In the services for this Sunday the Holy Church glorifies the Holy Cross and the fruits of the death of the Savior on the Cross. She will carry out the Holy Cross into the middle of the temple for veneration, and is why the Sunday is called the Veneration of the Cross. In the hymns for this day the holy Church, inviting us to honor the holy cross, tenderly appeals: “Now the angelic hosts gather
In the Orthodox teaching, sin is not only the transgression of a rule leading to punishment; it is always a mutilation of life given to us by God. It is for this reason that the story of the original sin is presented to us as an act of eating. For food is means of life; it is that which keeps us alive. But here lies the whole question: what does it mean to be alive
[Not everyone] can attend the entire cycle of lenten worship. Everyone can attend some of it. There is simply no excuse for not making Lent first of all the time for an increased attendance of and participation in the liturgy of the Church. Here again, personal conditions, individual possibilities and impossibilities can vary and result in different decisions, but there must be a decision, there must be an effort, and there must be a “follow-up.”
One of the elders said: “I never wanted work which was useful to me but a loss to others. For I have this expectation, that what helps the other is fruitful for me.” And Abba Theodore of Pherme said, “In these days many take their rest before God gives it to them.” IN THIS SOCIETY, work has become the way we make money the way we enable ourselves to do what we would really prefer
Sin and salvation, however, are not merely human in scope, but they also involve the entire created order. When Adam fell, the whole creation fell with him; and by the same token our human salvation will inaugurate the salvation of the total cosmos. As Fr Sophrony puts it, ‘Every saint is a phenomenon of cosmic character’. We are not saved from but with the world. This cosmic understanding of sin and salvation has a firm
The sin of Adam is cosmic in its effects, destroying as it does the primal harmony that prevailed between humans and the rest of creation. So Adam exclaims in his ‘Lament’: In paradise was I joyful and glad: the Spirit of God rejoiced me, and suffering was a stranger to me. But when I was driven forth from paradise cold and hunger began to torment me. The beasts and the birds that were gentle and
St Silouan’s consuming desire for the salvation of all stands out in yet sharper relief when we take into account his teaching about what may be termed the ‘total Adam’. This is not, I think, a phrase that he himself employs, but it accurately sums up his point of view. For St Silouan, Adam is ‘our father’, the ‘father of all mankind’. Following St Paul (1 Corinthians 15:22, 45), the Starets sees Adam the first-formed
The Resurrection of Christ was a victory, not over his death only, but over death in general. “We celebrate the death of Death, the downfall of Hell, and the beginning of a life new and everlasting.” In His Resurrection the whole of humanity, all human nature, is co-resurrected with Christ, “the human race is clothed in incorruption.” Co-resurrected not indeed in the sense that all are raised from the grave. Men do still die; but
In the death of the Savior the powerlessness of death over Him was revealed. In the fullness of His human nature Our Lord was mortal, since even in the original and spotless human nature a “potentia mortis” was inherent. The Lord was killed and died. But death did not hold Him. “It was not possible for him to be held by it” (Acts 2:24). St. John Chrysostom commented: “He Himself permitted it. … Death itself
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