 9-11), the letter closes with ethical teachings and a few personal remarks (Ch. 12-16).
The Gospel was first preached in Corinth by Paul on his second missionary journey (50 A.D.). While living and working there, he preached in the synagogue until opposition arose. He was accused by the Jews before the Roman Governor, Gallic, but the charges were dismissed and Paul remained in the city eighteen months (Acts 18:1-17; 1 Cor. 2:3). Paul's subsequent relations with this Church were disturbed from time to time by doubts and suspicions on both sides, but for no other Church did Paul feel a deeper affection. The whole letter is concerned directly or indirectly with doctrinal and ethical problems that were disturbing the Corinthian Church, including divisions in the Church (1:11), immorality (Ch. 5; 6:9-20), and questions concerning marriage, food, worship and the Resurrection.
Relations between Paul and the Corinthian Church had deteriorated, and having made a painful visit to the Church (2:1), he refrained from making a second trip, knowing that it too would be painful, for which cause he had written to that Church a severe and sorrowful letter out of much affliction and anguish of heart and with many tears (2:4) now lost to us sending it to Corinth by means of Titus, one of his fellow workers. Not able to wait for Titus' return, so anxious was he about the effects of this painful letter, Paul left Ephesus and went to Troas, hoping to meet Titus there. Disappointed there, he went on to Macedonia (2:12-13), where Titus rejoined him, bringing the good news that the Church in Corinth had repented of its rebelliousness against Paul (7:13-16). In relief and gratitude, Paul wrote this letter.
In the letter Paul speaks about the above problems and takes the opportunity to speak at length about the offering for the Church at Jerusalem (8:1-9:15), which was now almost complete. Chapters 10-13 contain a vigorous defense of Paul and his work and throughout the letter we are given many personal and autobiographical glimpses into Paul's life (4:8-18; 11:22-33).
The Way of Love
(1 Cor. 13)
If I speak in the tongues of men and of angels; But nave not love, I am a noisy gong or a clanging cymbal And if I have prophetic powers; and understand all mysteries and all knowledge; and if I have all faith; so as to remove mountains; But have not love; I am nothing. If I give away all I have; and if I deliver my body to be burned; but have not love; I gain nothing.
Love is patient and kind, love is not jealous or boastful; it is not arrogant or rude. Love does not insist on its own way; it is not irritable or resentful:, it does not rejoice at wrong; but rejoices in the right. Love bears all things; believes all things; hopes all things; endures all things.
Love never ends; as for prophecies; they will pass away, as for tongues, they will cease, as for knowledge; it will pass away. For our knowledge is imperfect and our prophecy is imperfect, but when the perfect comes; the imperfect will pass away.
When I was a child; I spoke like a child; I thought like a child; I reasoned like a child; when I became a man, I gave up childish ways. For now we see in a mirror dimly; but then face to face. Now I know in part; then I shall understand fully; even as I have been fully understood.
So faith; hope; love abide; these three, but the greatest of these is love.
This letter was written about 55 A.D. during Paul's third missionary journey and gives many autobiographical details of the Apostle's earlier life and missionary activity. The letter dealt with the question whether a Gentile must become a Jew before he could become a Christian; for certain Judaizing teachers had infiltrated the Churches of Galatia in central Asia Minor which Paul had founded (Acts 16:6), declaring that in addition to having faith in Christ Jesus, a Christian was obligated to keep the Mosaic Law. On the contrary, Paul insisted, a man becomes right with God only by faith in Christ and not by the performance of good works, ritual observances and the like (2:16; 3:24-25; 5:1; 6:12-15). The letter can be divided into three parts: 1) defense of Paul's apostolic authority and the validity of his teachings (1:1-2:21); 2) an exposition of the doctrine of justification by faith alone (3:1-4:31); and 3) justification by faith applied practical applications (5:1-6:18).
This letter was written while Paul was a prisoner (3:1; 4:1; 6:20) at about the same time as the Epistle to the Colossians, since it shares many of the same phrases and expressions as that Epistle. Because important early manuscripts and Church Fathers make no reference to Ephesus in 1:1 and because the letter contains no personal greetings, etc., most scholars see it as a sort of encyclical or circular letter of which copies were sent to several Churches in Asia Minor.
The theme of the letter is God's eternal purpose in establishing and completing the universal Church of Jesus Christ. Although of various backgrounds and nationalities, the members of this community have been called by God the Father, redeemed and forgiven through His Son, and incorporated into a fellowship, sealed and directed by the divine, indwelling Spirit (1:5,12,13; 2:18-20; 3:14,16,17; 4:4-6). In the letter the figures of the Church as the Body of Christ (1:23; 4:16), the Building or Temple of God (2:20-22) and the Bride of Christ (5:23-32) are developed.
This letter, one of the most cordial and affectionate we have from Paul's hand, was addressed to the Christians at Philippi in Macedonia, the first congregation established by him in Europe (Acts 16:11-15). Written about 61 A.D. while he was in prison, the occasion of this letter writing was the return to Philippi of Epaphroditus (2:25-29), who had been sent by the Church there with a gift for Paul (4:18). The Apostle took this opportunity to describe his own situation and state of mind to the Philippian congregation, thanking them for their gift and giving them certain needed instructions. The whole letter is permeated with Paul's joy and serene happiness in Christ, even while in prison and in danger of death (2:2; 3:8-14; 4:11-13).
This letter was written in the early 60's while Paul was in prison (4:3,10,18) at about the same time as the letter to the Ephesians (with which it has many similarities). The purpose was to correct erroneous speculations which had arisen because of the activities of certain false teachers (perhaps Gnostics), who claimed to possess superior knowledge of divine matters (2:18), advocated a mixture of ascetical and ritual practices (2:16,20-23) which had certain Jewish parallels, as well as connections with Greek philosophic speculation and oriental mysticism.
The letter is divided into two parts: 1) a doctrinal section in which the supremacy of Christ in the cosmos, in the Church and in the individual is stressed (1:1-3:4) and 2) practical exhortations (3:5-4:18) in which the ascetical and legalistic tendencies are counteracted by a spiritual morality and social ethic bound together by Christian love.
This epistle is probably the first of St. Paul's letters, written from Corinth about 51 A.D. During his second missionary journey, after being driven out of Philippi, Paul, Silas and Timothy came to Thessalonica, the capital of Macedonia (Acts 17:1). Here he preached in the synagogue for three Sabbaths, proclaiming Jesus as the Messiah and attracting many followers, both Jews and Gentiles. The Jews, annoyed at these inroads, aroused such a disturbance, that Paul and his companions had to leave, going first to Beroea and thence to Athens and Corinth.
Paul, anxious about the new congregation at Thessalonica, deprived of his leadership and persecuted, sent Timothy to strengthen and encourage the young congregation. When Timothy returned with the good news of their faith and loyalty, Paul wrote the first letter to the Thessalonians to express his joy and gratitude at their perseverance, to urge them to Christian conduct, and to answer two questions: 1) Is a Christian deprived of the blessings of the Kingdom if he dies before Christ's second Advent; and 2) When will Christ come in glory? The first is answered in 4:13-18 and the second in 5:1-11.
This letter was sent by Paul to the Thessalonians shortly after the first letter, as a result of continued persecutions by the Jews at Thessalonica. In addition, there were some misunderstandings concerning the Second Coming of Christ and the view was held by some that the Day of the Lord had already come (2:2). Some thought that its judgments had already begun; yet they understood Paul to have taught that they would be exempt from these judgments. As a result, some, thinking the end of the world was at hand, had stopped working and were creating an embarrassing situation (3:6,11). Paul corrected the teaching in this letter and reprimanded the idlers, If any one will not work, let him not eat (3:10).
The first letter to Timothy (the son of a Greek Gentile Father and a Jewish Mother, Eunice, and closely associated with Paul from the time of the second missionary journey) had a dual purpose: to provide guidance in the problems of Church administration, and to oppose false teachings of a speculative and moralistic nature. Thus it offers suggestions for the regulation of worship (2:1-15), sets out the qualifications for bishops (3:1-7) and deacons (3:8-13), and gives instructions as to the attitude of Church leaders towards false asceticism (4:1-16) and toward individual members (5:1-12), especially widows (5:13-16), presbyters (5:17) and slaves (6:1-2).
The second letter to Timothy is an earnest pastoral letter from a veteran missionary to a younger colleague, urging endurance as the main quality of a preacher of the Gospel. Here we encounter the theme of a good soldier of Christ (2:3) as well as words concerning the apostasy of the last days (3:1-9), the inspiration of the Scriptures (3:16), and the crown of righteousness (4:8). The letter was written when Paul was probably facing certain martyrdom.
This letter, sent to Titus (an oft-mentioned companion of Paul in the Acts) has three main topics, corresponding to the three chapters of this epistle: 1) sets forth what is required of elders or bishops in the face of various false teachers and local problems; 2) the proper approach to different groups in the Church (older men, older women, younger men and slaves), concluding with a summary of what is expected of believers in view of God's grace; and 3) Christians are advised to avoid hatred and quarrels and to manifest the meekness, gentleness, obedience and courtesy made possible by God's mercy in Christ.
While Paul was under house arrest in Rome (ca. 61-63 A.D. (Acts 28:30)), Onesimus, a runaway slave, came under his influence and was converted to Christianity. Paul persuaded him to return to his master, Philemon, a resident of Colossae in Phrygia, who himself had previously become a Christian as a result of Paul's earlier preaching in Asia Minor (vs. 19) and whose home was now a meeting place of a Christian congregation.
Paul, in this letter, while not outwardly condemning the institution of slavery and respectful of Philemon's rights, sets forth a principle which would soften the harshness of slavery (vs. 16) and ultimately banish it altogether.
This anonymous letter, written prior to the Fall of Jerusalem and the destruction of the Temple in 70 A.D., is an elaborate argument showing the pre-eminence of Christianity over Judaism. The letter is evidently addressed to those who were on the verge of giving up their Christian faith and returning to the Jewish beliefs and practices of their ancestors. The author emphasizes three main points: 1) the superiority of the Person of Christ to the Prophets (1:1-3), Angels (1:5-2:18) and Moses himself (3:1-6); 2) the superiority of the Priesthood of Christ to the Levitical Priesthood (4:14-7:28); and 3) the superiority of Christ's sacrifice offered in the heavenly sanctuary to the many animal sacrifices offered on earth by the Levitical Priests (8:1-10:39). Christians of all ages have also been inspired by Chapter 11, the great Chapter of Faith.
This letter is purported to have been written by James, the brother of the Lord and head of the Church at Jerusalem, to Jewish Christians in the diaspora. He assumes knowledge of the Gospel on the part of his readers and is concerned to remind them how Christians ought to live. In this letter, James makes the famous assertion that/aitfi by itself, if it has no works, is dead (2:15). In addition, he speaks eloquently concerning the use of the tongue for good and evil (3:1-12), as well as prayer for the sick (5:13-16). This text is used by the Orthodox Church concerning the Mystery of Holy Unction or the Anointing of the Sick.
The first letter of Peter was written to give encouragement and hope to Christians in the northern part of Asia Minor, who were undergoing persecution (ca. 64 A.D.). The congregations, mainly of Gentile converts (1:14; 2:10; 4:3), are urged not to be surprised at the fiery ordeal which has come upon them. They are to rejoice in their trials, knowing that they share them with their brotherhood throughout the world (5:9). By participating in the sufferings of Christ (4:13), they will demonstrate the genuineness of their faith (1:6,7). This letter was written from Babylon (Rome 5:13) during the time of the persecutions of Nero.
This brief letter is a reminder (1:12; 3:1) of the truth of Christianity as opposed to the heresies of false teachers. The author recalls the apostolic witness as the basis of the Church's proclamation (1:16), points to the Messianic prophecies of the Old Testament which have been confirmed by the coming of Christ (1:19-21) and explains that the delay of the Second Coming is due to the patience and forbearance of God, Who desires that all should reach repentance (3:9). Because of the text concerning the Transfiguration (1:16-18), the Orthodox Church uses portions of 2nd Peter as one of the readings for that Feast.
This letter, written toward the end of the 1st Century A.D., has traditionally been attributed by the Church to St. John the Evangelist. The letter has a two-fold purpose: 1) to deepen the spiritual life of its readers (1:3-4), and 2) to correct the heretical views of certain Gnostic teachers who denied that God had really become man in Jesus (4:2). The theme of love runs throughout and the book is full of contrasts: light and darkness (1:6-7; 2:8-11); love of world and love of God (2:15-17); children of God and children of the Devil (3:4-10); the Spirit of God and the spirit of Antichrist (4:1-3); love and hate (4:7-12, 16-21).
This letter was written to one specific Church, the elect lady (vs. 1), probably one of the Churches of Asia Minor. Like the first letter of John, it too was written by St. John the Evangelist late in the 1st Century. Here he repeats in briefer form the main teachings of 1st John and adds a warning against showing hospitality to false teachers, lest this further the spread of error (vs. 7-11).
This is a personal letter of John to Gaius, focusing on an ecclesiastical problem regarding traveling teachers. Gaius had extended to them hospitality, while Diotrephes, who liked to put himself first (vs. 9), had refused to receive them, challenging the spiritual authority of the Elder (John) (vs. 10). John rebukes Diotrephes, while encouraging Gaius in his practice.
This letter, written about 80 A.D., by Jude, the brother of James and the Lord, was set forth to warn against false teachers (Gnostics) who had made their way into the Church, characterized here as being immoral (vs. 4, 7,16) and covetous (vs. 11,16), and rejecting authority (vs. 8,11). They are grumblers, malcontents, and loud-mouthed boosters (vs. 16), worldly people, devoid of the Spirit (vs. 19). Because of their lack of brotherly love (vs. 12), it is not surprising that they create division in the congregations (vs. 19). For their actions, they will experience God's judgment (vs. 5-7).
Revelation (The Apocalypse)
This revelation was extended to St. John the Evangelist at the end of the 1st Century while he was in exile on the isle of Patmos during the reign of the Emperor Domitian (81-96 A.D.). This is a revelation of Jesus Christ and He is the center of the entire book (1:1). In His risen glory (Ch. 1) He directs His Churches on earth (Ch. 2-3). He is the slain and risen Lamb to Whom all worship is directed (Ch. 4-5). The judgments of the coming seven-year period of tribulation on this earth are the display of the wrath of the Lamb (Ch. 6-19), and the return to Christ to this earth is described in 19:11-21. The thousand-year reign of Christ is described in Chapter 20 and the new heavens and new earth in Chapters 21-22. The Orthodox Church also sees in Chapter 12:1-6 a portrayal of the Most-holy Theotokos. One of the least understood books of the New Testament, The Apocalypse is the one book of the Bible most distorted by various Protestant sects.
The Old Testament
Genesis, meaning beginning, covers the time from the Creation (i.e., the beginning of history) to the Israelite sojourn in Egypt, the book falls naturally into two main sections: Chapters 1-11 deal primarily with primeval history; Chapters 12-50 treat the history of the Fathers of Israel (or the Patriarchs). The first section speaks of the creation of the world, including man, man's life in Paradise (a symbol of being in God's presence), and his tragic disobedience of God's commandment (the Original Sin) and Fall. It also speaks of the spread of sin in the world and its first destruction in the Flood. The latter section tells the stories of Abraham (Ch. 12-25), of Isaac and his twin sons Esau and Jacob (Ch. 26-36), and of Jacob's family, the chief member of which, in Genesis, was Joseph (Ch. 37-50).
This book speaks of the deliverance of the People of Israel from bondage in Egypt and the making of a Covenant between God and them at Mt. Sinai. It falls into two major sections: 1) Israel's deliverance from Egyptian bondage, including the rise of Moses as leader of the people, the Ten Plagues, etc., and the march to Sinai, including the destruction of Pharaoh's armies in the Red Sea (Ch. 1-18) and 2) Israel's sojourn at Sinai, where the Covenant was made and laws governing life and worship were promulgated (Ten Commandments, Ark of the Covenant, Tabernacle, etc. Ch. 19-40). At the center of these events stood Moses, who was called to be the agent of God in delivering Israel from slavery, to be the interpreter of God's redemptive work and to be the mediator of the Covenant.
The book of Leviticus (the title refers to the Levitical priests set apart to minister at the Sanctuary) is mostly a book of worship and falls into six parts: 1) laws dealing with sacrifices (Ch. 1-7); 2) consecration of priests to their office (Ch. 8-10); 3) laws setting forth the distinction between clean and unclean (Ch. 11-15); 4) the ceremony for the annual Day of Atonement (Ch. 16); 5) laws to govern Israel's life as a holy people (the Holiness Code Ch. 17-26); and 6) an appendix on religious vows (Ch. 27).
Through the various rituals and laws, there breathes the conviction that the holy God tabernacles in the midst of His people during their historical pilgrimage. The nearness of God not only accentuates the people's sense of sin, but prompts them to turn to Him in sacrificial services of worship. For God has provided the means of atonement and forgiveness whereby the community is restored to wholeness and is reconciled to Him.
The title Numbers refers to the census or numbering of the people of Israel at the beginning of this book, but could be better entitled In the Wilderness. The book can be divided into three parts: 1) Preparations for departure from Sinai (Ch. 1-10:10); 2) the journey to Kadesh, from which point an unsuccessful attack upon southern Canaan was made (Ch. 10:11-21:13); and 3) the journey from Kadesh via the Transjordan for the purpose of approaching Canaan from the East (Ch. 21:14-36).
Here we see the Forty-year Sojourn in the Wilderness, in which the people, existing only precariously, are constantly murmuring. They are pictured as faithless, rebellious, and blind to God's signs. Yet, God was marvelously guiding, sustaining, and disciplining His people so that they might know their utter dependence upon Him and thus be prepared for their historical pilgrimage.
The basic theme of Deuteronomy which means Second Law, is the renewal of the Covenant. At the end of the book of Numbers, Israel is encamped in the Plains of Moab, preparing for an attack upon Canaan from the East. Deuteronomy is essentially Moses' farewell address to the people in which he rehearses the mighty acts of the Lord, solemnly warns of the temptations of the new ways of Canaan, and pleads for loyalty to and love of God as the condition for life in the Promised Land. A distinctive teaching of Deuteronomy is that the worship of the Lord is to be centralized in one place, so that the paganism of the local shrines may be eliminated.
This book can be divided into four parts: 1) God's care for Israel from Sinai to Moab (Ch. 1-4); 2) The Covenant Proof of God's love (Ch. 5-11); 3) Moses' explanation of the Law (Ch. 12-26); and 4) Moses' last words and death (Ch. 27-34).
The book of Joshua is the story of the Conquest of the Promised Land. The story opens with the passage of the Jordan River and the sack of Jericho (Ch. 1-6); it then tells how the Hebrew armies moved from the Jordan Valley up into the highlands to conquer Ai (Ch. 7-8) and, through a humorous deception, to become unwilling allies of the Gibeonites (Ch. 9). This led to a great battle with the chieftains of five other Canaanite cities and the conquest of the South (Ch. 10). A final engagement in the North resulted in the complete destruction of Canaanite power in Palestine (Ch. 11). following a brief summary of Joshua's triumphs (Ch. 12), the book describes the division of the land among the several tribes (Ch. 13-23) and how Israel entered into a Covenant to serve forever the God Whose might had been so awesomely demonstrated (Ch. 24).
Despite the initial conquest of Palestine, the process of subjugation continued and, in fact, some parts of the country were never conquered. Heroes (Judges) rose up amongst the people in times of crisis, and this book is primarily an account of their exploits.
The book opens with an account of the conquest of Canaan which is roughly parallel to that in the book of Joshua (Ch. 1-2:5); then follows the main body of the book, which, after a moralizing introduction (Ch. 2:6-3:6), relates the adventures of the individual Judges: Othniel (Ch. 3:7-11), Ehud (Ch. 3:12-30), Shamgar (Ch. 3:31), Deborah (Ch. 4-5), Gideon (Ch. 6-8) and his infamous son, Abimelech (Ch. 9), two minor Judges (Ch. 10:1-5); Jephthah (Ch. 10:6-12:7), three more minor Judges (Ch. 12:8-15) and Samson (Ch. 13-16). The book concludes with an appendix containing tales about the migration of the Tribe of Dan (Ch. 17-18) and the sins of the Benjaminites (Ch. 19-21). In all this, one clear lesson stands out: Loyalty to God is the first requisite for national success and disloyalty a guarantee of disaster.
The book of Ruth speaks of the marriage of Ruth (a Moabitess a foreigner) to a Hebrew man and how, on his death, she chose to return to Judah with her mother-in-law, Naomi, to share the fortunes of her husband's people, rather than remain in the security of her native land (Ch. 1). There, her loyalty and kindliness won her the love of Boaz (Ch. 2-4:12), and, through her marriage to him, she became the great-grandmother of David the King (Ch. 4:13-22).
First and Second Samuel
The two books of the Samuel (1st and 2nd Kings in the Orthodox Bible) are concerned primarily with the history of Israel during the times of the Prophet Samuel, King Saul and King David. Originally one unified work, Samuel was early divided into two parts (1st and 2nd Samuel).
The books can be divided as follows: 1) The last Judges, Eli and Samuel, and the Philistine oppression (I Sam. 1-7); 2) Samuel and Saul, the institution of the Monarchy, and Saul's rejection (1 Sam. 8-15); 3) Saul and David; David befriended at first by Saul, but later persecuted (I Sam. 16-31); 4) David, King over Judah after the death of Saul (2 Sam. 1-4); 5) David, King over all Israel and nearby conquered nations (2 Sam. 5-20); and 6) Appendices (2 Sam. 21-24).
The theme of this work is the institution of the Israelite Monarchy and its perpetuity in the dynasty of David, from which one day will be born the Messiah. The last days of Eli are described because they introduce Samuel. Samuel is described because he institutes the Monarchy in Israel. Saul is described because he demonstrates for all time what the Israelite King must not be. David is described because like him and from him will come the desire of the everlasting hills the Messiah.
First and Second Kings
Like the two books of Samuel, 1st and 2nd Kings (in the Orthodox Bibles, 3rd and 4th Kings) were originally one. First Kings begins with the enthronement of Solomon and the death of David (Ch. 1-2) and recounts the history of Solomon's reign (Ch. 3-11). It then continues with the history of the Kings of the Divided Monarchy (Southern Kingdom of Judah, with its capital at Jerusalem, and the Northern Kingdom of Israel, with its capital at Samaria) through the reigns of Ahab of Israel and Jehoshaphat of Judah (Ch. 12-22). Here also we encounter the dramatic story of Elijah the Prophet (1 Kings 17-2 Kings 2).
Second Kings continues the story of the Hebrew Monarchies. Chapters 1-17 describe the period from the reigns of Ahaziah of Israel and Jehoshaphat of Judea until the Fall of Samaria and the destruction of the Northern Kingdom by Assyria in 721 B.C. Included here are the stories of the Prophet Elisha, heir to Elijah. Chapters 18-25 continue the history of the Kingdom of Judah from the Fall of Samaria until the Fall of the Kingdom and the destruction of Jerusalem by the Babylonians in 587 B.C., with the subsequent Deportation to Babylon.
The purpose of the two books of Kings is to show the causes of the Fall of the Kingdom. The catastrophes of 721 (Fall of Samaria) and 587 (Fall of Jerusalem) are seen as a just punishment for the failure of the majority of the Kings of both the Northern and Southern Kingdoms to practice monotheism and observe the unity of the Sanctuary in Jerusalem as demanded by the Law. Israel, not God, had been unfaithful to the Sinai Covenant. If Israel is to resume her God-given mission, she must repent and leave the future to God's unswerving faithfulness and to His steadfast love.
First and Second Chronicles
First and Second Chronicles (1st and 2nd Paralipomenen in the Orthodox Bibles) were originally one book in the Hebrew Bible and can be seen as part of a larger history including the books of Ezra and Nehemiah. These books are a theological history of the dynasty of David and of the Temple until the Fall of Jerusalem. The purpose of these books were to focus attention on Israel's hope the dynasty of David, and on Israel's glory the Temple of the True God on earth, in Jerusalem.
These books can be divided into four basic parts: 1) (1 Chr. 1-9) a summary of Israel's history from Adam to David, presented by a series of genealogies; 2) (1 Chr. 10-29) David as a great Monarch and the Founder of the Temple and its ritual; 3) (2 Chr. 1-9) King Solomon and the building of the Temple; and 4) (2 Chr. 10-36) the history of the Davidic Kings and their association with the Temple.
Ezra and Nehemiah
These two books form part of a larger history which includes 1st and 2nd Chronicles (mentioned above). The theme of these books are the religious and political reorganization of Judah after the Return from the Babylonian Exile in the time of the Persian Empire (Kings Cyrus, Darius I, Ataxerxes I and Ataxerxes II). Attention is focused on the importance of the Temple and religious reforms for the preservation of the Jewish State.
The books can be divided into four parts: 1) The return of the first exiles in 537 B.C., followed by the rebuilding of the altar in 536 and the Temple in 516 (Ez. 1-6); 2) the return of a second group of exiles in 458, led by Ezra the Scribe, and the marriage reforms introduced by him (Ez. 7-10); 3) the return of Nehemiah and the rebuilding of the walls of Jerusalem in 445 (Neh. 1-7); and 4) the religious reforms and the renewal of the Covenant instituted by Ezra and Nehemiah (Neh. 8-13).
The book of Esther is concerned primarily with the story of Esther, the Jewish wife and Queen of the Persian King Ahasuerus. The story portrays the foiling of a plot by Esther and her adoptive guardian, Mordecai, hatched by the evil Haman against the Jews. This account, which shows God's love and care for His people, is greatly venerated by the Jews as the basis for their Feast of Purim.
This book can be divided into four parts: 1) (Ch. 1-2) the setting of the scene in the Court of the King; 2) (Ch. 3-7) the development of the plot and its overthrow by Esther and Mordecai, resulting in the hanging of Haman and his sons; 3) (Ch. 8-10) the destruction of the enemies of the Jews and the institution of the Feast of Purim; and 4) (Ch. 11-16) further additions to the story. [We note here that Chapters 11-16 are not found in the Hebrew Bible, as well as most English Bibles, but form a part of the Orthodox Bible (LXX). In other Bibles, this section constitutes part of the so-called Apocrypha or Deutero-canonical books.].
The book of Job is concerned with the problem of suffering in the world. It does not attempt to explain the mystery of suffering or to justify the ways of God with men, but rather aims to probe the depths of faith in spite of suffering. It is the story of a righteous man, Job, who loses everything in the material and physical sense, but who maintains his faith in God despite his personal sufferings. The Church sees here a parallel between Job and Christ.
The book can be divided into eight parts: 1) Prologue (Ch. 1-2); 2) 1st Cycle of Speeches (Ch. 3-14); 3) 2nd Cycle of Speeches (Ch. 15-21); 4) 3rd Cycle of Speeches (Ch. 22-28); 5) Job's final summary of his case (Ch. 29-31); 6) Elihu's speeches (Ch. 32-37); 7) God's speeches (Ch. 38-42:6); and 8) an Epilogue (Ch. 42:7-20). [We note that the last three verses are found only in the Orthodox Bibles (LXX).]
The book of Psalms contains the hymns of Israel. This book, called The Psalter, holds a central place in the worship of the Orthodox Church and the Psalms are customarily ascribed to David and Solomon. The book of Psalms is divided into Five Books (in imitation of the Pentateuch the first five books of the Bible): Book I (Ps. 1-41); Book II (Ps. 42-72); Book III (Ps. 73-89); Book IV (Ps. 90-106); and Book V (Ps. 107-150). [Orthodox Bibles also include Psalm 151 a Song of David after he fought with Goliath.]
The Psalms may be classified as follows: Hymns (acts of praise suitable for any occasion); Laments (in which an individual seeks deliverance from an illness or a false accusation, or the nation asks for help in times of distress); Songs of Trust (in which an individual expresses his confidence in God's readiness to help); Thanksgivings (in which an individual expresses his gratitude for deliverance); Sacred History (in which the nation recounts the story of God's dealings with it); Royal Psalms (for use on such occasions as a coronation or royal wedding); Wisdom Psalms (which are meditations on life and the ways of God); and Liturgies (Psalms composed for special cultic or historical occasions).
In the Orthodox Church, the LXX version of the Psalms are generally used and these are numbered differently in Orthodox Bibles; in most cases the LXX numbering of the Psalms is one less than the customary numbering (Cf. Table in Chapter 3 of this Book). In addition, for liturgical use, the Psalter is divided into twenty parts called kathismas (from kathizo, meaning to sit, since it is permitted to sit during these readings).
The book of Proverbs is a collection of moral and religious instruction to the youth of Israel. It can be divided into four main parts and five appendices: 1) (Ch. 1-9:18) Ten discourses of admonition and warning, two poems personifying Wisdom (1:20-33; 8:1-36), Wisdom vs. Folly (9:1-6, 13-18), and various shorter admonitions and poems; 2) (Ch. 10-22:16) 1st Collection of Sayings of Solomon; 3) (Ch. 22:17-24:22) The Sayings of the Wise, with the 1st Appendix added (Ch. 24:23-34), also entitled Sayings of the Wise; 4) (Ch. 25-29) 2nd Collection of Sayings of Solomon; 2nd Appendix (Ch. 30:1-14), entitled The Words of Agur; 3rd Appendix (Ch. 30:15-33) a collection of numerical proverbs; Appendix 4 (Ch. 31:1-9), entitled The Words of Lemuel, King of Massa; and Appendix 5 (Ch. 31:10-31) praise of the ideal wife.
Ecclesiastes (or The Preacher)
This book begins, The Words of the Preacher, the son of David, King in Jerusalem (Eccl. 1:1), and its theme is the vanity of all things, Vanity of vanities....All is vanity! (Eccl. 1:2). The author explores man's happiness and can see no lasting, certain, secure happiness in this earthly existence. This questioning will point men to the everlasting happiness in the world to come.
The Song of Songs (or Song of Solomon)
This book is a collection of poems of human love and courtship, but beneath its secular appearance, lies some great religious truths. In the prophetic books, the Lord God was often seen as the husband of His people (e.g., Hosea 2:16-19) and in later Christian tradition, this book was interpreted as an allegory of the love of Christ for His bride, the Church (e.g., Rev. 21:2, 9).
The Prophet Isaiah proclaimed his message to Judah and Jerusalem between 742 and 687 B.C., when the Northern Kingdom was conquered by Assyria and Judah lived uneasily in its shadow. Isaiah attacks social injustice which shows Israel's weak adherence to God's laws. He exhorts the people to place their confidence in the Almighty (Omnipotent) God and to lead private and public lives which demonstrate this.
In Chapters 40-66, this theme is extended further and the author demonstrates the significance of historical events in God's plan, which extends from Creation to Redemption and beyond. In this section we find the beautiful Suffering Servant oracles, referring to the Messiah our Lord Jesus Christ.
The book of the Prophet Isaiah has always been held in highest esteem by the Orthodox Church, and is quoted and used above all other prophetic books of the Old Testament in her liturgical life. This is especially evident during the Great Lent when it is read every day at the service of the Sixth Hour.
This book contains the words of Jeremiah the Prophet which he dictated to his aide, Baruch. His ministry began in 627 B.C. and ended some time after 580, probably in Egypt. The Prophet is much concerned with rewards and punishments, the recompense for good and evil, faithfulness and disobedience. He criticized Judah for its worship of gods other than the Lord and proclaimed that God's Covenant people must return to Him. The judgment must come, but the ominous future (later, the unhappy present) would be replaced by a new and more enduring relationship with God.
The book can be divided into five parts: 1) (Ch. 1-25) sermons against Judah; 2) (Ch. 26-35) narrative passages, interspersed with sermons; 3) (Ch. 36-45) biographical narratives about Jeremiah, probably by Baruch; 4) (Ch. 46-51) oracles against the foreign nations; and 5) (Ch. 52) a historical appendix. The Orthodox book of Jeremiah differs significantly in many places from that of the Hebrew Bible.
The Lamentations of Jeremiah
This book, ascribed to the Prophet Jeremiah, is a small book of laments over Jerusalem after its destruction by the Babylonians in 587 B.C. The dominant ideas of the Prophet are sentiments of sorrow, amendment and conversion. The punishment which was from God has not been in vain, but has been a healing medicine. The book is divided into five chapters, the first four of which are acrostic poems (a verse for each of the twenty-two letters of the Hebrew alphabet each beginning with that letter) and the fifth, although not an acrostic, consists, again, of twenty-two verses.
This book is the work of Ezekiel the Priest, whose ministry extended from 593 to 563 B.C., when he was in Babylon with the Exiles. As Prophet to the Exiles, he assured his listeners of the abiding presence of God among them, constantly emphasizing the Lord's role in the events of the day, so that Israel and the nations will know that I am the Lord. The integrity of the individual and his personal responsibility to God is stressed and hope of restoration to homeland and temple by a just and holy God is brought to the helpless and hopeless people.
The book can be divided into three parts: 1) (Ch. 1-24) Oracles of warning; 2) (Ch. 25-32) Oracles against the foreign nations; and 3) (Ch. 33-48) Oracles of hope. The famous reading concerning the dry bones which is read at Holy Saturday Matins comes from this Prophet (Ch. 37).
The Prophet Daniel lived in Babylon in the time of King Nebuchadnezzar. The book itself consists of six stories (Ch. 1-6), which illustrate how faithful Jews, loyally practicing their religion, were enabled, by God's help, to triumph over their enemies (e.g., the Three Youths in the flaming furnace Ch. 3), and four visions (Ch. 7-12) interpreting current history and predicting the ultimate triumph of the saints in the final consummation. In addition, the Orthodox Bible (LXX) contains two more chapters (13-14) concerning the stories of Susanna, a righteous Virgin, and the Prophet Daniel, the false god Bel, and the Dragon. The LXX Daniel also contains an additional 68 verses inserted after 3:23, The Prayer of Azariah and the Song of the Three Young Men in the furnace, which is sung at the Liturgy of St. Basil on Holy Saturday.
This book is part of the Book of the Twelve, also known as The Minor Prophets. Hosea preached in the time of the Northern Kingdom (750-722 B.C.). He can be characterized as the Prophet of Divine Love, since he preaches much of God's love for His people and His anger at His beloved's faithlessness. The book can be divided into two parts: 1) (Ch. 1-3) The Allegory of the Marriage; and 2) (Ch. 4-14) Sermons based on the Allegory.
This book was written by a Prophet, Joel, the son of Pethuel, who lived in Judah during the Persian period, probably from 400-350 B.C. He views a locust plague which ravished the country as God's punishment on His people and called them to repentance (Ch. 1-2:27) and using this catastrophe as a dire warning, went on to depict the coming of the Day of the Lord and its final judgment and blessings (Ch. 2:28-3:21), which constitutes the second major division of this book.
The Prophet Amos preached in the period from about 760-750 B.C. A shepherd from the Judean village of Tekoa, he was called by God to preach at the Northern shrine of Bethel. He denounced Israel, as well as her neighbors, for reliance on military might, for grave social injustices, foul immorality and shallow, meaningless piety. The book is divided into three parts: 1) (Ch. 1-2) oracles against Israel's neighbors; 2) (Ch. 3-6) indictment of Israel herself for sin and injustice; and 3) (Ch. 7-9) visions of Israel's coming doom.
The prophecy of Obadiah, who prophesied sometime after the Fall of Jerusalem, consists of an oracle against Edom, one of Israel's neighbors. This book is the shortest book of the Old Testament and consists of three parts: 1) an indictment of Edom for hostile actions against Israel in her time of peril (vs. 1-14); an announcement of the Lord's recompense upon the nations for their shameful behavior (vs. 15-18); and 3) a proclamation of the return of the Exiles to the Promised Land, their dominion over Edom and the Lord's universal sovereignty (vs. 19-21).
The prophecy of Jonah and his three days in the belly of a great fish comprise one of the most-remembered of the books of the Prophets indeed, our Lord uses this image concerning his own three days and nights in the tomb (Matt. 12:38-41; Luke 11:29-32). The Prophet calls Israel to repentance and reminds her of her mission to preach to all the nations the wideness of God's mercy and His forgiveness. The book conveniently divides into two parts: 1) (Ch. 1-2) Jonah's first call and disobedience, culminating in his sojourn in the belly of the fish; and 2) (Ch. 3-4) his second call to preach to Nineveh.
The Prophet Micah preached in Judah at the same time as the Prophet Isaiah (742-687 B.C.). Like the Prophet Amos, he spoke out against the oppression of the poor by the rich as a crime crying out to Heaven for vengeance. Despite prophesying the Fall of Jerusalem, he looks beyond to the time of divine forgiveness and hope when the expected Messiah would come in person and rule not only Judah but all the nations of the world. The book is divided into three parts: 1) Judgment of Israel and Judah (Ch. 1-3); 2) Israel in the Messianic Age (Ch. 4-5); and 3) Accusations and Judgments (Ch. 6-7). His prophecy concerning Bethlehem (Micah 5:2-4) is read on the Feast of the Nativity of Christ.
The Prophet Nahum prophesied between 626-612 B.C. and concerns himself with an oracle against Nineveh and the destruction of Assyria. It is a triumphant song asserting boldly that the Lord is the avenger of cruelty and immorality.
This Prophet, who lived at the time of the height of Babylonian power, wrote probably between 608-598 B.C. He confronts the disturbing problem of why a just God is silent when the wicked swallows up the man more righteous than he (Hab. 1:13), for which he receives the answer that is eternally valid: God is still Lord and in His own way and at the proper time He will deal with the wicked; but the righteous shall live by his faith (Hab. 2:4). The book is divided into three parts: 1) (Ch. 1-2:5) a dialogue between the Prophet and God; 2) (Ch. 2:6-20) five woes against a wicked nation; and 3) (Ch. 3) a lengthy poem obviously intended for liturgical use.
The Prophet Zephaniah's ministry dates to the reign of King Josiah (640-609 B.C.), and this prophecy can be divided into three sections: 1) (Ch. 1) proclamation of doom on Judah in the form of the destructive Day of the Lord, which is near and hastening fast; 2) (Ch. 2) divine judgment is extended to other nations; and 3) (Ch. 3) comfort and consolation are promised to those who wait patiently for the Lord and serve Him with one accord.
The Prophet Haggai preached in Jerusalem from the 6th to 9th months of 520 B.C. In five addresses, he exhorted Zerubbabel the Governor and Joshua the High Priest to assume official leadership in the rebuilding of the Temple and urged the priests to purify the cultic worship. The Prophet saw these steps also as necessary preparations for the Messianic Age. Upon the completion of these projects, the wonderful era foreseen by the earlier Prophets, would come; for God would bless His people with fruitfulness and prosperity, overthrow the Gentiles, and establish Zerubbabel as the Messianic King on the throne of David.
The prophecies of Zechariah (found in Chapters 1-8) date from 520-518 B.C. and share with Haggai the zeal for a rebuilt Temple, a purified community, and the coming of the Messianic Age. The second part (Chapters 9-14) were probably written later in the Greek period (4th and 3rd Centuries B.C.) by disciples of Zechariah, for instead of peace and rebuilding, it speaks of universal warfare and the siege of Jerusalem. In this second part we encounter the Messianic Prince of Peace and the Good Shepherd smitten for His flock. Chapter 9:9 forms part of the Old Testament readings for the Entry of the Lord into Jerusalem (Palm Sunday): Rejoice greatly, O daughter of Zion! Shout aloud, O daughter of Jerusalem! Lo, your king conies to you; triumphant and victorious is he, humble and riding on an ass, on a colt, the foal of an ass.
The Prophet Malachi (meaning My Messenger) lived in the period from 500 to 450 B.C. One central theme dominates this Prophet's thought: faithfulness to the Lord's Covenant and its teachings. The book is divided into two parts: 1) (Ch. 1-2:16) the sins of the people and the priests; and 2) (Ch. 2:17-3:24) the coming of God to judge, to punish and to reward. This prophecy is used in the New Testament as part of the prophecies concerning John the Baptist, Behold, I send My messenger to prepare the way before Me... (Mal. 3:1).
The Old Testament Apocrypha
Greek Additions to the Old Testament (Apocrypha)
The Orthodox Bible contains certain other Scriptures besides that normally found in the Hebrew bible and most English language Bibles. The word Apocrypha means things that are hidden, although why so is not positively known. Sometimes these books are given the title Deutero-canonicalas contrasted to Proto-canonical to distinguish the first (or proto) canonical books from those that came later (deutero second). This term is to be preferred over Apocrypha since that word may have negative meanings.
The Deutero-canonical books appeared as part of Holy Scripture with the translation of the Hebrew Scripture into Greek by Alexandrian Jews who had been gathered together for that purpose in Egypt just prior to the New Testament times. Over the centuries, however, these books have been disputed by many; many hold them to have little or no value as Scripture. However, both the Orthodox and Roman Catholics accept them as part of the Biblical Canon, whereas, since the Reformation, most Protestants have rejected them as being spurious. Although the Orthodox Church accepts these books as being canonical, and treasures them and uses them liturgically, she does not use them as primary sources in the definition of her dogmas.
The Greek Additions to the Old Testament that are accepted by the Orthodox Churches are the following:
[The Greek Orthodox accept 1st Esdras, but not 2nd Esdras, considering 2nd Esdras to be the proto-canonical Ezra-Nehemiah. The Russian Church accepts both, but titles them 2nd and 3rd Esdras, 1st Esdras being the proto-canonical Ezra-Nehemiah.]
Additions to Esther
The Wisdom of Solomon
Ecclesiasticus, or the Wisdom of Jesus the Son of Sirach
The Letter of Jeremiah
Additions to Daniel:
Song of the Three Youths
Daniel, Bel and the Dragon
The Prayer of Manasseh
[Fourth Maccabees is not accepted by the Russian Church and is placed in an Appendix by the Greek Church.]
This book (2nd Esdras in Russian Bibles) was written probably in the 2nd Century B.C. by an unknown Greek-speaking Jew, whose purpose was to emphasize the contributions of Josiah, Zerubbabel and Ezra to the reforms of Israelite worship. It basically reproduces 2 Chronicles 35-36, all of Ezra and Nehemiah 7:38-8:12.
This book (3rd Esdras in Russian Bibles not used by the Greek Church) was probably written by an unknown Palestinian Jew near the close of the 1st Century A.D. The main part of this book consists of seven revelations, in which the seer is instructed by the angel, Uriel concerning some of the great mysteries of the moral world.
This pious story was written probably in the 2nd Century B.C. by an unknown author. The setting of the story is Nineveh, the Assyrian capital, where the people of the Northern Kingdom of Israel had been taken captive in 721 B.C. with the Fall of Samaria. A pious Jew, named Tobit, lived in the city and was known for his many charitable deeds. Yet, despite these deeds, he became blind and poverty-stricken (Ch. 1-2). At the same time, in faraway Media, there lived Sarah who was haunted by a demon. God heard the prayers of both and sent the angel, Raphael to save them (Ch. 3). Tobit commissioned his son, Tobias, to go to Media to collect a sum of money he had deposited there many years before. The Angel Raphael, his identity hidden from Tobias, accompanied him to Media, revealing to him magic formulas which would heal his father's blindness and also exorcise Sarah's demon-lover, Asmodeus (Ch. 4-6). The mission was successfully completed by Tobias and he married Sarah (Ch. 7-14).
This pious, yet nationalistic tale was probably written in the 2nd Century B.C. and is concerned with a Jewish heroine, Judith, who saves her people from the depredations of Holofernes, a general of the Babylonian King Nebuchadnezzar. The purpose of the book seems to be to encourage the Jews in a time of persecution. It is divided into two parts: 1) (Ch. 1-7) This sets up the battle between the overpowering forces of paganism and helpless, little Israel. 2) (Ch. 8-16) Here we have a description of the defeat of these forces by the hand of a woman, Judith.
The Wisdom of Solomon
This book is probably the last book of the Old Testament and was written around 100 B.C. by an Alexandrian Jew, although he probably used earlier materials even those possibly written by King Solomon. Here the concept of wisdom is personified (and this will ultimately lead to the New Testament idea of the Word of God, that is, Christ). The book can be conveniently divided into three parts: 1) Chapters 1-5 deal with the vital importance of Wisdom in determining the eternal destiny of men; Chapters 6-9 speak of the origin, nature and activities of Wisdom, as well as the means to acquire it; and Chapters 10-19 are a description of Divine Wisdom directing the destiny of Israel from Adam to the Exodus from Egypt. This book is used by the Orthodox for Old Testament Readings on the occasion of many Feasts of Saints.
Ecclesiasticus, or the Wisdom of Jesus the Son of Sirach
This book is the work of Jesus, the son of Sirach, probably a Jewish Scribe who committed his teachings to writing about 180 B.C. Soon after 132 B.C., his grandson (see the Prologue) translated the book into Greek. The book is an important link between the Wisdom Literature of ancient Israel and the rabbinical schools of the Pharisees and Sadducees. It basically consists of one man's lifetime of meditation on the Scriptures, on life in general and on his own broad experience. The book can be divided into two basic parts: 1) (Ch. 1-43) practical moral instructions for all and 2) (Ch. 44-50:24) a eulogy of the great men of Israel's past. This is followed by an Epilogue containing biographical details and several songs (Ch. 50:25-51).
This book, purported to be written by Baruch, the Prophet Jeremiah's secretary, to the Exiles in Babylon, was intended to instruct the Israelites as to how to make the annual pilgrimage to Jerusalem. It can be divided into three parts: 1) (Ch. 1-3:8) Introduction and confession of Israel's guilt in a long penitential prayer; 2) (Ch. 3:9-4:4) The nature of true wisdom which comes from God alone and is found in His holy law; and 3) (Ch. 4:5-5:9) A penitential psalm leading to the preparation for the happy return of the Exiles to Jerusalem and her own future Messianic glory.
The Letter of Jeremiah
This is usually found as Chapter Six of Baruch (although obviously written by someone else) and purports to be a letter from Jeremiah to the Jews who were about to be taken, as captives, to Babylon. This is an impassioned sermon against participation in the worship of idols, showing that they are simply impotent things.
The Prayer of Manasseh
This beautiful penitential prayer (read at the Great Compline Service) is purported to be a prayer of wicked King Manasseh of Judah, while in exile, entreating divine forgiveness for his many sins.
The author of this book was probably a Palestinian Jew living in Jerusalem, who wrote not long after the death of the High Priest John Hyrcanus I (134-104 B.C.). After an introduction briefly sketching the conquests of Alexander the Great, the division of the Empire and the origin of the Seleucid Empire (Ch. 1:1-10), he recounts the main events of Judea's history from the accession of Antiochus IV (175 B.C.) to the reign of John Hyrcanus I, which marked the period of the successful struggle for Jewish independence. Thus the book can be divided into four parts: 1) (Ch. 1-2) Prelude to the Maccabean wars; 2) (Ch. 3-9:22) Military exploits of Judas Maccabeus; 3) (Ch. 9:23-12:54) Exploits of Jonathan Maccabeus; and 4) (Ch. 13-16) Exploits of Simon Maccabeus.
This book is an abridgment of a five-volume history, now lost, by one Jason of Cyrene, and is a theological interpretation of Jewish history from the time of the High Priest Onias III and the Syrian King Seleucus IV to the defeat of Nicanor's army (180-161 B.C.), paralleling 1 Mac. 1:10-7:50. The author is the first known to us to celebrate the deeds of the martyrs and clearly teaches that the world was created out of nothing. He believes that the saints in Heaven intercede for men on earth (15:11-16), and that the living might pray and offer sacrifices for the dead (12:43-45). The book can be divided into three parts: 1) (Ch. 1-2) Two letters from the Jews of Jerusalem to the Jews of Egypt; 2) (Ch. 3-10:9) Events relating to the Temple, priesthood and the Syrian persecution of the Jews from 176-164 B.C.; and 3) (Ch. 10:10-15:39) The successful military campaign of Judas Maccabeus and the defeat of Nicanor.
This book, written during the 1st Century B.C., deals with the struggles of Egyptian Jews who suffered under the reign of Ptolemy IV Philopater (221-203 B.C.) and the persecution of Palestinian Jews under Antiochus IV Epiphanes (175-164 B.C.). It was written obviously to console, exhort and teach Egyptian Jews who, during the 1st Century B.C., were several times threatened with alteration of their civic status by the Roman Administration of Egypt.
This book is included in the Greek Orthodox Bible (in an Appendix), but is not found in Russian Bibles, and is a classic example of the interpretation of Judaism in terms of Greek philosophy. It is a lecture on religious reason, as exemplified by the story of the martyrdom of Eleazar, the Seven Maccabean Brothers, and their mother, Solomonia, and was probably written about 20-54 A.D.
Additions to Esther
[Cf. proto-canonical Esther.]
Additions to Daniel
[Cf. proto-canonical Daniel.]