Thursday March 13/26 2026 † The Great Canon (served last night) • Translation of the relics of St. Nicephorus, Patriarch of Constantinople ~ Fast day ~ Sixth Hour: Pr. Is. 42:5-16;Vespers: Gen. 18:20-33; Prov. 16:17-17:17 ~ On the Difference in Tears Saint Isaac the Syrian

Thursday March 13/26 ns 2026

Great Lent

Fast Day

† The Great Canon (served last night)

• Translation of the Relics of St. Nicephorus, Patriarch of Constantinople

Saint Nicephorus, Patriarch of Constantinople (c. 758-829) governed the holy Church with wisdom and zeal as the greatest arch-pastor of Constantinople. When Leo the Armenian made his stand against icons, he opposed the Emperor; first counselling him and then denouncing him. For this the accursed Emperor exiled him to the island of Prochonis. There was a monastery on that island, which Nicephorus himself had built in honour of St Theodore. And this confessor of the Orthodox faith spent thirteen years there, then died and went to the Lord in 827. Then all the iconoclast Emperors perished, and Michael, with his mother Theodora, came to the imperial throne in 842, and Methodius became Patriarch. Then, in 846, the relics of St Nicephorus were translated from Prochonnesus to Constantinople and placed first in the Church of St Sophia, from which he had been driven in his lifetime, and then in the Church of the Holy Apostles. The main commemoration of this great hierarch is on June 2nd, but on March 13th is commemorated the finding and translation of his uncorrupt relics. St Nicephorus was driven from Constantinople on March 13th, and on March 13th, nineteen years later, his relics were brought back to his patriarchal seat.

Holy Prophet Isaiah 42:5-16 KJV

5 Thus saith God the Lord, he that created the heavens, and stretched them out; he that spread forth the earth, and that which cometh out of it; he that giveth breath unto the people upon it, and spirit to them that walk therein:

6 I the Lord have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles;

7 To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.

8 I am the Lord: that is my name: and my glory will I not give to another, neither my praise to graven images.

9 Behold, the former things are come to pass, and new things do I declare: before they spring forth I tell you of them.

10 Sing unto the Lord a new song, and his praise from the end of the earth, ye that go down to the sea, and all that is therein; the isles, and the inhabitants thereof.

11 Let the wilderness and the cities thereof lift up their voice, the villages that Kedar doth inhabit: let the inhabitants of the rock sing, let them shout from the top of the mountains.

12 Let them give glory unto the Lord, and declare his praise in the islands.

13 The Lord shall go forth as a mighty man, he shall stir up jealousy like a man of war: he shall cry, yea, roar; he shall prevail against his enemies.

14 I have long time holden my peace; I have been still, and refrained myself: now will I cry like a travailing woman; I will destroy and devour at once.

15 I will make waste mountains and hills, and dry up all their herbs; and I will make the rivers islands, and I will dry up the pools.

16 And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them.

Genesis 18:20-33 KJV

20 And the Lord said, Because the cry of Sodom and Gomorrah is great, and because their sin is very grievous;

21 I will go down now, and see whether they have done altogether according to the cry of it, which is come unto me; and if not, I will know.

22 And the men turned their faces from thence, and went toward Sodom: but Abraham stood yet before the Lord.

23 And Abraham drew near, and said, Wilt thou also destroy the righteous with the wicked?

24 Peradventure there be fifty righteous within the city: wilt thou also destroy and not spare the place for the fifty righteous that are therein?

25 That be far from thee to do after this manner, to slay the righteous with the wicked: and that the righteous should be as the wicked, that be far from thee: Shall not the Judge of all the earth do right?

26 And the Lord said, If I find in Sodom fifty righteous within the city, then I will spare all the place for their sakes.

27 And Abraham answered and said, Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes:

28 Peradventure there shall lack five of the fifty righteous: wilt thou destroy all the city for lack of five? And he said, If I find there forty and five, I will not destroy it.

29 And he spake unto him yet again, and said, Peradventure there shall be forty found there. And he said, I will not do it for forty's sake.

30 And he said unto him, Oh let not the Lord be angry, and I will speak: Peradventure there shall thirty be found there. And he said, I will not do it, if I find thirty there.

31 And he said, Behold now, I have taken upon me to speak unto the Lord: Peradventure there shall be twenty found there. And he said, I will not destroy it for twenty's sake.

32 And he said, Oh let not the Lord be angry, and I will speak yet but this once: Peradventure ten shall be found there. And he said, I will not destroy it for ten's sake.

33 And the Lord went his way, as soon as he had left communing with Abraham: and Abraham returned unto his place.

Proverbs 16:17-17:1 KJV

17 The highway of the upright is to depart from evil: he that keepeth his way preserveth his soul.

18 Pride goeth before destruction, and an haughty spirit before a fall.

19 Better it is to be of an humble spirit with the lowly, than to divide the spoil with the proud.

20 He that handleth a matter wisely shall find good: and whoso trusteth in the Lord, happy is he.

21 The wise in heart shall be called prudent: and the sweetness of the lips increaseth learning.

22 Understanding is a wellspring of life unto him that hath it: but the instruction of fools is folly.

23 The heart of the wise teacheth his mouth, and addeth learning to his lips.

24 Pleasant words are as an honeycomb, sweet to the soul, and health to the bones.

25 There is a way that seemeth right unto a man, but the end thereof are the ways of death.

26 He that laboureth laboureth for himself; for his mouth craveth it of him.

27 An ungodly man diggeth up evil: and in his lips there is as a burning fire.

28 A froward man soweth strife: and a whisperer separateth chief friends.

29 A violent man enticeth his neighbour, and leadeth him into the way that is not good.

30 He shutteth his eyes to devise froward things: moving his lips he bringeth evil to pass.

31 The hoary head is a crown of glory, if it be found in the way of righteousness.

32 He that is slow to anger is better than the mighty; and he that ruleth his spirit than he that taketh a city.

33 The lot is cast into the lap; but the whole disposing thereof is of the Lord.

17 Better is a dry morsel, and quietness therewith, than an house full of sacrifices with strife.

On the Difference in Tears

Saint Isaac the Syrian

There are tears that burn and there are tears that anoint as if with oil. All tears that flow out of contrition and anguish of heart on account of sins dry up and burn the body ... At first a man must necessarily come to this order of tears and through them a door is opened unto him to enter into the second order, which is superior to the first; this is the realm wherein a man receives mercy. These are the tears that are shed because of insight; they make the body comely and anoint it as if with oil, but they also alter a man's countenance. 'When the heart rejoiceth'..., 'the countenance gloweth, but when it is in sorrows the countenance is downcast.' [While the thinking is silent these tears are poured forth over the entire countenance. The body receives from them a sort of nourishment, and gladness is imprinted on the face. He who has had experience of these two alterations will understand.]

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Wednesday March 12/25 ns 2026 • St. Theophánes the Confessor of Singriané; St. Gregory the Dialogist, Pope of Rome ~ Fast day ~ Sixth Hour: Pr. Is. 41:4-14 Vespers: Gen. 17:1-9; Prov. 15:20-16:9

Wednesday March 12/25 ns 2026

Great Lent

Fast Day

St. Theophánes the Confessor of Singriané;

St. Gregory the Dialogist, Pope of Rome 

Theophánes is called the Singrian [Singriané] because Singriana is the place of his birth. He was a kinsman of the Emperor Leo Isaurian and his son Copronymos. He possessed great wealth and splendor. But all of this lost its worth for Theophánes when the Lord Christ began to reign in his soul. He resisted his own marriage and, when he was compelled to marry, succeeded in counseling his bride to live together in chastity, as brother and sister. As soon as his parents died, his wife entered a convent and he, a monastery. His monastery was located in the Singrian Mountains in the Province of Cyzicus. The one-time glorious and wealthy Theophánes lived in this monastery as the least of the poor. All were amazed at the change in him. Having become renown because of his strong faith, abstinence, and wisdom, he was summoned to the Seventh Ecumenical Council [Nicaea, 783 A.D.] where the veneration of icons was confirmed.

Because of his purity and chastity, God bestowed upon him the gift of performing miracles, by which he cured all diseases, especially maniacal disorders and insanity. He prayed to God for all the sick and the unfortunate and, through his prayers, helped them. Only when he became ill and his illness lingered for a while, did he refuse to pray to God for the restoration of his own health but endured his illness with gratitude.

When the Iconoclastic persecution resumed again under the wicked Leo the Armenian, Theophánes was brought to Constantinople and cast into prison, where he languished for two years in hardships, pain and humiliation. Then the emperor banished him into exile to the island of Samothrace, which he had earlier foreseen in his spirit and had mentioned it to his jailers. After he arrived at Samothrace, he lived for twenty-three days and appeared before His Lord and Creator to receive his merited wreath of glory.

Holy Prophet Isaiah 41:4-14 KJV

4 Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he.

5 The isles saw it, and feared; the ends of the earth were afraid, drew near, and came.

6 They helped every one his neighbour; and every one said to his brother, Be of good courage.

7 So the carpenter encouraged the goldsmith, and he that smootheth with the hammer him that smote the anvil, saying, It is ready for the sodering: and he fastened it with nails, that it should not be moved.

8 But thou, Israel, art my servant, Jacob whom I have chosen, the seed of Abraham my friend.

9 Thou whom I have taken from the ends of the earth, and called thee from the chief men thereof, and said unto thee, Thou art my servant; I have chosen thee, and not cast thee away.

10 Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of my righteousness.

11 Behold, all they that were incensed against thee shall be ashamed and confounded: they shall be as nothing; and they that strive with thee shall perish.

12 Thou shalt seek them, and shalt not find them, even them that contended with thee: they that war against thee shall be as nothing, and as a thing of nought.

13 For I the Lord thy God will hold thy right hand, saying unto thee, Fear not; I will help thee.

14 Fear not, thou worm Jacob, and ye men of Israel; I will help thee, saith the Lord, and thy redeemer, the Holy One of Israel.

Genesis 17:1-9 KJV

17 And when Abram was ninety years old and nine, the Lord appeared to Abram, and said unto him, I am the Almighty God; walk before me, and be thou perfect.

2 And I will make my covenant between me and thee, and will multiply thee exceedingly.

3 And Abram fell on his face: and God talked with him, saying,

4 As for me, behold, my covenant is with thee, and thou shalt be a father of many nations.

5 Neither shall thy name any more be called Abram, but thy name shall be Abraham; for a father of many nations have I made thee.

6 And I will make thee exceeding fruitful, and I will make nations of thee, and kings shall come out of thee.

7 And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee.

8 And I will give unto thee, and to thy seed after thee, the land wherein thou art a stranger, all the land of Canaan, for an everlasting possession; and I will be their God.

9 And God said unto Abraham, Thou shalt keep my covenant therefore, thou, and thy seed after thee in their generations.

Proverbs 15:20-16:9 KJV

20 A wise son maketh a glad father: but a foolish man despiseth his mother.

21 Folly is joy to him that is destitute of wisdom: but a man of understanding walketh uprightly.

22 Without counsel purposes are disappointed: but in the multitude of counsellors they are established.

23 A man hath joy by the answer of his mouth: and a word spoken in due season, how good is it!

24 The way of life is above to the wise, that he may depart from hell beneath.

25 The Lord will destroy the house of the proud: but he will establish the border of the widow.

26 The thoughts of the wicked are an abomination to the Lord: but the words of the pure are pleasant words.

27 He that is greedy of gain troubleth his own house; but he that hateth gifts shall live.

28 The heart of the righteous studieth to answer: but the mouth of the wicked poureth out evil things.

29 The Lord is far from the wicked: but he heareth the prayer of the righteous.

30 The light of the eyes rejoiceth the heart: and a good report maketh the bones fat.

31 The ear that heareth the reproof of life abideth among the wise.

32 He that refuseth instruction despiseth his own soul: but he that heareth reproof getteth understanding.

33 The fear of the Lord is the instruction of wisdom; and before honour is humility.

16 The preparations of the heart in man, and the answer of the tongue, is from the Lord.

2 All the ways of a man are clean in his own eyes; but the Lord weigheth the spirits.

3 Commit thy works unto the Lord, and thy thoughts shall be established.

4 The Lord hath made all things for himself: yea, even the wicked for the day of evil.

5 Every one that is proud in heart is an abomination to the Lord: though hand join in hand, he shall not be unpunished.

6 By mercy and truth iniquity is purged: and by the fear of the Lord men depart from evil.

7 When a man's ways please the Lord, he maketh even his enemies to be at peace with him.

8 Better is a little with righteousness than great revenues without right.

9 A man's heart deviseth his way: but the Lord directeth his steps.

ON THE LAW OF GOD

by St. Philaret of New York

Final

Prayer, Feasts and Fasts

We all understand how important prayer is for the spiritual life of an Orthodox Christian. But how are we to pray? Two forms of prayer are evident in the Orthodox Christian life: private prayers said at home and unified Church prayer. Each has certain special characteristics. Our Savior gave instructions in the Gospel about private prayer: "When you pray, go into your room and shut the door, pray to your Father Who is in secret; and your Father Who sees in secret will reward you openly" (Mt. 6:6). Of course, home prayers are basic to us. Prayer is deeply intimate and heartfelt. Everyone who has sincerely searched for heartfelt and moving prayer, knows well how easy and natural it is to pray in solitude, in silence and peace. Moreover, our Lord firmly warns us against hypocritical prayer done for show, to elicit praise from people.

When a Christian prays to God, he must strive to contemplate the words of the prayers which he reads, and to concentrate his thought on the content of the prayers. Everyone knows how difficult it is to struggle against the pressure of outside thoughts and images which tiresomely besiege the person who is praying. This comes to us both from our personal distraction and from the indirect action of the evil-one. The task of a Christian is to apply all his powers to persistently shake off all these side thoughts (which are sometimes impure) that torment him, and to pray piously and with concentration. One should remember that an extra pressure of thoughts and images - often vile and blasphemous - comes to us directly from Satan, and the struggle of resisting these thoughts is a direct struggle against evil. Consequently, one receives great benefit from such a struggle.

Usually, we pray with Church prayers which we learn from childhood. This is necessary, because they lead us into that prayerful atmosphere by which the Church breathes. In this, one must beware not to slide into an automatic, mechanical reading of prayers without attention and penetration into the sense and meaning of the words of the prayer. To this end, a full reverence and concentration of attention is demanded, so that one actually prays - converses with God.

According to the harmonious testimonies of the great ascetics of prayer, in addition to reading the Church prayers, one must add their own prayers in their own words, praying for one's own spiritual needs, and for neighbors and enemies. Often, a Christian cannot fully express his feelings and afflictions in the words of the written prayers. In this case, a living, sincere prayer in one's own words is more appropriate, together with a confession of one's daily sins and an expressed determination to struggle, with God's help, against those daily sins. Such a prayer will come from the depth of the human soul.

Only a person who has developed sincere, penetrating and constant home prayer can fully participate in the public prayers in church. This participation is a firm necessity for every Christian. The Lord Himself said, "Where two or three [members of the Church] are gathered together in My name, there am I in the midst of them." The great preacher and teacher of prayer St John Chrysostom says, "One can, of course, pray at home also: but YOU cannot pray there as you do in church where so many people are gathered, where a harmonious voice is raised to God: for here is something greater that individual prayer: one-mindedness, a union of love, the prayers of the priest. During public prayers, not only do the people send up their own voices to God, but together with them, the angels and archangels glorify the Master." Thus, church prayer has a preeminently sacred character and it is given this nature by the Grace of the Holy Spirit which, as we know, enlivens our spiritual life, cooperating with our personal spiritual efforts.

A priest serves in church; he is not a priest because he receives a theological education, or has a calling to serve the Church. All this only prepares him for pastoral service. He is a priest only because he was consecrated to it by ordination, and enters through the mystery of priesthood into the pastorship of the Church. So it is that our church is a consecrated temple, with a specially consecrated Holy Table. According to the word of the Holy Scripture, our church is a house of prayer. The Lord gave us an example of the honor due to God's house when, during His earthly sojourn, He twice cleansed it of all disorder and indecency. At the Divine Services, we repeatedly hear the Holy Church exclaim the petition, "For this holy house and for all those who with faith, reverence and fear of God enter herein, let us pray to the Lord." Each of us must enter a church in this disposition, remembering that here, one stands before the face of the Lord Himself.

One of the greatest and most painfully evident deficiencies of our contemporary life is our inability to celebrate our feasts in a Christian manner. Our lives are ordered in such a way that interests of a purely worldly character dominate them. Jobs, worry over income and shallow considerations and impressions of each day - all this fills our time and man does not have time to simply think about his soul, and its demands and needs. Our feasts are windows in our colorless lives of vanity and worldly cares. They teach us that this world is not so empty and impoverished as it seems to us, for above it, there is a different world giving our souls joy and ineffable peace. Who does not know what joy fills the heart of an Orthodox Christian in the days of the greatest feast, Pascha, the Radiant Resurrection of the Lord?

How often, though, do days of Christian commemoration and festivity turn out to be days of even greater emptiness and senseless idleness. A feast is a special day of God and should be dedicated as fully as possible to prayer and deeds of Christian mercy. In our times though, the feasts are often treated as any other day, and sometimes people even use them as excuses for drunkenness and unseemly partying. How often do we see that people, or even whole clubs, "societies," "institutes" and, God forbid, even parishes and diocesan centres, organize their "balls," dances and entertainments on the eves of major feasts and on the feastdays themselves. How do such persons differ from pagans and atheists?

Yet more reprehensible is the way many people view the fasts which the Holy Church has given us. We have many fasts: four lengthy ones, the Lent, the Dormition Fast and the Nativity Fast; and a number of shorter ones.

What an amazing and un-Christian relationship so many people now have to these fasts. The fasts are violated by people without a qualm of conscience, as if the matter was about some nonsense which had no significance. The Church, on the other hand, takes a very serious view of the matter, and excludes from Holy Communion those who refuse to keep the fasts without cause. Indeed, St. Seraphim of Sarov very pointedly said, "One who does not observe the fasts is not a Christian, no matter what he considers or calls himself... and you should not pay attention to him, no matter what he says."

Fasting is absolutely indispensable for man. From the external aspect, it is a struggle of filial obedience to God, Who has given us the rules of fasting through His Holy Spirit. From the inner aspect, fasting is a struggle of restraint and self-limitation. In this lies the great value and sense of fasting, since a strict observance of fasts tempers one's will and perfects the character of one who is firm in his religious convictions and actions. Let us not forget that Christ Himself fasted, and foretold that His apostles would also fast.

We hear people claiming that fasting is harmful to the health. But strict fasting is not required of people who are ill, and they fast only according to their strength. Most important, one should remember that it is only those people who do not fast who speak about the "harm to health" of fasting. But those who do observe fasting will never say this, for they know from personal experience that not only is fasting not harmful, but it is positively beneficial to bodily health.

Fasting is not merely a restraining from food. During the days of the fasts, the Church sings, "While fasting bodily, let us also fast spiritually..." True fasting includes deeds of Christian mercy. It is an alienation of the evil-one, a restraint of the tongue, a laying aside of anger, a cutting off of vices and an exposure of falsehood. Thus, for a Christian, fasting is a time of restraint and self-education in all respects, and a real Christian fast gives believers a great moral satisfaction. The great teacher of Christian asceticism Bishop Theophan the Recluse says of fasting:

"Fasting appears gloomy until one steps into its arena. But begin and you will see what light it brings after darkness, what freedom from bonds, what release after a burdensome life..."

On Love, Self-control and Life

in Accordance with the Intellect

St Thalassios the Libyan

1 . An all-embracing and intense longing for God binds those who experience it both to God and to one another.

2. An intellect that has acquired spiritual love does not have thoughts unworthy of this love about anyone.

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Tuesday March 11/24 ns • St. Sophrónios, Patriarch of Jerusalem; St. Theodora, Queen of Arta ~ Fast day ~ Sixth Hour: Pr. Is. 40:18-31 Vespers: Gen. 15:1-15; Prov. 15:7-19 ~ ON THE LAW OF GOD by St. Philaret of New York Section 29 The Model of Christian Prayer [A wonderful exposition on THE LORD'S PRAYER ~ SCHEDULED: THE GREAT CANON OF ST ANDREW OF CRETE ~ IF YOU WISH TO SERVE GOD By St Sergius of Radonezh ~ Q and A ~ ANECDOTES ~ HIGHLY RECOMMENDED READING: THE DEPARTURE OF THE SOUL ACCORDING TO ORTHODOX TEACHING

Rejoice, unwedded Bride

Tuesday March 11/24 ns 2026

Great Lent

Fast Day

St. Sophrónios, Patriarch of Jerusalem;
St. Theodora, Queen of Arta

Sophrónios was born in Damascus of distinguished parents. Having acquired worldly wisdom, he was, nevertheless, not satisfied but went to seek and acquire spiritual wisdom. In the monastery [Lavra] of St. Theodosius, he found himself in the company of a monk, John Moschus, whom he choose for his teacher, and together with him traveled about and visited monasteries and those ascetics in Egypt who were practicing the life of asceticism. His watch word was "Each day learn more about spiritual wisdom." All that they had learned they wrote down and later published two books under the title, "Spiritual Meadow."

Later on, they traveled to Rome, where Moschus died leaving a testament to Sophrónios to have his body taken, either to Sinai or to the Monastery of St. Theodosius. Sophrónios fulfilled the desires and wishes of his teacher and translated his body to the Monastery of St. Theodosius and thereafter remained in Jerusalem which, at that time, was liberated from the Persians. He was present at the Translation of the Honorable Cross from Persia which the Emperor Heraclius carried on his shoulders into the Holy City.

The aged Patriarch Zacharias, who had also returned from bondage, did not live long thereafter when he took up habitation in the other world. Patriarch Zacharias was replaced by Módestos who died in 634 A.D. Módestos was replaced by Blessed Sophrónios. He governed the Church for ten years with exceptional wisdom and zeal. He rose up in defense of Orthodoxy against the heresy of Monothelitism which he condemned at his Council in Jerusalem before it was condemned at the Sixth Ecumenical Council [Constantinople, 680 A.D.]. He wrote The Life of St. Mary the Egyptian, compiled The Order of the Greater Blessing of Water, and introduced several new hymns and songs in the various liturgical services.

When the Arab Caliph captured Jerusalem, Sophrónios begged him to spare the lives of the Christians which Omar insincerely promised. When Omar immediately began to plunder and maltreat the Christians in Jerusalem, Sophrónios, with lamentation, prayed to God to take him from among the living on earth, so that he would not witness the desecration of the Holy Shrines. God heard his prayer and took Sophrónios to Himself into His heavenly mansion in the year 644 A.D.

Holy Prophet Isaiah 40:18-31 KJV

18 To whom then will ye liken God? or what likeness will ye compare unto him?

19 The workman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth silver chains.

20 He that is so impoverished that he hath no oblation chooseth a tree that will not rot; he seeketh unto him a cunning workman to prepare a graven image, that shall not be moved.

21 Have ye not known? have ye not heard? hath it not been told you from the beginning? have ye not understood from the foundations of the earth?

22 It is he that sitteth upon the circle of the earth, and the inhabitants thereof are as grasshoppers; that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in:

23 That bringeth the princes to nothing; he maketh the judges of the earth as vanity.

24 Yea, they shall not be planted; yea, they shall not be sown: yea, their stock shall not take root in the earth: and he shall also blow upon them, and they shall wither, and the whirlwind shall take them away as stubble.

25 To whom then will ye liken me, or shall I be equal? saith the Holy One.

26 Lift up your eyes on high, and behold who hath created these things, that bringeth out their host by number: he calleth them all by names by the greatness of his might, for that he is strong in power; not one faileth.

27 Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the Lord, and my judgment is passed over from my God?

28 Hast thou not known? hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding.

29 He giveth power to the faint; and to them that have no might he increaseth strength.

30 Even the youths shall faint and be weary, and the young men shall utterly fall:

31 But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint.


Genesis 15:1-15 KJV

15 After these things the word of the Lord came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward.

2 And Abram said, Lord God, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?

3 And Abram said, Behold, to me thou hast given no seed: and, lo, one born in my house is mine heir.

4 And, behold, the word of the Lord came unto him, saying, This shall not be thine heir; but he that shall come forth out of thine own bowels shall be thine heir.

5 And he brought him forth abroad, and said, Look now toward heaven, and tell the stars, if thou be able to number them: and he said unto him, So shall thy seed be.

6 And he believed in the Lord; and he counted it to him for righteousness.

7 And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.

8 And he said, Lord God, whereby shall I know that I shall inherit it?

9 And he said unto him, Take me an heifer of three years old, and a she goat of three years old, and a ram of three years old, and a turtledove, and a young pigeon.

10 And he took unto him all these, and divided them in the midst, and laid each piece one against another: but the birds divided he not.

11 And when the fowls came down upon the carcases, Abram drove them away.

12 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him.

13 And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years;

14 And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance.

15 And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age.

Proverbs 15:7-19 KJV

7 The lips of the wise disperse knowledge: but the heart of the foolish doeth not so.

8 The sacrifice of the wicked is an abomination to the Lord: but the prayer of the upright is his delight.

9 The way of the wicked is an abomination unto the Lord: but he loveth him that followeth after righteousness.

10 Correction is grievous unto him that forsaketh the way: and he that hateth reproof shall die.

11 Hell and destruction are before the Lord: how much more then the hearts of the children of men?

12 A scorner loveth not one that reproveth him: neither will he go unto the wise.

13 A merry heart maketh a cheerful countenance: but by sorrow of the heart the spirit is broken.

14 The heart of him that hath understanding seeketh knowledge: but the mouth of fools feedeth on foolishness.

15 All the days of the afflicted are evil: but he that is of a merry heart hath a continual feast.

16 Better is little with the fear of the Lord than great treasure and trouble therewith.

17 Better is a dinner of herbs where love is, than a stalled ox and hatred therewith.

18 A wrathful man stirreth up strife: but he that is slow to anger appeaseth strife.

19 The way of the slothful man is as an hedge of thorns: but the way of the righteous is made plain.

ON THE LAW OF GOD

by St. Philaret of New York

Section 29

The Model of Christian Prayer

Ends with Section 30

For Orthodox Christians, the model of prayer is, of course, the "Our Father" (the "Lord's prayer"). If we look at its composition and content, we see that, externally, it is divided into three parts: invocation, seven petitions, and a glorification. In its inner content, it can be divided into three common parts: the main one, which encompasses an invocation and the first three petitions; the petition about daily bread; and, three petitions about our personal sins.

What is the foremost thing about which a Christian must pray? - About that goal for which we must strive most of all: the Kingdom of God and His Truth. We see that this is the first part of the prayer. In appealing to God as the Heavenly Father, an Orthodox Christian testifies that our true fatherland is not on earth, but in heaven. "Our abode is in the heavens," the Apostle firmly says.

In this appeal to the Father, a Christian prays that God's name be hallowed, both in the personal life of each of us and in human history. It is especially hallowed when we Orthodox Christians, through the example of our own lives, lead unbelievers to glorify the name of our Heavenly Father. Further, we pray that the Kingdom of God be manifested on earth. Observing life, we see in it a constant struggle between two principles: light and darkness, truth and falsehood, good and evil. When we see this, we cannot but pray that there will be a victory of light over darkness and that there will be a triumph of God's Kingdom - the kingdom of Truth and Good.

In the third petition of the Lord's prayer, we pray that God's will be fulfilled in man's life in the same way that it is fulfilled in the Heavenly world. The Christian conscience is aware and firmly convinces us that not only is it our duty, but it is real wisdom and the truth of life to submit to God's will. The Heavenly Father knows what is beneficial and necessary for each one of us, and through His infinite love and goodness, wishes us good and salvation even more than we desire it for ourselves. Therefore, Apostle Peter says, "Cast all your cares on Him; for He cares for you" (I Pt. 5:7).

The fourth petition of the Lord's prayer is the only one which deals with bodily needs. We also turn to God and ask for all that is necessary for bodily life.

The fifth petition of the Lord's prayer concerns forgiveness of sins. In this petition, as elsewhere in His teaching, our Savior makes it clear that an indispensable precondition of our receiving forgiveness of sins from God is our own forgiveness of our neighbors. But how often this petition is spoken falsely! We read, "Forgive us our debts as we forgive our debtors," while in reality, we neither forgive nor forget, but are offended and conceal vexation in our heart, even a desire for revenge. Therefore, each time a Christian repeats this petition, he must consider whether he has forgiven his enemies and offenders. If not, how can he expect forgiveness from God for himself.

The last two petitions, the sixth and seventh ones, speak of one thing: the causes of sin. At first we ask that its embryos be removed from us, that is, that we be delivered from enticements and temptations, and then that we be delivered from the evil-one, that is, from the root of all sins, Satan. People usually fear external misfortunes: failures, illnesses, poverty, etc. Christianity teaches us to be more fearful for our immortal soul. "Do not fear those who kill the body but cannot harm the soul," our Lord said, "but rather fear the one who can destroy the body and the soul." Concerning external misfortunes, particularly trials and persecutions endured for the faith, our Lord said to those who suffer them, "Rejoice and be glad, for great is your reward in the heavens."

It is not external misfortunes and poverty that the Orthodox Christian must fear, but rather he must fear his own sins and falls. Everyone knows how much we become accustomed to sinning literally sinning at each step and at each moment of our life. Sin is violation of the Truth of God's Law, and the result of sin is suffering and grief. The Lord's prayer instills in our hearts a great aversion to these spiritual evils, so that while humbly confessing our weakness and inclination toward sin, we ask God to preserve us from falling into sins and to deliver us from the evil master of sin - the devil.

At the end of these seven petitions, there has been added a solemn glorification of God's power, authority and glory. This glorification of God's grandeur contains a filial expression of unwavering and clear conviction that everything we ask for will be given to us from the love of the Heavenly Father: for His is "the kingdom and the power and the glory, unto the ages of ages. Amen."

The Lord's prayer is not the only prayer of glorification, however. There are prayers which are purely and simply glorifications, such as "Praise the name of the Lord" or "Holy, Holy, Holy." We do not use them often, but they are representative of the endings of our prayers, especially in the Divine Services. Prayers of glorification must be seen as especially elevated, for in them, we express Christian love for God and bow before the Most High.

The third aspect of prayer is thanksgiving. Quite understandably, a Christian who loves God and knows of His love, mercy and benefits cannot but experience feelings of thanksgiving in his heart. The most important prayer of thanksgiving is the most important Divine Service - the Holy Liturgy. Its main part, referred to as the "Thanksgiving (Eucharistic) Canon" begins with the words, "We thank the Lord..." And the pure, bloodless sacrifice, a sacrifice of truth, a sacrifice of the Body and Blood of Christ which is given us in the Holy Communion, is fulfilled by Christ Himself, by His Grace and almighty power, and it is only received by us, with a devotion of thankful love. This is why in the most important moments of the Liturgy, the priest solemnly exclaims, "Thine own of Thine Own, we offer to Thee, in behalf of all and for all," while the faithful respond with the hymn of thanksgiving, 'We hymn Thee, we praise Thee, we give thanks to Thee, O our God...'

MY SOUL, MY SOUL, ARISE! WHY ARE YOU SLEEPING?

THE END IS DRAWING NEAR AND YOU WILL BE CONFOUNDED, AWAKE THEN, AND BE WATCHFULL, THAT CHRIST OUR GOD, WHO IS EVERYWHERE PRESENT FILLING ALL THIINGS, MAY SPARE YOU - St. Andrew of Crete

WHY ARE WE SLEEPING?
On Wednesday, we will hear the Great Canon of St. Andrew of Crete read in its entirety.  

15 He that hath ears to hear, let him hear.

St. Matthew 11:15 KJV

IF YOU WISH TO SERVE GOD

By St Sergius of Radonezh

“If you want to serve God, prepare your heart not for food, not for drink, not for rest, not for ease, but for suffering, so that you may endure all temptations, trouble and sorrow. Prepare for severities, fasts, spiritual struggles and many afflictions, for “by many afflictions is it appointed to us to enter the Kingdom of Heaven” (Acts 14,22); ‘the kingdom of heaven suffereth violence, and the violent take it by force.’ (St. Matt 11:12)

Q & A 

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A n e c d o t e s

If you say the virtues are too great to acquire, then you haven't asked the Son of God for help.

Arrogance: It doesn’t always claim to be more intelligent than everyone but rather treats everyone else as stupid.

"The heart of an Orthodox Christian is filled with such divine love and radiates it everywhere and upon everyone." St. Philaret

Dear Orthodox Christian, Does the quote above quote from St. Philaret, describe you?

• What cannot be seen, can be revealed.
• I personally think that one reason all the planets are round is to send us a message, the message being that no matter where you go, you end up where you started. If you desire a destination, transcend "mammon" while you have "time".
• Being familiar with the immense power of desire, must we obey?
On occasion, we wake from a dream thankful, thankful that it wasn’t real
• God gave woman a smile that is all her own
• God's love is so deep that He can endure and love all of His creation - past, present and future, men and women, who pay no attention to Him at all.
• Isn't it time to admit and show regret and sorrow? We have a lifetime to do so! How long is that?
• Only He Who is beyond male or female can Create male and female.
• Make no mistake, to put on Christ through Holy Baptist is a wedding garment. We can be no less than be married to our Lord Jesus Christ in order to be one with Him. The pearls, jewels and embroidery on this wedding garment are the jewels and ornaments of self-denial, the Cross lying across our shoulders, the same Cross of the same love and forgiveness Christ showed all mankind no matter how brutal, no matter how hateful, no matter how estranged from Him we are.
• Make no mistake, this is a garment that cannot be put on at the last moment when we meet our Creator Christ - it will not fit over the obesity of our attachments to the temporary life, to the attachments of our desire for material things, all of which must have been shed.
• Make no mistake !! This life, although only somewhat of a facsimile, since it is temporary, is not a life of continual fear but one that can blossom into the love of God and neighbor - our ticket to entry into the bridal chamber called Paradise Eternal. In unfailing love, we remain clothed in our baptismal garment throughout our lives and therefore found to radiantly beautiful in the image of Christ when we meet Him face to face.
• Our Lord inspired those who would hear Him with words and acts that would guard and protect, that would guide us and help us maintain our wedding garments. If you have no use for their words or example, what are you saying to Christ? Are you saying He inspired them in vain?
• En guarde! Satan never sleeps and never prays. He hates God and hates every one of us. He lurks in the shadows,; silently and relentlessly attacking. He doesn't want us to hear God but wants us to hear and obey only him. He knows Christ speaks to us continually but can only be heard in stillness.
• Why do you read what they saints say? Why do you believe what thy say? Simple: because you believe God speaks through the prophets! No? You claim you do! Reread the Nicene Creed!
• Love: Experienced, but has only one definition, obtained by revelation.
• Anyone who has fallen in love knows that once it happens, it needs no reminding, no prompting, no reasoning, no examination because it is unfathomably simple and constantly experienced/treasured and inexplicable. You wake in it, you sleep in it, it never wavers. And in many cases, it is mutual.
• Such it is with Christ. However, when we seek with all our heart to love Him, it tis the ecstasy of worship and is always mutual.
• If and again if desired, a taste is given and one is on the way.
• Christ gave you a head start didn’t He? How? In His love He gave you life didn’t He?
• Don't judge yourself by how well you follow the rules or how poorly others do, simply love God with all your heart and you will follow Him as you should because when you genuinely love Him, He will correct any failure you make, and, in addition He will confirm for you that you have pleased Him and that you really do love Him and all others! Do you want to feel you truly love God or would you rather than He, Himself confirm it for you directly? Can we ask for more?

Now wait just a minute!

Saint John 15:5 KJV

5 I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.

• If we can do nothing without Christ why do we credit or glorify ourselves for our accomplishments? He quickens all of us and all things. Pleasing Him is a great form of gratitude.
• From where does fruit get its color, its sweetness, its nutrients? Is it not by accepting what comes from the vine that it becomes beautiful, delicious and nutritious! Are we who follow Christ, expected to be like Him.  Did He not say that we are made in His image? 
  
• We must stop giving ourselves credit. What we have, has been given as a gift otherwise why would our Lord say, "... for without me you can do nothing.". What we do with what He gives, is what's profitable because it glorifies the Giver who is Christ our Father Who in turn glorifies us because it is His pleasure.

Wouldn't you agree that it is easier to motivate yourself than to move a mountain?

Reflect! It only takes a mustard seed of genuine faith/love for God to move a mountain.

Reflect! Where does that leave our so-called love of God?

Reflect! What purpose does an ice cube serve once it has melted?

This LIFE is melting and for a reason. Do you know why?

To have created from nothing such ineffable beauty, in infinite variety and yet, by design, gradually, within time, corrupt that same beauty into nothingness, does it not tell us just how serious our Creator is about our redemption into the Eternal world of incorruption?

HIGHLY RECOMMENDED READING

THE DEPARTURE OF THE SOUL ACCORDING TO ORTHODOX TEACHING

{References the Ladder of Divine Ascent by St. John Climacos}