Saint Terence was from Syria, and suffered for Christ with his wife Neonílla and their seven children Sabelus, Photius, Theodoulos, Vele, Hierax, Nitus, and Eunice. They were denounced as Christians and brought before the authorities for interrogation.
The saints confessed Christ and mocked the pagan gods, even as their sides were raked with iron hooks. Vinegar was poured into their wounds, which were then set afire. The saints encouraged one another and prayed to God to help them. He sent angels to free them from their bonds and to heal their wounds.
Then the saints were thrown to the wild beasts, who became gentle and did not harm them. Afterward, they were thrown into a cauldron filled with hot pitch, but they were not burned. Seeing that nothing could harm the saints, the pagans beheaded them.
1 Thessalonians 3:8-13 KJV
3:8 For now we live, if ye stand fast in the Lord.
9 For what thanks can we render to God again for you, for all the joy wherewith we joy for your sakes before our God;
10 Night and day praying exceedingly that we might see your face, and might perfect that which is lacking in your faith?
11 Now God himself and our Father, and our Lord Jesus Christ, direct our way unto you.
12 And the Lord make you to increase and abound in love one toward another, and toward all men, even as we do toward you:
13 To the end he may stablish your hearts unblameable in holiness before God, even our Father, at the coming of our Lord Jesus Christ with all his saints.
Saint Luke 11:1-10 KJV
11 And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.
2 And he said unto them, When ye pray, say, Our Father which art in heaven, Hallowed be thy name. Thy kingdom come. Thy will be done, as in heaven, so in earth.
3 Give us day by day our daily bread.
4 And forgive us our sins; for we also forgive every one that is indebted to us. And lead us not into temptation; but deliver us from evil.
5 And he said unto them, Which of you shall have a friend, and shall go unto him at midnight, and say unto him, Friend, lend me three loaves;
6 For a friend of mine in his journey is come to me, and I have nothing to set before him?
7 And he from within shall answer and say, Trouble me not: the door is now shut, and my children are with me in bed; I cannot rise and give thee.
8 I say unto you, Though he will not rise and give him, because he is his friend, yet because of his importunity he will rise and give him as many as he needeth.
9 And I say unto you, Ask, and it shall be given you; seek, and ye shall find; knock, and it shall be opened unto you.
10 For every one that asketh receiveth; and he that seeketh findeth; and to him that knocketh it shall be opened.
ABOUT HOMILIES
If we read, contemplate and reflect on the God-given guidance found in the testimony of the saints in homilies, we will find not only crucial clarity in scripture but also clarity of our spiritual status in our journey from transient darkness to the Eternal Light of the Holy Trinity.
Christian Service; War
St Philaret Metropolitan of New York
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There is a saying, "In misfortune, a friend is known." Love for the nation is most clearly manifested in times of national trials and troubles. We all know how it feels when someone close to us is ill. We do not want diversions or satisfactions. In our sorrow and concern, we sometimes cannot even eat or drink or sleep. One who truly loves one's nation will manifest similar feelings during times of national troubles. If our heart is filled with nothing but our own personal experiences and interests, if we moan and sigh while our deeds remain far from our words, then our love for the nation is poor indeed.
One of the clearest and most self-denying struggles of service to one's homeland is to die for the nation. A Christian soldier is a defender of the homeland, and clearly fulfils Christ's precept, "there is no greater love than to lay down one's life for ones brethren."
It is quite correct to point out that war is a violation of the commandment, "Do not kill." No one will argue against that. Still, we see from the Holy Scripture that in that very same Old Testament time when this commandment was given, the Israelite people fought on command from God, and defeated its enemies with God's help. Consequently, the meaning of the commandment, "Do not kill," does not refer unconditionally to every act of removing a person's life. This commandment forbids killing for revenge, in anger, by personal decision or act of will. When our Savior explained the deep meaning of this commandment, He pointed out that it forbids not only actual killing, but also an un-Christian, vain anger.
Nevertheless, in a conversation with the apostles about the last days, the Lord told them, "You will hear of wars and reports of wars. See that you are not distressed: for all this must be." With these words, the Lord refutes all statements that war is avoidable.
True, we have already examined the fact that war is a negative phenomenon. Yet, it will exist, sometimes as the sole defense of truth and human rights, or against seizure, brutal invasion and violence. Only such wars of defense are recognized in Christian teaching. In fact, we hear of the following event in the life of St. Athanasios of the Holy Mountain.
Prince Tornikian of Georgia, an eminent commander of the Byzantine armies, was received into monasticism at St Athanasios' monastery. During the time of the Persian invasion, Empress Zoe recalled Tornikian to command the armies. Tornikian flatly refused on the grounds that he was a monk. But St. Athanasios said to him, "We are all children of our homeland and we are obligated to defend it. Our obligation is to guard the homeland from enemies by prayers. Nevertheless, if God deems it expedient to use both our hands and our heart for the common weal, we must submit completely ... If you do not obey the ruler, you will have to answer for the blood of your compatriots whom you did not wish to save." Tornikian submitted, defeated the enemy and rescued the homeland from danger.
In a conversation with Mohammedans, about war, St. Cyril the Enlightener of the Slavs said, "We meekly endure personal offenses; but as a society, we defend each other, laying down our lives for our neighbors..."
One can, of course, sin and sin greatly while participating in war. This happens when one participates in war with a feeling of personal hatred, vengeance, or vainglory and with proud personal aims. On the contrary, the less the soldier thinks about himself, and the more he is ready to lay down his life for others, the closer he approaches to the martyr's crown.
THOSE WHO HAVE EARS
To ears attuned to things ephemeral, Christ's voice is more difficult to hear than the sound of a single feather or particle of dust floating in the still air; His voice is louder than a trillion galaxies crashing together when heard by the eternal soul.
One of the clearest and most self-denying struggles of service to one's homeland is to die for the nation. A Christian soldier is a defender of the homeland, and clearly fulfils Christ's precept, "there is no greater love than to lay down one's life for ones brethren."
War in itself is absolutely evil, an extremely sad phenomenon and deeply contrary to the very essence of Christianity. Words cannot express how joyous it would be if people ceased to war with one another and peace reigned on earth. Sad reality speaks quite otherwise, however. Only some dreamers far removed from reality and some narrowly one-sided sectarians can pretend that war can be omitted from real life.
It is quite correct to point out that war is a violation of the commandment, "Do not kill." No one will argue against that. Still, we see from the Holy Scripture that in that very same Old Testament time when this commandment was given, the Israelite people fought on command from God, and defeated its enemies with God's help. Consequently, the meaning of the commandment, "Do not kill," does not refer unconditionally to every act of removing a person's life. This commandment forbids killing for revenge, in anger, by personal decision or act of will. When our Savior explained the deep meaning of this commandment, He pointed out that it forbids not only actual killing, but also an un-Christian, vain anger.
Nevertheless, in a conversation with the apostles about the last days, the Lord told them, "You will hear of wars and reports of wars. See that you are not distressed: for all this must be." With these words, the Lord refutes all statements that war is avoidable.
True, we have already examined the fact that war is a negative phenomenon. Yet, it will exist, sometimes as the sole defense of truth and human rights, or against seizure, brutal invasion and violence. Only such wars of defense are recognized in Christian teaching. In fact, we hear of the following event in the life of St. Athanasios of the Holy Mountain.
Prince Tornikian of Georgia, an eminent commander of the Byzantine armies, was received into monasticism at St Athanasios' monastery. During the time of the Persian invasion, Empress Zoe recalled Tornikian to command the armies. Tornikian flatly refused on the grounds that he was a monk. But St. Athanasios said to him, "We are all children of our homeland and we are obligated to defend it. Our obligation is to guard the homeland from enemies by prayers. Nevertheless, if God deems it expedient to use both our hands and our heart for the common weal, we must submit completely ... If you do not obey the ruler, you will have to answer for the blood of your compatriots whom you did not wish to save." Tornikian submitted, defeated the enemy and rescued the homeland from danger.
In a conversation with Mohammedans, about war, St. Cyril the Enlightener of the Slavs said, "We meekly endure personal offenses; but as a society, we defend each other, laying down our lives for our neighbors..."
One can, of course, sin and sin greatly while participating in war. This happens when one participates in war with a feeling of personal hatred, vengeance, or vainglory and with proud personal aims. On the contrary, the less the soldier thinks about himself, and the more he is ready to lay down his life for others, the closer he approaches to the martyr's crown.
