Medical Aspects of Fasting

Fasting is one of the longest established disciplines of the human body. Fasting literally means a total or partial abstinence from food for a certain period of time, usually undertaken for religious or moral reasons. The equivalent word in Syriac is "Saumo", in Malayalam "Noimbu" and in Arabic "Saim". Nearly all religions promote or sanction fasting in some form or another. In primal religions it is often a means to control or appease gods, a way to produce virility, or preparation for a ceremonial observance, such as initiation or mourning. Many eastern religions use it to gain clarity of vision and mystical insights. Judaism, Christianity and Islam all have fixed fast days, and usually associate fasting with the discipline of the flesh, repentance for sins and almsgiving. Fasting appears early as an act of devotion among the Jewish people, but without the formalized rules, which developed later. Old Testament mentions many special public and private fasts, usually coupled with prayer to signify mourning, to show repentance and remorse, or to demonstrate serious concern before God. The names of Moses, Elijah, and David are remembered in this regard. However, fasting that was not accompanied by genuine repentance and righteous deeds were denounced as an empty legal observance by the prophets. Our Lord Himself fasted for forty days during His wilderness experience as preparation for His formal ministry. Our Lord showed us the need for fasting and taught us how to fast. "Moreover when ye fast, be not, as the hypocrites, of a sad countenance: for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face; That thou appear not unto men to fast, but unto thy Father which is in secret: and thy Father, which seeth in secret, shall reward thee openly." (Matthew 6:16 -18) The New Testament mentions of fasting by the disciples of John the Baptist. The Apostles fasted and prayed before they anointed the ministers (Acts 13:3, 14:23). The Apostles and early Church Fathers emphasized the importance of fasting and prayer and the early Christians apparently followed the Jewish custom of fasting and prayer on Mondays and Thursday until around the end of the first century when Wednesdays and Fridays were observed. "Do not scorn the Forty Day Fast", writes Saint Ignatius of Antioch (martyred AD 117) to the Philippians. The Teutonic word Lent, which we employ to denote the forty days' fast preceding Easter, originally meant no more than the spring season. Since Easter was celebrated in the spring season, the fasting preceding Easter began to be called Lent. All churches that have a continuous history extending before AD 1500 observe Lent. The ancient church that wrote, collected, canonized, and propagated the New Testament also observed Lent, believing it to be a commandment from our Lord and the Apostles The Syrian Orthodox Church observes fast on all Wednesdays and Fridays except those between Kyomtho (Easter) and Pentecost and also on five other occasions. The largest of them is the 50 day Lent culminating at the day of our Lord's resurrection. Others are 25 days before Christmas, 13 days in honour of the Apostles, 15 days before the Ascension of the Mother of God, and 3 days of Nineveh. These periods are to be observed with fasting and prayer till 3 pm and the faithful are required to abstain from meat, fish, and dairy products during the rest of the day. These fasts are obligatory for every believer but relaxation is allowed according to geographical and socio-economic circumstances of the faithful MEDICAL BENEFITS OF FASTING Fasting and restriction of certain food items in the diet have many good effects on the human body. In fact, many of the alternative medical practitioners earn their bread and butter on dietary advice alone. Obesity is an increasing problem in the developed world and has substantial health effects. In the western world, 50% of the adult population is overweight and 20% are obese. Fat deposition results from the discrepancy between energy consumption and expenditure. Once weight has been gained, it is very unusual to lose it spontaneously before the age of 65. Obesity has effects on both mortality and morbidity of the population. Coronary heart disease is the major cause of death but cancer rates also increase in the overweight. Medical complications of weight gain are summarized as below. · Type 2 diabetes · Hypertension · Stroke · Hyperlipidaemia · Coronary heart disease · Gallstones · Increased risk of certain cancers · Breathlessness and respiratory disease · Weight-related musculoskeletal disorders and arthritis · Pregnancy complications · Obstructive sleep apnoea · Stress incontinence A 10 kg loss in weight will lead to the following improvements: Mortality: · 20%fall in total mortality · 30% fall in diabetes-related mortality · 40% fall in obesity related cancer deaths Blood pressure: · Fall of 10 mmHg systolic blood pressure · Fall of 20 mmHg diastolic blood pressure Diabetes mellitus: · Fall of 50% in fasting glucose Lipids: · Fall of 10% in total cholesterol · Fall of 15% in LDL Cholesterol (bad Cholesterol) · Fall of 30% in triglycerides · Increase of 8% in HDL Cholesterol (good Cholesterol) In obese individuals, there is considerable health benefit from a moderate weight reduction. Fasting and abstinence from meat, fish, and dairy products will definitely have overall benefits in the long term. The weight reduction, once achieved should be maintained. PRECAUTIONS IN FASTING People of the following categories are traditionally forbidden from fasting long hours: · Diabetics · Pregnant women · Small children · Elderly people · Malnutrition · Terminal illness · Osteoporosis (a condition where bone thinning takes place predisposing them to fracture of bones) may not abstain from milk products. Diabetics on Insulin and oral medications should modify their medications as per the advice from their physician. People who fast for longer periods on a purely vegetarian diet (exclusion of all animal products including milk) are at risk of developing deficiency of protein, iron, calcium, zinc, vitamin D, B6 and B12., and should take appropriate remedial measures. source: http://www.socdigest.org/articles/02mar05.html By Chev. Dr. Mathews Abraham

Medical Aspects of Meditation

Perhaps the scientists who conducted the study talked about in the following article should study the monks of Mt. Athos to see the effects of praying the Jesus Prayer with prostrations. ------------- Meditation may boost heart health Study finds 20 minutes of focusing on a mantra lowers blood pressure Reuters updated 2:25 p.m. ET, Fri., April. 11, 2008 NEW YORK - Practicing a particular type of meditation twice a day can significantly reduce blood pressure, according to an analysis of existing research on the technique. The blood pressure reductions associated with regular practice of transcendental meditation, or TM, would translate to a 12-15 percent reduced risk of dying from cardiovascular causes and a 15-20 percent lower risk of stroke, Dr. James W. Anderson, the study's lead author, told Reuters Health. In TM, a person sits in a comfortable chair for 20 minutes twice a day and attempts to quiet the mind by focusing on a mantra, Anderson explained. "It's fairly simple but you need training to get into it," he added. "It allows you to get below the kind of 'cocktail chatter' that's always going on in your brain." There are a number of different types of meditation and relaxation techniques, Anderson pointed out, but he said TM has a unique ability to bring the practitioner into a "quiet zone" that acts as a kind of "sanctuary" for a person, refreshing them and reducing stress. Some research on TM has been criticized as being biased and of poor quality, the researcher and his colleagues at the University of Kentucky in Lexington note in their report in the American Journal of Hypertension. To better understand the real benefits of the practice for people with high blood pressure, they looked at nine trials that compared blood pressure changes in a group of patients practicing TM versus a "control" group. The researchers limited their analysis of the findings to the three clinical trials they rated as being high quality. Based on these three studies, TM reduced systolic blood pressure (the top number in a blood pressure reading) by 4.7 points, and diastolic blood pressure (the bottom number) by 3.2 points. "Sustained blood pressure reductions of this magnitude are likely to significantly reduce the risk of heart disease," Anderson and his team conclude. Copyright 2008 Reuters. Click for restrictions. URL: http://www.msnbc.msn.com/id/24069366/

Married Bishops in the OCA??

Dr Meyendorff's Proposal: Is it enough? by Archpriest John M. Reeves State College, PA "But know this, that in the last days perilous times will come: For men will be lovers of themselves, lovers of money, … without self-control, brutal, despisers of good, … headstrong, haughty, lovers of pleasure rather than lovers of God, having a form of godliness but denying its power." (2 Tm 3:1-5a) The Holy Synod of the Orthodox Church in America is perceived by many to be both morally bankrupt as well as functionally inept. Recently, Dr. Paul Meyendorff suggested in a letter to the Pre-conciliar Commission (Read it here) that the entire Holy Synod should stand down en masse at the forthcoming All America Council. Diocese by diocese would be charged to vote for its particular bishop, whether or not to re-affirm him in office. He cites historical precedent for this having happened in the past, specifically at the All Russia Sobor in 1917-18. He believes that such an action "may now be the only way to restore integrity and trust." His is an intriguing suggestion in theory. Arguably, there would be statutory and canonical issues attendant upon implementing it. There would be institutional resistance, of course. However, that such a suggestion would be proffered by one of the OCA's eminent minds demonstrates the gravity of the situation in which we find ourselves as the Orthodox Church in America. Dr Meyendorff believes that such "steps will give us the opportunity to start with a clean slate." His boldness is a welcome addition to the dialogue. En masse resignations would be a powerful opportunity to begin anew. By so doing the bishops could, indeed, acknowledge in humility "their individual and corporate responsibility and guilt for what has happened on their watch." It would be a good place to start: To acknowledge individual and corporate responsibility and guilt. However, without purposing repentance, it would only be a start. Confession requires repentance. Repentance requires a change in behavior. Without repentance, a confession is only an admission of guilt. So, with respect, I would disagree with Dr Meyendorff's proposal that individual bishops once having stood down from office might be afforded the possibility of "(re)-election" . A majority of reigning bishops served during most, if not all, of the "Kondratick- years," 1987-2005. Most turned their heads, or averted their eyes, or closed their ears, or simply fell asleep, as far as we can tell, until one bishop, Archbishop Job, began to articulate, and then to importune, a simple question: Are the allegations true or are they false? One bishop, at times alone, it seems, has been willing to stand against the rest of the Synod, imploring an answer. Still now, two-and-one- half years after the public revelation of the "original" scandal, the Holy Synod still appears reticent to act unless forced by the extent of publicity and/or the threat of litigation. Change for the better can come only when the entire culture of the OCA, including that of the Holy Synod, is changed. That must be the ultimate goal, not merely a clean slate, but a new slate. What purpose would it serve now to re-elect, to re-confirm any bishop who was party to the Holy Synod's culture of abdication of its collegial duty to rule well over the household of God? It would negate any possibility of a change for the better. It presumes a degree of willingness to change and an ability to function not warranted by past actions. Should en masse resignations of the bishop happen, a minimum quorum of three bishops could be retained temporarily to serve as a provisional Synod. They would have to be those reigning bishops with the shortest tenure and consequently those least implicated in the abdication of their collective duties. They could preside over the reconstitution of the Holy Synod as new bishops were elected. Then they, too, should retire. Only then might the Church consider electing a new Metropolitan. Suffice it to say, there is scant prospect for this to happen. Should resignations not prove forthcoming by November, the dioceses will bear responsibility before God, one by one, to seek to elect honorable men to fill episcopal vacancies as they occur. The bishops have not been the only ones in the Church to have abdicated responsibility. Local dioceses must accept their share of the blame. There is plenty to go around. Only with the passage of time, along with the evidence of mortality, might needed cultural change in the Synod be effected, diocese by diocese, bishop by bishop. Thus, the culture of local dioceses must be transformed as well as that of the Holy Synod. Faithfully and in the fear of God, candidates must be scrutinized as if the salvation of souls in each diocese truly depended on it. Bishops answer before God's throne for those whom they have offended and scandalized from the Gospel (Hb 13:17). Yet so must the dioceses answer for the men whom they elect as shepherds over them. Certainly, the old culture of pre-selecting individuals for "consideration" by the dioceses will die hard. Old preferences in some quarters for bishops who are "controllable" will linger. Lists of "acceptable" candidates for election will still be circulated in an attempt to have more of the same. "Controllable" by whom and "acceptable" to whom, one wonders. It will be incumbent upon local dioceses to refuse to acquiesce to the old system, assuming greater responsibility in the selection process and consequently for a sorely needed cultural shift in the OCA as a whole. The diocese is that locus where the people of God are the sine qua non of the Church catholic: not a bishop alone or the faithful alone, but a bishop surrounded by the faithful in Eucharistic life. This is where there must be the ultimate catalyst for change. This is where there is the greatest likelihood for change to take place. While it might seem a novel thought, perhaps we should turn to the Scriptures themselves for guidance in this matter. One needs look no further than the writings of St Paul. Truly, this should be the authoritative guide for dioceses to begin transforming the culture of the OCA. This is a faithful saying: If a man desires the position of a bishop, he desires a good work. A bishop then must be blameless, the husband of one wife, temperate, sober-minded, of good behavior, hospitable, able to teach; not given to wine, not violent, not greedy for money, but gentle, not quarrelsome, not covetous; one who rules his own house well, having his children in submission with all reverence (for if a man does not know how to rule his own house, how will he take care of the church of God?); not a novice, lest being puffed up with pride he fall into the same condemnation as the devil. Moreover he must have a good testimony among those who are outside, lest he fall into reproach and the snare of the devil. (I Tm 3:1 ff) In a single word, a bishop is to be blameless, above reproach in every aspect of his life. He is to be unimpeachable, evidenced by his behavior in his home, in the Church, and in the public's estimation of him. St John Chrysostom commented: "Every virtue is implied in this word (blameless); so that if any one be conscious to himself of any sins, he doth not well to desire an office for which his own actions have disqualified him. For such an one ought to be ruled, and not to rule others…" (Homily X, On Timothy, emphasis added) Some might protest that the Scriptures require too much of a bishop. Yet, these requirements are incumbent upon our presbyters as well. (Cf Titus 1) And it will require bishops (and presbyters) who are irreproachable, inculpable, exemplary to transform the whole culture of the OCA. It will not come about by maintaining lower standards. (We have been there and done that.) This is something which the Apostle expounds upon, specifically, as follows. Bishops must be moral sexually: The specific scriptural reference to good morals is that a bishop is to be the "husband of one wife". Explicit in the apostles'practice as that the shepherds of the churches were to be above reproach in terms of sexual morality. They thereby would be models to their flocks.edit by the editor Absent enough monastic communities in America to form many men monastically for the episcopate, it might be wiser for us to select primarily widowers as bishops. This would not obviate every problem, but it certainly would cut down on some of the more flagrant ones. (It is not the purpose of this article to argue for restoration of the married episcopate, if only for the impracticability (and improbability) of its restoration in the short run.) Bishops must be temperate, sober-minded, of good behavior, hospitable: This speaks collectively about a bishop's emotional and mental well-being. Psychological assessments are available to help in the Church's process of discernment for all members of the clergy. Psychological evaluations of future seminarians have now been mandated by the Holy Synod. Future candidates for the episcopate need to undergo the same scrutiny. Bishops must be able to teach: The chief obligation of Orthodox bishops is to teach and defend the faith. This is without dispute. On the one hand, ability to teach is not necessarily dependent upon or even evidenced by degrees earned. Yet, higher clergy must have higher educations, whether possessing terminal degrees or not. Advanced theological training of potential candidates for the episcopate must be required, not merely "recommended". Our standing in world Orthodoxy is otherwise compromised. Bishops must not be addicted to alcohol: Families dealing with alcohol and/or chemical dependency, and the behaviors which may accompany it—deceit, denial, co-dependency, manipulation, rage, abuse, to name a few--are dysfunctional families to lesser and greater degrees. The Church family is not, somehow, magically exempt from this effect when spiritual parents are alcoholics or otherwise chemically dependent. "Christian compassion" should not be misused or misconstrued when selecting individuals to oversee the Church. It should not cloud judgment about the lack of fitness in Church leadership for those suffering from any type of chemical or alcohol dependency. Addiction, quite bluntly, is an impediment to ordination, both scripturally and practically. Bishops must not be prone to anger: St Paul says specifically that "no striker" should be considered for the episcopate, that bishops not be prone to anger. Obviously, alcohol dependency and violent outbursts, even physical violence, can go hand in hand. But violent, excessive anger can stand alone. Overall restraint and emotional stability is required for anyone who would lead another to Christ, much less lead the Church. This complements temperance and good mental health noted above. Bishops must not be lovers of money: "Lifestyle issues" do not revolve merely around sexual appetites. As the Apostle warned St Timothy, it is the love of money that is the root of all evil, (not sex). (I Tm 6:10) So, flamboyance among any of the clergy is reason for great sadness. Modest behavior and modest lifestyles must be expected of the ordained. Fondness for banqueting and being feted, for personal possessions, or for rank and prestige are but indicators of hirelings. True shepherds live in the fields with their flocks. They know that they depend upon their sheep as much as their sheep depend upon them. Bishops must manage well: Equally important to St Paul was the bishop's ability to manage his personal affairs in his own household. In short, how was his family "turning out"? If he could not make Christians at home, he should not be expected to make them any where else. No one should deny that administrative ability is requisite for those who head dioceses, the bishop's household writ large. Numerous canons about the administrative responsibilities of bishops underscore the need to select those who "manage well." To do otherwise is to opt for more mismanagement by default at the very least. Bishops must not be novices: St Paul speaks of a prohibition of "novices" though he does not mean "youth" per se. He prohibits the selection of "neophytes," the choice of unbaptized St Ambrose later on not withstanding. The point is this: Bishops must have proved themselves previously: capable presbyters, ministering well over local ommunities. Such wisdom, and consequent humility, takes time, usually much time to acquire. Bishops must have a good testimony outside the Church: In short, we, too, need to select bishops whom those in the world know to be moral, to be upstanding, in a word, to be "Christians. " Chrysostom noted that the Apostles and the martyrs gave no cause for public scandal or arrest because of personal conduct. The content of their preaching got them arrested, not their deeds. Proclaiming the Gospel got them notoriety, not vice; and even the heathen knew it. (Chrysostom, Op cit.; Cf. Martyrdom of Polycarp ) Our needs are no less great. One is hard pressed to argue that any one of the above qualifications is dispensable. These, indeed, are minimums, bare minimums, but they are God's minimums. We must settle for nothing less. We ignore them to our own peril. We observe for ourselves the result when we do. Finally, St Paul warned St Timothy of the danger of having a form of godliness but denying its power. (2 Tm 3:5a) Can we not say that we find ourselves in such a situation at present? Having had a form of godliness as the autocephalous OCA, we certainly have denied that power. We have sought form over substance and appearance over content. We have wanted acceptance before man rather than blamelessness before God. In the long run we have demonstrated our inability, our failure to govern ourselves. We find ourselves bankrupt spiritually. Having had a reputation that we are alive, we are about to die. Will we repent? (Cf Rev. 3:1-3) For the OCA to become whatever it is that God intends for it to be, our bishops must be reflective of a new mind, of a new vision, of a new and upright Spirit in the Church in America. In a word, they all must be blameless. They all must be holy. Whether by mass resignations or by attrition, our work is cut for us. Our culture must be changed. But it will only be changed at the top once we have begun those changes from the bottom up. Demanding holiness of ourselves first, let our work begin in earnest. These are perilous times, indeed. (Fr. John Reeves is pastor of Holy Trinity Church in State College, PA, a member of the Metropolitan Council, and a former member of the Special Commission.)

Praying with the Non-Orthodox (another view)

Deputy head of the Moscow Patriarchate Department for External Church Relations Archpriest Vsevolod Chaplin considers it possible for Orthodox believers to pray before common Christian shrines, but advises to refuse joint prayers with Christian of other confessions. "Orthodox people visiting Catholic or Protestant churches, their presence at non-Orthodox service without explicit or inner prayer, Orthodox prayer before common Orthodox shrines - all these things are allowed. While it's better to refuse joint Orthodox and non-Orthodox public or private prayers," Fr. Vsevolod said in his interview to the NG-Religii newspaper. In further talk with an Interfax-Religion correspondent the priest specified that "it's his private opinion." Commenting on the results of the recent Geneva session of the World Council of Churches, Fr. Vsevolod confessed that neither he nor other Russian Orthodox delegates participated in non-Orthodox prayers any more. The priest pointed out that joint prayers were practiced in 1960-1990 when Orthodox hoped it would help unite Christians through coming back to the faith of ancient Church. "Today no one considers the soon unity seriously, almost all Russian Church doesn't approve of such prayers and I think the church decision is impending," the Moscow Patriarchate's representative believes. According to him, "the WCC was established to unite Christians, but the unity moves away and even grey ecumenical enthusiasts realize it", though the Russian Orthodox Church "hardly should leave the forum where it can effectively discuss" economic globalization, ecological crisis, worldwide conflicts, social role of religion, etc. source: http://www.interfax-religion.com/?act=news&div=4364

Here's a silly list of definitions of vagante I saw on some site (I think someone posted this before, not that I agree with it, I just thought it was funny nontheless) Ten warning signs your "bishop" might not be a real one: 10. He refers to himself as Metropolitan Archbishop (of course, it would be better to add something like Catholicos to the mix as well, but one's creative powers must needs be directed elsewhere--such as web design and a clever cover-up operation). 9. His friends call him "Skip" or "Bubba" or even "Catholicos." 8. The ratio of faithful to clergy is often less than 1 layman to 1 clergyman. 7. Despite being a small and forgotten jurisdiction, the Holy Synod your "bishop" belongs to is quite impressive--with an exarch are two and a Western Rite. 6. Your "bishop's" apostolic succession credentials read like a cross between a computer software and/or Ikea manual, a Kant treatise, and the Joy of Experimental Cuisine cookbook (a little o' this, a little o' that). 5. During "liturgy" or "mass" or the "commemorative get together" your "bishop" begins twitching nervously when he hears police sirens outside the "church." 4. Your "bishop's" "church's" name uses three, four, or, preferably, all of the following adjectives in its official name (in different orders somtimes): Orthodox, Roman, Catholic, Traditional, Ecumenical, Old, Celtic, Ancient, African, Eastern, American. (Russian Orthodox Greek Catholic is exempted here, lest we anger the Russians and OCA.) 3. Your "bishop" has a name like Mar Joseph Thaddeus, when he's really a white guy with no link to an Oriental Church, real or imagined. 2. Your "church's" website has a heck of a lot of corporate tax exempt info on it. And the number 1 warning sign your "bishop" might just have been consecrated in the changing room of an ecclesastical clothing store: 1. People quoting (and misquoting) Jesus get off scott free while those caught quoting your "Primate," who has been diagnosed with something mysterious like "OSB, SSJt., Ph.D." could be slapped with a big fat lawsuit: [Quotes from Metropolitan Archbishop +Joseph Thaddeus, OSB, SSJt., Ph.D. - "Copyrighted" ask for permission (you could face legal action otherwise) to use our "Quotes" which are Continuously updated]--from the website. If you see any of these warning signs in your "bishop," RUN AWAY, and seek immediate spiritual attention from a REAL Orthodox bishop or priest. Pretty good, but I think he missed the top one: they claim they are "legitimate, canonical" bishops. Honest.

On Prayer for the Departed

by Mike Wingert In perhaps Christ's most oft cited statement regarding which sins are forgivable, and which are not, an import point gets overlooked: Therefore I tell you, every sin and blasphemy will be forgiven men, but the blasphemy against the Spirit will not be forgiven. And whoever says a word against the Son of man will be forgiven; but whoever speaks against the Holy Spirit will not be forgiven, either in this world or in the world to come. Matthew 12:31-32 Let us pay attention to the final line: "In this world, or the world to come." This portion of the statement lets us know that sins can be forgiven in two periods: this world, and the world to come. Prayer is for the Christian what training is for the athlete. It is necessary for our spiritual growth and the gateway for our communication with God. Prayer is engaged because of both our desire to do so and our duty to so. It is that very thing which makes us one with one another, as Father and Son are one. It is the means by which we receive strength to attain our goal - God's eternal embrace. When we pray, we must be mindful of this world and the world to come. For as we remember in our petition to Christ, "Who was crucified for us, O Christ our God, who by Your death trampled and slaughtered our death," death in the world to come has been vanquished. Being mindful of these things, the Christian will feel a burning in his or her heart to pray for those who are among us in this world, and for those who are no longer with us, awaiting the world to come. In fact, the Scriptures also remind us that we should pray for the departed: (39) On the next day, as by that time it had become necessary, Judas and his men went to take up the bodies of the fallen and to bring them back to lie with their kinsmen in the sepulchres of their fathers. (40) Then under the tunic of every one of the dead they found sacred tokens of the idols of Jamnia, which the law forbids the Jews to wear. And it became clear to all that this was why these men had fallen. (41) So they all blessed the ways of the Lord, the righteous Judge, who reveals the things that are hidden; (42) and they turned to prayer, beseeching that the sin which had been committed might be wholly blotted out. And the noble Judas exhorted the people to keep themselves free from sin, for they had seen with their own eyes what had happened because of the sin of those who had fallen. (43) He also took up a collection, man by man, to the amount of two thousand drachmas of silver, and sent it to Jerusalem to provide for a sin offering. In doing this he acted very well and honorably, taking account of the resurrection. (44) For if he were not expecting that those who had fallen would rise again, it would have been superfluous and foolish to pray for the dead. (45) But if he was looking to the splendid reward that is laid up for those who fall asleep in godliness, it was a holy and pious thought. Therefore he made atonement for the dead, that they might be delivered from their sin. - II Machabees, xii, 40-46 Indeed, it is that very resurrection that we await in the world to come. Just as we are taught in the Holy Bible, we also do such because of Christ's love embedded in our hearts. The `Aneede – The Departed' We refer to those who have passed on as "departed," and not "dead" because death itself has been conquered by Christ. Caring for the departed is also an urge rooted in every culture. It is not uncommon to encounter the petition of a mother who loses a child to ask God to "take good care of my baby up there." This simple, motherly urge to see the well-being of her child is precisely the heart of our prayers for the departed. In the Divine Liturgy, we pray: Lord grant good remembrance to the faithful departed, who partook in Your holy body and blood, and may they stand on Your right side, on that great day You shine forth. To be on the right side of God (Matthew 25: 31-46) is the aspiration of all who accept God's grace. It is the end of our journey, and the heart of those who yearn to heed Christ's call to be one with one another, just as the Father and Son are one (John 17:21). source: http://www.socdigest.org/articles/01may06.html

Advice on Peacemaking (Part 4)

If Celsus would have us to lead armies in defence of our country, let him know that we do this too, and that not for the purpose of being seen by men, or of vainglory. For `in secret,' and in our own hearts, there are prayers which ascend as from priests in behalf of our fellow-citizens. And Christians are benefactors of their country more than others. For they train up citizens, and inculcate piety to the Supreme Being; and they promote those whose lives in the smallest cities have been good and worthy, to a divine and heavenly city, to whom it may be said, `Thou hast been faithful in the smallest city, come into a great one' (Luke xix. 17). – Origen, Against Celsus, Book 8, Chapter 74. Let governors be obedient to Caesar; soldiers to those that command them; deacons to the presbyters, as to high-priests; the presbyters, and deacons, and the rest of the clergy, together with all the people, and the soldiers, and the governors, and Caesar [himself] to the bishop; the bishop to Christ, even as Christ to the Father. And thus unity is preserved throughout. – St Ignatius of Antioch, Epistle to the Philadelphians, Chapter 4 We pray without ceasing for all emperors, for their prolonged life, for protection of the imperial palace, for brave armies, a loyal Senate, an upright citizenry, a peaceful world and for everything that the emperor desires as a man and as a Caesar… – Tertullian, Apology, 30:4 If in order to put an end to public wars, and tumults, and battles, the Priest is exhorted to offer prayers for kings and governors, much more ought private individuals to do it. – St John Chrysostom, Homily 7 on 1 Tim 2:2-4 The enemy is always prepared to attack. And since his missiles which steal upon us secretly are more frequent and his casting of them more concealed and clandestine, and to the extent that this is not perceived, this attack is the more effectual and more frequent to our injury, let us also be alert to understand and repel these. Among these is the devil of jealousy and envy. If anyone should look deeply into this, he will discover that nothing should be avoided more by a Christian, nothing provided for more cautiously than that one be not caught by envy and malice, that one, being entangled in the blind snares of a deceitful enemy, when brother by envy turns to hatred of brother, not himself unwittingly perish by his own sword. That we may be able to gather this more fully and perceive it more clearly, let us recur to its source and origin. Let us see from what jealousy begins, both when and how. For more easily will so pernicious an evil be avoided, if both the origin and magnitude of the same is known. – St Cyprian of Carthage, Jealousy and Envy, Chapter 3 For what more fitly or more fully befits our care and solicitude than to prepare the people divinely committed to us and the army established in the heavenly camp with constant exhortations against the weapons and darts of the devil? For he cannot be a soldier fit for war who has not first been trained in the field, nor will he who seeks to obtain the contestant's crown be crowned in the stadium, unless he first gives thought to the practice and skill of his powers. He is an old adversary and an ancient enemy with whom we wage battle. Almost six thousand years are now being fulfilled since the devil first attacked man. All kinds of tempting and arts and plots for his overthrow has he learned by the very practice of a long time. If he finds a soldier of Christ unprepared, if untrained, if he does not find him vigilant with a solicitous and whole heart, he besets him in ignorance: he deceives the incautious, he entraps the inexperienced. But if anyone guards the precepts of the Lord, and bravely adhering to Christ stands against the devil, he must be conquered, since Christ whom we confess is invincible. – St Cyprian of Carthage, Exhortation to Martyrhood, to Fortunatus, Chapter 2 Demons are distressed at the sight, and they readily acknowledge this fact. By reason of their greatness, such men are soldiers of Christ armed with the Holy Spirit, champions of faith and towers of the divine city. They resist every infliction of torture, fear, threats and foolish, shameful ridicule; they appear to offer their bodies to such outrages, but these are merely shadows. Such persons who are in the flesh defeat the flesh and have contempt for death; they disdain all fear of tyrants and appear more noble. How lovely are those trained in such bodily victories! How wonderful is their training when applied to combat against the devil! They are not armed with swords, shields, helmets or leg protection; rather, they are armed with the full armour of God which the divine Apostle [Paul], the leader of the Church, illustrates: a shield, breastplate, helmet and sword (Eph 6.11 ff). These weapons are used against the enemy's forces, but divine grace supports them against the devil's troop which has the power to inflict death. This troop takes its stand in the tribunal, the place of decisive contest, where blood is shed; here [the devil's band] makes its threats and fights against those who patiently resist it. – St Gregory of Nyssa, Second Homily concerning the Forty Martyrs The Saviour has taught men what they could never learn among the idols. It is also no small exposure of the weakness and nothingness of demons and idols, for it was because they knew their own weakness that the demons were always setting men to fight each other, fearing lest, if they ceased from mutual strife, they would turn to attack the demons themselves. For in truth the disciples of Christ, instead of fighting each other, stand arrayed against demons by their habits and virtuous actions, and chase them away and mock at their captain the devil. Even in youth they are chaste, they endure in times of testing and persevere in toils. When they are insulted, they are patient, when robbed they make light of it, and, marvellous to relate, they make light even of death itself, and become martyrs of Christ. – St Athanasius the Great, On the Incarnation, Chapter 8, 52 The peace which removes the enticements of the passion and calms the perturbations of the spirit is loftier than that which puts down the invasion of barbarians. For it is a greater thing to resist the enemy inside you than the one far off. – St Ambrose of Milan, On Jacob 2,6,29 To conquer enemies does not render kings so illustrious, as to conquer wrath and anger. For, in the former case, the success is due to arms and soldiers; but here the trophy is simply your own, and you have no one to divide the glory of your moral wisdom. You have overcome barbarian war, overcome also Imperial wrath! – St John Chrysostom, Homily 6 (on the attempts to quiet the wrath of the Emperor) There are three very grievous kinds of war. The one is public, when our soldiers are attacked by foreign armies: The second is, when even in time of peace, we are at war with one another: The third is, when the individual is at war with himself, which is the worst of all. From the third, we cannot escape without danger. For when the body is at variance with the soul, and raises up evil desires, and arms against it sensual pleasures, or the bad passions of anger, and envy; we cannot attain the promised blessings, till this war is brought to an end; whoever does not still this tumult, must fall pierced by wounds that will bring that death that is in hell. We have daily need therefore of care and great anxiety, that this war may not be stirred up within us, or that, if stirred up, it may not last, but be quelled and laid asleep. What advantage is it, that the world enjoys profound peace, if you are at war with yourself? This then is the peace we should keep. If we have it, nothing from without will be able to harm us. And to this end the public peace contributes no little, of which it is said, `That we may lead a quiet and peaceable life.' But if any one is disturbed when there is quiet, he is a miserable creature. Do you see that He speaks of this peace which I call the third (inner, ed.) kind? Therefore when he has said, `that we may lead a quiet and peaceable life,' he does not stop there, but adds `in all godliness and honesty.' But we cannot live in godliness and honesty, unless that peace be established. For when curious reasonings disturb our faith, what peace is there? or when spirits of uncleanness, what peace is there? – St John Chrysostom, Homily 7 on 1 Tim 2:2-4 Above all things: forget not the poor, but support them to the extent of your means. Give to the orphan, protect the widow, and permit the mighty to destroy no man. Take not the life of the just or the unjust, nor permit him to be killed. Destroy no Christian soul, even though he be guilty of murder. – Saint Prince Vladimir, Equal-to-the-Apostles, in his Testament to his children, The Primary Chronicle, written by St. Nestor of the Kiev Caves, 1096 AD God is fire that warms and kindles the heart and inward parts. And so, if we feel in our hearts coldness, which is from the devil — for the devil is cold — then let us call upon the Lord and He will come and warm our hearts with perfect love not only for Him but for our neighbor as well. – Saint Seraphim of Sarov You cannot be too gentle, too kind. Shun even to appear harsh in your treatment of each other. Joy, radiant joy, streams from the face of him who gives and kindles joy in the heart of him who receives. All condemnation is from the devil. Never condemn each other. We condemn others only because we shun knowing ourselves. When we gaze at our own failings, we see such a swamp that nothing in another can equal it. That is why we turn away, and make much of the faults of others. Instead of condemning others, strive to reach inner peace. Keep silent, refrain from judgement. This will raise you above the deadly arrows of slander, insult and outrage and will shield your glowing hearts against all evil. – St Seraphim of Sarov Forgiveness is better than revenge. – St. Tikhon of Zadonsk All things belong to God. All our brothers and sisters. Among us it is best that all inherit equal portions. – St. Gregory of Nyssa If we live as people of God, there will be room for all nations in the Balkans and in the world. If we liken ourselves to Cain who killed his brother Abel, then the entire earth will be too small even for two people. The Lord Jesus Christ teaches us to be always children of God and love one another. We should remember the words of St. Paul: "If it be possible, as much as lies in you, live peaceably with all men." –Patriarch Pavle of the Serbian Orthodox Church The bodies of fellow human beings must be treated with greater care than our own. Christian love teaches us to give our brethren not only spiritual gifts, but material gifts as well. Even our last shirt, our last piece of bread must be given to them. Personal almsgiving and the most wide-ranging social work are equally justifiable and necessary. The way to God lies through love of other people and there is no other way. At the Last Judgment I shall not be asked if I was successful in my ascetic exercises or how many prostrations I made in the course of my prayers. I shall be asked, did I feed the hungry, clothe the naked, visit the sick and the prisoners: that is all I shall be asked. – Saint Maria Skobtsova of Paris

Liturgical Math

How to Find the Resurrectional Matins Gospel Lesson Divide the number of the Sunday after Pentecost by eleven and the remainder will be equal to the number of the Matins Gospel reading for the day. For example, if it is the 21st Sunday after Pentecost, you divide 21 by 11. The remainder is ten, so the Matins gospel is number ten. How to Find the Tone of the Week Take the number of the Sunday after Pentecost, subtract one, and divide by eight. The remainder is equal to the tone of the week. Expression (P = Week after Pentecost, T = tone of the week): (P-1)/8 = _ RT For example, if it is the 21st week after Pentecost, you use this expression: (21-1)/8 = 2 R4 Therefore, tone of the week is Tone Four. If there is no remainder, then the tone of the week is eight. From Archpriest Rostislav Gan's explanations of the Divine services.

PROPHECY OF ST. NILUS

Realizing that St. Nilus is scarcely known to a large part of the Church, a brief sketch of his life, taken from the Catholic Encyclopedia (1911 copyright edition), is related below: St. Nilus was one of the many disciples and fervent defenders of St. John Chrysostom. He was an officer at the Court of Constantinople, married, with two sons. While St. John Chrysostom was patriarch, before his exile (398-403), he directed Nilus in the study of Scripture and in works of piety. St. Nilus left his wife and one son and took the other, Theodulos, with him to Mt. Sinai to be a monk. The Bishop of Eleusa ordained both St. Nilus and his son to the priesthood. The mother and other son also embraced the religious life in Egypt. From his monastery at Sinai, St. Nilus was a well-known person throughout the Eastern Church; by his writings and correspondence he played an important part in the history of his time. He was known as a theologian, Biblical scholar and ascetic writer, so people of all kinds, from the emperor down wrote to consult him. His numerous works, including a multitude of letters, consist of denunciations of heresy, paganism, abuses of discipline and crimes, of rules and principles of asceticism, especially maxims about the religious life. He warns and threatens people in high places, abbots and bishops, governors and princes, even the emperor himself, without fear. He kept up a correspondence with Gaina, a leader of the Goths, endeavoring to convert him from Arianism. He denounced vigorously the persecution of St. John Chrysostom both to the Emperor Arcadius and to his courtiers. St. Nilus must be counted as one of the leading ascetic writers of the fifth century. His feast is kept on November 12th in the Byzantine Calendar; he is commemorated also in the Roman Martyrology on the same date. St. Nilus probably died around the year 430 as there is no evidence of his life after that. Now the prophecy: After the year 1900, toward the middle of the 20th century, the people of that time will become unrecognizable. When the time for the Advent of the Antichrist approaches, people's minds will grow cloudy from carnal passions, and dishonor and lawlessness will grow stronger. Then the world will become unrecognizable. People's appearances will change, and it will be impossible to distinguish men from women due to their shamelessness in dress and style of hair. These people will be cruel and will be like wild animals because of the temptations of the Antichrist. There will be no respect for parents and elders, love will disappear, and Christian pastors, bishops, and priests will become vain men, completely failing to distinguish the right-hand way from the left. At that time the morals and traditions of Christians and of the Church will change. People will abandon modesty, and dissipation will reign. Falsehood and greed will attain great proportions, and woe to those who pile up treasures. Lust, adultery, secret deeds and murder will rule in society. At that future time, due to the power of such great crimes and licentiousness, people will be deprived of the grace of the Holy Spirit, which they received in Holy Baptism and equally of remorse. The Churches of God will be deprived of God-fearing and pious pastors, and woe to the Christians remaining in the world at that time; they will completely lose their faith because they will lack the opportunity of seeing the light of knowledge from anyone at all. Then they will separate themselves out of the world in holy refuges in search of lightening their spiritual sufferings, but everywhere they will meet obstacles and constraints. And all this will result from the fact that the Antichrist wants to be Lordover everything and become the ruler of the whole universe, and he will produce miracles and fantastic signs. He will also give depraved wisdom to an unhappy man so that he will discover a way by which one man can carry on a conversation with another from one end of the earth to the other. At that time men will also fly through the air like birds and descend to the bottom of the sea like fish. And when they have achieved all this, these unhappy people will spend their lives in comfort without knowing, poor souls, that it is deceit of the Antichrist. And, the impious one! -- he will so complete science with vanity that it will go off the right path and lead people to lose faith in the existence of God in three hypostases. Then the All- good God will see the downfall of the human race and will shorten the days for the sake of those few who are being saved, because the enemy wants to lead even the chosen into temptation, if that is possible... then the sword of chastisement will suddenly appear and kill the perverter and his servants.

Alexy II expects UN to ensure access of Orthodox believers to Kosovo

Moscow, April 10, Interfax - Patriarch of Moscow and all Russia Alexy II has voiced the hope that the UN will ensure the rights of Orthodox believers in Kosovo. "I hope the United Nations will do its best to ensure the access of Orthodox Christians to sacred places in Kosovo and prevent acts of violence against religious sites on that territory," he told UN Secretary General Ban Ki-moon at the St. Daniel's Monastery in Moscow on Thursday. He also hopes that the UN "will protect the Serbian minority of the territory." The Russian Orthodox Church regrets the failure "to reach consent of UN member countries about Kosovo and Metohija," which resulted in the unilateral declaration of independence, he said. The Moscow Patriarchate supports the Serbian Orthodox Church, "which has declared illegal the independence act and demanded its invalidation," he said. The patriarch welcomed dialog of religious organizations with the UN and called for regular contacts of the kind. International organizations, which represent the interests of various states and peoples, "should not be guided exclusively by secular principles," Alexy II said. "The majority of people are believers, and religion should help form international legal norms and order," he concluded.

The Moscow Patriarchate urges to protect children's right to study their religion in school

Strasbourg, April 9, Interfax - The representative of the Russian Orthodox Church claimed in Strasbourg to protect the right of children to advanced study of their religion or conviction systems in school. "The basic knowledge about different religions should not replace voluntary study of the depth of one’s own religion or system of convictions," deputy head of the Moscow Patriarchate Department for External Church Relations Archpriest Vsevolod Chaplin said at the European conference on the religious dimension of intercultural dialogue. The priest further questioned if any interpretation of religion could be called neutral. The Russian Church's representative believes it important to care for preserving the right of the family to educate their children in the spirit of the convictions shared in the family. "Even if someone thinks that his or her religion is the only true, no element of school education should contradict such conviction," the speaker said. He thinks there should be no any state-supported monopoly of positivism or materialism in school and "every religion or convictional group must have an opportunity to develop freely within the common educational system." The conference was also attended by representatives of the European Council's countries, experts, and representatives of certain religious communities: Orthodox, Catholic, Armenian, Protestant, Islamic and Jewish. The Moscow Patriarchate's representative also noted that it was very important for the Council of Europe to discuss questions of teaching religion in school. According to him, the information about religion which young people get is very much formed by politicians and the media, whose attitude is often superficial, oversimplified and even aggressive. "Knowledge about different religions should be present at schools, especially as part of the curriculum of history and sociology," the priest stressed.

Egypt complains over pope search

Egypt's government has complained after staff at Heathrow Airport insisted the leader of the Egyptian Coptic Church went through a metal detector. The Egyptian foreign ministry said the treatment of 84-year-old Pope Shenouda III, Patriarch of the Coptic Orthodox Church, was "unacceptable". It added that Pope Shenouda was ordered to undergo a body search, but staff backed down when the cleric objected. The cleric is the spiritual leader of Egypt's 7.5m Coptic Christians First time In a statement, the foreign ministry said that it told Dominic Asquith, the British ambassador in Cairo, that the Egyptian people were extremely offended by the incident, which happened on 30 March. Mr Asquith said he would ask for a meeting with the pope to apologise, the statement continued. This was the first time Pope Shenouda had been subject to such a search, Egyptian media reported. Pope Shenouda had been in the UK to open a new cathedral in Stevenage, Hertfordshire.

Texts of the Agreed Statements of the Joint Commission

editors note: Once again, ROCIA leads the Orthodox world. Renewed discussion on the nature of Christ NOTE: The following text, a report on the joint meetings of the heads of the Orthodox and Oriental churches in the 70s-80s, comes from an Oriental source, and thus contains certain non-Orthodox references in its introduction that should be read in light of their source. The two actual statements from the joint commissions are also included in the article below. It should be carefully borne in mind that the Orthodox and Oriental churches, despite current efforts at increased dialogue, remain very much separated and distinct - the issue of monophysitism remaining the primary divisive factor. -------------------------------------------------------------------------------- For over fifteen hundred years the Eastern (Byzantine) Orthodox churches and the Oriental Orthodox churches have remained separated. Only thirty years ago they came together for the first of four unofficial theological consultations : Aarhus (1964), Bristol (1967), Geneva (1970) and Addis Ababa (1971). These were followed by the establishment of a Joint Commission of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches, which has held four meetings : Chambesy, Geneva (December 1985), Anba Bishoy monastery, Egypt (June 1989), Chambesy II (September 1990) and Chambesy III (November 1993). Members of the Joint Commission included official representatives of the Coptic Orthodox Church, the Syrian Orthodox Patriarchate of Antioch and All the East, the Supreme Catholicosate of All Armenians at Etchmiadzin, the Armenian Catholicosate of Cilicia, the Malankara Orthodox Syrian Church of the East and the Ethiopian Orthodox Church from the Oriental Orthodox family; the Ecumenical Patriarchate, the Greek Orthodox Patriarchate of Alexandria, the Greek Orthodox Patriarchate of Antioch, the Russian Patriarchate, the Romanian Patriarchate, the Serbian Patriarchate, the Bulgarian Patriarchate, the Georgian Patriarchate, the Church of Cyprus, the Church of Greece, the Church of Albania, the Czechoslovakian Orthodox Church, the Polish Orthodox Church and the Finnish Orthodox Church from the Byzantine Orthodox family. First Agreed Statement (1989) We have inherited from our fathers in Christ the one apostolic faith and tradition, though as Churches we have been separated from each other for centuries. As two families of Orthodox Churches long out of communion with each other we now pray and trust in God to restore that communion on the basis of the common apostolic faith of the undivided church of the first centuries which we confess in our common creed. What follows is a simple reverent statement of what we do believe on our way to restore communion between our two families of Orthodox Churches. Throughout our discussions we have found our common ground in the formula of our common Father, St. Cyril of Alexandria : mia physis hypostasis (he mia hypostasis)[1] tou Theou Logou sesarkomene, and in the dictum that "it is sufficient for the confession of our true and irreproachable faith to say and to confess that the Holy Virgin is Theotokos" (Hom : 15, cf. Ep. 39). Great indeed is the wonderful mystery of the Father, Son and Holy Spirit, one True God, one ousia in three hypostases or three prosopa. Blessed be the Name of the Lord our God, for ever and ever. Great indeed is also the ineffable mystery of the Incarnation of our Lord Jesus Christ, for us and for our salvation. The Logos, eternally consubstantial with the Father and the Holy Spirit in His Divinity, has in these last days, become incarnate of the Holy Spirit and Blessed Virgin Mary Theotokos, and thus became man, consubstantial with us in His humanity but without sin. He is true God and true Man at the same time, perfect in His Divinity, perfect in His humanity. Because the one she bore in her womb was at the same time fully God as well as fully human we call the Blessed Virgin Theotokos. When we speak of the one composite (synthetos) hypostasis of our Lord Jesus Christ, we do not say that in Him a divine hypostasis and a human hypostasis came together. It is that the one eternal hypostasis of the Second Person of the Trinity has assumed our created human nature in that act uniting it with His own uncreated divine nature, to form an inseparably and unconfusedly united real divine-human being, the natures being distinguished from each other in contemplation (theoria) only. The hypostasis of the Logos before the incarnation, even with His divine nature, is of course not composite. The same hypostasis, as distinct from nature, of the Incarnate Logos, is not composite either. The unique theandric person (prosopon) of Jesus Christ is one eternal hypostasis Who has assumed human nature by the Incarnation. So we call that hypostasis composite, on account of the natures which are united to form one composite unity. It is not the case that our Fathers used physis and hypostasis always interchangeably and confused the one with the other. The term hypostasis can be used to denote both the person as distinct from nature, and also the person with the nature, for a hypostasis never in fact exists without a nature. It is the same hypostasis of the Second Person of the Trinity, eternally begotten from the Father Who in these last days became a human being and was born of the Blessed Virgin. This is the mystery of the hypostatic union we confess in humble adoration - the real union of the divine with the human, with all the properties and functions of the uncreated divine nature, including natural will and natural energy, inseparably and unconfusedly united with the created human nature with all its properties and functions, including natural will and natural energy. It is the Logos Incarnate Who is the subject of all the willing and acting of Jesus Christ. We agree in condemning the Nestorian and the Eutychian heresies. We neither separate nor divide the human nature in Christ from His divine nature, nor do we think that the former was absorbed in the latter and thus ceased to exist. The four adverbs used to qualify the mystery of the hypostatic union belong to our common tradition - without commingling (or confusion) (asyngchytos), without change (atreptos), without separation (achoristos) and without division (adiairetos). Those among us who speak of two natures in Christ, do not thereby deny their inseparable, indivisible union; those among us who speak of one united divine-human nature in Christ do not thereby deny the continuing dynamic presence in Christ of the divine and the human, without change, without confusion. Our mutual agreement is not limited to Christology, but encompasses the whole faith of the one undivided church of the early centuries. We are agreed also in our understanding of the Person and Work of God the Holy Spirit, Who proceeds from the Father alone, and is always adored with the Father and the Son. [2] Second Agreed Statement (1990) The first Agreed Statement on Christology adopted by the Joint Commission of the Theological Dialogue between the Orthodox and Oriental Orthodox Churches, at our historic meeting at the Anba Bishoy Monastery, Egypt, from 20th to 24th June 1989 forms the basis of this Second Agreed Statement on the following affirmations of our common faith and understanding, and recommendations on steps to be taken for the communion of our two families of Churches in Jesus Christ our Lord, Who prayed "that they all may be one". 1. Both families agree in condemning the Eutychian heresy. Both families confess that the Logos, the Second Person of the Holy Trinity, only begotten of the Father before the ages and consubstantial with Him, was incarnate and was born from the Virgin Mary Theotokos; fully consubstantial with us, perfect man with soul, body and mind (nouj); He was crucified, died, was buried, and rose from the dead on the third day, ascended to the Heavenly Father, where He sits on the right hand of the Father as Lord of all Creation. At Pentecost, by the coming of the Holy Spirit He manifested the Church as His Body. We look forward to His coming again in the fullness of His glory, according to the Scriptures. 2. Both families condemn the Nestorian heresy and the crypto-Nestorianism of Theodoret of Cyrus. They agree that it is not sufficient merely to say that Christ is consubstantial both with His Father and with us, by nature God and by nature man; it is necessary to affirm also that the Logos, Who is by nature God, became by nature Man, by His Incarnation in the fullness of time. 3. Both families agree that the Hypostasis of the Logos became composite (sunqetoj) by uniting to His divine uncreated nature with its natural will and energy, which He has in common with the Father and the Holy Spirit, created human nature, which He assumed at the Incarnation and made His own, with its natural will and energy. 4. Both families agree that the natures with their proper energies and wills are united hypostatically and naturally without confusion, without change, without division and without separation, and that they are distinguished in thought alone (th qewria monh). 20 5. Both families agree that He Who wills and acts is always the one Hypostasis of the Logos incarnate. 6. Both families agree in rejecting interpretations of Councils which do not fully agree with the Horos of the Third Ecumenical Council and the letter (433) of Cyril of Alexandria to John of Antioch. 7. The Orthodox agree that the Oriental Orthodox will continue to maintain their traditional Cyrillian terminology of "one nature of the incarnate Logos" ("mia fusij tou qeou Logou sesarkwmenh"), since they acknowledge the double consubstantiality of the Logos which Eutyches denied. The Orthodox also use this terminology. The Oriental Orthodox agree that the Orthodox are justified in their use of the two-natures formula, since they acknowledge that the distinction is "in thought alone" (th qewria monh). Cyril interpreted correctly this use in his letter to John of Antioch and his letters to Acacius of Melitene (PG 77, 184-201), to Eulogius (PG 77, 224-228) and to Succensus (PG 77, 228-245). 8. Both families accept the first three Ecumenical Councils, which form our common heritage. In relation to the four later Councils of the Orthodox Church, the Orthodox state that for them the above points 1-7 are the teachings also of the four later Councils of the Orthodox Church, while the Oriental Orthodox consider this statement of the Orthodox as their interpretation. With this understanding, the Oriental Orthodox respond to it positively. In relation to the teaching of the Seventh Ecumenical Council of the Orthodox Church, the Oriental Orthodox agree that the theology and practice of the veneration of icons taught by that Council are in basic agreement with the teaching and practice of the Oriental Orthodox from ancient times, long before the convening of the Council, and that we have no disagreement in this regard. 9. In the light of our Agreed Statement on Christology as well as of the above common affirmations, we have now clearly understood that both families have always loyally maintained the same authentic Orthodox Christological faith, and the unbroken continuity of the apostolic tradition, though they have used Christological terms in different ways. It is this common faith and continuous loyalty to the Apostolic Tradition that should be the basis for our unity and communion. 10. Both families agree that all the anathemas and condemnations of the past which now divide us should be lifted by the Churches in order that the last obstacle to the full unity and communion of our two families can be removed by the grace and power of God. Both families agree that the lifting of anathemas and condemnations will be consummated on the basis that the Councils and Fathers previously anathematized or condemned are not heretical. We therefore recommend to our Churches the following practical steps : A. The Orthodox should lift all anathemas and condemnations against all Oriental Orthodox Councils and Fathers whom they have anathematised or condemned in the past. B. The Oriental Orthodox should at the same time lift all anathemas and condemnations against all Orthodox Councils and fathers, whom they have anathematised or condemned in the past. C. The manner in which the anathemas are to be lifted should be decided by the Churches individually. Trusting in the power of the Holy Spirit, the Spirit of Truth, Unity and Love, we submit this Agreed Statement and Recommendations to our venerable Churches for their consideration and action, praying that the same Spirit will lead us to that unity for which our Lord prayed and prays. Recommendations on Pastoral Issues (1990) The Joint Commission of the Theological Dialogue between the Orthodox Church and the Oriental Orthodox Churches, at its meeting at the Orthodox Centre of the Ecumenical Patriarchate, in Chambesy, Geneva from September 23rd to 28th 1990, received a report from its Joint Pastoral Sub-committee which had met at the Anba Bishoy Monastery in Egypt from 31st January to 4th February 1990. The report was the starting point for an extended discussion of four types of pastoral issues : I. Relations among our two families of Churches, and our preparation for unity. II. Relations of our Churches with other Christian Churches and our common participation in the Ecumenical Movement. III. Our common service to the world of suffering, need, injustice and conflicts. IV. Our co-operation in the propagation of our common faith and tradition. I. Relations among our two families of Churches 1. We feel as a Joint Theological Commission that a period of intense preparation of our people to participate in the implementation of our recommendations and in the restoration of communion of our Churches is needed. To this end we propose the following practical procedure. 2. It is important to plan an exchange of visits by our heads of Churches and prelates, priests and lay people of each one of our two families of Churches to the other. 3. It is important to give further encouragement to exchange of theological professors and students among theological institutions of the two families for periods varying from one week to several years. 4. In localities where Churches of the two families co-exist, the congregations should organise participation of one group of people - men, women, youth and children, including priests, where possible from one congregation of one family to a congregation of the other to attend in the latter's eucharistic worship on Sundays and feast days. 5. Publications (a) We need to publish, in the various languages of our Churches, the key documents of this Joint Commission with explanatory notes, in small pamphlets to be sold at a reasonable price in all our congregations. (b) It will be useful also to have brief pamphlets explaining in simple terms the meaning of the Christological terminology and interpreting the variety of terminology taken by various persons and groups in the course of history in the light of our Agreed Statement on Christology. (c) We need a book which gives some brief account, both historical and descriptive, of all the Churches of our two families. This should also be produced in the various languages of our peoples, with pictures and photographs as much as possible. (d) We need to promote brief books of Church History by specialist authors giving a more positive understanding of the divergencies of the fifth, sixth and seventh centuries. 6. Churches of both families should agree that they will not rebaptize members of each other, for recognition of the baptism of the Churches of our two families, if they have not already done so. 7. Churches should initiate bilateral negotiations for facilitating each other in using each other's church premises in special cases where any of them is deprived of such means. 8. Where conflicts arise between Churches of our two families, e.g. a) marriages consecrated in one Church being annulled by a bishop of another Church; b) marriages between members of our two families, being celebrated in one church over against the other, c) or children from such marriages being forced to join the one church against the other, the Churches involved should come to bilateral agreements on the procedure to be adopted until such problems are finally solved by our union. 9. The Churches of both families should be encouraged to look into the theological curriculum and books used in their institutions and make necessary additions and changes in them with the view to promoting better understanding of the other family of Churches. They may also profitably devise programmes for instructing the pastors and people in our congregations on the issues related to the union of the two families. II. Relations of our Churches with other Christian Churches in the world 10. Our common participation in the Ecumenical Movement and our involvement in the World Council of Churches needs better co-ordination to make it more effective and fruitful for the promotion of the faith which was once delivered to the saints in the context of the Ecumenical Movement. We could have a preliminary discussion of this question at the Seventh Assembly of the W.C.C. at Canberra, Australia, in February 1991 as well as in regional and national councils of Churches and work out an appropriate scheme for more effective co-ordination of our efforts. 11. There are crucial issues in which our two families agree fundamentally and have disagreements with the Roman Catholic and Protestant Churches. We could organise small joint consultations on issues like (a) the position and role of the woman in the life of the Church and our common Orthodox response to the contemporary problem of other Christian communities concerning the ordination of women to the priesthood, (b) pastoral care for mixed marriages between Orthodox and heterodox Christians, (c) marriages between Orthodox Christians and members of other religions, (d) the Orthodox position on dissolution or annulment of marriage, divorce and separation of married couples,. (e) abortion. 12. A joint consultation should be held on the burning problem of Proselytism, vis-a-vis religious freedom to draw up the framework of an agreement with other Churches, for the procedure to be followed when an Orthodox or Oriental Orthodox person or family want to join another (Catholic or Protestant) Church or vice-versa. 13. A special joint consultation should be held on the theology and practice of Uniatism in the Roman Catholic Church, as a prelude to a discussion with the Roman Catholic Church on this subject. 14. We need to have another joint consultation to co-ordinate the results of the several bilateral conversations now going on or held in the past by Churches of our two families with other Catholic and Protestant Churches. III. Our common service to the world of suffering need, injustice and conflicts 15. We need to think together how best we could co-ordinate our existing schemes for promoting our humanitarian and philanthropic projects in the socio-ethnic context of our peoples and of the world at large. This would entail our common approach to such problems as : (a) hunger and poverty, (b) sickness and suffering, (c) political, religious and social discrimination, (d) refugees and victims of war, (e) youth, drugs and unemployment, (f) the mentally and physically handicapped, (g) the old and the aged) IV. Our co-operation in the propagation of the Christian Faith 16. We need to encourage and promote mutual co-operation as far as possible in the work of our inner mission to our people, i.e. in instructing them in the faith, and how to cope with modern dangers arising from contemporary secularism, including cults, ideologies, materialism, AIDs, homosexuality, the permissive society, consumerism, etc. 17. We also need to find a proper way for collaborating with each other and with other Christians in the Christian mission to the world without undermining the authority and integrity of the local Orthodox Churches.[3] Proposals for Lifting of Anathemas agreed at Chambesy, Geneva, 1st-6th November 1993 1. In the light of our Agreed Statement on Christology at St. Bishoy Monastery 1989, and of our Second Agreed Statement at Chambesy 1990, the representatives of both Church families agree that the lifting of anathemas and condemnations of the past can be consummated on the basis of their common acknowledgement of the fact that the Councils and Fathers previously anathematized or condemned are Orthodox in their teachings. In the light of our four unofficial consultations (1964, 1967, 1970, 1971) and our three official meetings which followed on (1985, 1989, 1990), we have understood that both families have loyally maintained the authentic Orthodox Christological doctrine and the unbroken continuity of the apostolic tradition, though they may have used Christological terms in different ways. 2. The lifting of the anathemas should be made unanimously and simultaneously by the Heads of all the Churches of both sides, through the signing of an appropriate ecclesiastical Act, the content of which will include acknowledgements from each side that the other one is Orthodox in all respects. 3. The lifting of the anathemas should imply : a. that restoration of full communion for both sides is to be immediately implemented; b. that no past condemnation, synodical or personal, against each other is applicable any more; c. that a catalogue of Diptychs of the Heads of the Churches should be agreed upon to be used liturgically. 4. At the same time the following practical steps should be taken : a. The Joint Sub-Committee for Pastoral issues should continue its very important task according to what had been agreed at the 1990 meeting of the Joint Commission. b. The co-chairmen of the Joint Commission should visit the Heads of the Churches with the view to offering fuller information on the outcome of the Dialogue. c. A Liturgical Sub-Committee should be appointed by both sides to examine the liturgical implications arising from the restoration of communion and to propose appropriate forms of concelebration. d. Matters relating to ecclesiastical jurisdiction should be left to be arranged by the respective authorities of the local churches according to common canonical and synodical principles. e. The two co-chairmen of the Joint Commission with the two Secretaries of the Dialogue should make provisions for the production of appropriate literature explaining our common understanding of the Orthodox faith which has led us to overcome the divisions of the past, and also co-ordinating the work of the other Sub-Committees. Those wishing to study these issues in greater depth might care to consult Christology in the Coptic Church : The Nature of God the Word Incarnate by Father Tadros Y. Malaty in ECNL (The Journal of the Anglican and Eastern Churches Association), New Series No. 29 (Autumn 1989); The Council of Chalcedon, A Step too far ? The 1993 Constantinople Lecture delivered by The Right Reverend John Dennis, Bishop of St. Edmundsbury and Ipswich, in ECNL, New Series No. 38 (Spring/Summer 1994); and The Nature of Christ by H.H. Pope Shenouda III. NOTES: 1. The English text inadvertently omits he mia in parenthesis, which is found in the official Greek text. 2. Sobornost, incorporating Eastern Churches Review, Volume 12:1 (1990) carried the full English text of this statement on pages 78-80, in addition to an article Convergence in Christology : Amba Bishoi 1990 by William Taylor on pages 80-84. 3. The full text of the second Agreed Statement and Recommendations on Pastoral issues, both issued at Chambesy II are to be found in Eastern Churches Journal, Volume 1, No. 1 (Winter 1993/94), pp. 118-130. A slightly abbreviated version also appears in Anglo-Orthodoxy, Volume 13, No. 2 (Dormition 1994). From Monachos.net

Advice on Peacemaking (Part 3)

They [the Christians] love all men, and they are persecuted by all. They are ignored, and yet they are condemned. They are put to death, and yet they are endued with life. They are in beggary, and yet they make many rich. They are in want of all things, and yet they abound in all things. They are dishonoured, and yet they are glorified in their dishonour. They are evil spoken of, and yet they are vindicated. They are reviled, and they bless; they are insulted, and they respect. Doing good they are punished as evil-doers; being punished they rejoice, as if they were thereby quickened by life. War is waged against them as aliens by the Jews, and persecution is carried on against them by the Greeks, and yet those that hate them cannot tell the reason of their hostility. – The Epistle of Mathetes to Diognetus, Chapters 5 and 6 full text available at: earlychristianwritings.com We [the Christians] started yesterday and already we have filled the world and everything that belongs to you — the cities, apartment houses, fortresses, towns, market places, the camps themselves, your tribes, town councils, the imperial palace, the Senate, the Forum. The only thing we have left to you are the temples. We can count your armies; there is a greater number of Christians in one province! What kind of war would we, who willingly submit to the sword, not be ready or eager for despite our inferior numbers if it were not for the fact that according to our doctrine it is more permissible to be killed than to kill. – Tertullian, Apology, 37:4 Hence [from the days of Cain and Abel] finally begin the first hatreds of the new brotherhood; hence the abominable parricides, when the unjust Cain is jealous of the just Abel, when the evil persecutes the good out of jealousy and envy… He was unjustly oppressed who had been the first to show justice; he endured hatred who did not know how to hate; he was slain impiously who while dying did not fight back. What other than the stimulus of jealousy provoked Saul the king also to hate David, to desire to kill that innocent, merciful man, patient with a gentle mildness, by often repeated persecutions? Because, when Goliath had been killed and so great an enemy had been slain by divine assistance and condescension, the admiring people burst forth into approbation unto praise of David, Saul through envy conceived the furies of hatred and persecution. – St Cyprian of Carthage, Jealousy and Envy, Chapter 5 No one of us fights back when he is apprehended, nor do our people avenge themselves against your unjust violence though numerous and plentiful. Our certainty of the vengeance which is to come makes us patient. The harmless give way to the harmful; the innocent acquiesce in the punishments and tortures certain and confident that whatever we suffer will not remain unavenged, and that the greater is the injury of the persecution, the more just and serious will be the vengeance for the persecution. Long ago divine Scripture laid down and said: `Vengeance is mine, I shall repay, says the Lord,' and let the Holy Spirit again warn us saying: `Say not: I will avenge myself on my enemy, but wait in the Lord so that He may aid you.' Thus it is clear and manifest that not through us but for us do all these things happen which come down from the anger of God. – St Cyprian of Carthage, To Demetrian, Chapter 17 From the sacrament of the cross you receive both food and drink; let the wood, which availed at Mara in a figure for sweetening the taste, avail you in truth for soothing the softened breast, and you will not labour for the remedy for increasing the health. Cure yourself at the source from which you had been wounded. Love those whom you hated before; esteem those whom you envied with unjust disparagements. Imitate the good, if you can follow them; if you cannot follow them, surely rejoice with them and congratulate your betters… Your debts will be forgiven you, when you yourself shall forgive. Your sacrifices will be accepted, when you shall come to God as a peacemaker. – St Cyprian of Carthage, Jealousy and Envy, Chapter 17 As it is not to be imagined that the fornicator and the blasphemer can partake of the sacred Table, so it is impossible that he who has an enemy, and bears malice, can enjoy the holy Communion.… I forewarn, and testify, and proclaim this with a voice that all may hear! `Let no one who hath an enemy draw near the sacred Table, or receive the Lord's Body! Let no one who draws near have an enemy! Do you have an enemy? Draw not near! Do you wish to draw near? Be reconciled, and then draw near, and touch the Holy Thing!' – St John Chrysostom, Homily 20 We are commanded to have only one enemy, the devil. With him never be reconciled! But with a brother, never be at enmity in thy heart. – St John Chrysostom, Homily 20 Praying against one's personal enemies is a transgression of law. – St John Chrysostom, Homily against Publishing the Errors of the Brethren Prayer for our enemies is the very highest summit of self-control. – St John Chrysostom, Homily 18 on the Gospel of St Matthew Many, throwing themselves prostrate, and striking the ground with their forehead, and pouring forth hot tears, and groaning bitterly from the heart and stretching out their hands, and displaying much earnestness, employ this warmth and forwardness against their own salvation. For it is not on behalf of their own sins that they beseech God; nor are they asking forgiveness of the offences committed by them; but they are exerting this earnestness against their enemies, doing just the same thing as if one, after whetting his sword, were not to use the weapon against his enemies, but to thrust it through his own throat. So these also use their prayers not for the remission of their own sins, but about revenge on their enemies; which is to thrust the sword against themselves. – St John Chrysostom, Homily against Publishing the Errors of the Brethren How great punishment must they deserve, who, far from themselves forgiving, do even entreat God for vengeance on their enemies, and as it were diametrically transgress this law; and this while He is doing and contriving all, to hinder our being at variance one with another? For since love is the root of all that is good, He, removing from all sides whatever mars it, brings us together, and cements us to each other. – St John Chrysostom, Homily 19 on St Matthew: On the Lord's Prayer When our hearts are reluctant we often have to compel ourselves to pray for our enemies, to pour out prayer for those who are against us. Would that our hearts were filled with love! How frequently we offer a prayer for our enemies, but do it because we are commanded to, not out of love for them. We ask the gift of life for them even while we are afraid that our prayer may be heard. The judge of our soul considers our hearts rather than our words. Those who do not pray for their enemies out of love are not asking anything for their benefit. Jesus, our advocate, has composed a prayer for our case. And our advocate is also our judge. He has inserted a condition in the prayer that reads: Forgive us our trespasses as we forgive those who trespass against us. Sometimes we say these words without carrying them out. Thus our words bind us more tightly. – St. Gregory the Great, "Be Friends of God" What are we to do then, my friends? We must bestow our love on our brothers and sisters. We must not allow any malice at all to remain in our hearts. May almighty God have regard for our love of our neighbour, so that He may pardon our iniquities! Remember what He taught us: Forgive, and you will be forgiven. People are in debt to us, and us to them. Let us forgive them their debts, so that what we owe may be forgiven. – St Gregory the Great, Homily There are three very grievous kinds of war.