The Catalog of Good Deeds

By Fr. James Bernstein

As a Jewish convert to Christ via evangelical Protestantism, I naturally wanted to know God better through the reading of the Scriptures. In fact, it had been through reading the Gospels in the "forbidden book" called the New Testament, at age sixteen, that I had come to believe in Jesus Christ as the Son of God and our promised Messiah. In my early years as a Christian, much of my religious education came from private Bible reading. By the time I entered college, I had a pocket-sized version of the whole Bible that was my constant companion. I would commit favorite passages from the Scriptures to memory, and often quote them to myself in times of temptation-or to others as I sought to convince them of Christ. The Bible became for me-as it is to this day-the most important book in print. I can say from my heart with Saint Paul the Apostle, "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness" (2 Timothy 3:16).

That's the good news!

The bad news is that often I would decide for myself what the Scriptures meant. For example, I became so enthusiastic about knowing Jesus as my close and personal friend that I thought my own awareness of Him was all I needed. So I would mark verses about Jesus with my yellow highlighter, but pass over passages concerning God the Father, or the Church, or baptism. I saw the Bible as a heavenly instruction manual. I didn't think I needed the Church, except as a good place to make friends or to leans more about the Bible so I could be a better do-it-yourself Christian. I came to think that I could build my life, and the Church, by the Book. I mean, I took sola scriptura ("only the Bible") seriously! Salvation history was clear to me: God sent His Son, together they sent the Holy Spirit, then came the New Testament to explain salvation, and finally the Church developed.

Close, maybe, but not close enough.

Let me hasten to say that the Bible is all God intends it to be. No problem with the Bible. The problem lay in the way I individualized it, subjecting it to my own personal interpretations-some not so bad, others not so good.

A Struggle for Understanding

It was not long after my conversion to Christianity that I found myself getting swept up in the tide of religious sectarianism, in which Christians would part ways over one issue after another. It seemed, for instance, that there were as many opinions on the Second Coming as there were people in the discussion. So we'd all appeal to the Scriptures. "I believe in the Bible. If it's not in the Bible I don't believe it," became my war cry. What I did not realize was that everyone else was saying the same thing! It was not the Bible, but each one's private interpretation of it, that became our ultimate authority. In an age which highly exalts independence of thought and self-reliance, I was becoming my own pope! The guidelines I used in interpreting Scripture seemed simple enough: When the plain sense of Scripture makes common sense, seek no other sense. I believed that those who were truly faithful and honest in following this principle would achieve Christian unity. To my surprise, this "common sense" approach led not to increased Christian clarity and unity, but rather to a spiritual free-for-all! Those who most strongly adhered to believing "only the Bible" tended to become the, most factious, divisive, and combative of Christians-perhaps unintentionally. In fact, it seemed to me that the more one held to the Bible as the only source of spiritual authority, the more factious and sectarian one became. We would even argue heatedly over verses on love! Within my circle of Bible-believing friends, I witnessed a mini-explosion of sects and schismatic movements, each claiming to be "true to the Bible" and each in bitter conflict with the others. Serious conflict arose over every issue imaginable: charismatic gifts, interpretation of prophecy, the proper way to worship, communion, Church government, discipleship, discipline in the Church, morality, accountability, evangelism, social action, the relationship of faith and works, the role of women, and ecumenism.

The list is endless. In fact any issue at all could-and often did-cause Christians to part ways. The fruit of this sectarian spirit has been the creation of literally thousands of independent churches and denominations. As I myself became increasingly sectarian, my radicalism intensified, and I came to believe that all churches were unbiblical: to become a member of any church was to compromise the Faith. For me, "church" meant "the Bible, God, and me." This hostility towards the churches fit in well with my Jewish background. I naturally distrusted all churches because I felt they had betrayed the teachings of Christ by having participated in or passively ignored the persecution of the Jews throughout history. But the more sectarian I became-to the point of being obnoxious and antisocial-the more I began to realize that something was seriously wrong with my approach to Christianity. My spiritual life wasn't working. Clearly, my privately held beliefs in the Bible and what it taught were leading me away from love and community with my fellow Christians, and therefore away from Christ. As Saint John the Evangelist wrote, "He who does not love his brother whom he has seen, how can he love God whom he has not seen?" (1 John 4:20). This division and hostility were not what had drawn me to Christ. And I knew the answer was not to deny the Faith or reject the Scriptures. Something had to change. Maybe it was me. I turned to a study of the history of the Church and the New Testament, hoping to shed some light on what my attitude toward the Church and the Bible should be. The results were not at all what I expected.

The Bible of the Apostles

My initial attitude was that whatever was good enough for the Apostles would be good enough for me. This is where I got my first surprise. As I mentioned previously, I knew that the Apostle Paul regarded Scripture as being inspired by God (2 Timothy 3:16). But I had always assumed that the "Scripture" spoken of in this passage was the whole Bible-both the Old and New Testaments. In reality, there was no "New Testament" when this statement was made. Even the Old Testament was still in the process of formulation, for the Jews did not decide upon a definitive list or canon of Old Testament books until after the rise of Christianity. As I studied further, I discovered that the early Christians used a Greek translation of the Old Testament called the Septuagint. This translation, which was begun in Alexandria, Egypt, in the third century B.C., contained an expanded canon which included a number of the so-called "deuterocanonical" (or "apocryphal") books. Although there was some initial debate over these books, they were eventually received by Christians into the Old Testament canon. In reaction to the rise of Christianity, the Jews narrowed their canons and eventually excluded the deuterocanonical books-although they still regarded them as sacred. The modern Jewish canon was not rigidly fixed until the third century A.D. Interestingly, it is this later version of the Jewish canon of the Old Testament, rather than the canon of early Christianity, that is followed by most modern Protestants today. When the Apostles lived and wrote, there was no New Testament and no finalized Old Testament. The concept of "Scripture" was much less well-defined than I had envisioned.

Early Christian Writings

The second big surprise came when I realized that the first complete listing of New Testament books as we have them today did not appear until over 300 years after the death and resurrection of Christ. (The first complete listing was given by St. Athanasius in his Paschal Letter in A.D. 367.) Imagine it! If the writing of the New Testament had been begun at the same time as the U.S. Constitution, we wouldn't see a final product until the year 2076! The four Gospels were written from thirty to sixty years after Jesus' death and resurrection. In the interim, the Church relied on oral tradition-the accounts of eyewitnesses-as well as scattered pre-gospel documents (such as those quoted in 1 Timothy 3:16 and 2 Timothy 2:11-13) and written tradition. Most churches only had parts of what was to become the New Testament. As the eyewitnesses of Christ's life and teachings began to die, the Apostles wrote as they were guided by the Holy Spirit, in order to preserve and solidify the scattered written and oral tradition. Because the Apostles expected Christ to return soon, it seems they did not have in mind that these gospel accounts and apostolic letters would in time be collected into a new Bible. During the first four centuries A.D. there was substantial disagreement over which books should be included in the canon of Scripture. The first person on record who tried to establish a New Testament canon was the second-century heretic, Marcion. He wanted the Church to reject its Jewish heritage, and therefore he dispensed with the Old Testament entirely. Marcion's canon included only one gospel, which he himself edited, and ten of Paul's epistles. Sad but true, the first attempted New Testament was heretical. Many scholars believe that it was partly in reaction to this distorted canon of Marcion that the early Church determined to create a clearly defined canon of its own. The destruction of Jerusalem in A.D. 70, the breakup of the Jewish-Christian community there, and the threatened loss of continuity in the oral tradition probably also contributed to the sense of the urgent need for the Church to standardize the list of books Christians could rely on. During this period of the canon's evolution, as previously noted, most churches had only a few, if any, of the apostolic writings available to them. The books of the Bible had to be painstakingly copied by hand, at great expense of time and effort. Also, because most people were illiterate, they could only be read by a privileged few. The exposure of most Christians to the Scriptures was confined to what they heard in the churches-the Law and Prophets, the Psalms, and some of the Apostles' memoirs. The persecution of Christians by the Roman Empire and the existence of many documents of non-apostolic origin further complicated the matter. This was my third surprise. Somehow I had naively envisioned every home and parish having a complete Old and New Testament from the very inception of the Church! It was difficult for me to imagine a church surviving and prospering without a complete New Testament. Yet unquestionably they did. This may have been my first clue that there was more to the total life of the Church than just the written Word.

The Gospel According to Whom?

Next, I was surprised to discover that many "gospels" besides those of the New Testament canon were circulating in the first and second centuries. These included the Gospel according to the Hebrews, the Gospel according to the Egyptians, and the Gospel according to Peter, to name just a few. The New Testament itself speaks of the existence of such accounts. Saint Luke's Gospel begins by saying, "Inasmuch as many [italics added] have taken in hand to set in order a narrative of those things which have been fulfilled among us... it seemed good to me also... to write to you an orderly account" (Luke 1:1, 3). At the time Luke wrote, Matthew and Mark were the only two canonical Gospels that had been written. In time, all but four Gospels were excluded from the New Testament canon. Yet in the early years of Christianity there was even a controversy over which of these four Gospels to use. Most of the Christians of Asia Minor used the Gospel of John rather than the Gospels of Matthew, Mark, and Luke. Based upon the Passion account contained in John, most Christians in Asia Minor celebrated Easter on a different day from those in Rome. Roman Christians resisted the Gospel of John and instead used the other Gospels. The Western Church for a time hesitated to use the Gospel of John because the Gnostic heretics made use of it along with their own "secret gospels." Another debate arose over the issue of whether there should be separate gospels or one single composite gospel account. In the second century, Tatian, who was Justin Martyr's student, published a single composite "harmonized" gospel called the Diatessaron. The Syrian Church used this composite gospel in the second, third, and fourth centuries; they did not accept all four Gospels until the fifth century. They also ignored for a time the Epistles of John, 2 Peter, and the Book of Revelation. To further complicate matters, the Church of Egypt, as reflected in the second-century New Testament canon of Clement of Alexandria, included the "gospels" of the Hebrews, the Egyptians, and Mattathias. In addition they held to be of apostolic origin the First Epistle of Clement (Bishop of Rome), the Epistle of Barnabas, the Preaching of Peter, the Revelation of Peter, the Didache, the Protevangelium of James, the Acts of John, the Acts of Paul, and The Shepherd of Hermas (which they held to be especially inspired). Irenaeus (second century), martyred Bishop of Lyons in Gaul, included the Revelation of Peter in his canon.

Other Controversial Books

My favorite New Testament book, the Epistle to the Hebrews, was clearly excluded in the Western Church in a number of listings from the second, third, and fourth centuries. Primarily due to the influence of Augustine upon certain North African councils, the Epistle to the Hebrews was finally accepted in the West by the end of the fourth century. On the other hand, the Book of Revelation, also known as the Apocalypse, written by the Apostle John, was not accepted in the Eastern Church for several centuries. Among Eastern authorities who rejected this book were Dionysius of Alexandria (third century), Eusebius (third century), Cyril of Jerusalem (fourth century), the Council of Laodicea (fourth century), John Chrysostom (fourth century), Theodore of Mopsuesta (fourth century), and Theodoret (fifth century). In addition, the original Syriac and Armenian versions of the New Testament omitted this book. Many Greek New Testament manuscripts written before the ninth century do not contain the Apocalypse, and it is not used liturgically in the Eastern Church to this day. Athanasius supported the inclusion of the Apocalypse, and it is due primarily to his influence that it was eventually received into the New Testament canon in the East.

The early Church actually seems to have made an internal compromise on the Apocalypse and Hebrews. The East would have excluded the Apocalypse from the canon, while the West would have done without Hebrews. Simply put, each side agreed to accept the disputed book of the other. Interestingly, the sixteenth-century father of the Protestant Reformation, Martin Luther, held that the New Testament books should be "graded" and that some were more inspired than others (that there is a canon within the canon). Luther gave secondary rank to Hebrews, James, Jude, and Revelation, placing them at the end of his translation of the New Testament. Imagine-the man who gave us sola scriptura assumed the authority to edit the written Word of God!

The New Testament Matures

I was particularly interested in finding the oldest legitimate list of New Testament books. Some believe that the Muratorian Canon is the oldest, dating from the late second century. This canon excludes Hebrews, James, and the two Epistles of Peter, but includes the Apocalypse of Peter and the Wisdom of Solomon. It is not until A.D. 200-about 170 years after the death and resurrection of Christ-that we first see the term "New Testament" used, by Tertullian. Origen, who lived in the third century, is often considered to be the first systematic theologian (though he was often systematically wrong). He questioned the authenticity of 2 Peter and 2 John. He also tells us, based on his extensive travels, that there were churches which refused to use 2 Timothy because the epistle speaks of a "secret" writing-the Book of Jannes and Jambres, derived from Jewish oral tradition (see 2 Timothy 3:8). The Book of Jude was also considered suspect by some because it includes a quotation from the apocryphal book, The Assumption of Moses, also derived from Jewish oral tradition (see Jude 9). Moving into the fourth century, I discovered that Eusebius, Bishop of Caesarea and the "Father of Church History," lists as disputed books James, Jude, 2 Peter, and 2 and 3 John. The Revelation of John he totally rejects. Codex Sinaiticus, the oldest complete New Testament manuscript we have today, was discovered in the Orthodox Christian monastery of Saint Catherine on Mount Sinai. It is dated as being from the fourth century and it contains all of the books we have in the modern New Testament, but also includes Barnabas and The Shepherd of Hermas. During the fourth century, Emperor Constantine was frustrated by the controversy between Christians and Arians concerning the divinity of Christ. Because the New Testament had not yet been clearly defined, he pressed for a clearer defining and closing of the New Testament canon, in order to help resolve the conflict and bring religious unity to his divided Empire. However, as late as the fifth century the Codex Alexandrinus included 1 and 2 Clement, indicating that the disputes over the canon were still not everywhere firmly resolved.

Who Decided?

With the passage of time the Church discerned which writings were truly apostolic and which were not. It was a prolonged struggle, taking place over several centuries. As part of the process of discernment, the Church met together several times in council. These various Church councils confronted a variety of issues, among which was the canon of Scripture. It is important to note that the purpose of these councils was to discern and confirm what was already generally accepted within the Church at large. The councils did not legislate the canon so much as set forth what had become self-evident truth and practice within the churches of God. The councils sought to proclaim the common mind of the Church and to reflect the unanimity of faith, practice, and tradition as it already existed in the local churches represented. The councils provide us with specific records in which the Church spoke clearly and in unison as to what constitutes Scripture. Among the many councils that met during the first four centuries, two are particularly important in this context:

1. The Council of Laodicea met in Asia Minor about A.D. 363. This is the first council which clearly listed the canonical books of the present Old and New Testaments, with the exception of the Apocalypse of Saint John. The Laodicean council stated that only the canonical books it listed should be read in church. Its decisions were widely accepted in the Eastern Church.

2. The third Council of Carthage met in North Africa about A.D. 397. This council, attended by Augustine, provided a full list of the canonical books of both the Old and New Testaments. The twenty-seven books of the present-day New Testament were accepted as canonical. The council also held that these books should be read in the church as Divine Scripture to the exclusion of all others. This Council was widely accepted as authoritative in the West.

The Bubble Bursts

As I delved deeper into my study of the history of the New Testament, I saw my previous misconceptions being demolished one by one. I understood now what should have been obvious all along: that the New Testament consisted of twenty-seven separate documents which, while certainly inspired by God nothing could shake me in that conviction-had been written and compiled by human beings. It was also clear that this work had not been accomplished by individuals working in isolation, but by the collective effort of all Christians everywhere-the Body of Christ, the Church. This realization forced me to deal with two more issues that my earlier prejudices had led me to avoid: (1) the propriety and necessity of human involvement in the writing of Scripture; and (2) the authority of the Church.

Human and Divine

Deeply committed, like many evangelicals, to belief in the inspiration of Scripture, I had understood the New Testament to be God's Word only, and not man's. I supposed the Apostles were told by God exactly what to write, much as a secretary takes down what is being dictated, without providing any personal contribution. Ultimately, my understanding of the inspiration of Scripture was clarified by the teaching of the Church regarding the Person of Christ. The Incarnate Word of God, our Lord Jesus Christ, is not only God but also man. Christ is a single Person with two natures-divine and human. To de-emphasize Christ's humanity leads to heresy. The ancient Church taught that the Incarnate Word was fully human-in fact, as human as it is possible to be-and yet without sin. In His humanity, the Incarnate Word was born, grew, and matured into manhood. I came to realize that this view of the Incarnate Word of God, the Logos, Jesus Christ, paralleled the early Christian view of the written Word of God, the Bible. The written Word of God reflects not only the divine thought, but a human contribution as well. The Word of God conveys truth to us as written by men, conveying the thoughts, personalities, and even limitations and weaknesses of the writers-inspired by God, to be sure. This means that the human element in the Bible is not overwhelmed so as to be lost in the ocean of the divine. It became clearer to me that as Christ Himself was born, grew, and matured, so also did the written Word of God, the Bible. It did not come down whole-plop-from heaven, but was of human origin as well as divine. The Apostles did not merely inscribe the Scriptures as would a robot or a zombie, but freely cooperated with the will of God through the inspiration of the Holy Spirit.

A Question of Authority

The second issue I had to grapple with was even more difficult for me-the issue of Church authority. It was clear from my study that the Church had, in fact, determined which books composed the Scriptures; but still I wrestled mightily with the thought that the Church had been given this authority. Ultimately, it came down to a single issue. I already believed with all my heart that God spoke authoritatively through His written Word. The written Word of God is concrete and tangible. I can touch the Bible and read it. But for some strange reason, I was reluctant to believe the same things about the Body of Christ, the Church-that she was visible and tangible, located physically on earth in history. The Church to me was essentially "mystical" and intangible, not identifiable with any specific earthly assembly. This view permitted me to see each Christian as being a church unto himself. How convenient this is, especially when doctrinal or personal problems arise! Yet this view did not agree with the reality of what the Church was understood to be in the apostolic era. The New Testament is about real churches, not ethereal ones. Could I now accept the fact that God spoke authoritatively, not only through the Bible, but through His Church as well-the very Church which had produced, protected, and actively preserved the Scriptures I held so dear?

The Church of the New Testament

In the view of the earliest Christians, God spoke His Word not only to but through His Body, the Church. It was within His Body, the Church, that the Word was confirmed and established. Without question, the Scriptures were looked upon by early Christians as God's active revelation of Himself to the world. At the same time, the Church was understood as the household of God, "having been built on the foundation of the apostles and prophets, Jesus Christ Himself being the chief cornerstone, in whom the whole building, being fitted together, grows into a holy temple in the Lord" (Ephesians 2:20, 21). God has His Word, but He also has His Body. The New Testament says: (1) "Now you are the body of Christ, and members individually" (1 Corinthians 12:27; compare Romans 12:5). (2) "He [Christ] is the head of the body, the church" (Colossians 1:18). (3) "And He [the Father] put all things under His [the Son's] feet, and gave Him to be head overall things to the church, which is His body, the fullness of Him who fills all in all" (Ephesians 1:22, 23). In early times there was no organic separation between Bible and Church, as we so often find today. The Body without the Word is without message, but the Word without the Body is without foundation. As Paul writes, the Body is "the church of the living God, the pillar and ground of the truth" (1 Timothy 3:15). The Church is the Living Body of the Incarnate Lord. The Apostle does not say that the New Testament is the pillar and ground of the truth. The Church is the pillar and foundation of the truth because the New Testament was built upon her life in God. In short, she wrote it! She is an integral part of the gospel message, and it is within the Church that the New Testament was written and preserved.

The Word of God in Oral Tradition

The Apostle Paul exhorts us, "Therefore, brethren, stand fast and hold the traditions which you were taught, whether by word or our epistle" (2 Thessalonians 2:15). This verse was one that I had not highlighted because it used two phrases I didn't like: "hold the traditions" and "by word [of mouth]." These two phrases conflicted with my understanding of biblical authority. But then I began to understand: the same God who speaks to us through His written Word, the Bible, spoke also through the Apostles of Christ as they taught and preached in person. The Scriptures themselves teach in this passage (and others) that this oral tradition is what we are to keep! Written and oral tradition are not in conflict, but are parts of one whole. This explains why the Fathers teach that he who does not have the Church as his Mother does not have God as his Father. In coming to this realization, I concluded that I had grossly overreacted in rejecting oral Holy Tradition. In my hostility toward Jewish oral tradition, which rejected Christ, I had rejected Christian oral Holy Tradition, which expresses the life of the Holy Spirit in the Church. And I had rejected the idea that this Tradition enables us properly and fully to understand the Bible. Let me illustrate this point with an experience I had recently. I decided to build a shed behind my house. In preparation, I studied a book on carpentry that has "everything" in it. It's full of pictures and diagrams, enough so that "even a kid could follow its instructions." It explains itself, I was told. But, simple as it claimed to be, the more I read it, the more questions I had and the more confused I became. Disgusted at not being able to understand something that seemed so simple, I came to the conclusion that the book needed interpretation. Without help, I just couldn't put it into practice. What I needed was someone with expertise who could explain the manual to me. Fortunately, I had a friend who was able to show me how the project should be completed. He knows because of oral tradition. An experienced carpenter taught him, and he in turn taught me. Written and oral tradition together got the job done.

Which Came First?

What confronted me at this point was the bottom line question: Which came first, the Church or the New Testament? I knew that the Incarnate Word of God, Jesus Christ, had called the Apostles, who in turn formed the nucleus of the Christian Church. I knew that the Eternal Word of God therefore preceded the Church and gave birth to the Church. When the Church heard the Incarnate Word of God and committed His Word to writing, she thereby participated with God in giving birth to the written Word, the New Testament. Thus it was the Church which gave birth to and preceded the New Testament. To the question, "Which came first, the Church or the New Testament?" the answer, both biblically and historically, is crystal clear. Someone might protest, "Does it really make any difference which came first? After all, the Bible contains everything that we need for salvation." The Bible is adequate for salvation in the sense that it contains the foundational material needed to establish us on the correct path. On the other hand, it is wrong to consider the Bible as being self-sufficient and self-interpreting. The Bible is meant to be read and understood by the illumination of God's Holy Spirit within the life of the Church. Did not the Lord Himself tell His disciples, just prior to His crucifixion, "When He, the Spirit of truth, has come, He will guide you into all truth; for He will not speak on His own authority, but whatever He hears He will speak; and He will tell you things to come" (John 16:13)? He also said, "I will build My church, and the gates of Hades shall not prevail against it" (Matthew 16:18). Our Lord did not leave us with only a book to guide us. He left us with His Church. The Holy Spirit within the Church teaches us, and His teaching complements Scripture. How foolish to believe that God's full illumination ceased after the New Testament books were written and did not resume until the Protestant Reformation in the sixteenth century, or-to take this argument to its logical conclusion-until the very moment when 1, myself, started reading the Bible. Either the Holy Spirit was in the Church throughout the centuries following the New Testament period, leading, teaching, and illuminating her in her understanding of the gospel message, or the Church has been left a spiritual orphan, with individual Christians independently interpreting-and often "authoritatively" teaching the same Scripture in radically different ways. Such chaos cannot be the will of God, "for God is not the author of confusion but of peace" (1 Corinthians 14:33).

A Time to Decide

At this point in my studies, I felt I had to make a decision. If the Church was not just a tangent or a sidelight to the Scripture, but rather an active participant in its development and preservation, then it was time to reconcile my differences with her and abandon my prejudices. Rather than trying to judge the Church according to my modem preconceptions about what the Bible was saying, I needed to humble myself and come into union with the Church that produced the New Testament, and let her guide me into a proper understanding of Holy Scripture. After carefully exploring various church bodies, I finally realized that, contrary to the beliefs of many modern Christians, the Church which produced the Bible is not dead. The Orthodox Church today has direct and clear historical continuity with the Church of the Apostles, and it preserves intact both the Scriptures and the Holy Tradition which enables us to interpret them properly. Once I understood this, I converted to Orthodoxy and began to experience the fullness of Christianity in a way I never had before. Though he may have coined the slogan, the fact is that Luther himself did not practice sola scriptura. If he had, he'd have tossed out the Creeds and spent less time writing commentaries. The phrase came about as a result of the reformers' struggles against the added human traditions of Romanism. Understandably, they wanted to be sure their faith was accurate according to New Testament standards. But to isolate the Scriptures from the Church, to deny 1500 years of history, is something the slogan sola scriptura and the Protestant Reformers-Luther, Calvin, and later Wesley-never intended to do. To those who try to stand dogmatically on sola scriptura, in the process rejecting the Church which not only produced the New Testament, but also, through the guidance of the Holy Spirit, identified those books which compose the New Testament, I would say this: Study the history of the early Church and the development of the New Testament canon. Use source documents where possible. (It is amazing how some of the most "conservative" Bible scholars of the evangelical community turn into cynical and rationalistic liberals when discussing early Church history!) Examine for yourself what happened to God's people after the twenty-eighth chapter of the Book of Acts. You will find a list of helpful sources at the end of this booklet. If you examine the data and look with objectivity at what occurred in those early days, I think you will discover what I discovered. The life and work of God's Church did not grind to a halt after the first century and start up again in the sixteenth. If it had, we would not possess the New Testament books which are so dear to every Christian believer. The separation of Church and Bible which is so prevalent in much of today's Christian world is a modern phenomenon. Early Christians made no such artificial distinctions. Once you have examined the data, I would encourage you to find out more about the historic Church which produced the New Testament, preserved it, and selected those books which would be part of its canon. Every Christian owes it to himself or herself to discover the Orthodox Christian Church and to understand its vital role in proclaiming God's Word to our own generation.

Source: Published on Antiochian Orthodox Christian Archdiocese (http://www.antiochian.org)

A word given at the reading of the Great Canon of Repentance of Venerable Andrew of Crete on Thursday of the Fifth Week of Great Lent.

The penitential canon of St. Andrew of Crete is read for the last time this the year in the fifth week of Great Lent, thus closing the book on this Great Canon until next year. The holy words of the penitential canon will be read again by those who live until next year, and who heed these many lamentations: “Have mercy on me, O God, have mercy on me”—by those whom the Lord blesses to meet Great Lent next year.

In reading this canon, we repeat the words “Have mercy on me, O God, have mercy on me” many times, and in doing so we as if see the scroll of our whole lives unraveling, from the day of our birth, and not simply until the present day in each of our lives, but until the day of death, and further until the day of the final Dread Judgment of God. How does life begin for every one of us? With crying. But there would be no suffering for the one bearing us, and the one being born if there was no guilt or impurity. What suffering? That which cried out in me when I, a newborn babe, began life with crying? I as yet had neither memory nor intelligence. My nature cried out from its inherent imperfection. Every child is born with the stamp of the ancestral sin of our forefathers and with the inclination to sin, which is inherited by every one of us from our forefathers. And when we, having defiled our lives by many sins, remember that we are born with an inclination towards sin, and that our duty is to master it, and that we cannot manage to do so, we bow our heads low at the recollection of our first day of birth, and from our heart breaks forth this prayerful cry: “Have mercy on me, O God, have mercy on me!” Look, God, upon Thy poor creation, which was born with an inclination to sin, which for many years of this earthly life did not want to refrain from this inclination and now fears Thy righteous judgment!

While we were yet insensate and unconscious beings, the Lord God, our philoprogenitive Father, led many of us to the enclosure of His Holy Church, and gave us, Orthodox babies, the joy of receiving the grace of Holy Baptism. The Holy Church cleansed from our souls this seal, the vestige of the hereditary sin of our forefathers, the first people, in Holy Baptism. It made every one of us clean, it adorned our souls in angelic clothing, it sealed us with the sign of the Holy Cross, it cleansed and sanctified us and, to strengthen our spiritual powers, the Holy Spirit was given to us in the Sacrament of Chrismation, strengthening us in the spiritual life, and in the battle with temptations, with seductions, with vices and with passions.

And when it’s given to us think about how we have lived our lives, when we remember that we were given freedom from this inclination towards sin already in childhood, and that we began to defile the pure, snow-white garment of our immortal souls already in childhood, by speaking lies, showing anger, laziness, disobedience, and other childhood sins, then the same supplication to the Lord arises again in the soul of every one of us, coming from that freedom from the inclination to sin: “Have mercy on me, O God, have mercy on me.”

The days of our childhood and youth have flown by. We were similar to our forefathers, the first people in Paradise, in those years when they were innocent, before they had sinned: Before them was the tree from which it was forbidden by God to pluck any fruit, and before us all stood, and stands, the tree of sins and passions, from which God’s will prohibits us to pluck these fruits which destroy our immortal souls. And, thinking about our youth, many of us are ready to beat ourselves on the breast, recalling how we had been careless and flippant, how we didn’t give much thought to how man should live, and how from the days of our childhood and youth we did not accustom our sinful hearts to fulfilling the will of God and preserving them in purity.

Perhaps many of us would like to regain our irreversibly gone youths, to begin life again, that our souls would not have those sins, vices, and passions which have so greatly accumulated in our souls—but it remains only to speak with and pray to the Lord with the words of the prophet David: Remember not the sins of my youth, nor my transgressions (Ps. 25:7). And once again this sigh of our heart: “Have mercy on me, O God, have mercy on me.”

Whether our adult years have already come, or are coming, or we have already passed through them, they are a time when we, Orthodox people, consciously look around ourselves, and learn from the Holy Church, its homilies, and the holy word of God, how to live, how to look at our own lives as preparation for eternal life, and how to protect our souls. When we look at our adult years, in which we must consciously and bravely battle with vices and passions, and wisely use the gifts which the Lord sends us, and patiently endure life’s blows, this prayerful lamentation, which St. Andrew of Crete puts into heart and soul of each of us, is ready to erupt from the depths of our hearts again: “Have mercy on me, O God, have mercy on me.”

I know Thy will, Lord. I want to do good, but I do evil and wickedness as before. I know that I am not walking along the path that I should, and, yet, I do not walk it. So many times I have promised not to repeat my sins and defile my soul, and again I break this promise! When will this battle between my conscience and my passions end? When will this captivity to sins and passions end? This cry is borne to the Lord from our souls: “Touch, O Lord, my sin-loving soul, that it would no longer serve sin, that it would not walk this path of sin, because my heart knows that this path leads to eternal destruction! I infect my immortal soul with sins, I drown it in a wave of passions and lawlessness, and I must give answer before Thee, O Lord, at the final and Dread Judgment!

And old age is coming, or for many of us it has already come. O how fruitlessly we have lived our lives! What have we done for eternal life? What have we done for the salvation of our sinful souls? How should we use the remainder of the days of our earthly lives? Will we spend them doing good works, to cleanse our hearts from defilement with bitter tears of repentance, and fill our hearts with good deeds at least in this remainder of days, or will passions and vices, as before, lacerate the remainder of our days and will my eyes, as before, be blinded by this vain sin and the stench of my passions? And again a groan arises from the depths of our souls to the Lord: “Take, O Lord, this blindness from my eyes, and grant that the remainder of my days may be short, and that I may not take these sins with me with which I have defiled myself throughout my entire life, and for which I have not been able to bring forth such repentance as would forevermore blot out these sins from my heart!” And again, the prayer, “Have mercy on me, O God, have mercy on me.”

And the last hour of this earthly life will come for every one of us. The doctor will be powerless. Death will approach us. It is fitting if the Lord pleases to send us the happiness of a priest with the Holy Mysteries, to bid us farewell into life eternal. And what a prayerful groan from the heart of the dying will be sent up to Heaven, as that which St. Andrew Crete teaches us to cry out to the Lord with many times over: “Have mercy on me, O God, have mercy on me!” “Grant me, O Lord, Thy mercy in the hour of my death, that my sinful soul might leave this body with the sentiment of the Wise Thief, with his repentance, with his faith and with his hope in Thy mercy!”

Then our earthly life ends, and even if our soul wants to bring confession of sins and repentance, there’s already no one to accept this repentance and this confession. And, perhaps, I will painfully want to return at least an hour, at least a minute of this earthly life, that in that hour, in that minute, while the doors of Divine Grace are not yet closed and the doors of repentance yet open, I will weep bitter tears for my perishing soul. But it will be too late: life is already over and no one will have the power to return one hour, or even one minute.

And there will be that hour when the Lord commands our bodies, returned to dust, to rise, to unite with our immortal souls, and commands us to stand before Him (cf. Jn. 5:25, 29), before the face of His angels (cf. Mt. 25:31), before the face of the innumerable host of God’s faithful children, holy God-pleasers, and simple people faithful to the Lord, who were able to live and die with the Lord in their hearts. We will stand before them with our innumerable sins, with all our falls, and with all our filth. And in the hour of the final and Dread Judgment, will not these words erupt from our souls, to the Righteous Judge: “Have mercy on me, O God, have mercy on me?” This will be our last cry, which can only be addressed to the Lord, for this judgment will be final, and after it will be either eternal joy for Christ’s faithful children, or eternal tribulation for unrepentant sinners and for those who have pushed Christ’s hand away, and who lived without Christ and died without Him (cf. Mt. 25:46).

So, my dears, the manifold repetition of this prayerful lamentation reveals our whole life to us—from beginning to end and to the final Dread Judgment of God.

What the Lord will say to each of us—that’s His holy will. But, while we yet live, while we yet walk this earth, while we yet have these great and saving days of repentance given us by the Lord, let us bring our repentance to the Lord, with tears! Do not be ashamed of these tears, for our guardian angel collects these tears unseen. Weep bitter tears for the transgressions we have committed, and with these tears for our sins, draw nearer to the Lord with a prayer that He would save us by His mercy before we die to eternal life, and that He would cover our souls weeping before Him with His love, and that in eternal life and at His Dread Judgment he would not recall those sins for which we here brought repentance to the Lord with tears.

We will not hear these repentant sighs again until Great Lent next year. But may these holy words of the repentant canon never die in our hearts. May they live in the days of Great Lent, when we bring our repentance, and may these wonderful words of prayer, with which we ask forgiveness of our sins from the Lord and pardon for eternal life, not decay throughout our lives.

I wish you all, my sweet dears, with my whole heart, that the Lord grant you in these days of Great Lent to bring to Him not just your contrite souls, but your souls with tears wept for your sins, and that these tears would eternally cleanse our sinful filth; that we would not take our sins with us into the life of the future age.

Source: http://www.pravoslavie.ru/english/102307.htm

Sermon by Metropolitan Nicholai (Yarushevich)

Translated by Jesse Dominick
March 30, 2017

An analysis of iconography based on eastern and western sources and traditions:

The Golden Legend's account of St. Mary of Egypt is based ultimately on a 7th-century Life by Sophronius of Jerusalem. According to the Legend, Mary was an Egyptian prostitute who at the age of 29 traveled to Jerusalem out of curiosity regarding the Holy Cross. Finding herself incapable of passing the threshold of the church where the cross was being worshiped, she repented her sins and became a solitary contemplative in the desert beyond the Jordan River, where she eventually died at an advanced age, her clothes having rotted away with the passage of time.

Two years before her death she had been discovered by a monk named Zosimus. In Sophronius her hair was short and white with age, a detail that Voragine omitted, and her skin burned black by the sun. Zosimus gave her his cloak and returned the following year to bring her communion. When he came back the year after that, he found her dead and buried her with the help of a lion.

How to portray a saint who wore no clothing

Mary's nakedness is an important part of the story, but exhibiting it in a sacred image was problematic. In the East, Zosimus' cloak usually hangs from one shoulder and covers her from the waist down, with her upper body either turned modestly to one side, as at right, or simply presented as if it were the chest of a man. The hair is short and white, as in Sophronius, and the body is gaunt. Images in the West follow a different strategy, giving the saint copious dark hair that falls over her body, covering it to mid-thigh, as in the first picture at right, or even to the ankles.

Hans Memling's portrait of 1480 draws on the eastern tradition for the cloak draped from the shoulder and abandons the long-hair strategy, leaving the saint's upper body exposed to view. In Memling's and almost all other portraits she has a fair young face, despite the statement in the legends that Zosimus found her blackened by the sun.

Attributes

The Memling panel also exemplifies an attribute often seen in portraits of this saint: three loaves of bread held in one hand. In the Legend she took these loaves with her into the desert and they lasted seventeen years.

She is also sometimes shown with a book. No books are mentioned in the Golden Legend account or in the much longer tale in the South English Legendary, but according to Sophronius she had a knowledge of scripture that came directly from God. The books in the images thus refer to this knowledge, even if actual books were not its source.

Narrative images

The Russian icon above covers the whole story from when Zosimus is told to go into the desert until he and the lion bury the saint and her soul is carried to Heaven. Among images that focus on single events, the last communion and the burial are the more likely to be presented.

Source: http://www.christianiconography.info/maryEgypt.html

The Rev. Gregory Joshua Edwards didn't always believe in God.

Growing up in Pennsylvania, Edwards avoided his family's Episcopalian beliefs and focused on academics.

Valedictorian of his 1996 high school graduating class, he served as student body president and editor of the yearbook.

He referred to himself as an atheist.

Then, as a student at Brown University, he began to question the meaning of life.

Edwards' spiritual inquiries led him to the Greek Orthodox Church, into which he was received in April 2003.

After graduating with a degree in religious studies from Brown in 2003, Edwards worked as a teaching assistant and master's candidate in the religion department at Florida State University. He volunteered with AmeriCorps, managing soup kitchens and building houses for people in need. In 2006, he enrolled as a doctoral student in the School of Theology at Aristotle University of Thessaloniki.

On Feb. 22, 2009, he was ordained in the holy priesthood of the Orthodox Church.

Edwards, 38, recently accepted a position at St. George Greek Orthodox Church in New Port Richey. The church, at 9426 Little Road, welcomed him as its father in October.

I asked Edwards about his path to faith, what it means to serve others and his new position in Pasco County.

What appealed to you about the Orthodox faith?

When I was in college, I was an atheist, studying Nietzsche, Sartre, etc. At a certain point, I came face to face with a real existential crisis. Why was I here? What was the purpose of my life? Was it really only to get good grades so that I can get a good job, so that I can buy a big house, fancy car? I came to realize that there was a God, but I didn't know who he was. I wanted a relationship with him because I understood that he was life. But how can you have a relationship with someone you don't know? So I changed my major in college and began studying the history of religions.

I went back to the Protestant church I grew up in. But the Christianity that was being presented to me in the U.S. didn't ring true. Disillusioned, I began exploring Buddhism, and I was attracted by its mystical prayer and contemplation. But something was missing there, too. I had never even heard of Orthodox Christianity until it was mentioned by a professor in a course about the history of Christianity. She said that the same worship service that Christians were using in the 5th century was still being used today in the Orthodox Church. I had to know where I could find this. The more I read about the history of Christianity, the more I was convinced that the Orthodox Church had preserved the Christian inheritance in a way that western Christianity had not. I was especially moved by its unchanging doctrine and its focus on mystical prayer.

Why did you decide to pursue a career within the church?

Once I discovered where the spring for the water of life was, I wanted nothing else but to be near it at all times. Everything else, my promising worldly career, suddenly paled in comparison. I felt I could do nothing else.

What is most rewarding to you about serving others?

We Christians believe that Christ came "not to be served, but to serve," Mark 10:45. He who is God assumed the form of a humble servant. For me then, serving others is an imitation of Christ. I try to do it, however, not out of some religious obligation, but out of the radical freedom that God has given me by making me in his image and likeness, just as God himself became man of his own free will.

I'm not Greek, but I learned many things in my 10 years in Greece, one of which was the concept of philotimo, which actually can't be translated into English. It means something like "freely responding with sincere goodness to the smallest good done by another." When I look at how much God has done for me, I am moved by this sense of philotimo to serve Him and others.

What do you hope to offer your new church home going forward? What do you like most about the church?

I was fortunate to spend 10 years in Greece, soaking up the world view of the country where Christianity first blossomed in Europe, the land of Thessalonica, Corinth, the land which has preserved and maintained Christianity at great cost for 2000 years. I hope to be able to bring some of this experience to the U.S. and offer a translation to contemporary American culture. My goal is simply to try to bring authentic Orthodox Christianity and most important to try to embody it in my own person and life.

The thing I like most about the parish of St. George is its warm sense of community, its friendliness and openness to outsiders, including me, a former Protestant raised in Pennsylvania. We welcome everyone to join us.

Source: http://www.tampabay.com/news/religion/priests-spiritual-path-leads-him-to-st-george-greek-orthodox-church/2300825

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The Iconography of St.Mary of Egypt: Portraying a saint who wore no clothing

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The Path to Orthodoxy: From Atheism to Priesthood

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