Before us is the Cross. This is the Cross of Christ. But on Golgotha there were two more crosses: Christ in the middle and on either side of Him were crucified two thieves. Christ on the Cross performed the sacrifice of redemption for the whole world. But what brought those crucified with Him to these crosses? Their crimes — after all, they were thieves.
What made them thieves? There was a time when they were innocent children and maybe even played together. This was the bright time of childhood. And later, they felt, as each of us does, two opposing forces influencing them: a good one and a bad one. And their will had to yield to either one or the other side. In the beginning they wavered, but later on, because the evil appeared more alluring, they began more and mc/e often to consent to the evil. At first, conscience reproached them, but later it became hardened and stopped tormenting them. And then, without a backward glance, they completely took the side of evil. First, in the realm of will and feelings, and later they fell into open crimes which brought them to these crosses, to death sentences. And here they were both dying. Not only their hours, but even their minutes were numbered. And between them the Lord was dying on His Cross. One of the hanging criminals reviled Him. But the other, on the contrary, silenced the abusive one and said to Jesus, "Lord, remember me when Thou comest into Thy kingdom. And Jesus said unto him, Verily I say unto thee, Today shalt thou be with Me in paradise" (Lk. 23:42-43).
Brothers and sisters, we have lived this week in the light of last Sunday — the Triumph of Orthodoxy. A wonderful feature was pointed out to us in the Gospel which was then read:
Philip findeth Nathanael, and saith unto him, We have found Him, of Whom Moses in the law, and the prophets did write, Jesus of Nazareth, the son of Joseph. And Nathanael said unto him, Can there any good thing come out of Nazareth? (Jn. 1:45-46).
of the Forty Holy and Glorious Martyrs of Christ
who died at Sebaste .
Meletius, Aetius, and Eutychius, prisoners of Christ, send greetings in Christ to the holy bishops and presbyters in every city and country, to the deacons and confessors and to all others who pertain to the Christian Church.
1. When by God’s grace and the common prayers of all we accomplish the contest set before us, and hasten to the prize of our heavenly calling, then this is the determination we wish made with regard to the collection of our remains by the friends of our father, the presbyter Proidus, and our brothers Crispinus and Gordius, with all their zealous community, and Cyril, Mark, and Sapricius son of Ammonius, so that our bones may be laid to rest in the town of Sarim below the city of Zelon. For, though we come from different localities, we have none the less decided that we should have one and the same place of rest. We endured the same contest: and therefore we have decided to have a common resting-place at the spot we have mentioned. This was a determination of the Holy Spirit, and it was pleasing to us as well.
Today, brethren, we celebrate the beloved feast day of the Triumph of Orthodoxy. Every year, cathedral churches are over-filled with pious throngs of worshipers, and the most fervent of them, especially in the God-beloved city of Moscow, gather long before Liturgy begins in order to occupy a choice spot, in order to see and hear everything; those who come later can barely enter the church.
This year the Triumph of Orthodoxy is being celebrated in our capital city under two exceptional circumstances. The first one is that this year the Sunday of Orthodoxy is celebrated not where it has been over the course of four and a half centuries, not in the ancient Uspensky Cathedral, but in our new Cathedral of the Nativity of Christ. Of course, this church is four times larger than Uspensky, where the multitude of clergymen are provided with a much grander venue then in the old smaller cathedral. But this is not the reason why the celebration of the Sunday of Orthodoxy was moved to the new cathedral. It was not external accommodation that forced the Church of Moscow to change its ancient tradition, to celebrate Orthodox Christianity before the miraculous relics of great Saints and the miracle-working image of the Mother of God.
Probably many of you know that in one of the monastery, when there was a quarrel between one of the brothers, between the monk or novice, the spiritual father would not let them read the Lord's Prayer. Why? Because we pray this prayer: "Forgive us our trespasses, as we forgive our debtors." Ie, forgive us our sins (debts that - sins), because we forgive our debtors. Or, insofar as we forgive our debtors. "So," - said the spiritual father of his spiritual son - "if you leave it to your neighbor sins, it means that you ask the Lord that He would not forgive your sins. And I do not want you to pray about it. Therefore until you make up, do not read the Lord's Prayer. " Himself understood that immediately becomes restless and always came to mind: "What I actually Christian, if I do not have the right to read the main Christian prayer?" And it quickly led to realize the necessity to reconcile.
Thus, the Lord's mercy, mercy forgiveness of our sins, posing in full communication with the way we ourselves forgive those who are against us guilty.