In the name of the Father, Son and Holy Spirit.
Because of my office as Metropolitan I visit many parishes and serve not only in this holy Temple, but also in other Churches, I must say that in other churches I find the people there to be more attentive listeners than here. There I never see people leaving before the sermon begins. The clergy and servers in the altar, the singers in the choir and all the praying people listen to the sermon. Unfortunately, in the Synod Cathedral Church we observe something different. Just now quite a few left the church, probably thinking they know everything anyway and need no instruction. And it is possible also that they did not hear today's Gospel and so they will not even learn what is awaiting them at the Last Judgment. The Church however offers us this discourse by Christ concerning this Judgment to make us note what will be expected of the human race at the threshold of eternity; at the end of mankind's history.
In the name of the Father, Son and Holy Spirit.
This is not the first time we have spoken in this sacred church about the impossibility of grasping the unapproachable and incomprehensible nature of the Divinity, concerning which the Church says that “it is impossible for men to see God.” God’s infinite glory and holiness can not be contemplated even by the holy Angels and Archangels. But the MORAL essence of the Divinity is revealed to us, and thus we know from the Holy Scriptures that God is Love.
It is often said that man can not be an adequate object for divine Love, because there is an immeasurable abyss which lies between creation and the Creator. But there is a power which somehow eliminates this abyss and makes man closer to his Creator: it is love. This can be perceived through this im¬perfect analogy: Let us Imagine a grown-up and stable man who enjoys a respectable place in society, but who all of a sudden should start to play with soap-bubbles; everyone would laugh. But under different circumstances, this kind of activity would be perfectly understandable. This reliable and responsible worker comes home after a hard day’s work, tired and just want¬ing to rest. He sees his little child at play, and the father begins himself to play with him, forgetting his tiredness and heartily sharing the excitement of his baby son. Why? Because when man loves, then he experiences and loves the same as his friend. Parental love eliminated the difference between a grown¬up man and a little boy. Of course this is only an imperfect analogy.
God, I thank Thee, that I am not as other men are,
extortioners, unjust, adulterers, or even as this publican.
To understand the meaning of this parable, we must first eliminate the erroneous interpretation of it. This erroneous interpretation dominates in our secular society, which is not averse to mentioning it in idle talk about the Pharisee in question; but in a totally wrong view of his personality. For our contemporaries, the very word “Pharisee”, before they are conscious or it, conjures an understanding of Pharisees in general as conscious hypocrites…. evil, envious, and dissolute.
The Council of Bishops of The Russian Orthodox Church Outside of Russia in 1956 Mahopac, NY.
1. The Russian Orthodox Church Outside of Russia is an indissoluble part of the Russian Orthodox Church, and for the time until the extermination in Russia of the atheist government, is self-governing on conciliar principles in accordance with the resolution of the Patriarch, the Most Holy Synod, and the Highest Church Council [Sobor] of the Russian Church dated 7/20 November, 1920, No. 362.
2. The Russian Orthodox Church Outside of Russia is composed of those who are outside the borders of Russia and are guided by the lawful hierarchy of a diocese with their parishes, church communities, spiritual missions and monasteries.
3. The basic task of the Russian Orthodox Church Outside of Russia is the preservation abroad of complete independence of the Russian Orthodox Church from atheistic and anti-Christian forces and the overall spiritual nourishment of the Orthodox Russian flock in the diaspora, independent of nationality; and in particular, the preservation and strengthening in the souls of the faithful flock the purity and wholeness of the holy Orthodox faith; and the encouragement of devotion in the flock, dispersed throughout the world, to the suffering Mother Church.
On January 23rd (the 10th by the old calendar) the Church commemorates the holy Russian hierarch Saint Theophan the Recluse.
St. Theophan was born Georgiy Vasilyevich Govorov on January 10, 1815 in the Chernavskoye village of the Yeletsk county in the Orlov province. The young Georgiy received his primary education at home. In 1823 he entered a religious school, while in 1829, as one of the school’s top students, he was transferred to the Orlov Seminary. The latter was headed by Archimandrite Isidor, who later became a well-known hierarch of the Russian Orthodox Church. After graduating from the seminary with top honors in 1836, Georgiy Govorov was assigned to the Kiev Theological Academy. In his last year of study Georgiy Govorov decided to dedicate himself entirely to serving the Church in a monastic capacity. In 1841 he was tonsured a monk with the name of Theophan, was subsequently ordained a hierodeacon, and soon afterwards became a hieromonk. In that same year Hieromonk Theophan graduated from the academy among its top students and began his service in the pedagogical field in various religious schools and academies. In this endeavor he showed himself to be a talented educator and a wonderful teacher. Being aware that the spiritual education of youth constitutes a great responsibility before God, Father Theophan tried to treat the future pastors primarily with kindness, love, and meekness.
“For the Life was made manifest, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us” (1 John 1, 2).
This new life is our Lord Jesus Christ, Who is now born in Bethlehem, as He Himself said during the last days of His earthly life: “I am the way, and the truth, and the life” (John 14, 6).
What is this new life, brothers, and why do people long for it? Because before Christ, people were dissatisfied with their former life, and even now all those who separate themselves from Christ are dissatisfied; they are dissatisfied because earthly life does not correspond to their desires. They want to be healthy and full, but life burdens them with sicknesses and hunger; they want riches and high ranks, but poverty and dishonour goad them, and if they do not fall into these disasters, they still remain dissatisfied with what they have, and desire more good things.
The Holy Church now celebrates one of her great feasts -- a radiant and joyous event in the life of the Church. This is the entry into the temple of the Most-Blessed Virgin Mary, when her holy and righteous parents brought her into the holy temple when -Vie was still quite a three-year-old little Maid, in order to dedicate Her there to God according to the promise that they had given. Many, of course, know in what the essence of this feast consists.
I will point out some details, which are perhaps not known to all: First, when they brought Her into the temple, there also went with her maidens, little girls, with candles, accompanying Her with the chanting of Psalms, so that there went through the streets of Jerusalem a ceremonial procession, to which doubtless also other people joined. Finally, when they came to the temple of God, the Chief Priest, Zacharias, himself went out to meet them, knowing about the promise of the righteous parents. But here all were struck by the fact that -- while he was still at the top of the steps of the temple, and the steps were many, and they were tall -- the holy and pure Child, without any support, all on her own, climbed up all the steps. And then, overshadowed by the Holy Spirit, the chief priest Zacharias did that which at [any] other time he never would have done: he brought the maiden Mary into the Holy of Holies. Now one must bear in mind that a person could not approach the Holy of Holies. Even the priests could not enter therein. And only one day a year, on the so-called day of atonement, did the chief priest enter with sacrificial blood, as though offering sacrifice on behalf of the whole people. But this was not the day of atonement; on this day the Chief Priest could not go into the Holy of Holies, but, illumined by the Holy Spirit, he went in -- and he brought therein the Maiden Mary, and She, as tradition says, remaining in the temple continually, stayed in the Holy of Holies and there an Angel brought Her food and conversed with Her. Therefore the holy fathers said that when the Archangel Gabriel appeared to Her -- an already nearly grown young woman -- in Nazareth with the word of the annunciation, not the very appearance of an angel frightened or disturbed her. She was used to converting with angels -- otherwise it was an unusual greeting with which the heavenly Messenger addressed her.
Today, dear brethren, we celebrate the glorious feast of the lightning-like Archangel Michael and all the heavenly bodiless powers. On this day let us talk of the boundless world of the angels; of their nature, of their hierarchy, and of the infinite mercy of God which has added us, Orthodox Christians, to this angelic host and has a formed a single Church made of angels and men; and subsequently of our responsibility to venerate them in a worthy manner and try to emulate them as our future compatriots in the celestial homeland; for which we earnestly pray to God, our common Creator.
St. Cyril of Alexandria says: If our earth, which serves as a focal point between two worlds, carries upon itself such a countless multitude of people and various other creatures, then how many times greater is the number of denizens inhabiting the immaterial heaven, which is so immense and incomprehensible to the mind?
"And when the centurion, who stood near Him,
saw that He so cried out and gave up the spirit,
he said, 'Truly, this man was the Son of God'".
Thus began the faith of the centurion. It is clear that this cry of Christ expressed a treasure of moral content in a spirit which the centurion understood. Such a connection between a tormenting cry of the soul and the beginning of a new grace-filled life in one who has heard it, is found repeatedly in the Holy Scripture. We will begin a survey of these places in the Scripture with the most dramatic one, found in the Book of Esdras:
I lifted my eyes, and on my right hand I saw a woman, and behold, she mourned and wept with a loud voice, and was deeply grieved in heart, and her clothes were torn, and she had ashes upon her head.
The present Feast is for us the beginning of feasts. Serving as boundary to the law and to prototypes, at the same time it serves as a doorway to grace and truth. “For Christ is the end of the law” (Rom 10:4), Who, having freed us from the letter (of the law), raises us to spirit. Here is the end (to the law): in that the Lawgiver, having made everything, has changed the letter in spirit and gathers everything in Himself (Eph 1:10), enlivening the law with grace: grace has taken the law under its dominion, and the law has become subjected to grace, so that the properties of the law not suffer reciprocal commingling, but only so that by Divine power, the servile and subservient (in the law) are transformed into the light and free (in grace), so that we are not “in bondage to the elements of the world” (Gal 4:3) and not in a condition under the slavish yoke of the letter of the law. Here is the summit of Christ’s beneficence towards us! Here are the mysteries of revelation! Here is the theosis [divinization] assumed upon humankind, the fruition worked out by the God-Man.