The Lord, Who lives in the heavens, wishing to appear on earth and abide with men, first prepared a dwelling place of His glory: His Most Pure Mother. For it is the custom of kings that in whatsoever city they desire to live, a place of residence be prepared for them beforehand. And as the palaces of earthly kings are constructed by the most skilled craftsmen, of the most costly materials, and on the most elevated sights, which are more beautiful and spacious than all the other dwellings of men, in the same manner the palace of the King of Glory must be erected. In the Old Testament, when God desired to dwell in Jerusalem, Solomon built a temple for Him, employing Hiram, a most wise master, who possessed full knowledge of every art and science, and was skilled in every enterprise. He constructed the temple with materials of great value: with costly stone, with aromatic woods of cedar and cypress brought from Lebanon, with pure gold, and upon a high place: that is, upon Mount Moriah. The temple was of great beauty. On its walls were portrayed the likeness of cherubims, and of various trees and ﬂowers. The temple was so spacious that the whole Israelite people could be accommodated without crowding, and the glory of the Lord would descend in ﬁre and a cloud. Nevertheless, that temple did not suffice to contain within itself the Uncontainable God, for even though Solomon built Him a temple, "The Most High dwelleth not in temples made with hands. 'What house will ye build me', saith the Lord: 'or what is the place of my rest?'"
For an explanation of the present Feast and understanding of its truth, it is necessary for us to turn to the very start of today’s reading from the Gospel: “Now after six days Jesus took Peter, James and John his brother, and led them up onto a high mountain by themselves” (Mt 17:1).
First of all, we might start by asking when the Evangelist Matthew began his six-day count? What kind of day was it? What does the preceding statement indicate, where the Savior, in teaching His disciples, said to them: “For the Son of Man shall come with his angels in the glory of His Father,” and further: “Again I say to you, there are some standing here who shall not taste death, until they have seen the Son of Man coming in His Kingdom” (Mt 16:27-28)? That is to say, it is the Light of His own forthcoming Transfiguration which He terms the Glory of His Father and of His Kingdom.
In the name of the Father, the Son, and the Holy Spirit!
'They will sing Pascha in the summer', they once said in Sarov. Seventy years passed from the death of the man about whom these words were pronounced, and on July 19, 1903, all of Rus' resounded with hymns of praise, glorifying God and His saint. Truly, all of Rus' exalted then as on the Day of Holy Pascha-even more so.
Terrible days were to come for Russia, but the memory of St Seraphim neither died nor weakened. Russian people continue to appeal to him and glorify him, both in the suffering Homeland and throughout the ends of the world where they are scattered. Even other nations are becoming familiar with St Seraphim; his Life (biography) is being translated into various languages, evoking not only admiration, but also, in many, the striving to apply in their own lives the lessons given to us by his life. Thus, despite the changes that have taken place in the world, the memory of St Seraphim not only does not fade, but it remains a lamp that shines ever brighter to humanity.
Among the Church's feasts, there are three in honor of God's saint which in their significance stand out from the others devoted to the saints and are numbered among the great feasts of the Church of Christ. These feasts glorify the economy of God for our salvation.
These three feasts are the Nativity of St. John the Forerunner, his Beheading, and the feast of the Holy Apostles Peter and Paul.
The apparition of the holy Archangel Gabriel to the priest Zacharias in the Temple, with the announcement of the birth to him and the righteous Elizabeth, of a son who would prepare the way for the Lord, the Savior of the world, and the subsequent fulfillment of this premise, are the first of the events related by the Evangelists.
The announcement of the holy Archangel Gabriel to Zacharias in the Temple begins the New Testament Gospel. The announcement of the same Archangel Gabriel six months later in Nazarethto the Virgin Mary concerning the birth from Her of the Son of God, Who was to become incarnate, is a continuation of the revelation of the Pre-eternal Counsel concerning the salvation of the human race.
Three months after, the Annunciation, St. John the Forerunner was born "in a city of Judah," and six months after him Christ Himself was born in Bethlehem.
1. TRULY "God is glorious in his saints" (Ps. 68:35 Lxx). Let us call to mind the martyrs' superhuman struggles, how in the weakness of their flesh they put to shame the evil one's strength, disregarding pain and wounds as they struggled bodily against fire, sword, all different kinds of deadly tortures, patiently resisting while their flesh was cut, their joints dislocated and their bones crushed, and keeping the confession of faith in Christ in its integrity, complete, unharmed and unshaken. As a result there were bestowed on them the incontrovertible wisdom of the Spirit and the power to work miracles. Let us consider the patience of holy men and women, how they willingly endured long periods of fasting, vigil and various other physical hardships as though they were not in the body, battling to the end against evil passions and all sorts of sin, in the invincible inner warfare against principalities, powers and spiritual wickedness (Eph. 6:12). They wore away their outer selves and made them useless, but their inner man was renewed and deified by Him from Whom they also received gifts of healing and mighty works. When we think on these matters and understand that they surpass human nature, we are filled with wonder and glorify God who gave them such grace and power. For even if their intentions were good and noble, without God's strength they could not have gone beyond the bounds of their nature and driven away the bodiless enemy while clothed in their bodies.
Brothers and sisters! See how the Holy Church teaches our conscience. The flowers today represent our conscience. Because when all of nature was still dead, when the time of our yearly cycle was approaching, the Holy Church revealed to us a great mystery: the mystery of our redemption. She then opened before us the cave of Bethlehem and the Lord Who had just been born. And we were told through the reading from the Epistle to the Galatians that this cave is our entrance in to a new yearly cycle, that at the manger of Christ our soul is renewed, and that in this renewal of spirit we receive the spirit of adoption (sonship), which unites us into the one family of Christ (Gal. 4:4-7).
And these are not just words. The Holy Church convinces us of this, comparing our spiritual life with what goes on in nature: the death of nature in winter, its revival in the beauty of spring and summer, and the yielding of fruit in fall. It is the same with the soul of a human being. After the sluggishness of spiritual slumber, a person receives the spirit of adoption in order to unite in one family and to receive what the Lord gives in His plan of salvation — His Body and Blood, the Mystery of the Tree of Life, which Adam lost in Paradise.
The Orthodox Church today prayerfully remembers the Fathers of the First Ecumenical Council of Nicaea, which once met in the city of Nicaea in order to investigate and judge the heresy of Arius. We know that in the first centuries of Christianity, the Church endured severe persecution, first from the Jews and then from the pagan Roman imperial power. But despite the fact that the persecution was bloody, despite the fact that thousands of Christians died under torture for their confession of faith, nonetheless, it was not dangerous for the Church.
The Christian of the first centuries remembered well that the Lord Jesus Christ said: “And fear not them which kill the body, but are not able to kill the sou: but rather fear him which is able to destroy both soul and body in hell” (Mt 10:28). And in the Apocalypse He said: “be thou faithful unto death, and I will give thee a crown of life” (Rev 2:10). In these bloody persecutions Christians were faithful to death, went to martyric death, and received from the Lord Savior the crown of eternal life earned by them.
"While He blessed them, He was parted from them, and carried up into heaven. And they worshipped Him and returned to Jerusalem with great joy"...with great joy ... "and were continually in the temple, praising and blessing God" (Lk. 24:51-3).
If, during the course of six weeks, the Holy Church has been teaching us to preserve this peace which Christ granted on the first day of His Resurrection, saying: "Peace be unto you" (Jn. 20:19), then now this feeling of peace should fill our hearts. You see, this feeling of peace appears in all of us as an expectation of joy. People search for some kind of rest, some kind of comfort. For this they travel from place to place in order to find peace. And yet this peace is within them, only in an unrevealed state. Peace is that gift which the Lord gave to us, that peace which keeps a person in a kind of unearthly state of joy. This is what the Holy Church has been teaching us during the six weeks of Easter: to be close to Christ, to preserve this peace, protect ourselves from those things which, entering our heart, might disturb this peace.
You see, our heart is the place in which peace abides.
Today we heard at the Divine Liturgy the account of the Holy Evangelist John the Theologian about the healing by Jesus Christ of the man born blind, that is, who had never seen anything before. It is characteristic that, when this Gospel account ends, the Lord said: “For judgment I am come into this world, that they which see not might see; and that they which see might be made blind” (Jn 9:39). And His spiteful enemies, the scribes and Pharisees, probably with irony and mockery, asked Him: “Are we blind also?” (Jn 9:40). And they received an answer, as the Lord told them: “If ye were blind, ye should have no sin” (Jn 9:41), because if a person does not know and does not see, he cannot transgress consciously and does not sin so greatly. Even if he makes a mistake, the Lord Himself does not find it a sin, if the person did not know he was sinning. So the Lord spoke, “If ye were blind, ye should have no sin, but now ye say, We see; therefore your sin remaineth” (Jn 9:41).
The Church calls tomorrow’s Sunday the Sunday of the Samaritan, that is, the Sunday of the Samaritan Woman, because at the Divine Liturgy the Gospel narrative is about how our Lord Jesus Christ spoke at Jacob’s Well with the Samaritan woman, turning her to the light [of truth] and towards a good and pious life. In this moving narrative we all see, above all, a lesson for us about how careful we ought to be in judging our neighbors, and to avoid all condemning judgment of them, remembering what the Gospel tells us.