By Father Stanley Harakas All of us have heard of the saints. The names of nearly all of us are a saint’s name. We know about some popular saints, like St. George or St. Demetrios or especially, the Mother of our Lord, the Virgin Mary. But what is a saint? A common answer is “a holy person.” But what does that mean? In Greek, “holy” is “AH-yee-os.” Its basic meaning is “to be set apart
Numerous are the passages which tell us about watchfulness, thus securing it scripturally. We shall refer to a few selectively. There is a passage in the Old Testament which is a true neptic treasure: “Take heed to thyself that there be not a secret thing in thine heart, an iniquity …”(1). Attention to yourself, fathoming inside the abyss of your heart to the extreme limits of your conscious or unconscious personality is the manifestation, practice
The Old Testament Church’s anticipation of the Lord’s First Coming serves as an exhortation to the New Testament Church not to forget its anticipation of His Second Coming: Christ has commanded those with understanding to be vigilant and to hope for His coming, for He has come to be born from a Virgin. At your second coming, O Christ, make me, who honor Your coming in the flesh, one of the sheep at Your right
Rod of the Root of Jesse The fourth ode of the katavasias refers to one of the great prophecies predicting the coming of the Messiah: There shall come forth a rod from the root of Jesse, and a Bower shall grow out of his root. The Spirit of God shall rest upon Him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and godliness. (Is. 11:1-2) Jesse was
Rod of the Root of Jesse Rod of the root of Jesse, and flower that blossomed from his stem, You, O Christ, have sprung forth from the Virgin. From the mount of shaded leafy trees, You, the God who is not material have come to be incarnate from her who did not know wedlock. Glory to Your power, O Lord. (Fourth Ode of the Katavasias of the Nativity) We begin to chant the Katavasias of
BEGINNING OF ADVENT AND THE FOREFEAST Prepare the way of the Lord; make straight the paths of our God. (Isaiah 40:3) EVERY GREAT FEAST of the Orthodox Church is preceded by a period of preparation. One of the longest and richest periods is Advent. But what does it mean to prepare? For many, the preparation for Christmas is hectic— shopping for presents, making decorations, mailing cards, attending Christmas parties, and so forth. But in the
ORTHODOX WORSHIP As with Great Lent, so too with the Nativity Fast, the approaching feast is prepared for not only by abstinence, but also through the profound meaning of the biblical readings and the hymns (contained in the hymnbooks known as the Menaia for November and December) that we hear in church during this season. Because the main focus of Advent is our preparation for the Nativity-the Incarnation of the Son of God-the hymns for
REV. DR. EUGEN J. PENTIUC Just prior to the first powerful fiat (Genesis 1:3, “Let there be … “), we are informed rather abruptly of some enigmatic realities whose origins are unexplained. “Now the earth was a formless void, there was darkness over the deep, with God’s Spirit hovering over the waters” (Genesis 1:2). According to the Priestly author, “darkness;’ “deep” and “water” were neither created by God nor had any existence of themselves. In
REV. DR. EUGEN J. PENTIUC Scripture, most especially the Old Testament, is an untamable textbook. Holy Tradition in all its avatars—conciliar statements, writings of Church Fathers, liturgy, iconography, ascetic teaching, etc.—functions as its guiding handouts. Following this analogy, one may note a certain complementarity. Handouts summarize and explain the salient points of a textbook. Similarly, Tradition, based on Scripture, complements the latter by condensing and illuminating its content. Nevertheless, the handouts, however complete they may
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