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St Sophie's Meditation for Today
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May 24, 2012, 9:21:15 PM5/24/12
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The Ascension
May 24th, 2012
St. Sophia Cathedral, Washington, D C
Jesus did not live with his disciples after his resurrection as he had
before his death. Filled with the glory of his divinity, he appeared
at different times and places to his people, assuring them that it was
he, truly alive in his risen and glorified body.
To them he presented himself alive after his passion by many proofs,
appearing to them during forty days, and speaking of the Kingdom of
God (Acts 1:3).
It should be noted that the time span of forty days is used many times
in the Bible and signifies a temporal period of completeness and
sufficiency (Gen 7:17; Ex 16:35, 24:18; Judg 3:11; 1 Sam 17:16; 1 Kg
19:8; Jon 3:4; Mt 4:2). On the fortieth day after his passover, Jesus
ascended into heaven to be glorified on the right hand of God (Acts
1:9-11; Mk 16:19; Lk 24:51). The ascension of Christ is his final
physical departure from this world after the resurrection. It is the
formal completion of his mission in this world as the Messianic
Saviour. It is his glorious return to the Father who had sent him into
the world to accomplish the work that he had given him to do (Jn
17:4-5).
… and lifting his hands he blessed them. While blessing them, he
parted from them and was carried up into heaven. And they returned to
Jerusalem with great joy. … (Lk 24:51-52).
The Church’s celebration of the ascension, as all such festal
celebrations, is not merely the remembrance of an event in Christ’s
life. Indeed, the ascension itself is not to be understood as though
it were simply the supernatural event of a man floating up and away
into the skies. The holy scripture stresses Christ’s physical
departure and his glorification with God the Father, together with the
great joy which his disciples had as they received the promise of the
Holy Spirit who was to come to assure the Lord’s presence with them,
enabling them to be his witnesses to the ends of earth (Lk 24:48-53;
Acts 1:8-11; Mt 28:20; Mk 16:16-14).
In the Church the believers in Christ celebrate these very same
realities with the conviction that it is for them and for all men that
Christ’s departure from this world has taken place. The Lord leaves in
order to be glorified with God the Father and to glorify us with
himself. He goes in order to “prepare a place” for and to take us also
into the blessedness of God s presence. He goes to open the way for
all flesh into the “heavenly sanctuary … the Holy Place not made by
hands” (see Hebrews 8-10). He goes in order send the Holy Spirit, who
proceeds from the Father to bear witness to him and his gospel in the
world, making him powerfully present in the lives of disciples.
The liturgical hymns of the feast of the Ascension sing of all of
these things. The antiphonal verses of the Divine Liturgy are taken
from Psalms 47, 48, and 49. The troparion of the feast which is sung
at the small entrance is also used as the post communion hymn.
Thou hast ascended in glory O Christ our God, granting joy to Thy
disciples by the promise of the Holy Spirit. Through the blessing they
were assured that Thou art the Son of God, the Redeemer of the world!
(Troparion).
When Thou didst fulfill the dispensation for our sake, and didst unite
earth to heaven, Thou didst ascend in glory, O Christ our God, not
being parted from those who love Thee, but remaining with them and
crying: I am with you and no one will be against you! (Kontakion).
~Taken from the OCA Website, Volume II-Worship: The Church Year,
(http://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/
ascension1).
May 24th, 2012
St. Sophia Cathedral, Washington, D C
Jesus did not live with his disciples after his resurrection as he had
before his death. Filled with the glory of his divinity, he appeared
at different times and places to his people, assuring them that it was
he, truly alive in his risen and glorified body.
To them he presented himself alive after his passion by many proofs,
appearing to them during forty days, and speaking of the Kingdom of
God (Acts 1:3).
It should be noted that the time span of forty days is used many times
in the Bible and signifies a temporal period of completeness and
sufficiency (Gen 7:17; Ex 16:35, 24:18; Judg 3:11; 1 Sam 17:16; 1 Kg
19:8; Jon 3:4; Mt 4:2). On the fortieth day after his passover, Jesus
ascended into heaven to be glorified on the right hand of God (Acts
1:9-11; Mk 16:19; Lk 24:51). The ascension of Christ is his final
physical departure from this world after the resurrection. It is the
formal completion of his mission in this world as the Messianic
Saviour. It is his glorious return to the Father who had sent him into
the world to accomplish the work that he had given him to do (Jn
17:4-5).
… and lifting his hands he blessed them. While blessing them, he
parted from them and was carried up into heaven. And they returned to
Jerusalem with great joy. … (Lk 24:51-52).
The Church’s celebration of the ascension, as all such festal
celebrations, is not merely the remembrance of an event in Christ’s
life. Indeed, the ascension itself is not to be understood as though
it were simply the supernatural event of a man floating up and away
into the skies. The holy scripture stresses Christ’s physical
departure and his glorification with God the Father, together with the
great joy which his disciples had as they received the promise of the
Holy Spirit who was to come to assure the Lord’s presence with them,
enabling them to be his witnesses to the ends of earth (Lk 24:48-53;
Acts 1:8-11; Mt 28:20; Mk 16:16-14).
In the Church the believers in Christ celebrate these very same
realities with the conviction that it is for them and for all men that
Christ’s departure from this world has taken place. The Lord leaves in
order to be glorified with God the Father and to glorify us with
himself. He goes in order to “prepare a place” for and to take us also
into the blessedness of God s presence. He goes to open the way for
all flesh into the “heavenly sanctuary … the Holy Place not made by
hands” (see Hebrews 8-10). He goes in order send the Holy Spirit, who
proceeds from the Father to bear witness to him and his gospel in the
world, making him powerfully present in the lives of disciples.
The liturgical hymns of the feast of the Ascension sing of all of
these things. The antiphonal verses of the Divine Liturgy are taken
from Psalms 47, 48, and 49. The troparion of the feast which is sung
at the small entrance is also used as the post communion hymn.
Thou hast ascended in glory O Christ our God, granting joy to Thy
disciples by the promise of the Holy Spirit. Through the blessing they
were assured that Thou art the Son of God, the Redeemer of the world!
(Troparion).
When Thou didst fulfill the dispensation for our sake, and didst unite
earth to heaven, Thou didst ascend in glory, O Christ our God, not
being parted from those who love Thee, but remaining with them and
crying: I am with you and no one will be against you! (Kontakion).
~Taken from the OCA Website, Volume II-Worship: The Church Year,
(http://oca.org/orthodoxy/the-orthodox-faith/worship/the-church-year/
ascension1).
JamesD
May 24, 2012, 10:48:05 PM5/24/12
to
++
May 25, 2012, 2:09:38 AM5/25/12
to
http://www.saintsophiadc.com/ The priest, Father Steven Zorzos,
writes, edits or copies a meditation for the day. Some people, like
me, subscribe to his email list because getting these by email
provides something new and (usually) Orthodox. If you want to
comment, his email is available on the website I just gave. He
answers his email. But discuss here.
JamesD
May 25, 2012, 10:12:42 AM5/25/12
to
out a subscription to the daily meditations.
RVG
May 27, 2012, 11:23:43 AM5/27/12
to
Le 25/05/2012 03:21, ++ a écrit :
> … and lifting his hands he blessed them. While blessing them, he
> parted from them and was carried up into heaven.
This proposition is meaningless.
> … and lifting his hands he blessed them. While blessing them, he
> parted from them and was carried up into heaven.
Where in the sky did he go ? At what speed ? Etc.
> And they returned to
> Jerusalem with great joy. … (Lk 24:51-52).
>
« Dieu n'est-il pas le poète suprême en tant qu'il improvise les mondes ? »
Vladimir Jankélévitch
http://rvgmusic.bandcamp.com/
http://www.jamendo.com/fr/user/RVG95
http://bluedusk.blogspot.com/
JamesD
May 27, 2012, 4:14:08 PM5/27/12
to
Our Lord had a corporeal body in that He could be touched and in turn could consume food and yet He also appeared to them while they were in a closed room without going through the doorway or windows. To our limited u dear standing we might say His molecular structure had been changed but that is us trying to make scientific sense of the Spirit world and of God. In the same way He ascended from this Earth and they witnessed His ascension. The bible does not give details such as speed and direction other tha to say He ascended. He is God and as such He is above our limitations and finite understanding. To demand such trivial answers as you are now doing is to show your contempt for the sacred writings and for God and as such will bring you under judgment unless you repentofyour mockery and unbelief.
RVG
May 27, 2012, 4:23:00 PM5/27/12
to
Le 27/05/2012 22:14, JamesD a écrit :
> Our Lord had a corporeal body in that He could be touched and in turn
> could consume food and yet He also appeared to them
Prove it or shut up.
> Our Lord had a corporeal body in that He could be touched and in turn
> could consume food and yet He also appeared to them
JamesD
May 27, 2012, 6:31:08 PM5/27/12
to
On Sunday, May 27, 2012 1:23:00 PM UTC-7, RVG wrote:
> Le 27/05/2012 22:14, JamesD a écrit :
> > Our Lord had a corporeal body in that He could be touched and in turn
> > could consume food and yet He also appeared to them
>
> Prove it or shut up.
>
I don't need to prove it AND I don't need to shut up. This IS an Orthodox
> Le 27/05/2012 22:14, JamesD a écrit :
> > Our Lord had a corporeal body in that He could be touched and in turn
> > could consume food and yet He also appeared to them
>
> Prove it or shut up.
>
forum NOT an atheist forum. I have faith; you don't. That's your problem and
it's a major problem for the bible says: without faith it is impossible to
please God. Big problem for you I'm afraid. For those with faith, no proof is
necessary. For those without faith, no proof will suffice. Faithless ones will
always demand more proof and then find fault with what is given.
++
May 29, 2012, 4:15:01 PM5/29/12
to
Black Tuesday, May 29, The Fall of Constantinople
May 29th, 2012
Constantine XI Paleologos, the last Emperor of the East Roman Empire,
who was martyred by the forces of Sultan Mehmet during the assault on
The City on May 29, 1453, was a man whose personal life was marked by
tragedy, but who above all maintained steadfast his Christian faith
and his dedication to his duties as the Christian Emperor.
He is venerated among Orthodox for his deep faith in Christ, his
faithfulness to his people and to his duties as Emperor in the face of
certain death at the hands of the Sultan’s forces. A lesser Christian
and man not only could have, but would have contrived his own escape,
abandoning the people to their own devices. Constantine remained
faithful to Our Triune God and Jesus Christ and His Mother, the Holy
Theotokos, to his duties as Emperor, and to his people, trying as best
as he could to uphold and defend them.
Constantine’s heroic death and the shock of the fall of The City,
combined with the fact that his place of burial remains a mystery to
this day, led to the spawning of several pious legends about the
sleeping Emperor, secluded by God, who would one day return to drive
out the invaders and restore the Empire. Regardless of how one views
these legends, they are a testimony to the enduring respect as a
dedicated Christian Emperor in which Constantine is held.
On Monday, 28 May, the Greeks knew that their moment of truth was upon
them. There was a weird calm from the Turkish camp. The Sultan had
ordered a day of rest before the final assault.
Those in the city who could be spared from manning and patching up the
battered walls took to the streets in prayer. Constantine ordered that
icons and relics from churches and monasteries be carried round the
walls while the church bells rang. The crowd of Greeks and Italians,
Orthodox and Catholic, forgot their differences as they joined in
hymns and prayers. Constantine led the procession on its solemn march.
The final speech of Constantine as related by Leonardo of Chios is the
most reliable account, even though the rhetoric of it may be fanciful.
It may therefore be worth giving it in full, since it was
Constantine’s last public speech and can serve, as Gibbon observed, as
‘the funeral oration of the Roman Empire:
“Gentlemen, illustrious captains of the army, and our most Christian
comrades in arms: we now see the hour of battle approaching. I have
therefore elected to assemble you here to make it clear that you must
stand together with firmer resolution than ever. You have always
fought with glory against the enemies of Christ. Now the defence of
your fatherland and of the city known the world over, which the
infidel and evil Turks have been besieging for two and fifty days, is
committed to your lofty spirits.
Be not afraid because its walls have been worn down by the enemy’s
battering. For your strength lies in the protection of God and you
must show it with your arms quivering and your swords brandished
against the enemy. I know that this undisciplined mob will, as is
their custom, rush upon you with loud cries and ceaseless volleys of
arrows. These will do you no bodily harm, for I see that you are well
covered in armour. They will strike the walls, our breastplates and
our shields. So do not imitate the Romans who, when the Carthaginians
went into battle against them, allowed their cavalry to be terrified
by the fearsome sight and sound of elephants.
In this battle you must stand firm and have no fear, no thought of
flight, but be inspired to resist with ever more herculean strength.
Animals may run away from animals. But you are men, men of stout
heart, and you will hold at bay these dumb brutes, thrusting your
spears and swords into them, so that they will know that they are
fighting not against their own kind but against the masters of
animals.
You are aware that the impious and infidel enemy has disturbed the
peace unjustly. He has violated the oath and treaty that he made with
us; he has slaughtered our farmers at harvest time; he has erected a
fortress on the Propontis as it were to devour the Christians; he has
encircled Galata under a pretence of peace.
Now he threatens to capture the city of Constantine the Great, your
fatherland, the place of ready refuge for all Christians, the guardian
of all Greeks, and to profane its holy shrines of God by turning them
into stables for fits horses. Oh my lords, my brothers, my sons, the
everlasting honour of Christians is in your hands.
You men of Genoa, men of courage and famous for your infinite
victories, you who have always protected this city, your mother, in
many a conflict with the Turks, show now your prowess and your
aggressive spirit toward them with manly vigour.
You men of Venice, most valiant heroes, whose swords have many a time
made Turkish blood to flow and who in our time have sent so many
ships, so many infidel souls to the depths under the command of
Loredano, the most excellent captain of our fleet, you who have
adorned this city as if it were your own with fine, outstanding men,
lift high your spirits now for battle.
You, my comrades in arms, obey the commands of your leaders in the
knowledge that this is the day of your glory — a day on which, if you
shed but a drop of blood, you will win for yourselves crowns of
martyrdom and eternal fame.”
Constantine’s speech gave new heart to those who heard it. When the
shades of evening began to fall people moved, as if by instinct,
towards the church of the Holy Wisdom. Greeks and Latins alike crowded
into the great church to pray together for their deliverance.
The Emperor Constantine came to pray and to ask forgiveness and
remission of his sins from every bishop present before receiving
communion at the altar. The priest who gave him the sacrament cannot
have known that he was administering the last rites to the last
Christian Emperor of the Romans.
~Adapted from the unofficial web page of The Society of Saint John
Chrysostom of Ayatriada Rum Katoliki Kilise (http://rumkatkilise.org/
index.html). Excerpts taken from Donald Nichols, The Immortal Emperor
May 29th, 2012
Constantine XI Paleologos, the last Emperor of the East Roman Empire,
who was martyred by the forces of Sultan Mehmet during the assault on
The City on May 29, 1453, was a man whose personal life was marked by
tragedy, but who above all maintained steadfast his Christian faith
and his dedication to his duties as the Christian Emperor.
He is venerated among Orthodox for his deep faith in Christ, his
faithfulness to his people and to his duties as Emperor in the face of
certain death at the hands of the Sultan’s forces. A lesser Christian
and man not only could have, but would have contrived his own escape,
abandoning the people to their own devices. Constantine remained
faithful to Our Triune God and Jesus Christ and His Mother, the Holy
Theotokos, to his duties as Emperor, and to his people, trying as best
as he could to uphold and defend them.
Constantine’s heroic death and the shock of the fall of The City,
combined with the fact that his place of burial remains a mystery to
this day, led to the spawning of several pious legends about the
sleeping Emperor, secluded by God, who would one day return to drive
out the invaders and restore the Empire. Regardless of how one views
these legends, they are a testimony to the enduring respect as a
dedicated Christian Emperor in which Constantine is held.
On Monday, 28 May, the Greeks knew that their moment of truth was upon
them. There was a weird calm from the Turkish camp. The Sultan had
ordered a day of rest before the final assault.
Those in the city who could be spared from manning and patching up the
battered walls took to the streets in prayer. Constantine ordered that
icons and relics from churches and monasteries be carried round the
walls while the church bells rang. The crowd of Greeks and Italians,
Orthodox and Catholic, forgot their differences as they joined in
hymns and prayers. Constantine led the procession on its solemn march.
The final speech of Constantine as related by Leonardo of Chios is the
most reliable account, even though the rhetoric of it may be fanciful.
It may therefore be worth giving it in full, since it was
Constantine’s last public speech and can serve, as Gibbon observed, as
‘the funeral oration of the Roman Empire:
“Gentlemen, illustrious captains of the army, and our most Christian
comrades in arms: we now see the hour of battle approaching. I have
therefore elected to assemble you here to make it clear that you must
stand together with firmer resolution than ever. You have always
fought with glory against the enemies of Christ. Now the defence of
your fatherland and of the city known the world over, which the
infidel and evil Turks have been besieging for two and fifty days, is
committed to your lofty spirits.
Be not afraid because its walls have been worn down by the enemy’s
battering. For your strength lies in the protection of God and you
must show it with your arms quivering and your swords brandished
against the enemy. I know that this undisciplined mob will, as is
their custom, rush upon you with loud cries and ceaseless volleys of
arrows. These will do you no bodily harm, for I see that you are well
covered in armour. They will strike the walls, our breastplates and
our shields. So do not imitate the Romans who, when the Carthaginians
went into battle against them, allowed their cavalry to be terrified
by the fearsome sight and sound of elephants.
In this battle you must stand firm and have no fear, no thought of
flight, but be inspired to resist with ever more herculean strength.
Animals may run away from animals. But you are men, men of stout
heart, and you will hold at bay these dumb brutes, thrusting your
spears and swords into them, so that they will know that they are
fighting not against their own kind but against the masters of
animals.
You are aware that the impious and infidel enemy has disturbed the
peace unjustly. He has violated the oath and treaty that he made with
us; he has slaughtered our farmers at harvest time; he has erected a
fortress on the Propontis as it were to devour the Christians; he has
encircled Galata under a pretence of peace.
Now he threatens to capture the city of Constantine the Great, your
fatherland, the place of ready refuge for all Christians, the guardian
of all Greeks, and to profane its holy shrines of God by turning them
into stables for fits horses. Oh my lords, my brothers, my sons, the
everlasting honour of Christians is in your hands.
You men of Genoa, men of courage and famous for your infinite
victories, you who have always protected this city, your mother, in
many a conflict with the Turks, show now your prowess and your
aggressive spirit toward them with manly vigour.
You men of Venice, most valiant heroes, whose swords have many a time
made Turkish blood to flow and who in our time have sent so many
ships, so many infidel souls to the depths under the command of
Loredano, the most excellent captain of our fleet, you who have
adorned this city as if it were your own with fine, outstanding men,
lift high your spirits now for battle.
You, my comrades in arms, obey the commands of your leaders in the
knowledge that this is the day of your glory — a day on which, if you
shed but a drop of blood, you will win for yourselves crowns of
martyrdom and eternal fame.”
Constantine’s speech gave new heart to those who heard it. When the
shades of evening began to fall people moved, as if by instinct,
towards the church of the Holy Wisdom. Greeks and Latins alike crowded
into the great church to pray together for their deliverance.
The Emperor Constantine came to pray and to ask forgiveness and
remission of his sins from every bishop present before receiving
communion at the altar. The priest who gave him the sacrament cannot
have known that he was administering the last rites to the last
Christian Emperor of the Romans.
~Adapted from the unofficial web page of The Society of Saint John
Chrysostom of Ayatriada Rum Katoliki Kilise (http://rumkatkilise.org/
index.html). Excerpts taken from Donald Nichols, The Immortal Emperor
RVG
Jun 3, 2012, 3:04:01 PM6/3/12
to
belief.
Either you'll take sides with the muslims or with science, there's no
third choice.
++
Jun 7, 2012, 9:31:58 PM6/7/12
to
Death and Humility
June 7th, 2012
A pilgrim to the Holy Mountain of Athos asked an old hermit,
“Father, how can I attain my salvation?” The venerated holy man
replied,
“Every day at dusk go to the cemetery and for an hour hurl insults
to the dead. Do that for a month and pay attention to everything that
happens around you. Then come and report to me.” After a month the
pilgrim returned. “Father, I have done what you told me but nothing
happened!” The hermit then said, “Go to the cemetery again for another
month and sing praises to the dead. Then come and tell me what
happened.” After a month the pilgrim returned. “Father, I did what you
told me but nothing happened!” The holy father then said, “My son, if
you
wish to attain your salvation, be like the dead, indifferent to
insults and
indifferent to praise.”
~Quoted in Kyriacos C. Markides, Inner River: A Pilgrimage to the
Heart of Christian Spirituality
To Acquire Humility
Once an elder was asked, ‘How can someone acquire humility?’ He
replied, ‘By unceasing remembrance of transgressions, by the
expectation of an imminent death, by shabby clothing, by always
choosing the last place, by always running to do the tasks that are
the most insignificant and disliked, without being forced to; by
continual silence, by dislike of gatherings, by desiring to be unknown
and of no account, by never possessing as one’s own anything at all;
by avoiding conversation with all sorts of persons, by disliking
profit.
‘And after these things, by having one’s mind raised above the
reproach and accusations of others, and above zealotry; by not being
one whose hand is against everyone, and against whom is everyone’s
hand,1 but rather one who remains alone and isolated, not taking on
the concern of anyone else in the world apart from himself.
‘In sum: exile, poverty, and a solitary life, all of which give birth
to humility and cleanse the heart.’
~Quoted from Sebastian Brock, Daily Readings with Saint Isaac of Syria
June 7th, 2012
A pilgrim to the Holy Mountain of Athos asked an old hermit,
“Father, how can I attain my salvation?” The venerated holy man
replied,
“Every day at dusk go to the cemetery and for an hour hurl insults
to the dead. Do that for a month and pay attention to everything that
happens around you. Then come and report to me.” After a month the
pilgrim returned. “Father, I have done what you told me but nothing
happened!” The hermit then said, “Go to the cemetery again for another
month and sing praises to the dead. Then come and tell me what
happened.” After a month the pilgrim returned. “Father, I did what you
told me but nothing happened!” The holy father then said, “My son, if
you
wish to attain your salvation, be like the dead, indifferent to
insults and
indifferent to praise.”
~Quoted in Kyriacos C. Markides, Inner River: A Pilgrimage to the
Heart of Christian Spirituality
To Acquire Humility
Once an elder was asked, ‘How can someone acquire humility?’ He
replied, ‘By unceasing remembrance of transgressions, by the
expectation of an imminent death, by shabby clothing, by always
choosing the last place, by always running to do the tasks that are
the most insignificant and disliked, without being forced to; by
continual silence, by dislike of gatherings, by desiring to be unknown
and of no account, by never possessing as one’s own anything at all;
by avoiding conversation with all sorts of persons, by disliking
profit.
‘And after these things, by having one’s mind raised above the
reproach and accusations of others, and above zealotry; by not being
one whose hand is against everyone, and against whom is everyone’s
hand,1 but rather one who remains alone and isolated, not taking on
the concern of anyone else in the world apart from himself.
‘In sum: exile, poverty, and a solitary life, all of which give birth
to humility and cleanse the heart.’
~Quoted from Sebastian Brock, Daily Readings with Saint Isaac of Syria
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