3 2 7 4 E I l i f f A v e D e n v e r C O ( 3 0 3 ) 7 5 7 - 3 5 3 3T h e R u s s i a n O r t h o d o x C h u r c h O u t s i d e R u s s i a

march 20 12

Kontakion (Tone Three)

When I disobeyed in ignorance Thy fatherly glory, I wasted in iniquities the riches that Thou gavest me.

Wherefore, I cry to Thee with the voice of the prodigal son, saying,

I have sinned before Thee, O compassionate Father, receive me repentant,

and make me as one of Thy hired servants.

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All Saints of Russia Orthodox ChurchDiocese of Western America

Russian Orthodox Church Outside Russia3274 E. Iliff Ave.

Denver, Colorado 80210(303) 757-3533

Parish Clergy:Archpriest Boris Henderson, Rector

Home (303) 753-1401 Cell phone (720) 244-3255Priest Michael Preobrazhensky

Deacon Jan VeselakRdr. Timothy Henderson

Taper-bearer Vladimir Lander

Parish Staff:Warden: Alexander YaremenkoTreasurer: Alexandra Timofeeva

Secretary: Petronia TaraschukChoir Director: Mat. Natalia HendersonSisterhood President: Alexandra Prizemin

Times of Divine Services: Saturday 6:00 p.m. All-Night Vigil

Sunday 9:40 a.m. HoursSunday 10:00 a.m. Divine Liturgy

For services on the Great Feasts, Saints’ Days,

and the days of Great Lent,check the monthly calendar.

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NamesdaysDate Baptismal name Last name First name

May God grant them many years!

John DunnDeacon Jan Veselak

Vladimir Shlomovyouth Anna Preobrazhensky

Prayers for the sick

May God heal them of their ailments and give them strength during the time of illness.

Mar 13 Marina Collins MarinaMar 15 Sabbatius Vaschenko SavvatyMar 17 Daniel Damerau Daniel, Jr.Mar 17 Vyacheslav Zhurin VyacheslavMar 20 Eugene Katsnelson YevgenyMar 22 Eli Kosanovich EliMar 30 Alexey Bakounina-Evernden Alexey

St. Ephraim the Syrian (page 12)

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Евангельскіе образы въ канонѣпреп. Андрея Критскаго

Въ канонѣ прп. Андрея есть такiя слова: „Изъ Ветхаго Завѣта всѣхъ я привелъ тебѣ въ примѣръ, душа...“. Послѣ этой фразы поэтъ покаянiя переходитъ къ Новому Завѣту, прибѣгая уже къ инымъ образамъ, побуждаетъ душу человѣка къ покаянiю: искушенiе Христа въ пустынѣ, притчи о мытарѣ и фарисеѣ, о потерянной драхмѣ, исторiя Закхея мытаря.

ХРИСТОСЪ ВЪ ПУСТЫНѢ

Постився Господь дней четыредесять въ пустыни, послѣди взалка, показуя человѣческое; душе, да не разлѣнишися, аще тебѣ приложится врагъ, молитвою же и постомъ отъ ногъ твоихъ да отразится. Господь, постившись сорокъ дней въ пустынѣ, наконецъ взалкалъ, обнаруживая въ Себѣ человѣческую природу. Не унывай, душа, если врагъ устремится на тебя, но да отразится онъ отъ ногъ твоихъ молитвами и постомъ.

Христосъ постился, готовясь къ предстоявшимъ Ему подвигамъ для нашего спасенiя. Мы постимся для укрѣпленiя нашихъ силъ къ подвигамъ христiанской жизни. Постъ самъ по себѣ есть подвигъ самообладанiя, онъ ослабляетъ давленiе на духъ со стороны чувственности. Христосъ постился сорокъ дней, не вкушая пищи.

Отъ насъ никто не требуетъ, чтобы мы въ этомъ отношенiи буквально слѣдовали примѣру Христову. Нашъ постъ долженъ состоять, при духовныхъ упражненiяхъ, собственно въ воздержанiи отъ мясной и рыбной пищи, и въ умѣренномъ употребленiи одной растительной пищи. Какъ въ физической, такъ и въ духовной жизни потребна извѣстная выдержка необходимое условiе для укрѣпленiя силъ.

Силы души, не укрѣпленныя продолжительнымъ говѣнiемъ, не выдерживаютъ напора искушенiй и соблазновъ, и постъ оказывается безплоднымъ именно потому, что бываетъ слишкомъ кратковременнымъ, по нашей лѣни и неусердiю. Этой лѣнью и пользуется дiаволъ. Онъ внушаетъ намъ, что наше нравственное состоянiе и безъ подвиговъ поста удовлетворительно, что вообще строгiе подвиги благочестiя, къ числу которыхъ относится продолжительный постъ, свойственны однимъ монахамъ и съ жизнью мірской несовмѣстимы и т.п.

Однако, молитва легко совершается, когда тѣло не обременено пищей. Дiаволъ побѣдилъ насъ въ раю невоздержанiемъ. Этимъ же оружiемъ онъ и сейчасъ пользуется для того чтобы насъ погубить.

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Постомъ и молитвой мы наносимъ дiаволу пораженiе, и онъ со стыдомъ удаляется, какъ удалился отъ Христа въ пустынѣ послѣ напрасныхъ усилiй склонить Его на свою сторону.

Христосъ искушашеся, дiаволъ искушаше, показуя каменiе, да хлѣби будут, на гору возведе видети вся царствiя мира во мгновенiи; убойся, душе, ловленiя, трезвися, молися на всякiй часъ Богу.

Христосъ былъ искушаемъ; дiаволъ искушалъ, показывая камни, чтобы они обратились въ хлѣбы; возвелъ Его на гору, чтобы видѣть всѣ царства міра въ одно мгновенiе; бойся, душа, этого обольщенiя, бодрствуй и ежечасно молись Богу.

Дiаволъ искушалъ Христа въ пустынѣ, какъ и прародителей въ раю, невоздержанiемъ и честолюбiемъ. Предложивъ утолить голодъ путемъ превращенiя камней въ хлѣбы дiаволъ хотѣлъ возбудить въ Христѣ невоздержанiе, предложивъ Ему броситься съ высоты кровли храма тщеславiе и честолюбiе, обѣщая дать Ему весь міръ во власть, если только Онъ поклонится ему властолюбiе.

Восторжествовавъ надъ дiавольскими искушенiями, Христосъ загладилъ грѣхи непослушанiя прародителей Богу. Но отъ дiавола не отнята свобода искушать людей, отчасти для наказанiя людей, отчасти для укрѣпленiя ихъ духовныхъ силъ въ борьбѣ съ врагомъ.

Искушенiя разнообразны, но, въ сущности, они повторяютъ тѣ же козни лукаваго по отношенiю къ первымъ людямъ. Горькiй опытъ нашихъ прародителей служитъ намъ урокомъ осторожности при встрѣчѣ съ искушенiями. Но, не проявляй бдительность и осторожность, безъ помощи Божiей мы не можемъ съ успѣхомъ бороться съ ними. Поэтому мы должны призывать эту помощь усердной молитвой.

МЫТАРЬ И ФАРИСЕЙ Мытарь спасашеся, и блудница цѣломудрствова, и фарисей

хваляся осуждашеся: овъ убо: очисти мя, ова же: помилуй мя. Сей же величашеся, вопiя: Боже, благодарю Тя! и прочiя безумныя глаголы.

Очисти, якоже мытарь вопiю Ти, Спасе, очисти мя; никтоже бо сущихъ изъ Адама, якоже азъ, согрѣшихъ тебѣ.

Мытарь спасся и блудница сдѣлалась цѣломудренною, а гордый фарисей подвергся осужденiю, ибо первый взывалъ: Будь милостивъ ко мнѣ; другая: Помилуй меня; а послѣднiй тщеславно возглашалъ: Боже, благодарю Тебя...и прочiя безумныя рѣчи.

Умилостивись, какъ мытарь, взываю къ Тебѣ, Спаситель, смилуйся надо мною: ибо какъ никто изъ потомковъ Адамовыхъ я согрѣшилъ предъ Тобою.

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Въ этой евангельской притчѣ содержится ученiе о томъ, какiя душевныя расположенiя нужны для полученiя оправданiя отъ Бога. Притча предостерегаетъ отъ тѣхъ душевныхъ расположенiй, какiя открылись въ молитвѣ фарисея въ храмѣ, молитва же мытаря представляетъ образецъ, достойный подражанiя для каждаго кающагося предъ Богомъ и желающаго получить отъ Него помилованiе. Какая противоположность фарисею въ лицѣ мытаря, котораго осудилъ фарисей! Мытарь, быть можетъ, дѣйствительно былъ причастенъ тѣмъ грѣхамъ, въ которыхъ неповиннымъ исповѣдывалъ себя фарисей. Но онъ угодилъ Богу именно тѣми духовными расположенiями, которыхъ недоставало фарисею. Осужденный Господомъ Iисусомъ фарисейскiй духъ самовосхваленiй и гордости, къ сожалѣнiю, живетъ почти въ каждомъ человѣкѣ.

Истинное смиренiе всегда соединяется съ искреннимъ желанiемъ освободиться отъ тѣхъ недостатковъ, въ которыхъ мы сознаемся, и съ стремленiемъ къ совершенству. Такъ бываетъ во всякомъ родѣ дѣятельности: успѣхи въ наукахъ, въ искусствѣ, въ жизни общественной всегда бываютъ плодомъ смиреннаго сознанiя, что мы далеки отъ совершенства въ усвоенiи истиннаго, прекраснаго, полезнаго, что намъ слѣдуетъ трудиться больше и больше для достиженiя этихъ цѣлей.

Подобно этому и въ нравственномъ отношенiи смиренiе служитъ побужденiемъ къ жизни святой и богоугодной. Со смиренiемъ мытаря мы должны соединять ревность къ подвигамъ.

ДРАХМА

Аз есмь, Спасе, юже погубилъ еси древле царскую драхму; но вжегъ свѣтильникъ, Предтечу Твоего, Слове, взыщи и обрящи Твой образъ.

Погребохъ перваго образа доброту, Спасе, страстьми, юже, якоже иногда драхму, взыскавъ обрящи.

Я та драхма съ царскимъ изображенiемъ, которая съ древности потеряна у Тебя, Спаситель, но, засвѣтивъ свѣтильникъ Предтечу Своего, Слове, поищи и найди Свой образъ.

Засыпалъ страстями красоту первобытнаго образа, Спаситель; ее, какъ нѣкогда драхму, Ты взыщи и найди.

Въ основанiи этихъ стиховъ Великаго канона положена притча Христа Спасителя о потерянной драхмѣ, небольшой серебряной монетѣ съ изображенiемъ царя. Подъ образомъ женщины, потерявшей и нашедшей драхму, представляется Господь ищущiй погибающую душу. Подъ драхмой, украшенной изображенiемъ царя, понимается душа, украшенная образомъ и подобiемъ Божiимъ.

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Грѣхи и страсти помрачаютъ въ насъ образъ Божiй, полученный нами при Крещенiи. Ветхiй человѣкъ заполняетъ насъ настолько, что трудно отыскать въ немъ черты богоподобiя, такъ же какъ трудно отыскать мелкую монету, затерявшуюся въ кучѣ пыли и сора и почерневшую отъ грязи. Но если мы каемся, то видимъ путь спасенiя, а значитъ мы можемъ быть не потерянной, а обрѣтенной драхмой.

БЛУДНЫЙ СЫНЪ

Богатство мое, Спасе, изнуривъ въ блудѣ, пустъ есмь плодовъ благочестивыхъ, алченъ же зову: Отче щедротъ, предваривъ, Ты мя ущедри.

Расточивъ богатство мое въ распутствѣ, Спаситель, я чуждъ плодовъ благочестiя, но, чувствуя голодъ, взываю: Отецъ Милосердный, поспѣши и умилосердись надо мною.

Притча о заблудшемъ сынѣ изображаетъ величайшее милосердiе Божiе къ кающемуся грѣшнику, какъ бы ни было глубоко его паденiе. Въ первой половинѣ притчи изображено, до какой глубины паденiя можетъ довести человѣка грѣхъ. Изъ такого тяжелаго положенiя возможны два исхода: или отчаянiе и вѣчная погибель, или обращенiе къ Богу. Во второй части притчи изображается исходъ послѣдняго рода. Сынъ, крайностью своего положенiя, приведенъ былъ къ раскаянiю, пришелъ въ себя, рѣшилъ возвратиться къ отцу, исповѣдать предъ нимъ свою вину.

Если мы подражаемъ заблудшему сыну въ грѣхахъ, то будемъ подражать ему и въ покаянiи. Одно то, что грѣхъ не даетъ душѣ мира и покоя, какъ не нашелъ мира и счастья заблудшiй сынъ въ распущенной жизни, должно возбуждать наше отвращенiе ко грѣху. Возбужденное отвращенiе должно расположить къ рѣшимости сойти съ пути грѣха которымъ мы идемъ. Голодъ душевный, невыносимое ощущенiе душевной пустоты и томленiя, ведетъ человѣка къ поиску Бога. Въ состоянiи духовнаго голода человѣкъ взываетъ: „Отецъ Милосердный, поспѣши ко мнѣ, какъ отецъ поспѣшилъ навстрѣчу заблудшему сыну, и умилосердись надо мною...”

ЗАКХЕЙ, СИМОНЪ ФАРИСЕЙ И БЛУДНИЦА

Закхей мытарь бе, но обаче спасашеся, и фарисей Симонъ соблажняшеся, и блудница прiимаше оставительная разрѣшенiя отъ Имущаго крѣпость оставляти грѣхи, юже, душе, потщися подражати.

Закхей былъ мытарь, однако спасся; Симонъ фарисей соблазнялся, а блудница получила рѣшительное прощенiе отъ Имѣющаго власть отпускать грѣхи; спѣши, душа, и ты подражать ей.

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Въ исторiяхъ Закхея мытаря и женщины, помазавшей Господа мѵромъ мы видимъ примѣръ милосердiя Господа къ грѣшникамъ, съ одной стороны, съ другой образецъ истиннаго покаянiя.

Христосъ удостоилъ Своимъ посѣщенiемъ домъ Закхея и принесъ благословенiе не ему только, но и всему его дому. Чѣмъ начальникъ мытарей могъ заслужить милость Божiю? Закхей имѣлъ возможность знать, какъ милостиво относился Христосъ къ грѣшникамъ, опыты Его милосердiя къ нимъ и раскаянiе послѣднихъ тронули душу Закхея, и внушили ему желанiе послѣдовать примѣру подобныхъ ему. Истинное покаянiе, выразившееся не только въ словахъ, но и въ дѣлахъ (раздача имущества) свидѣтельствуютъ о нравственномъ перерожденiя мытаря.

Господь не отвергъ и женщину, помазавшую Господа мѵромъ. Наоборотъ, онъ утвердилъ въ ней вѣру въ Него и надежду, что и ей Онъ проститъ грѣхи, если она принесетъ покаянiе въ нихъ, и вотъ она у Его ногъ. Она потому такъ горячо обливала Его ноги слезами и такъ усердно мазала ихъ мѵромъ, что увѣрена была въ милосердiи къ ней Господа.

Человѣкъ, пристрастный къ земнымъ стяжанiямъ, и подобнаго рода плотскимъ страстямъ, можетъ слѣдовать этимъ евангельскимъ примѣрамъ, для того, чтобы избавиться отъ этихъ пагубныхъ пристрастiй. Истинное же покаянiе состоитъ не только въ сожалѣнiи о прежнихъ грѣхахъ. Если мы хотя бы вернемъ то, что должны тѣмъ, кто на насъ обиженъ, то и въ нашъ домъ придетъ Христосъ, подобно тому, какъ Онъ пришелъ въ домъ Закхея. Если мы со слезами признаемъ свои прегрѣшенiя и припадемъ къ Спасителю съ вѣрой въ его милосердiе, то получимъ прощенiе, какъ получила его нѣкогда блудница.

СТРАШНЫЙ СУДЪ

Приближается, душе, конецъ, приближается, и нерадиши, ни готовишися, время сокращается, востани, близъ при дверехъ Судiя есть. Яко сонiе, яко цвѣтъ, время житiя течетъ, что всуе мятемся?

Конецъ приближается, душа, приближается, и ты не заботишься, не готовишься; время сокращается востань: Судiя уже близко при дверяхъ; время жизни проходитъ, какъ сновидѣнье, какъ цвѣтъ. Для чего мы напрасно суетимся?

Въ Евангелiи Господь, предрекъ Свое второе пришествiе и всемірный Судъ. Когда же именно послѣдуетъ это событiе? Христосъ не открылъ ни дня, ни часа, когда оно случится. Но Онъ указалъ признаки его приближенiя: бѣдствiя, появленiе лжепророковъ,

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повсемѣстное распространенiе Евангелiя, мятежи и войны. Указанные признаки таковы, что по нимъ нельзя рѣшительно судить, насколько мы приблизились ко времени второго Пришествiя; несомнѣнно то, что чѣмъ дольше живетъ человѣчество, тѣмъ оно ближе къ этому времени.

Не заключается ли въ этомъ сильнѣйшее побужденiе для каждаго къ тому, чтобы всегда быть наготовѣ къ встрѣчѣ Судiи? Не проводимъ ли мы время земной жизни, забывая о томъ, что временная жизнь дана намъ для приготовленiя къ вѣчности? Если это такъ, то мы можемъ быть застигнутыми врасплохъ пришествiемъ Судiи и быть осужденными навѣки за такую безпечность.

Епископъ Виссарiонъ (Нечаевъ) Благо, Москва 2004 г.

Составлено по книгѣ епископа Виссарiона (Нечаева) «Великiй канонъ святого Андрея Критскаго. Толкованiе уроковъ покаянiя». [Источник: www.stnicholasredbank.com]

Вопросы Священнику(из книги Протоиерея Валентина Мордасова «Что Посоветуете, Батюшка?»)

Можно ли есть в пост пищу, разрешенную Церковью, но которая услаждает меня?Лучше бы воздержаться постом от пищи, которая нравится. Лакомство — грех. Объедаться же грешно и постной пищей.Что значит умалять на исповеди грехи?Берегитесь на исповеди говорить: «Враг попутал…», «Слабый…», «Немощный…», «Гне ваюсь — потому что раздражают», «В церковь не хожу — потому что ноги болят». Грешно так самооправдываться и умалять свои грехи. Самооправдание внушает диавол, а кто говорит «простите», тот опаляет демонов. Однажды у Пимена Великого спросили, что самое мерзкое пред Богом. Святой отвечал: «Когда человек сам себя оправдывает»1. Самооправдание низводит человека в ад, отсечение же его приводит в умиление2.

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Можно ли записывать небольшие грехи для покаяния перед духовником?Непременно нужно з а п и с ы в а т ь всякий, хотя и маленький грех, как вспомнишь, а потом покаяться.Только ли в грехах надо каяться?Нет, надо каяться и в том, что не сделал таких-то добрых дел и что такие-то добрые дела из-за тебя не сделали другие. По слову апостола: Ведущему убо добро творити и не творящему, грех ему есть (Иак. 4: 17). И святитель Иоанн Златоуст учит нас: «Каяться должно, во-первых, в собственных грехах; во-вторых, в грехах, на которые мы навели ближних через побуждение, соблазн или дурной пример; в-третьих, в тех добрых делах, которые могли бы сделать, но не сделали; в-четвертых, в тех добрых делах, от которых мы отвели ближнего; обо всех таких делах надо спрашивать свою совесть и память и молить Бога о просветлении ее».Имеет ли пост силу против злого духа?Пост изгоняет демонов. Пост – такое же оружие страшное для врага, как крест Христов и другие святыни, коих не выносит нечистая демонская сила. Пост разит злобу демонскую без промаха, и она убегает от постящегося.Хорошо ли принимать на себя по желанию разные подвиги, например сухоядение, бдение, молчание, большое количество молитв, ношение на теле тяжестей и грубой одежды?Только с благословения священника. Не лучше ли принять подвиг смирения, молчания, пока не спросят, любви, приветливости и т.п.?С кем не должно иметь дружбы?«Не води дружбы и не имей союза с врагами Христовой Церкви, с еретиками, с раскольниками, с теми, которые постов святых не соблюдают, – заповедовал преподобный Серафим Саровский. — Должно бегать от тех людей, которые не боятся и не почитают Бога».Везде ли можно угодить Богу?Да, везде можно угодить Богу, если будем хранить заповеди Божии, а главное, любовь ко всем, смирение, состоящее в том, чтобы от всех терпеть за правду и напрасно, себя считать до конца жизни хуже и грешнее всех в мире, избегать излишнего угождения плоти, не искать особенной пищи, отдых иметь умеренный, во всем и всегда слушаться своей совести, которую очищать исповедью перед духовным отцом.С какого возраста следует поститься детям?Правила нет; но в каждой истинной христианской семье этот вопрос

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разрешается очень просто: постятся родители — постятся и дети, и при том, если здоровы, с самого раннего возраста.В чем состоит пост и воздержание?«По мнению святых отцов, пост и воздержание состоит в умеренности, и все, вообще домогающиеся совершенной добродетели, должны, принимая пищу, дозволенную для поддержания тела, воздерживаться от похоти. И слабый телом может сравняться в добродетели со здоровыми и крепкими, если будет истреблять похоти, коих не требует немощь плоти, ибо и апостол говорит: И плоти угодия не творите в похоти (Рим. 13: 14), т. е. он не запрещает пещись о плоти, но только говорит, чтобы это не делалось в похоти; чем уничтожает страстное попечение о теле, а не то, которое необходимо для поддержания жизни, и уничтожает для того, чтобы мы, потворствуя плоти, не стали во вред себе исполнять похотей; между тем, пещись о теле нужно потому, чтобы, испортив его небрежением, не потерять возможности исполнять духовные и необходимые обязанности наши» (из Слова святого Иоанна Касссиана Римлянина о посте).Как провести пост так, чтобы угодить Господу?Угоден Богу будет пост, если мы при нем будем иметь доброе расположение к людям, а враг старается вложить в нас дерзость, гневливость и тем сделать для души больше вреда, чем пользы; хотя бы шею в дугу сгибал и пеплом голову посыпал, но такого говения не примет Господь.Грех ли заботиться о славе людской?Демоны не боятся ни поста, ни сна на голой земле, ни принятия нищих, если мы делаем это только ради славы человеческой.

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St. Ephraim the Syrian

Although St. Ephraim is commemorated before the beginning of Great Lent, he is more particularly remembered during this time in connection with the well-known prayer he composed: “O Lord and Master of my life..,” which is recited repeatedly in the daily lenten cycle of services, as it should also be by Orthodox faithful in their private morning and evening prayers throughout this lenten period. The prayer may be said to capsulize the teaching of this eloquent Holy Father of the Church, who left several volumes of spiritually instructive writings which merited high praise from his illustrious contemporaries, St. Basil the Great and his brother St. Gregory of Nyssa. The life of St. Ephraim is perhaps no less instructive.

St. Ephraim was born early in the fourth century in the ancient city of Nisibis in Mesopotamia, where the Roman Empire bordered on the Persian Kingdom. At one time Mesopotamia belonged to Syria and for this reason St. Ephraim is known as “the Syrian.” He was born of Christian parents before the Edict of Milan was issued (313), establishing official toleration of religion, and, as he later wrote, his ancestors “confessed Christ before the judge; I am related to martyrs.”

When he was still a baby, his parents had a prophetic dream: from the boy’s tongue sprang a lush vine which produced abundant clusters of grapes. The more the birds ate the fruit, the more it multiplied. Later it was revealed that these clusters were his sermons, the leaves of the vine--his hymns.

Remember not O Lord the sins of my youth. (Ps. 25:7) Judging from his youth, however, one could never have guessed his future greatness. In spite of his parents’ having educated him in Christian precepts, he was impetuous and even rather wild, like an unruly colt which resists the bridle: “I would quarrel over trifles, acted foolishly, gave in to bad impulses and lustful thoughts .... My youth nearly convinced me that life is ruled by chance. But God’s Providence brought my impassioned youth to the light of wisdom.” He relates the story of his conversion:

“One day my parents sent me outer town and I found a pregnant cow feeding along the road. I took up stones and began pelting the cow, driving it into the woods till evening when it fell down dead? During the night it was eaten by wild beasts. On my way back, I met the poor owner of the cow. ‘My son,’ he asked, ‘did you drive away my cow?’ I not only denied it, but heaped abuse and insult upon the poor man.”

A few days later he was idling with some shepherds. When it grew too late to return home, he spent the night with them. That night some sheep were stolen and the boy was accused of being in league with the robbers.

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He was taken before the magistrate and cast into prison. In a dream an angel appeared to Ephraim and asked him why he was there. The boy began at once to declare that he was, innocent. “Yes,” said the angel, “you are innocent of the crime imputed to you, but have you forgotten the poor man’s cow?”

When Ephraim saw the tortures to which criminals were subjected, he became terrified. He turned to God and vowed that he would become a monk if God would spare him such a cruel ordeal. The magistrate, however, just laughed at the youth’s tears and ordered that he be stretched on the rack.

But just then a servant came to announce that dinner was ready. “Very well,” said the magistrate, “I will examine the boy another day.” And he ordered him back to prison. Providentially, the next time the magistrate saw Ephraim, he thought he had been punished enough and dismissed him. Although he was spared the rack, Ephraim had learned his lesson and, like the Prophet David, he entreated the Lord to overlook his youthful folly. True to his vow, upon his release he went straightway to the hermits living in the mountains where he became a disciple of St. James ( Jan. 12), who later became a great bishop of Nisibis.

Born again in repentance, Ephraim began to train as an athlete of virtues, exorcizing himself in the study of the Holy Scriptures and in prayer and fasting. The passionate and wayward youth was transformed into a humble and contrite monk, weeping day and night for his sins and entirely surrendered to God. Ephraim’s earnest resolve pleased the Lord Who rewarded him with the gifts of wisdom; grace flowed from his mouth like a sweet stream, in fulfillment of his parents’ dream.

St. James recognized his disciple’s God given talents, and as a bishop he entrusted Ephraim with preaching the Word of God and instructing children in school. In 325 he took Ephraim with him to the First Ecumenical Council in Nicea. Returning to Nisibis, Ephraim continued with his missionary work until 363 when the Persians conquered the city and most of its Christian inhabitants departed.

Ephraim decided to go to the city of Edessa around which monastic life was flourishing. He prayed that there the Lord would send to meet him a man who could converse with him on the Holy Scriptures for his spiritual profit. Upon entering the city gates, he was met by a woman. Disappointed, he turned mentally to God: “Lord, Thou hast disregarded Thy servant’s prayer. For how can she converse with me on Biblical wisdom?” The woman only stared at him. “Why, O woman, are you standing there staring at me?”asked the Saint. “I am looking at you,” she replied, “because woman is taken from man, but you should look not at

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me but at the earth from which you were taken.” Ephraim was astonished at the woman’s reply and gave thanks to God Who had answered his prayer in granting him this soul-profiting lesson.

In Edessa, Ephraim earned a humble living in the service of a bath keeper. He used his free time in preaching the Word of God to the unbelievers. Angered’ by Ephraim’s successes, the devil set his traps to catch the servant of God. Once, for example, as the Saint was preparing his dinner, a woman gazing from the window of an adjacent dwelling conceived a desire to seduce him. “Bless me, sir,” she shouted at him. “The Lord bless you,” replied the Saint. “What do you · need for your food?” she continued. Discerning the true purpose of her conversation, Ephraim answered, “Three stones and some sand to block up your window.” “I want to lie with you,” said the woman shamelessly, “but you are refusing from the first word.” “In that case ,” replied Ephraim, “you cannot do so in any other place than the middle of the city.” “Shall we not be ashamed of the people?’’ asked the harlot, surprised. “if we are ashamed of men ,” the Saint replied, “how much more ought we to be ashamed of, and also to fear God Who knows all the secrets of men! For He will judge the whole world and will reward everyone according to his deeds.” By God’s grace his words moved the harlot to repentance and she begged him to guide her to the path of salvation. Having received from him basic instruction in the Christian Faith, she entered a convent.

After living for some time in Edessa, the Saint was advised by a holy elder to go into the wilderness. He settled in a cave of the nearby “Mount of Edessa,” where he gave himself up to prayer, fasting and the study of Holy Scripture. There occurred an incident which illustrates the Saint’s dispassion. Once, after a long fast, his disciple was bringing him a meal, when the dish of food fell and broke. Seeing the brother’s shame and consternation, the Saint said simply: “Never mind, if the food will not come to us, we shall go to the food.” He sat down on the ground by the broken dish and proceeded to eat the meal as well as he could. It was said of him that although he was naturally prone to passion, he never exhibited angry feelings towards anyone from the time of his embracing the ‘monastic life.

St. Ephraim once had a revelation regarding St. Basil the Great. He saw in a vision a pillar of fire reaching to heaven, and he heard a voice: “Ephraim, Ephraim! Such as you see this pillar of fire, so, too, is Basil!” The vision inspired Ephraim with the desire to see this great Teacher of the Church, and, taking with him an interpreter (for he spoke no Greek), he journeyed to Caesarea in Cappadocia. There the holy hierarch greeted the desert-dweller with a corresponding enthusiasm and admiration: “I

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now see that what I heard about you is true. . . It is written in the Prophet David: Ephraim is the strength of my head (Ps. 59:9). These prophetic words refer truly to you, for you have led many to [he way of virtue and strengthened them in it. And your meekness and dispassion of heart shine for all, like the light.”

Then Basil the Great asked: “Why, venerable father, do you not receive consecration to the order of

priesthood, as befits you?” “Because I am a sinner, my lord!” answered Ephraim through the

interpreter. “O, if only I had your sins!” said Basil, and added: “Let us make a

prostration to the ground.” But when they were bowed to the ground, St. Basil laid his hand on St.

Ephraim’s head and recited the prayer of consecration to the diaconate. That is how St. Ephraim was made a deacon. He was at that time about sixty years old.

It was the Saint’s desire to continue in the heremitic life, hut such was his talent as a preacher that the Lord would not have his light hidden under a bushel. Obedient to the Lord’s will as revealed to him by an angel, Ephraim returned to Edessa where he began again to instruct people in the Faith. There he also established a college which later produced many famous teachers of the Syrian Church.

When the heretic Apollinaris was creating havoc in the Church with his erroneous teaching concerning the nature of Christ at His Incarnation, St. Ephraim tricked Apoiiinaris’ servant into lending him the two books in which these teachings were set forth. After gluing all the pages together, he returned the books to the unsuspecting servant and then challenged Apollinaris to a public debate. When Apollinaris Found himself unable to open his books to quote from them, he became thoroughly confused and retired in shame. His heresy soon died out.

Not only was St. Ephraim en eloquent and powerful teacher, he was also a prolific writer. Although he lacked a formal education, he comprehended with ease the most abstruse problems of philosophy, and his commentaries On the Old Testament books of Moses impressed even the most scholarly men of his time. But if his writings spoke to the mind, they were more greatly to be praised for the effect they had on the soul. As St. Gregory of Nyssa writes:

“Who that is proud would not become the humblest of men, reading his discourse on humility? Who would not be influenced with a divine fire, reading his discourse on charity? Who would not wish to be chaste in heart and soul by reading the praise he has lavished on virginity? Who

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would not be frightened by hearing his discourse on the Last Judgment, which he has depicted so vividly that nothing can be added to it?”

In spite of the gifts which God so lavishly bestowed upon him, St. Ephraim remained deeply humble. He even feigned madness so as to avoid being consecrated bishop and the glory that attends that position. Doubtless, his humility was guarded by the remembrance of the sins of his youth and by his contrite spirit which followed upon this remembrance. But while tears of repentance constantly flowed from his eyes, Ephraim’s face was bright and shone with joy. As St. Gregory writes: “Where Ephraim speaks of contrition, he lifts our thought to the Divine goodness and pours cut thanksgiving and praise to the Most High.”

On January 28, 373, after a brief illness, St. Ephraim reposed from his labors and was received into the heavenly habitations. The citizens of Edessa called him a “lyre of the Holy Spirit.” Now, centuries later, his works still sing to the soul, inspiring it with the sweet fruit of repentance. * * *

Kontakion Tone 2 Ever forseeing the hour of reckoning thou didst bewail thy sins with tears of compunction O Ephraim and thou wast active in works as a teacher O Saint. Therefore O father of all the world thou didst rouse the indifferent and easy .going to repentance.]

Condensed from the Life in Orthodox Life, 1956, No. 4, with additional information from the Russian Menaion of St. Dimitriof Rostov

Streams of Living Water God descends into the soul inhabited by the fear of God; He remains there and becomes, as it were, the soul’s watchman.

He who possesses patience delivers himself from many sorrows. Hope guides the sinner along the way of repentance to the mercy of God.

It pleases the Lord to show mercy and to save a man; in His love He does not tire of forgiving man his debts. Just as smoke chases away bees, so too, the remembrance of wrongs chases wisdom out of the heart.

He who hides in his heart the remembrance of wrongs is like a man who feeds a snake on his chest. He who bears his cross of sorrows with meekness will inherit in the life to come the glory of God.

—St. Ephraim the Syrian [Source: ROCA.org]

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From a Homily on the Sunday of the Triumph of Orthodoxy

St. Ignatius (Brianchaninov)Translated by Nun Cornelia (Rees)

Orthodoxy is the true knowledge of God and reverence of God. Orthodoxy is the worship of God in Spirit and in Truth. Orthodoxy is the glorification of the true God, the knowledge of Him and worship of Him. Orthodoxy is the glorification of God by man, the true servant of God, given to him through the grace of the Holy Spirit. The Spirit is the glory of the Christian (cf. Jn 7:39). Where there is no Spirit, there is no Orthodoxy.

There is no Orthodoxy in human teachings and philosophies; false reason reigns in them—the fruit of the fall. Orthodoxy is the teaching of the Holy Spirit given by God to man for his salvation. Where there is no Orthodoxy, there is no salvation. “Whosoever will be saved, before all things it is necessary that he hold the Catholic Faith. Which Faith except every one do keep whole and undefiled; without doubt he shall perish everlastingly” (from the Creed of St. Athanasius).

The teaching of the Holy Spirit is a precious treasure! It was taught in the Holy Scriptures and the sacred traditions of the Orthodox Church. The teaching of the Holy Spirit is a precious treasure! In it is the guarantee of our salvation. Our blessed portion in eternity is precious; nothing can take its place, and it is comparable to nothing. The teaching of the Holy Spirit is just as precious, just as high above all other values, and a guarantee of our blessedness.

In order to preserve this guarantee for us, the holy Church recounts today for all to hear the teachings that were spawned and published by Satan—teachings which are an expression of his enmity toward God, and which suggest slander concerning our salvation, robbing us of it. The Church rebukes these teachings as we would rebuke wolves seeking prey, deadly snakes, thieves, and murderers. Guarding us from them and calling back from perdition those who were deceived by them, the Church anathematizes those teachings and all who

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stubbornly adhere to them. The word anathema means severance, rejection. When the Church

anathematizes a teaching, it means that teaching contains blasphemy against the Holy Spirit, and for the sake of salvation it should be rejected and removed, as poison is removed from food. When a person is anathematized, it means that he has irreversibly adopted a blasphemous teaching, and through them deprives himself and those near him, to whom he has imparted his line of thought, of salvation. When a person has made the commitment to abandon the blasphemous teaching and to receive the teachings upheld in the Orthodox Church, he is obligated, according to the rules of the Orthodox Church, to anathematize the false teaching that he formerly upheld, which was destroying him, alienating him from God, keeping him locked in enmity against God and in blasphemy against the Holy Spirit, and communion with Satan.

The meaning of anathema is the meaning of the Church’s spiritual cure of an illness in the human soul, which causes eternal death. All human teachings cause eternal death if they introduce their own thinking drawn from reason falsely called, from carnal mindedness—that common heritage of fallen spirits and men, into the God-revealed teaching about God. Human philosophies introduced into the teachings of the Christian Faith are called heresies, and the adherence these teachings is called evil belief.

Hearing today the dreadful pronouncement of spiritual cure, let us accept it with the true understanding of it; and pressing it to our souls, let us sincerely and decisively renounce those destructive teachings that the Church will strike down with anathema unto the salvation of our souls. If we have always renounced them, then through the voice of the Church let us confirm our renunciation of them. The spiritual freedom, lightness, and strength that we will unfailingly feel within ourselves is a testimony to us of the rightness of the Church’s action, and the truth of the teaching it proclaims. The Church pronounces: As we therefore bless and praise those who have obeyed the divine revelation and have fought for it; so we reject and anathematize those who oppose this truth, if while waiting for their return and repentance, they refuse to turn again to the Lord; and in this we follow the sacred tradition of the ancient Church, holding fast to her traditions. To those who deny the existence of God, and assert that the world is self-existing, and that all things in it occur by chance, and not by the providence of God, Anathema. To those who say that God is not spirit, but flesh; or that He is not just,

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merciful, wise and all-knowing, and utter similar blasphemies, Anathema. To those who dare to say that the Son of God and also the Holy Spirit are not one in essence and of equal honor with the Father, and confess that the Father, and the Son, and the Holy Spirit are not one God, Anathema. To those who foolishly say that the coming of the Son of God into the world in the flesh, and His voluntary passion, death, and resurrection were not necessary for our salvation and the cleansing of sins, Anathema. To those who reject the grace of redemption preached by the Gospel as the only means of our justification before God, Anathema. To those who dare to say that the all-pure Virgin Mary was not virgin before giving birth, during birthgiving, and after her child-birth, Anathema. To those who do not believe that the Holy Spirit inspired the prophets and apostles, and by them taught us the true way to eternal salvation, and confirmed this by miracles, and now dwells in the hearts of all true and faithful Christians, and teaches them in all truth, Anathema. To those who reject the immortality of the soul, the end of time, the future judgment, and eternal reward for virtue and condemnation for sin, Anathema. To those who reject all the holy mysteries [sacraments] held by the Church of Christ, Anathema. To those who reject the Councils of the holy fathers and their traditions, which are agreeable to divine revelation and kept piously by the Orthodox Catholic Church, Anathema. (From the Service of the Sunday of Orthodoxy).Divine Truth became incarnate to save with Himself us who have perished by accepting and adopting a murderous lie. Then said Jesus to those Jews which believed on him, If ye continue in my word, then are ye my disciples indeed; and ye shall know the truth, and the truth shall make you free ( Jn 8:31–32). Only he is faithful to the teachings of Christ who decisively renounces and ever rejects all those teachings once conceived and still being conceived by outcast spirits and lawless people, inimical to Christ’s teaching, to God’s teaching—slandering its integrity and inviolability. The integrity of the God-revealed teaching is preserved inviolable solely and exclusively in the bosom of the Eastern Orthodox Church. [Source: pravoslavie.ru]

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