The Catalog of Good Deeds

John the Forerunner, the fruit of prayer, hath budded from a barren womb today. Rejoice, O wilderness, and dance for joy, O mankind! Behold, the preacher of repentance beginneth to take flesh in his mother’s womb. Come, as we rejoice over his glorious conception, O ye feast-lovers, let us form a choir, crying: O thou greatest of them that are born of women, cease not to intercede for us who with faith honor thy divine conception, that we may find forgiveness of sins and Great Mercy.

- Doxasticon from Great Vespers, Tone 6

Rejoice, O barren one, who had not given birth; for behold thou hast conceived clearly the one who is the dawn of the Sun Who was about to illuminate the whole universe, blighted with sightlessness. Shout in joy, O Zacharias, crying in favour, Verily, the one to be born is a Prophet of the High.

- Troparion, Tone 4

The Synaxarion

Today in the Holy Orthodox Church we commemorate the conception of the honorable, glorious Prophet, Forerunner and Baptist John. On this day the mercy, miracles and wisdom of God are celebrated: His mercy toward the devout and righteous parents of St. John, the aged Zacharias and Elizabeth, who all their lives had wished for and begged a child from God; His miracle, that of John’s conception in the aged womb of Elizabeth; and His wisdom, in the dispensation of man’s salvation. God had an especially great intention for John: namely, that he be the Prophet and Forerunner of Christ the Lord, the Savior of the world. Through His angels, God announced the births of Isaac to the childless Sarah, Samson to the childless wife of Manoah, and John the Forerunner to the childless Zacharias and Elizabeth. All of these were those for whom He had special intentions, and He foretold their birth through His angels.

On September 23, we also commemorate the holy, glorious and right-victorious Martyr Raidos; New-martyrs Nicholas and John; Venerable Xanthippa and Polyxena of Spain. Through their intercessions, O Lord Jesus Christ our God, have mercy upon us, and save us. Amen.

Source: http://antiochian.org/conceptionstjohnthebaptist

The Gospel according to Luke begins with the story of the circumstances surrounding the conception and birth of St. John the Forerunner. There was in the days of Herod, the king of Judaea, a certain priest named Zacharias, of the course of Abia: and his wife was of the daughters of Aaron, and her name was Elisabeth. And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless. And they had no child, because that Elisabeth was barren, and they both were now well stricken in years (Lk. 1:5-7). However, in comparing this with the hymn of the Forerunner’s parents’ righteousness, the words of the angel who appeared to the Prophet’s father may seem a little strange to us: Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John (Lk 1:13). Why was the righteous man’s prayer heard only now, when he’s already reached the limits of his earthly life? Could it really be that the Lord did not harken to the voice of the holy Forerunner’s parents all their lives?

This is a question that is close to every Christian. Does God hear us? And why does He so often keep silence in answer to our requests? And if He answers, then why don’t we hear that answer? One doubt unavoidably gives rise to others, and life gets filled with indecisiveness, wavering, and fruitless searches.

It is hard to justify God’s silence. Nevertheless, in this is the meaning of a Christian’s life. After all, God’s love is not blind, it is perfect, and that means that it can refuse a request that would not be beneficial to a person. Our faith should ceaselessly destroy our reason’s doubts with one argument: If God is silent, it means that He has a reason for it! This is the thought with which we should bring the good tidings of the Savior to the whole world. We are called through our patience, through our faith to justify God’s silence before the insane world, which demands that the Creator definitely proclaim Himself clearly and unambiguously. In fact, God is not silent; He speaks in the language of perfect love, which can be understood only by one who is ready to answer this love! In this language even silence is filed with the reverent acceptance of His fatherly good will toward His creation. It is very important to receive this and keep it in your heart in order to answer your doubts in a moment when the cruelty of outward circumstances or some other causes make you doubt that God hears us. It is in that very moment that our faith must have its word: It means that the time has not yet come for my Savior to give me the task of witnessing to His love, to justify His silence before the whole world… This is a great honor—to hear God’s silence in your life and to answer it with thankfulness!

There is something else. Few have the resolve to ask God. For some the responsibility is too heavy, others are simply afraid that God will not answer. Nevertheless, we have to ask. This is a healthy need of the human soul—to fill life with God’s answer. The lack of is testifies to spiritual sickness—to faithlessness. This path is mortally dangerous, because such a person does not need God, and God is alien to him. Not the Savior, but his own “I” fills his life. Consequently, sooner or later he has to experience the bitterness of dissatisfaction with himself, and with the world around him.

There is only one way to avoid the destructiveness of disappointment—to live according to God’s counsel, in His presence. Just the same, often for us this way of life, this asking of God becomes inaccessible because our own expectations and hopes take up too much of our turning to God, and do not leave any place for the Creator’s voice.

Unnoticeably to us, the question grows into a demand. It seems completely innocent to us, it seems to be the natural development of our feelings and anxieties. However, the first step in that direction has been made—we are demanding… Of course, this demand may not sound so completely self-assured. It sounds like a pious confession of the Creator’s omnipotence, similar to how the tempter once approached the Savior in the desert: If Thou art the Son of God… (Mt. 4:3,6). So also does our demand made to God begin with the thought of the Creator’s omnipotence, with the secret reproach: “After all, Lord, You can do anything, You can turn circumstances around in such a way that the answer would become unambiguous and obvious.” Yes, our reason craftily tells us, the Savior Himself once even said quite definitely: Ask, and it will be given thee; seek and ye shall find; knock and it shall be opened unto thee… (Mt. 7:7).

And the person waits for the answer. But the answer does not come—God is silent. Unfortunately, this happens rather often in our lives. We converse with the Creator in different languages, not understanding what and how they answer us. We are expecting to hear the thunderous voice of God Almighty, we demand a clear answer to our prayers, beg Him to resolve our perplexities; but in answer we meet ordinary people, immerse ourselves in ordinary circumstances, observe the same old world, the same old life around us. The world has not changed, it seem to us; no great changes have happened, not even in our modest little life. Could it really be so hard for God to answer, to come and show us?

Probably the Prophet Elias in the Sinai desert waited for God’s appearance, as heralded by the angel, with similar feelings. Holy Scripture talks about this without extra details, but with sufficient definiteness: And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice (3 Kings 19:11-12)—and there is the Lord. As it turns out, it is actually simpler in real life to see God in something extraordinary, miraculous, or colorful than to accept His Providence in everyday life… These expectations of meeting with the Almighty Creator of the world are too tempting to get rid of so easily and to hear the loving voice of the Savior to us in the advice of a close one… We expect and demand an obvious and definite answer that leaves no room for wavering and doubt; but God leaves room for patience, love, meekness, and humility.

Just like us, the Jews were not hoping to receive an answer like this at all when they were expecting their messiah who would subject peoples to them and restore the might of Israel. However, from this perspective the Gospel turns out to be absolutely incomprehensible. Couldn’t the Almighty Lord openly testify to His presence to the world? Why is it all so complicated? Why was the meek, gentle voice of Jesus of Nazareth heard from Olivet instead of the voice of the Master, the Creator, or at least a great military commander or king? Why did the Lord hide Himself from many people—wasn’t He able…?

God’s Providence for us is ceaseless, it need not be specially sought; we only need to listen to it and stop. This is the lot of our faith, its living and healthy manifestation—the feeling of constancy and hope in God, assurance in the fact that He always answers, in every moment, ceaselessly.

Man is called to seek God’s will. This is the only thing that is truly worth spending our whole lives seeking. Nothing else can bring happiness, nor eternity. All of life’s problems begin when something else appears next to God, and man tries to fill with it the inadequacy of his efforts in reaching for the Truth.

We need to give place to God in life. He does not break through forcefully, but stands by the door knocking: If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me (Rev 3:20). And this is the most important fact in the life of a Christian: God only answers those who seek Him, who are ready to find room for Him in their lives. Draw nigh to God, and he will draw nigh to you (Jas. 4:8).

Source: http://orthochristian.com/74162.html

This happened in the monastery of Vatopedi, when Elder Joseph “the Younger” still lived there. It was late November. I was then fulfilling the obedience of guest master. In those days, there were conflicts arising in the Polytechnic University in Athens between students and police. Certain of the anarchist students wanted to hide from the authorities, and moved to Mt. Athos. One of them, an anarchist with a green Mohawk, had an uncle laboring in monasticism in the monastery of Esphigmenou. This young man suggested that everyone go live there for a time.

Naturally, they had no permission to visit Athos.[1] They didn’t even have any idea about how they would get there. They tried to travel there on a ship but they were kicked off. Then they decided to go there on foot.

At long last they reached Esphigmenou. It must be said that this is a very strict monastery, and therefore when they saw this group of youths with shaven temples and earrings in their pierced ears, they kicked them out. Barely on their feet from fatigue, by evening they had stumbled to Vatopedi. The gatekeeper was already preparing to close the monastery gates when he saw these kids. Naturally he was also frightened by their savage appearance—you won’t see too many of these types on Mt. Athos. He was forced to tell the abbot about them.

“Father, what should I do with them? Should I send them away? But where will they go? Where will they spend the night? After all all the monasteries are now closing for the night!

Geronda answered, “The Mother of God has brought them to us. Only put them all in one room, and don’t let the other pilgrims see them. And keep a watch on them.”

I was the guest master and saw that they were settled into their room. To me they seemed frightened, open-mouthed at the situation surrounding them, and exhausted from their many hours of walking. When the students had rested a little, they were taken to the trapeza for some fortification. The monks talked with them for a short while and then said that they must leave the next day, because the monastery only receives pilgrims for one night. Geronda told the young men that God is Love, and no matter what they’ve done in their lives, they can still repent.

On the next day, the one with the green Mohawk said to me, “Father, I would like to stay here another day. Is it possible?”

The others didn’t want to stay. I asked Geronda for a blessing and he allowed the young man to stay another day—but he was supposed to put on a hat so that the fathers and pilgrims would not be scandalized by his appearance.

Peter, as this green-eyed student was named, stayed for two days, and then a third. One day during evening services, I heard loud weeping in the narthex of the church—not even weeping but wailing. I went to find out what was going on and saw Peter in the narthex on his knees, wailing.

I approached him and asked what had happened. I thought perhaps someone had hurt him.

“No, nothing has happened,” he answered. “Father, I want to talk with you.” After the end of the Vespers we left the church.

“Father, is salvation possible for me, too?”

“Peter, it is possible for all to be saved. The thief on the cross repented and Christ saved him.”

Then Peter opened up to me. He told me that his family broke up; his father beat his mother, and it was very painful for Peter to see this. At age twelve he left his home, lived on the streets of the Exarchia neighborhood, got tangled up with the anarchists, started taking drugs, and then fell into all sorts of other grave sins. His life was one long stress.

Despite all this, the young man’s soul was beautiful.

Brothers, I am telling you this so that we would not turn away even the worst sinner! Because the Lord “gathers” to Himself the ones we turn away. We make a great mistake when we consider ourselves better than them. Elder Paisios said that at the Last Judgment we will all be very surprised, because those we expected to see in paradise will not be found there, and those who we had no inkling of seeing there we will see in the kingdom of Heaven. May this not happen to us! We wish that all be saved and hope that through Christ’s love we will be saved.

After this change in Peter, which happened through the prayers of the Theotokos, we told him that he needs to go to confession. At confession he was seized with such contrition that a puddle formed on the floor beneath him.

Peter remained in the monastery for a good amount of time. Geronda told him that he should at least trim off his Mohawk. But Peter replied, “No, I won’t shave it off before I’ve arrived back to the city so that the guys won’t say that the monks shaved me. When I go back to the world I’ll trim it off myself.”

So he went around in a cap.

Peter left the monastery and started living a spiritual life. He came back here once, now with a different, normal appearance. Then he disappeared.

We knew that he had not seen his mother since the day he left home, that he had never once looked in on her, and we tried to repair Peter’s relationship with his mother. We searched for her telephone number and called her, telling her everything. His mother had lost all hope of seeing him again alive and was very touched at our story. For us this was a very joyful event.

Two years after these events, I and several other fathers attended a Church feast at another monastery on Mt. Athos. With us was the blessed Metropolitan Gregory of the city of Castoria. His Eminence told us not to tell anyone that he was a bishop—he didn’t want to be shown special honor, or cause the monastery brothers any extra fuss.

We came to the monastery, and were brought the traditional Athonite treats. When we were ready to set off for home, one monk came up to me and asked, “Fr. Niphont, don’t you recognize me?”

I looked at him and said, “No, I don’t recognize you.”

“Look at little more closely.”

And what did I see?! Those big green eyes were looking at me! It was Peter.

Peter had become a novice of that Mt. Athos monastery. Of course we embraced each other happily. We were both touched to tears! I thank the Most Holy Theotokos for her great blessings and miracles fulfilled for us! I have only told you about one of them. For us, his change of life was a true miracle.

From the archives of Vatopedi Monastery

Monk Niphont of Vatopedi

Translation from the Russian version by Nun Cornelia (Rees)

Source: http://orthochristian.com/106098.html#_ftnref1

St. Innocent was born in 1797 to a poor family in a remote village in a rural area of Irkutsk Province in Russia, and named Ioann (John). He was orphaned at the age of six, and assigned to the seminary at Irkutsk at nine. Shortly after he arrived, the relics of St. Innocent of Irkutsk were found, whose name and apostolic ministry young Ioann later would inherit. He was a hard working and outstanding student, who also was seen as humble and kind, and for these qualities he was given the name of Veniaminov after the late Bishop Veniamin of Irkutsk who was beloved by the faithful.

After he was ordained to the priesthood, he spent a year as a parish priest in Irkutsk, and then volunteered to go into missionary work in Alaska, though many other clergy were afraid to do so, because they had heard it was a wild country filled with dangerous savages. His wife broke into tears when she heard the news of this mission, but was unable to dissuade him, so at age 26, he and his family traveled over 2,000 miles, taking over a year to complete this arduous journey, and arrived finally in the Aleutian Islands in 1824.

He built a church with his own hands, traveled to remote areas by kayak, dog sled, even reindeer. He learned six dialects of the native language and developed the first written alphabet for the native Aleuts. He translated the Bible and other sacred books into their language. Years later, he also translated scriptural books into other Alaskan native languages. He also studied all aspects of the local area, and wrote ethnographic, geographical and linguistic works for which he later was elected an honorary member of the Russian Geographical Society and Moscow Royal University.

He returned to Russia to seek more resources and support for the Alaska mission, where, after his wife died, he took monastic vows and the name Innocent, after Bishop Innocent of Irkutsk. He was later consecrated Bishop, and was assigned to the new see of Kamchatka-kurils and the Aleutian Islands, to which he returned, tirelessly building churches, guiding priests, seeking to bring the Gospel and the Holy Orthodox Church to native peoples of Alaska. He encouraged the use of English, and the use of indigenous clergy.

He was later made Archbishop, and later, having returned to Russia, ultimately became Metropolitan of Moscow, where he continued his missionary zeal, establishing and guiding an Orthodox Missionary Society. He is perhaps especially remembered for his zeal to bring the gospel to the world. The apostolic preaching of Metropolitan Innocent spread to a vast territory including Alaska and Chukotka, the Aleutian, Kurils and Commander Islands, eastern Siberia, the Amur region, Kamchatka and the Far East. Metropolitan Innocent brought the light of Christian faith to the Aleutians, Koloshes, Kurils, Eskimo, Kenai, Chugaches, Kamchadals, Oliutores, Negidales, Mongols, Samogirs, Golds, Gulyaks, Koryaks, Tungus, Chukcha, Yakutians, and Kitians.

The preaching of the gospel was a primary achievement in the life of Metropolitan Innocent and occupied a special place in his apostolic service. The metropolitan had a great homiletic gift and was a remarkable preacher. He never missed an opportunity to preach and talk to people and tirelessly instructed his clergy to do the same.

Holy St. Innocent, pray to God for us.

Troparion in Tone III:

O holy hierarch Innocent our father, thou who wast first to teach the tribes which before lay in heathen darkness, and first to show them the way to salvation, who didst labor as an apostle in the enlightenment of Siberia and America: Entreat the Master of all, that He grant peace to the whole world and great mercy to our souls.

Kontakion in Tone IV:

Thou wast a true and truthful teacher; for, having thyself done what the Lord commanded, thou didst thereby teach and instruct in piety those who came to thee, didst enlighten unbelievers to recognize the true Faith, illumining them with holy baptism. Wherefore, thou rejoicest with the apostles, receiving the honor of an evangelist of Christ.

Source: http://www.allsaintsofamerica.org/innocent/

In the first chapter of Genesis we read that man is made in God's image and called to be like Him. The image, the Church Fathers say, is mainly our intelligence and free will. God so loved us, He sent His only begotten Son for our salvation (John 3:16).

If we put on Christ at baptism and continue to wash ourselves through repentance, then we are able to reflect the light of Christ. Our constant prayer is "Lord Jesus Christ, Son of God, have mercy on me the sinner." We are creatures. We have no independent existence. We depend on God for all and by his mercy we can have the light of Christ indwell in us. This is a spiritual reality revealed by Our Lord Jesus Christ Himself. The value of this is unfathomable.

Bishop Hierotheos Vlachos (1994, 1998) refers to the worth human beings can have:

It is said that God has essence and energy and that this distinction does not destroy the divine simplicity. We confess and believe that 'uncreated and natural grace and illumination and energy always proceed inseparably from this divine energy' And since, according to the saints, created energy means created essence as well . . . God's energy is uncreated. Indeed the name of divinity is placed not only upon the divine essence, but 'also on thee divine energy no less'. This means that in the teachings of the holy Fathers, 'this (the essence) is completely incapable of being shared, but by divine grace the energy can be shared.

This is a reality and truth. Based on the illuminative teaching of St. Gregory Palamas, Bishop Hierotheos tells us this is available to us "through God's benevolence towards those who have purified their nous." Bishop Hierotheos (1994) calls the Church a hospital that can cure our infirmities so our nous can be purified and this life in Christ can take place in us.

Passions Inclinations to sin:

After the Fall we are predisposed to self-centered choices directed by the passions (lusts) rather than choices based on agape. St. Isaac of Syria tells us: ". . . pandering to the flesh, produce(s) in us shameful urges and unseemly fantasies" (Early Fathers from the Philokalia).

The passions spring from the heart of the person. Jesus told us: "For from within, out of the heart of man, come evil thoughts, fornication, theft, murder, adultery, coveting, wickedness, deceit, licentiousness, envy, slander, pride, foolishness. All these evil things come from within, and they defile a man" (Mark 7: 21-23).

St. Paul wrote "While we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit for death" (Romans 5:7). The work of the passions can take place either before marriage or after the marital union takes place. In either case they lead to a choice of singularity or self-satisfaction over a righteous joined union.

Passions may predispose a individuals to discord from God and mankind. St. Paul's warning applies to the "demon's" attack union with God and neighbor: "Now the works of the flesh are plain: fornication, impurity, licentiousness, idolatry, sorcery, enmity, strife, jealousy, anger, selfishness, dissension, party spirit, envy, drunkenness, carousing, and the like. I warn you, as I warned you before, that those who do such things shall not inherit the kingdom of God" (Galatians 5:19-21). The Church Fathers attribute this to the demon of each passion that never tires of breaking union with God and mankind.

An example of how this works may aid our understanding. The demon of lust, the Church Fathers tell us, may take over our lives. Modern society facilitates this malady. Sex is broadcast everywhere for almost every use: art, fashion, music, news, pornography (especially the Internet), and the sale of almost any product from automobiles to computers, The secular world flagrantly exposes body parts, especially the genital areas.

The Church Fathers knew about such enticements a thousand years ago. St. Isaac of Syria wrote: "Passions are brought either by images or by sensations devoid of images and by memory, which at first is unaccompanied by passionate movements or thoughts, but which later produces excitation." One way to deal with these passions, continued St. Isaac: " . . . their thought must become attached to nothing except their own soul."

One has to make a choice between Christ and demon. St. Paul asked: "Who shall separate us from the love of Christ? Shall tribulation . . . distress . . . persecution . . . hunger . . . nakedness . . . danger . . . the sword? For I am sure that neither death, nor life, nor angels, nor principalities, nor things present, nor things to come, nor power, nor height, nor depth, nor any other creature will be able to separate us from the love of God, which is in Christ our Lord" (Romans 8:35-39). Vigilance and discernment are major virtues to be acquired by those seeking Christ indwelling in them and desire to overcome the power of passions.

Ilias the Presbyter tells us: "Demons wage war against the soul primarily through thoughts . . . " (Philokalia, III). Ideally Orthodox Christians will make a "spiritual desert" for themselves removing them from the "enticements" so prevalent in modern life. Spiritual death occurs when these thoughts are self centered.

St. Maximus the Confessor knew this as well: "The self love and cleverness of men, alienating them from each other and perverting the law, have cut our single human nature into many fragments." How much more should St. Maximus' words apply to those all of us seeing union with God and our all mankind.

Sin is Disunion

Sin makes us to be out of communion or what might be called disunion with God and neighbor. St. John Chrysostom states: "Did you commit sin? Enter the Church and repent for your sin; for here is the physician, not the judge; here one is not investigated, one receives remission of sins". If the church is a "physician", then this break with God and neighbor needs healing. It is missing the mark of being centered on God and His Will. Sin is considered, therefore to be an illness or infirmity. With healing we are restored to a former condition.

We know this healing takes place in Holy Baptism, the Holy Mystery of Penance, Holy Unction and by worthy reception of the Holy Eucharist: The Body, Blood, Soul and Divinity of Christ. St. John Chrysostom, in his Divine Liturgy reminds us, of all that God did for us: take on our flesh, the cross, the grave and the Resurrection. The end of which is to reconcile us to Him: "when we had fallen away didst not cease to do all things until thou hast brought us back to heaven." Need we be reminded that when Christ gave us the Eucharist he said; "Take eat: this is my Body which is broken for you for the remission of sins," and "Drink ye all of this: this is my Blood of the New Testament, which is shed for you and for many, for the remission of sins" (emphasis added).

Forgiveness is to be reconciled with Christ and all mankind. St. Matthew tells us:

But I say to you that every one who is angry with his brother shall be liable to judgment; whoever insults his brother shall be liable to the council, and whoever says, 'You fool!' shall be liable to the hell of fire. So if you are offering your gift at the altar, and there remember that your brother has something against you, leave your gift there before the altar and go; first be reconciled to your brother, and then come and offer your gift. Make friends quickly with your accuser, while you are going with him to court, lest your accuser hand you over to the judge, and the judge to the guard, and you be put in prison; truly, I say to you, you will never get out till you have paid the last penny" (emphasis added) (Matthew 5: 22-26).

This involves an active behavioral effort toward reconciliation.

Pride a barrier to Repentance-Humility the Gate of Repentance

St. John of the Ladder (1982) points out:

Pride makes us forget our sins ... the remembrance of them leads to humility." Thus we must heed the further words of St. John: "He must not allow the memory of things that afflict him to be stamped on his intellect lest he inwardly sunders human nature by separating himself from other man although he is a man himself. When a man's will in union with the principle of nature in this way, God and nature are naturally reconciled.

St. Isaac the Syrian has said, the person who has attained to knowledge of his own weakness has reached the summit of humility. (Brock, 1997)

Repentance: The Condition for Forgiveness

When someone who offends God or us they must repent. God, and we in imitation of Him, should embrace the repentant sinner with God's own love, in order to forgive him. We have to pray that we or anyone who has offended us or God, be reconciled to God and to us through His Church. The foundation of this repentance is a sense of his unfaithfulness to God and offense to us, contrition of heart, and determination to amend and have a metanoia, a fundamental change of mind and heart so as not to offend again.

Repentance

God recognizes the difference between authentic and inauthentic repentance. If this knowledge is used as a justification for sin, no true repentance occurred no matter how many words might have been expended in prayer. If the fallen brother calls out to Christ like the thief on the cross however, they will find the forgiveness of God.

A wise person once said that God doesn't look where we have come from, only where we are going. If repentance is drawn from a desire for a pure heart, the repentant will find God no matter how many times they have failed. "Blessed are the pure in heart, for they shall see God" (Matthew 5:8).

Theosis

St. Silouan has pointed out that, "those who dislike and reject their fellow-man are impoverished in their being. They do not know the true God, who is all-embracing love." St. Peter in his second epistle tells us what God has given us: "His divine power has granted to us all things that pertain to life and godliness ... and become partakers of the divine nature" (2 Peter 1:3-4). We know this is not participation or becoming God in His Being or Essence but sharing in the warmth and light of His "Divine Energy" (Staniloae, 2003).

Healing Passions Leads to Theosis

This can only happen, indicates Bishop Hierotheos Vlachos (1994, 1998),if we heal the passions of our soul. For the offender this means healing the passion that led to the offense. For the one who to forgive this means healing the passion of anger and increase in the virtues of humility and meekness. Forgiveness and repentance are a two sided coin. One cannot exist without the other.

St. Maximus the Confessor tells us the path this takes: "The first type of dispassion is abstention from the body's impulsion towards the actual committing of sin. The second ... rejection of the impassioned thoughts ..the thirds is quiescence of passionate desire. ..the fourth type of dispassion is the compete exclusion from the mind of sensible images" (Philokalia II). Psycho-spiritually this means the decision and will to stop sin, act in accordance with Our Lord's counsels, and do all we can to remove ourselves from events and images that arouse sin. This means substituting and have available the works of God, exercise and practice Godly virtuous thoughts and acts, and base all on the foundation of prayer and the Holy Mysteries.

Let Us Commend Ourselves and Each Other ... Unto Christ our God

Theosis not only means being enlivined with the fire of God's warmth and light but being in communion with one another. St. Dorotheos of Gaza (Wheeler, 1977) likens our growth in union with God, to a compass. God is the center point. Each person is like the radials going out from the center to all the 360 degrees encircling it. As each person moves toward God, the center, they also move closer to one another, as each person moves away from God, the center, they also are more distant from one another. (Morelli, 2007)

Let us end reflecting on the prayer of St. Ephraim the Syrian (1997): "If your brother is angry with you, then the Lord is also angry with you. And if you have made peace with your brother below, then you have made peace also with the Lord on high. If you receive your brother, then you also receive your Lord."

Jesus forgives our sins through the sacramental power given to the Church, first to the Apostles, then to their successors, the bishops and priests right down to the present day, when He told them: "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven; if you retain the sins of any, they are retained." (Jn 20: 22-23)

An article by Fr. George Morelli, Ph.D.

Source: http://antiochian.org/content/sin-orthodox-understanding-lenten-reflection

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