DYNAMIS, Ecstasy, May 11, 2009, Monday of the Fourth Week of Pascha

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Acts 10:1-16 (5/11)
Apostle for Monday of the Fourth Week of Pascha

Ecstasy: Acts 10:1-16 (additional suggested for reading, vss. 17-20),
especially vss. 10, 11: "Then he [Peter] became very hungry and wanted
to eat; but while they made ready, he fell into a trance and saw heaven
opened and an object like a great sheet bound at the four corners
descending to him and let down to earth."

The record of the Apostle's visit to the broad, coastal plain of Sharon,
provides many insights into the spiritual life of the chief Apostle
(Acts 9:32-43). The present passages disclose a man of deep holiness
and godly illumination - the sort we rarely meet in the course of
everyday life - a soul utterly at one with the Lord Jesus. We find in
Peter none of the so-very-familiar distractions of life and desires of
the flesh typical of most people - no confusion arising from the
darkness of this world. On the contrary, Peter spoke with clarity,
calm, and authority in situations when 'ordinary' men sigh and weep.

The present passage will show you the high state of the inner life of
this remarkable man and help you recognize that the Apostle Peter
functioned at that highest spiritual level described by the Holy Fathers
as "ecstasy." The language of the original texts of the two verses
quoted above strongly suggests this view. While most translations
suggest that "...he fell into a trance," realize that the original
literally says, "...there came upon him an 'ekstasis,' " an ecstasy.

How do our Orthodox Fathers understand "ecstasy?" First, consider the
Christian Mystery in which God cleanses His Divine image within the
initiate to provide an essential beginning and resource for the life in
Christ. Growth in the new life for all Orthodox believers continues
through sustained effort to recover our lost "likeness" to God.

Maximos the Confessor divides the human side of this labor for salvation
into three stages: "practical philosophy," "natural theoria," and
"mystical theology." The first, practical work is what occupies the
majority of us for most of our lives. The aim is to purify the passions
and adorn the self with virtues. As purity is attained, the focus turns
to attaining illumination - true knowledge of God in the center of our
hearts and souls. The third stage is called "ecstasy," a crown granted
to the Saints who reach the highest possible mystical experience.

St. Hesychios the Priest asserts that "ecstasy" occurs only where there
is "love and intense longing for God." Recall St. Peter's conversation
with the risen Lord, when Jesus asked him repeatedly, "Do you love Me?"
(Jn. 21:15-17). The Saints who do attain ecstasy, like Peter, do so
"...because the taste of the Divine and the ecstasy of desire make their
longing ever more intense and insatiable as they ascend, [and] they do
not stop until they reach the Seraphim." While recognizing that human
effort is needed to attain ecstasy, the Fathers teach that ultimately it
is a God-given state, that floods one with the love of God and removes
one from the ego.

The vision that God gave Peter (Acts 10:11-15) came while he was at
prayer and seeking communion with Christ our God. Note further: God
gave the vision after the Apostle was already in ecstasy; or, as St.
Maximos describes it, while he was drawn up into "...unsullied union in
grace with the divine (vs. 10)."

God discloses a vital truth for the whole Church through His chief
Apostle during an ecstasy in the Holy Spirit. This new truth released
the Church from that time forward from the food regulations of the Old
Covenant (vs. 15). Thus, the Church was enabled to accept Gentiles into
fellowship (vss. 17-20), realizing the truth that "...Gentiles should be
fellow heirs, of the same body, and partakers of His promise in Christ
through the gospel" (Eph. 3:6). The stage was set to accept the
conversion of Cornelius, the first Gentile convert (Acts 10:21-48).

Water also my heart with the dew of Thy grace, O good Lover of mankind.

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DYNAMIS, High Priests of the High Priest, May 11, 2009, Feast of Cyril & Methodios

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Hebrews 7:26-8:2 (5/11) Epistle, Feast of Cyril &
Methodios, Enlighteners of Slavs: Isapostolos

High Priests of the High Priest: Hebrews 7:26-8:2, especially vs. 1:
"...We have such a High Priest, who is seated at the right hand of the
throne of the Majesty in the heavens...."

In this passage the Apostle describes what underlies the worship of
Orthodox Christians. For, when we attend the Liturgy, what we see are
"...priests [who] offer up sacrifices, first for [their] own sins and
then for the people's..." (vs. 27) and declare, "Thine own of Thine own
we offer unto Thee in behalf of all and for all." However, our Priests
differ from the Priests of the sanctuaries of the ancient People of God,
whose priesthood was a type and foreshadowing of the good things we
enjoy. You see, our Priests derive their Priesthood directly from
Christ, the "...High Priest, Who is seated at the right hand of the
throne of the Majesty in the heavens..." (vs. 1).

What is implied in speaking of a Priesthood 'derived from the Lord
Jesus' is that all such ministry must be modeled on the pattern that
Christ established in order to be declared authentically derivative.
This is why the Church sets and maintains high standards for her Priests
today, and why, also, we reverence and meditate on the models of
Christian Priesthood exemplified by the Saints, such as Cyril and
Methodios. It is not a surprise to find that the Priesthood of these
two holy hierarchs adhered closely to the practice of Christ.

Our High Priest "...was fitting for us..." (vs. 26), being entirely
suited to our humanity by becoming fully one of us, because He cares for
our low estate and our need to hear and embrace His message. The very
thing most widely known about the Priesthood of Cyril is the prototypes
he developed from Greek of the 38 letters of the present-day Cyrillic
alphabet, which now serves the Slavic peoples as the basis of their
orthography. He cared about their basic, human need to be able to
embrace and express the message of Christ and to develop their own culture.

Christ is described as "...holy, harmless, [and] undefiled..." (vs. 26),
and "His eye is too pure to behold evil doings..." (Hab.1:13).
Following the Lord Jesus' way, Methodios, after being governor of one of
the Slavic colonies in the Empire, left public service to follow the
angelic life of purity. Likewise, Cyril after a time of public service
retired to a monastic community.

The Lord Jesus kept "...separate from sinners..." (Heb. 7: 26), inwardly
and in His actions as well, and while "...tempted as we are...," yet He
remained "...without sin" (Heb. 4:15). Likewise, the two brothers
assisted Prince Rostislav of Moravia to resist the malicious political,
and cultural efforts of the German missionaries to Latinize and
subjugate his people.

Cyril and Methodios served the Slavic peoples of Moravia, as Christ the
Lord did for all men (Heb. 7:27). They offered up themselves to God,
even when they were opposed at every hand by the German political
powers, including the Emperor Louis the German, King of the Eastern
Franks. Hence, they were forced to leave Moravia and find help from
Constantinople.

Intercepted and brought to Pope Nicholas I at Rome, the brothers
presented the relics of Saint Clement from that Pope's place of exile in
the Crimea, a gift in the name of "...the Son Who has been perfected
forever" (vs. 28). Although the good Nicholas died shortly thereafter,
his successor at Rome, Adrian II, decreed that the brothers should be
ordained Bishops and that Slavonic should to be used in East where they
would serve. But Cyril died in Rome before they could depart. Still,
Methodios was appointed Archbishop of Sirmium where he struggled
faithfully for 14 turbulent years against every kind of opposition until
he was finally overcome.

The point is that these holy men were faithful ministers "...of the
sanctuary and of the true tabernacle which the Lord erected, and not
man" (vs. 2), even as they served on this earth.

O divinely-wise Cyril and Methodios, pray to the Lord of all to save our
souls.

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DYNAMIS, Intercession of the Apostles, May 10, 2009, Sunday of the Paralytic

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Acts 9:32-42 (5/10) Apostle
for the Sunday of the Paralytic: the Fourth of Pascha

The Intercession of the Apostles: Acts 9:32-42, especially vs. 40: "But
Peter put them all out, and knelt down and prayed. And turning to the
body he said, 'Tabitha, arise.' And she opened her eyes, and when she
saw Peter she sat up."

Among the intercessions invoked when asking Christ to have mercy on us
at the Dismissal are those of "...the holy, glorious, and all-laudable
Apostles...." The present passage discloses the wisdom of appealing for
their prayers given the flood of perils and sorrows in this alienated
existence (Rom. 8:19-22), for the Apostles' prayers and doctrines surely
undergird God's household. Also, they know our weaknesses, how assaults
can overcome us, and they desire that all of us grow "...into a holy
temple in the Lord" established on their sure foundation together with
Christ as "...the chief cornerstone"(Eph. 2:21,20).

In the present account of the Apostle Peter's journeys, we glimpse what
is implied in having the Apostles interceding for us. The very chief of
the Apostles, Peter himself, "came down" and "found" God's people in
weakness (Acts 9:32,33), answered their entreaties (vss. 38,39), and
healed them by prayer to the Lord (vss. 34,40). All the Apostles follow
Christ Jesus' example, Who came to His People, found them weak and dead,
crippled by sin, and healed them. Of course the Apostles now at His
right hand seek those who are the Lord's own and pray before the Savior
for their healing and restoration. Freely they received; freely they
give (Mt. 10:8).

The effective intercession of the Apostles arises when you seek healing,
and God's outreach to you in your paralysis and looming death. When you
were made Christ's own in Baptism, you did not emerge from the water and
the anointing having to fend for yourself against our ancient enemy.
"...Peter went through all parts of the country..." (Acts 9:32). There
is no part of this world where the Apostles are removed from you. They
are ever near, actively coming down to the saints, and not just to those
in Lydda, but to every one of us in every corner of the earth (vs. 32).
Of course you should seek their powerful intercession for Christ's healing.

Yes, you and I are greatly paralyzed by our sins and frailties, but
never despair. Help is at hand. The Apostles, who themselves
"...looked upon, and...handled..the Word of life..." Himself (1 Jn.
1:1), are ever seeking you in your necessities. They look for you lying
on your pallet of weakness, strongly tempted to give up hope of rising
from your sins. Do not hesitate to seek the intercession of the holy
Apostles and meet them as they come to you with the power of the Lord to
heal and put you back on your feet. God forgives and overcomes! He
sends us the Apostles to encourage you in prayer and to pray with you.
Yes! Seek their prayers!

Who has not sinned gravely in this life, casting aside what he knew to
be pure, lovely, and of good report (Phil. 4:8)? You and I do taste
bitter death in our spirits, despite all our righteous accomplishments,
and our "...good works and charitable deeds..." (Acts 9:36). The best
among us are sinners and fall short of the glory of God (Rom. 3:23).
But take heart! Send out pleas to the holy Apostles, for even now they
are fervent intercessors for you before the Savior. Their prayers are
effective with Him for your healing and those of your loved ones.

Do not hesitate to seek the prayers of the holy Apostles on behalf of
your loved ones and brethren in Christ. The disciples in Joppa sent two
of their own to Peter, imploring him not to delay to aid them (Acts
9:38), and he came. They stood before him weeping and showing him their
loss (vs. 39). Note very carefully what he did. In the privilege of
his relationship with the Lord, he knelt and prayed for restoration to
life. Christ is ready. His Apostles are ready!

Intercede for us, holy apostles and all the saints, that we may be
delivered from perils and sorrows; for we have acquired you as fervent
intercessors before the Savior.

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With A Strong Hand II ~ A Convert's Response:

Apostle for Saturday of the Third Week of Pascha

 Acts 9:19-31, especially
vss. 19, 20: "For several days Saul was with the disciples at Damascus.
And in the synagogues immediately he proclaimed Jesus, saying, 'He is
the Son of God.'"

Acts 9:1-19 records how God blinded, humbled, and brought Saul to
repentance, filling him with gratitude. As you read what happened
subsequently (Acts 9:19-31), note the significant inner changes that the
Lord worked in the heart of the former blasphemer and persecutor of the
Church. Such is what the present reading describes, giving you the
opportunity to reflect on what can result from encountering Christ.

The verses tell of events that took place at two distinct locations - in
Damascus and Jerusalem; but Saul's activities followed a common pattern
in both cities. First, he spent time with the local Christians (vss.
19,27). Second, he openly proclaimed the Lordship of Christ to his
fellow countrymen, the Jews (vss. 20,29). Third, his public speaking
led to discussions with those who had questions or doubts about the
Faith (vss. 22,29). Serious negative reactions developed to the
Christian message, especially among Greek-speaking Jewish Christians.
Then, threats began to be made on Saul's life. However, in each city,
the local Church rallied and helped him escape to prevent his murder
(vss. 25,30).

Having obtained mercy from the Lord (1 Tim.1:13), Saul pursued what is
essential for us as Christians: he joined the Communion of fellow
believers. In Jerusalem, there were grave doubts about his motives for
seeking them out (Acts 9:26), yet he knew it was imperative to be united
to the Church, despite the suspicions of Christians toward him.
An ancient Christian book illumines this urgency: "...gather together
each Lord's Day, break bread, and hold Eucharist....let no one who has a
quarrel with his fellow man join in your meeting until they be
reconciled." Saul clearly persisted, for "...Barnabas took him and
brought him to the Apostles" (vs. 27). Life in Christ is Communion:
"'For where two or three are gathered together in My Name, I Am there in
the midst of them'" (Mt. 18:20).

In Orthodox Tradition, even among hermits, the general rule is to leave
one's isolation to come together regularly for prayer and the Liturgy.
As the Lord says: "'I Am the living bread which came down from heaven.
If any one eats of this bread, he will live forever; and the bread that
I shall give is My flesh, which I shall give for the life of the world'"
(Jn. 6:51). Do not be a branch long-separated from the vine or you will
wither and die (Jn. 15:5).

Also, Saul "immediately" began proclaiming Jesus as the Son of God (Acts
9:20). Some English translations use the word "preached" instead of
"declared" or "proclaimed." The preaching by the clergy during the
Liturgy is a specialized form of proclamation, specifically designed for
edification of the Faithful. Naturally, this type of preaching is not
normal or appropriate for converts and the unordained. Saul's
proclaiming was personal confession in the synagogues where he was known
and welcomed. And such "preaching" is appropriate in your contacts with
neighbors and family (Rom. 9:3). Saul shared with friends and loved
ones, that they might embrace the true Faith also. Do not be "preachy,"
but be open about your Faith.

Finally, as opportunities presented themselves, Saul held reasoned
discussions with those who questioned his new-found Faith. We know from
his Epistles that he never relied on his own brilliance (1 Cor. 2:1-2),
yet he confounded many (Acts 9:22). He did what we are meant to do:
speak from the heart to the heart of anyone open to listening. As Saint
Paisius says, "He who remains in love, remains in God: where love is;
there is God also."

O Lord, inspire me with Thy Holy Spirit, that my words and deeds may
glorify Thee.

Love One Another: 1 John 4:11-16

1 John 4:11-16 5/6 Second Reading at Vespers, Feast of the Apostle John the Theologian (5/8) Love One Another: 1 John 4:11-16, especially vs. 11: “Beloved, if God so loved us, we also ought to love one another.” Here is a challenge. Don’t you just know the objections? 'How can I love those who hate me, despise and take advantage of me? No! I really need to defend myself against people like that.' Also, reject the simplistic idea that love for one another applies only to fellow Christians, another dodge of the command. You know those who are outside the Church and hate, abuse, and take advantage; but admit that you also know Christians within the Church who do the same. The truth is we have this same injunction defined comprehensively from Christ our God Himself: “But I say to you who hear: Love your enemies, do good to those who hate you, bless those who curse you, and pray for those who spitefully use you” (Lk. 6:27,28). Now in St. John’s First Epistle, you and I not only are given this basic requirement of life in Christ, but also are provided a guide for establishing it in ourselves as our practice. St. John spells out in simple steps how to grasp what may seem beyond you: practice loving the hateful, embrace love, make love your way, attain peace of heart, and thus gaining eternal life. First there is the phrase, “...so loved us...” (1 Jn. 4:11). By it St. John returns to the verse immediately previous to the present passage: “In this is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins” (1 Jn. 4:10). This phrase also points ahead to verse 14 in this lesson. He speaks of Christ our God, born a flesh-and-blood man like ourselves, walking radiantly among us, embracing His Passion and death on the Cross, and trampling down death. Here is prima facie evidence that God does not ask of you what He Himself is not willing to do. The Lord Jesus is not God-in-the-abstract but He Who had to “suffer often since the foundation of the world; but now once at the end of the ages...appeared to put away sin by the sacrifice of Himself” (Heb. 9:26). In a way it is true that “No one has seen God at any time” (1 Jn. 4:12), yet, in Christ, we know in a direct, concrete manner that “If we love one another, God abides in us, and His love has been perfected in us” (vs. 12). What we cannot “see” of God we know through life in His Body, the Church - through His Scriptures and Mysteries, and from His Saints. Who but a pagan or heretic will deny that the love of God abides in Christ and is perfectly revealed in Him? You know this yourself: “...that we abide in Him, and He in us, because He has given us of His Spirit” (vs. 13). Surely you remember Chrismation, and “...the seal of the gift of [God’s] holy, and almighty, and adorable Spirit....”! The Spirit makes Christ present within us. Be confident, for we have the Apostle’s word based on years of physical, tangible experience “...that the Father has sent the Son as Savior of the world” (vs. 14). St. John learned this by living with Him (1 Jn. 1: 1), and that is exactly how you and I touch Him - in the Church. Do not hesitate at what you are reading and confronting here just because you have not touched the Lord Jesus in the same way that St. John did. Take the Apostle’s assurance to heart: “Whoever confesses that Jesus is the Son of God, God abides in him, and he in God” (1 Jn. 4:15). You did that at your Baptism the first time, and you repeat that confession each time you recite the Nicene Creed: “I believe in...one Lord Jesus Christ, the Son of God....” Pray God that you, like the Apostle, may know and believe “...the love that God has for us” (vs. 16). “God is love...” (vs. 16). Love is His essence; and, in Christ, He is seeking to have love be your nature as well, so that loving enemies becomes easier bit by bit until it is second nature. Thus, love will abide in you and you will abide in love and so abide in God (vs. 16). O Lord, come and abide in me: cleanse me that I may love fully as Thou commandest.

Tuesday of the Third Week of Pascha

Acts 8:5-15 (5/5) Apostle for Tuesday of the Third Week of Pascha Opposition and Growth II ~ Preaching the Word, Acts 8:5-17, especially vss. 4, 5: "Therefore those who were scattered went everywhere preaching the word. Then Philip went down to the city of Samaria and preached Christ to them." In His providence, God uses all that happens to extend His glory into the darkness of this world's nations, families, hearts, and souls. That is why the Evangelist Luke does not report that those who were scattered went everywhere trying "to hide," despite the fact that their persecutors went after them (Acts 9:1-3). No! Those disciples went "...preaching the word" (Acts 8:4). Hence, Saint Philip's outreach in Samaria (today's and tomorrow's readings) and his meeting with the Ethiopian on the road to Gaza (Thursday's reading) reveal the power of the Risen One to spread light by the Holy Spirit. St. Luke employs "...preached Christ..." (vs. 5) as a code-word for describing how, by God's grace, Philip shared the truth of Christ with words and tangible evidence. There were "...the miracles which he did" (Acts 8: 6), exorcisms and healings (vs. 7), joyful heeding of his message (vss. 6,12), baptisms (vs. 12), and eventually, the gift of the Holy Spirit (vs. 17). "Preaching" of this sort is the true means for doing mission work: by demonstrating the power inherent in "...the things concerning the kingdom of God and the name of Jesus Christ" (vs.12). This is why, when Peter of Damaskos gave thanks for Christ's saints, he said, "...Thou givest thy servants the power to do even greater things, so that we may be still more astonished...for through Thee Thy saints perform all their miracles." God gave miracles by Philip that people might unite themselves to Christ, the Source of healing (vs. 12). As Metropolitan Hierotheos declares: "Christianity is neither philosophy nor 'natural' religion, but mainly healing." Hence, the goal of Gospel-based ministry always is making persons whole and giving them life - the restoration and renewal of humanity. Consider the Samaritans to whom Saint Philip brought the Gospel: their way of life paralleled many of his values, practices, and assumptions, which gave the Saint common ground for preaching "...Christ to them" (vs. 5). Despite suspicion between Samaritans and Jews (Jn. 4:9; 8:48), they were well-known as "neighbors," with many aspects of ethnicity, culture, and religion in common. They and the Jews mostly shared the same Scriptures, worship, and hopes from God. Similarly, you and your neighbors share much in common. Consider the parallel: for the most part you and your non-Orthodox neighbors use the same the Old and New Testament Scriptures, believe many of the same teachings found in the Creed, have a common culture, and shared many similar values and practices. Like St. Philip, you are the living Orthodox witness whom God has made available to those around you. The final portion of this present reading describes how the Apostles completed the ministry that the Deacon Philip initiated. For "...when the Apostles who were at Jerusalem heard that Samaria had received the word of God..." (Acts 8:14), they went down and "...prayed for them that they might receive the Holy Spirit," laying their hands on them (vss. 15-17). Orthodox outreach, principally, is friendship and attraction; yet in the end it must be completed by and within the life of the Church. True evangelism is not individualistic, although it is personal. In the end, the true Faith is Communion in the Holy Mysteries, participation in the Apostles' fellowship and teaching. Without the illuminating, indwelling of the Holy Spirit found in the worship and life of the Church, the healing that begins in Baptism often withers and is lost. I will come into Thy house in the multitude of Thy mercy: Lead me, O Lord, in Thy righteousness that with a clear mind I may glorify Thee forever. [Non-text portions of this message have been removed]