The term liturgy in its Orthodox usage denotes the work of the people that pertains to God. By the fourth century the term Divine Liturgy became the technical term for the mystery of the Eucharist (communion), the crux of our liturgical celebration. The word Eucharist is taken from the great prayer of the consecration (the Anaphora) and in turn means thanksgiving.

Four liturgies have passed down through our sacred tradition: the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, and the Liturgy of Saint James, the Brother of our Lord. The Church commonly practices these liturgies, excluding that of Saint James, today. Each in turn offers the faithful a unique means towards the same climatic end, the celebration of the Eucharist.

The Liturgy of Saint Basil the Great has its origins in Cappadocia where Saint Basil served as bishop. The liturgy is most logically the collection of a number of composers, however the chief prayers of the anaphora are attributed to him. In fact, Saint Basil was most probably the celebrant of this liturgy, if not in its present form, at least in its essentials. It is celebrated by the Church one ten occasions each year: the first five Sunday's of Great Lent, on Thursday and Saturday of Holy Week, Christmas Day, the Feast of Saint Basil, and Epiphany.

The Liturgy of Saint John Chrysostom is most familiar to the faithful (it is the liturgy we have celebrated this day). It is dated two centuries later than the liturgy of Saint Basil yet bears an identical structure. As a liturgical reformer, Saint John reshaped this liturgy, amongst other things, abbreviating prayers and shortening its length. For the most part the liturgy we celebrate today is that which the great saint celebrated himself in the fourth century.

The Church during Great Lent and Holy Week celebrates the Presanctified Liturgy. It combines aspects from the vespers service and the Divine Liturgy. It contains no consecration, yet the faithful can receive communion from the gifts, sanctified the previous Sunday. This service is the product of Canons 49 & 51 of the Synod of Laodicea (about 365) that prohibited the celebration of the Eucharist in its common, non-penitential form, during Great Lent, apart from Saturdays and Sundays.

When we gather as an Orthodox family for the celebration of the Divine Liturgy we gather as unique individuals with unique responsibilities in the life of the Church. Each of us, by virtue of our role in the Church, is a member of a particular 'ordo' within the Eucharistic community. In this light, each of us is an invaluable steward to the Church, offering much with his/her ministry.

More often than not though, we gather without the president of our Eucharistic assembly, that is, we celebrate the liturgy without the bishop! Early on in our history, each community had a presiding bishop who was assisted in the service by a college of presbyters and deacons. Shortly thereafter as the number of churches increased to meet the needs of the growing number of faithful within a particular diocese, the presbyter was then appointed by the bishop as the chief celebrant in a local community, the parish. Even so, the concept of the Church is understood not in terms of that presbyter, but in terms of his diocesan bishop.

When a bishop is in our midst, celebrating the Liturgy of Saint John Chrysostom, the Liturgy of Saint Basil, the Presanctified Liturgy, or the Liturgy of Saint James, the Brother of our Lord, he is the chief celebrant of the assembly. On account of his presence we add seemingly unique phrases and hymns making the service hierarchical. The phrases and hymns that we add may seem foreign to us or even unimportant because of their infrequency, yet these additions offer us the true flavor of the hierarchical liturgy.

In the hierarchical Divine Liturgy, we commemorate the hierarch as celebrant. Additionally, the celebrating hierarch commemorates his presiding bishop, demonstrating the local parishes unity to the greater Orthodox community. And, ultimately as stewards with unique ministries, the presbyter(s) and the laity under the direction of the bishop, offer up all glory to God.

As it has been noted in past lessons, the Divine Liturgy refers to the divine work of the people pertaining to God. Well aware of the work at hand, we should attend services prepared to labor as unique members of the body of Christ. Ultimately, each of us, that is, every man, woman, and child, should be ready to "put aside all the cares of this life, and receive the King of all . . . "

Before attending the Divine Liturgy, we may prepare in the following ways :

1) Fast from certain foods in anticipation of receiving the Body and Blood of Christ, i.e. at the least, fast from meats on Wednesday and Friday, and all foods and liquids the morning of the liturgy unless these are deemed necessary for medical reasons.
2) Prepare your body physically for worship. If you get distracted throughout the service because of various aches and pains, stretch before you attend services (worshipping is an exercise, so be prepared)!
3) Prepare spiritually by living the life of the Church. Praying regularly, participate in the sacraments (if you haven't gone to Confession in over a year, it's time to go), worship during other services (attend Great Vespers Saturday evenings & or Orthros before the celebration of the Liturgy), and read the Scripture readings ahead of time so they are foreign to you in Church.
4) Don't be late for the celebration of the Divine Liturgy! If there is one thing that we should be on time for on a regular basis, it is the Divine Liturgy. Like anything in which you may participate, once you have missed even a few minutes, a few pages, or a few motions, it's difficult to catch up with the rest of the group.

As you prepare, keep in mind that you labor with God! Together our Lord works with each of us, giving us the tools we need to succeed and receive the Kingdom. For it is ultimately by His Grace that we are empowered to labor, and it is only through His mercy that we are able to receive the Eucharist unto salvation and not unto condemnation! Good Luck, Good Strength, & God Bless!

The Divine Liturgy begins as the celebrant elevates the Gospel, intoning "Blessed is the Kingdom of the Father, and of the Son, and the Holy Spirit, now and ever and unto the ages of ages." This liturgical formula begins every sacramental gathering of the Orthodox Church. This day, it initiates our movement into the most grand of events, the Divine Liturgy, and into the most grand of places, the very Kingdom of God!

This Kingdom in which we now find ourselves is unlike any other place in which we find ourselves. Here, there is no pain, no sorrow, no grieving, no anger, and no deceit. It is the place of saints, the place of the archangels and angels, and the place of every righteous spirit made perfect in faith. It is the Kingdom of the Triune God, that Kingdom to which we pray we will again be found worthy to receive upon the judgment of Christ our God.

It may seem inconceivable, but in a matter of 24 words we do in fact initiate our movement towards the heavenly realm of God. These words rightfully offer glory and thanksgiving; identify our God, the Triune God (God the Father, Jesus the Christ, and the Holy Spirit) and; proclaim the eternal nature of His Kingdom. Moreover, this exhortation separates us from this kingdom of sin, that is, the kingdom of Satan and all his devices in which we dwell.

What to do? Rise to the occasion! As the Book of the Gospels is elevated and these beautiful words are intoned, give thanks to God, Father Son, and Holy Spirit, and rejoice with his saints, angels, and every righteous spirit in His eternal Kingdom. It is time for the Lord to act, so let us pray that He will guide our steps to every good work! "Master, give the blessing."

The Divine Liturgy is the divine work of the people that pertains to God. At first glance, it may seem to be simply a dialogue between the celebrant and the laity. It is through this dialogue, this conversation, complimented by gestures and movements and the ever-present Spirit, that the work of the Church, culminating in the consecration and reception of the body and blood of Christ our Lord, is undertaken and accomplished.

But the Divine Liturgy is structured in such a manner that the fullness of God is not only discussed, but also experienced by the faithful. The people accomplish this as they chant the appropriate response, completing the liturgical formula of a statement, petition, and/or prayer offered by the celebrant. The response may be as complex as the chanting of a hymn or it may be as simple as a the word, "Amen."

"Amen" is a word that is used quite frequently in the Divine Liturgy. It is the first word uttered in unison by the people when the celebrant opens the Liturgy with "Blessed is the Kingdom . . . " Likewise, it is said throughout the consecration by the people, "And make this bread the precious body of your Christ." "Amen." And that which is in this cup the precious blood of your Christ." "Amen." "Changing them by the power of your Holy Spirit." Amen, Amen, Amen." And, it is the final word of the people as our divine drama comes to a close "Through the prayers of our Holy Fathers . . . "

The word "Amen" is derived from Hebrew. As such, it is commonly found in both the Old and the New Testament. If used at the end of a sentence it means "so it be." If, on the other hand, it is said at the beginning of a sentence, it implies "truly." In either case, it is a simple word that carries a profound meaning and implication for our liturgical life.

With this response the faithful affirm the Kingdom of God, the Holy Spirit consecrates the gifts, and/or the Divine Work is brought to a close. Knowing this, it is crucial that the faithful respond "Amen" with confidence and commitment throughout the service. It is not an addition to make the laity feel involved, but the affirmation of the statement, petition and/or prayer of the priest. It is the completion of the liturgical formula that opens the Kingdom of God and a way of life to a people in desperate need of salvation.

The Trinity, Father, Son, and Holy Spirit, exist in perfect love and harmony, that is, in perfect peace. This is the relationship that we seek to emulate as Orthodox Christians, both in and out of the Church. Not just around the holidays, but everyday of our lives.

It is with this thought in mind that the celebrant begins the erinika (the first set of petitions), with the petition "In peace let us pray to the Lord." The people respond, "Lord have mercy." This, the first of some eleven petitions, sets the tone for the prayers that we will offer, the Gospel lesson that we will hear, the gifts that we will consecrate with the Holy Spirit, the Eucharist that we will receive, and the life that we must live outside the church proper.

Peace is the ideal long sought for by generations, regardless of creed, color, or race. Similarly it is the end that we seek today for our families, our Church, our local community, and our world in a time of chaos and corruption. And, it is characteristic of the glorious kingdom that we pray to be found worthy for upon the judgment of Christ.

It is fitting that we begin our prayerful efforts in the Divine Liturgy with a petition for peace. Moreover, it is fitting that we go forth into this and every liturgy (divine work) with this ideal in mind. Yet, this is not enough, unless we are willing to commit ourselves to the ideal, not simply in prayer, but in our thoughts, words, and deeds. Let us therefore seek to materialize this peace from above today, for our families, for this Church, for this community in which we live, and for this world. Then, and only then, may all pray in peace to the Lord!

The word and the significance of "peace" is stressed throughout the holiday season. It is found in greeting cards, in songs, in speeches, on decorations, and in store windows. In many respects though, peace is the end that we seek for our families, our Church, our local community, and our world, not just in the holiday season, but throughout the year.

As it was noted in last week's bulletin, we begin the erinika (the first set of petitions) with the petition "In peace let us pray to the Lord." In this first of the eleven petitions, we beseech the Prince of Peace for peace in the world. Obviously, though, this is not enough. We must also be willing to contribute to this end through our thoughts, words, and deeds.

But what is this peace that we seek? As it is noted in the second petition, it is "for the peace from above" that we pray to the Lord. This peace "differs from the peace of the world. It is an internal peace. It is a peace which reaches the depths of the human heart and cleanses it from evil passions, making man truly free and happy."

Too often, our attention is focused solely on attaining the peace of this world, that is, a peace that allows us to enjoy our material goods; that will allow us to eat, drink, and be merry; without misery, wars, and revolutions. On account of this, the peace from above may seem rather incomprehensible and unattainable. However, this peace is a reality and is enjoyed by those who earnestly believe in Christ and live a life in Him who was born in a manger for our salvation!

Together, in the Spirit, let us fervently pray and actualize this peace from above. For the peace from above was sealed for us once and for all upon the crucifixion and resurrection of our Lord and Savior Jesus Christ. Therefore, let us likewise sing with the angels, "Glory to God in the highest, and on earth peace, and good will towards all!"

Following the erinika (the first set of eleven petitions) in the Divine Liturgy, the priest directs the faithful to turn the attention of their souls to the heavenly kingdom, the place of our Father who is glorified by all the saints. We are exhorted to remember "...our most holy, pure, blessed, glorious Lady, the Theotokos and ever virgin Mary...with all the saints". This is the first of four such "remembrances" to be found throughout this service.

Why such an emphasis on the saints? First and foremost, they are a reflection of the holiness of Christ. Moreover, they stand as the proof and demonstration that Christ is present in all generations, writing with their tears, suffering, and blood, the glorious and sacred history of the Christian Church. In turn, it is they who we aspire to emulate in our lives, offering our stewardship to Christ and His Church in such a humble, sincere, and committed manner.

First among the saints, as suggested in these commemorations, is the Theotokos, the mother of God. It was she who bore and nurtured Jesus the Christ. As such, the Church would say that it is through the Theotokos that Salvation came into the world. Therefore, we pray in the first antiphon "by the intercessions of the Theotokos, O Savior, save us."

When we are exhorted by the priest to call to mind the Theotokos and all the saints, let us do so with thanksgiving and with divine aspirations. These holy persons, by the Grace of God, have brought us, the stewards of the Great Church of Christ, to where we are today. This day, we, the faithful of the Orthodox Church, are challenged to put on such holiness that we too may demonstrate Christ in and for our generation. May God's strength be ours.

The saints are not of a particular age, sex, or ethnicity, or for that matter, of a particular order in the Church. They have, at whatever age, in whatever land, and in whatever vocation, loved and served Christ to their end. On account of this, they have transcended the limitations of this life and now dwell in the heavenly Kingdom of God.

The saints though, are not people of the past, but our contemporaries in worship; for the Church is made up of those that are living (the Church militant) and those who have come before us, the saints and the heavenly powers (the Church Triumphant). When we celebrate the Divine Liturgy and "...commend ourselves and one another to Christ our God" with the saints, we aren't simply remembering them, but together with them offering glory to God and doing our work as the Church. It is with this dynamic relationship of the Church Militant and the Church Triumphant working together that we can only comprehend both the beauty and the complexity of the Orthodox Church.

As such active and significant members of the Church, it is fitting that the saints are given such prominence in our worship and in the church proper. Daily we call the saints to mind as our services are lauded with prayers for their intercessions and hymns that offer them, who glorified God, praise. Likewise it is fitting that icons of the saints are placed throughout the nave of the church, reminding us that we are not alone in our efforts but part of a much greater effort, "with all the saints."

Ever mindful of their place in the Church, let us give the saints such a place of prominence in our lives. Let us, regardless of age, sex, ethnicity, or order in the Church, endeavor to live such righteous lives that glorify God. And let us pray that together "with all the saints we may commend ourselves and one another and our whole life to Christ our God."

In weeks past we have discussed for what reasons we remember "our most holy, pure, blessed, and glorious lady the Theotokos and ever virgin Mary, with all the saints . . . " With such an understanding, let us now advance our attention to the remaining words of this supplication that are intoned by the priest: "let us commit ourselves and one another and our whole life to Christ our God." For it is with these words that we are exhorted by the Church to dedicate ourselves to Christ our God!

To begin this reflection it is important to note that the priest intones "let us commit ourselves . . . " not "let me commit myself . . . " to Christ our God. This is mentioned because it is to easy for one to think that it is the priest's sole responsibility to live a life committed to Christ because "it's his job" or because "it was his choice to live like that." Instead, we must all realize that this is a commitment that each of us has made by virtue of our baptisms, at which time our godparent, speaking on our behalf, commits us to Christ and His Church.

If this is the case, that is, that we have already committed ourselves to Christ during the sacrament of baptism, then why must the Church continually exhort us to "commit ourselves and one another to Christ our God?" The obvious answer to this question is that we often stray from this ideal and commit ourselves to material pursuits, worldly gratification's, and/or lifestyles that stand afar from Christ. We must then be continually called by Christ's earthly vessel of salvation, the Church, to commit ourselves to Him.

Now, if we truly want to live such an ideal life, then how must we live? We should pray, fast, involve ourselves in the liturgical life of the Church; continually strive to grow in the grace and knowledge of God and struggle to live a life of above reproach. And for examples to imitate we need look no further than those first mentioned in this address, the Theotokos and all the saints. For it is in their imitation that we can boldly boast that we live such lives dedicated and committed to Christ our God and appropriately respond "To You, O Lord."

"To You, O Lord" is the response of the people at the end of the great supplication. These words should never be taken for granted as they affirm our commitment to one another. And, as we affirm this commitment, we affirm another, that is, our commitment to our Lord and Savior Jesus Christ!

Now, although only five minutes have passed since the onset of the Divine Liturgy, much has been accomplished by the time the people have responded "To You, O Lord." As a Church, we have identified the Kingdom of God, fervently prayed for those in the Church, for our salvation, and for all of creation, and we have called to mind the Theotokos and all the saints whom we have as the most perfect models of those who have lived theirs lives in and for Christ. It is at this point that we, with but four simple words, commit our lives to Christ our God and His Church.

How though do we commit ourselves to our Lord and His earthly vessel of salvation? As stewards of the Faith, we are taught and encouraged to commit our time, talents, and treasury to His Church and its ministries. "In all places and in every hour" we should endeavor for Christ, spreading his light to those in darkness.

Thus, we should stand confident and committed when we respond "To You, O Lord"; confident knowing that Christ is our Savior and we His people, and committed in our pledge and service to Him. This is a great endeavor indeed, however it was a sacred vow made long ago at our baptisms, to remain steadfast to Christ and His commandments, never allowing our souls or bodies to become stained with sin! For this let us pray for His wisdom, His guidance, and His strength.

After the choir sings "To You, O Lord," on behalf of the people, the priest intones, "For all glory honor and worship are your due, Father, Son, and Holy Spirit, now and always and forever and ever" to which the people respond, "Amen." This exclamation is considered to either conclude the erinika, that is, the great supplication, or to introduce the first antiphon. Regardless as to our beliefs in this matter, we should all agree that the significance of this exclamation is found in its identifying of the Triune God, to who is due all glory.

It should be of no surprise that the Triune God is mentioned so many times throughout the Divine Liturgy. To Orthodox Christians, the concept of the Trinity is of the utmost importance to our faith. For we accept and understand that each person of the Trinity has its unique role in the story of salvation, while remaining but one, undivided God.

It is unfortunate to think though that so many individuals on the peripheral of the Church do not accept the doctrine of the Trinity. They find it difficult to conceptualize that one God could consist of three unique persons. Without a belief in this fundamental truth though, one finds him/herself outside the reality of God and outside the reality of his/her salvation in our Risen Lord.

Many of the Fathers of the Church, without denying their faith, grappled with this. It is said that one day after pondering this matter Saint Augustine went for a walk along the beach. While walking, he came upon a little boy who dug a hole in the beach, then took his little bucket and got water from the sea and poured it in the hole.

"What are you doing there, my boy?" asked the saint. And the child answer him, "Do you see the sea? I will empty it by pouring all its water into this hole!" "But this my boy is impossible," said the saint. "Oh", answered the boy, "if it is impossible for me to empty the sea with my little bucket, it is incomparably more difficult for you, with your small mind, to understand the mystery of the Trinity!"

It should be evident, even from this story that the great minds of the Church remained unresolved in this issue beyond what had been revealed to them by God. Let us also be so resolved. And, when the celebrant intones, "for all glory, honor, and worship is your due . . . " let us respond with a resounding, "Amen." For truly great and awesome is the Trinity!

Following the exclamation of the priest, "For all glory, honor, and worship are your due . . . " the choir responds with, "Amen." It is at this point in the Liturgy that we hear "Through the prayers of the Theotokos, Savior, save us." This is the refrain of the first of three antiphons that are regularly omitted in the Cathedral rite (parish) of the Orthodox Church.

The first antiphon consists of both the singing of the 102nd Psalm (103rd in the King James English version) and the aforementioned refrain. The practice that had developed in the Church was that there would be two choirs that would sing one after another, verse after verse. The chanter would begin the hymn and the people would then join in, following the choir on their side of the Church.

St. Ignatius, Bishop of Antioch, introduced antiphonal singing into the early Christian Church. In a vision, the saint saw the angels, formed into two opposing choirs, antiphonically singing songs glorifying the Holy Trinity, by taking turns, one after the other. From this vision, he was inspired to separate his congregation into two parts. This also became the practice in the churches under the charge of St. Ephraim the Syrian, and St. Basil the Great, and little by little, this form of congregational singing became the norm in the Eastern Church.

For whatever reasons, the tradition of chanting the antiphons has been suppressed in most parishes here in the Americas. Remnants of this tradition however, remain in our monastic communities as well as in some Orthodox churches (i.e. those churches under the Patriarchate of Moscow). As we mature as a church here in America, let us pray that we continue to not merely recount this ancient and most magnificent practice, but actualize it in our worship as descents and defenders of the Great and Holy Church of Christ!

Following the singing of the first antiphon "Through the prayers of the Theotokos, Savior save us," the small supplication is said: "Again and again in peace let us pray to the Lord," "Help us, save us, have mercy upon us, and protect O God by Your Grace; Remembering our most Holy, pure blessed . . . " It is called "small" to distinguish it from the great supplication, erinika, that was said at the onset of the service. However, in like manner, it serves as an exhortation to the faithful to again focus in prayer.

Prayer is a time to communicate with God. Unfortunately, many disregard prayer in this modern era, even when they find themselves in House of God, the church. "Let the monks, elderly, the sick and the children pray. The rest of us are busy from morning until evening; we don't have time for such things." "Such things" are what we should be busy with all day long, not just in the morning or in the evening, or on Sunday mornings, all day long.

When we are in Church, of all places, it is important that we pray with our community. It is however very easy in Divine services to be distracted from what we ought to be doing. Instead of being focused on prayer, our attention may be drawn to who has just walked in, what someone is wearing, the time, etc. The point remains that when we are in Church we should be focused in prayer. So, as a directive the priest (deacon, if one is present) intones: "Again and again in peace, let us pray to the Lord." In other words, "Okay everyone, let's get back to what we should be doing!"

We must learn to pray not just once a day, but many times with faith, with persistence, and with perseverance. In the Divine Liturgy our prayers should be lifted to the heavens not just in the great supplication or before Communion, but "again and again." And, when we have accomplished this, we can say that we have truly understood our Lord's directive found in the first lines of the 18th Chapter of Luke, "that men always ought to pray and not lose heart."

Following the small supplication that ends with a short glorification to the Triune God, the choir sings the second antiphon. According to the ancient order of the Church, the second antiphon is 145th Psalm. Due however to the liturgical reform of most of our communities, only the refrain for this antiphon remains, "Save us, O Son of God who did arise from the dead, as we sing to You, Alleluia" (chanted three times).

The 145th Psalm begins with the words "Bless the Lord, O my soul. I will praise the Lord all my life, I will sing unto the Lord my God as long as I have my being." What appropriate words to be found in the context of our divine services! It brings to mind that our stewardship to God, that is, the offering of our praise and glory, is not limited simply to the Divine Liturgy, but is meant to continue in every place and in every time throughout our lives.

Unfortunately, we have omitted this beautiful Psalm as well as Psalm 102 (the first antiphon) and the Beatitudes of Christ (the third antiphon), cheating ourselves of their purpose and glory. In antiquity, the congregants, who were divided into two groups based on where they sat in the Church, would sing these passages of Scripture antiphonically to each other, under the direction of the choir. Back and forth they would sing, in a similar fashion to soldiers in the military who would call back and forth to one another to keep their vigilance!

In contemporary worship, we are challenged by this absence. We must find other means by which we can stay spiritually wakeful in the Divine Liturgy. We should, to the best of our ability, respond with the choir (better yet, join the choir), follow along in a service book, and/or personally pray what is being sung. For it is only in spiritual wakefulness that we can pronounce the fitting doxology to the Triune God that follows this antiphon. Offering "Glory to the Father and to the Son and to the Holy Spirit now and ever and unto the ages of ages. Amen."

At the conclusion of the Second Antiphon the choir sings a short doxology to the Triune God: "Glory to the Father and to the Son and to the Holy Spirit now and ever and unto the ages of ages. Amen." After this doxology the choir sings the most beautiful of hymns, "Only begotten Son and Word of God . . . " This hymn, although short in length, holds a special place in the Liturgy. For in a matter of a few words it teaches us through Scripture, who Christ is and what His work was on earth.

First, we are taught that Christ is "the only begotten Son and Word of God." These words found in the first chapter of John (1:18, 1:1) reveal to us that Jesus is the Son of God, eternally born of the Father, that is, having no beginning. Moreover, we are made to realize that Jesus is the Word of God, that is, the co-Creator with the Father (Genesis 1 & Psalm 33:6, 9).

We then hear, "although You are immortal, yet You condescended for our salvation to be incarnate of the Holy Theotokos and ever-virgin Mary, becoming human without change." This verse is lauded with divine truths. We are taught that: the immortal God took flesh (John 1:14); He is the Savior of the world (4:42); He was born of a Virgin (Isaiah 7:14); the Mother of God is the ever-virgin Mary (Luke 2:7) and; that Jesus was both God and man (Luke 1:35).

The choir continues this hymn with the verse that calls to mind the very Truth and foundation of the Christian faith: "On the Cross, O Christ, our God, by death You overcame death." Scripture attests that truly Jesus was crucified and died on the Cross and was then buried in a tomb. As clear as Scripture is to this fact, we are equally assured that gloriously, He conquered death by death, rising from the dead on the third day (Matthew 28:16-20; Mark 16:1-8, 9-20; Luke 24:1-12, 12-35, 36-53; John 20:1-20, 11-18,19-31, 21:1-4, & 15-25)! And, it is in this reality that we know that salvation has come to the world!

This hymn concludes with, "Being one of the Holy Trinity, sharing glory with the Father and Holy Spirit, save us." We are again reminded that Jesus is God, being one of the Holy Trinity. And, ultimately, through Jesus Who Is one with the Triune God, we may be saved! Thanks be to God!

After the hymn "Only begotten Son and Word of God . . ." the priest intones "Again, let us pray to the Lord." At the end of this small supplication, the priest exclaims: "For You, O Lord, are good and You love mankind, and to You we offer glory, to the Father and to the Son and to the Holy Spirit, now and ever and unto the ages of ages," to which the people respond "Amen."

Following this "Amen," we begin the Third Antiphon. In some traditions, the chanter or the choir would sing the Beatitudes (Matt. 5:3-12) followed by the Troparion of the Resurrection or that of the particular feast. Like both the First and the Second Antiphons (Psalms 102 & 145), though, the Beatitudes of our Lord have been suppressed in our Cathedral tradition and the choir sings only the Troparion.

The Beatitudes of our Lord are found at the beginning of a sermon that Christ preached upon a mountain to the faithful who had gathered. On account of this local it is commonly referred to as the "Sermon on the Mount." This is the longest of Christ's sermons, preserved in both the Gospels of Matthew and Luke.

Nine of the verses offered by Christ begin with "Blessed," makarios in Greek, beatus in Latin (hence the Beatitudes). By virtue of these verses we discern what is the blessed way of life and who is considered blessed with true discipleship in the eyes of God: the poor in spirit; those who mourn; the meek; those who hunger and thirst for righteousness; the merciful; the pure of heart; the peacemakers; those who are persecuted for righteousness sake and; you when they the revile and persecute you and say all kinds of evil against you falsely for My sake. As is apparent, there exists quite a difference between what the world and the Lord considers "blessings."

Acknowledging this distinction in ideals, we should sincerely hope to again, one day, sing the Beatitudes in the Divine Liturgy. Not only would we include these blessed words of our Lord, we would also be reminded time and time again as to the true joys of our discipleship.

In earlier years, before the invention of the printing press, the Gospel book was not permanently enthroned upon the altar table. The pages of the Gospel were hand printed and richly ornamented by the hands of pious monks, making them very valuable texts. In turn, the book of the Gospels was kept in the skevophylakion (lit. "the place for guarding vessels"), which is either a vestry in or a separate building from the Church proper. This made it necessary for the priest to process to and from the skevophylakion in order to bring the Gospel into the sanctuary where it would be shared with the faithful.

With the invention of the printing press, the book of the Gospels was no longer a text owned by the few. Today, in fact, most of us have at least one bible in own our personal libraries! The Church, in like manner, has numerous copies and is able to enthrone a book of the Gospels upon the altar table.

So why would the Church continue to have the priest(s), process in the small entrance if it is no longer necessary to bring the Gospel from the vestry to the altar? Our answer is found in the theological truth that the Divine Liturgy is the divine and awesome drama of the life of Christ. The entrance was then not simply a means for the ancient Church to carry the Gospel from place to place, nor is it for us a means to retain obsolete practices of the past in our services today.

The small entrance is a sacred event from the life of our Lord and Savior Himself. For us this entrance is the coming of Christ into the world, as noted in the writings of St. Maximus the Confessor, St. Germanos, St. Nicholas of Andida, St. Nicholas Cabasilas, and St. Symeon of Thesaloniki. For the Word of God, Jesus, comes into the world, is manifested at His baptism in the Jordan, and brings salvation to all people.

The priest in the Liturgy symbolically brings the Word of God (the Gospel) to the people. Lit candles lead him, representing St. John the Forerunner who appeared like the morning star, announcing the coming of the Sun! Entering the main part of the church (the nave), he takes his place on the solea amongst the people, blesses the entrance, and intones "Wisdom," which is Christ, "Arise," calling all people to worship the Lord. Jesus the Christ, the Son and Word of God, found in the book of the Gospels, has come to save us all! "Come [all people of the earth] let us worship and bow down to Christ. Save us, Son of God, who did rise from the dead, as we sing to you, alleluia."

As the priest exits the sanctuary, led by altar boys with lit candles, the choir chants the Apolytikion, the dismissal hymn of the day. This is again sung immediately after the faithful conclude: "Come let us worship and bow down to Christ. Save us, Son of God, who did rise from the dead, as we sing to you, alleluia." These are considered to be some of the most ancient hymns of the Church. Those that refer to Christ i.e. the Resurrection anthem "Christ is Risen from the dead . . . " are considered to be the most ancient.

On Sunday, one of the Resurrection Apolytikia is normally chanted. There are eight hymns. Each is sung in a different tone: of the first tone : "Savior, Your tomb was sealed with a stone . . . "; of the second : "When you descended to death..."; of the third : "Let the heavens rejoice..."; of the fourth : "From the angel, the women disciples heard the news..."; of the fifth : "O Faithful, let us sing a hymn of praise . . . "; of the sixth : "O Christ, the angelic powers appeared at Your tomb . . . "; of the seventh : "By Your Cross, O Christ our God . . . "; and of the eighth : "O Merciful One, You came forth from on high . . . "

Following the singing of the Resurrection Apolytikion, the choir or the chanter then sings the hymn for the particular saint or feast of the day. This of course varies according to the calendar day. On the fourth Sunday of Lent, for instance we sing the Apolytikion of St. John Climacus who is commemorated this day.

After this hymn is sung, the choir leads the people in the hymn of the Church. Each Sunday, for instance, the faithful of our community sing the hymn: "Save your people, O Lord, and bless your inheritance. Grant victory to your enemies against the enemies and protect your commonwealth by your Cross." This is the hymn of the Elevation of the Holy and Life Giving Cross and therefore the hymn of our Church!

The final hymn that is sung by the choir is the Kontakion. Originally, this term meant "a vellum (leather) roll of liturgical prayers wound around a piece of wood." Later, it was used to refer to a hymn in several stanzas that was sung early in the Divine Liturgy. The particular Kontakion that is sung depends upon the feast of the day.

When the choir or chanter sings these hymns, they don't simply sing "tunes," they sing the theology and the tradition of the Orthodox Church. They share events from the lives of the saints, the Virgin Mary, and the Lord Himself. As they raise their voices, let us be attentive, and not simply listen, but hear the faith of fathers that has been passed down from generation to generation!

In the previous lessons, the Small Entrance and the hymns attached to this procession were discussed in some detail. It was noted that the clergy ascend into the sanctuary as the Resurrection Apolytikia or the Apolytikia of the particular feast is being chanted. It is at this point that the senior priest, if there is more than one cleric serving, censes the Church with an offering of incense.

The offering of incense was originally a pagan act associated with pagan rites of worship. For this reason, the offering of incense did not become the common practice of the Church until after the persecutions of the early Christians. The 3rd Apostolic Canon however mentions incense and oil as being the only acceptable offerings in the Church.

As the faithful began to burn incense in their worship, the censor evolved from a simple, often stationary, metal or clay vessel, to the ornate vessels that we use today. Likewise, the censor itself developed a certain symbolic character. By the 10th century:

* the base of the censor was understood as the church.
* the three chains from which the base is suspended represented the Trinity.
* the center chain represented the One, Triune God.
* the twelve bells or the four bells, depending on the censor, signified the apostles or the evangelists, respectively.
* the sound of the bells stood for the words of the apostles or evangelists that proclaimed His Word.
* the incense was interpreted as the prayer of the mind and heart directed to heaven.

Today, the censor is used at specific times in the services for appointed acts. At this point in the Liturgy, the senior priest senses the Church. The celebrant begins by censing the sanctuary: the altar table, the prothesis, the cross, icons etc.; he then turns and stands on the upper step of the Royal Door and senses the iconostasis (right and left), the bishop's throne, the right wing of the nave to the left and the congregation therein. He concludes by sensing the iconostasis, the bishop's throne, the sanctuary, the clergy and the altar servers.

It is proper to bow one's head and/or to do one's cross when one is censed by the priest. One should likewise offer the fervent pray, as the hymn found in the liturgy of the Presanctified Liturgy suggests, "let my prayer rise as incense before You . . . " For with such a contrite and humbled spirit the censing of the priest truly becomes a Christian act of worship!

Orthodox Christians have and continue to worship Christ in structures that are more often than not determined by the social, political and economic climate of their land and/or the theological understandings of the era. The earliest Christians gathered together and worshipped in private homes until the persecutions began. From this point they sought refuge in the catacombs where they could worship Christ in safety. Shortly after Constantine the Great issued the edit of toleration, Christians began to build churches.

One of these magnificent structures that remains intact is the Church of Agia Sophia, "Holy Wisdom" in what was the capital city of the Byzantine Empire, Constantinople. The building of this Church was commissioned by Constantine himself, however, after a fire destroyed much of the church upon the exile of Saint John Chrysostom by Empress Eudoxia, the church was rebuilt by Emperor Justinian. Upon its completion and consecration on December 27, 537 this grandest of Churches, larger in volume than the Vatican, was and remains the archetype of churches throughout the Eastern Christendom.

Today, we worship in the Church of the Holy Cross, a church built a mere 34 years ago, yet constructed in the tradition of the East. Our church is structured in the form of a cross with a prominent dome at the center. It is divided into three sections, the Narthex, the naive, and the sanctuary. The interior and the exterior of the Church flow naturally from the dome to ground creating an sacred space that is aesthetically pleasing and when complimented with the iconography, affirming the unity of all things in God. And, to literally top it off, the structure boasts a gold Cross on its highest point, illumined throughout the night, shining forth, conquering the darkness of night in like manner to the Great Church of Agia Sophia.

The intent of the Orthodox house of worship is to create an awareness of God's presence. No distinction is made between spiritual and aesthetic. Instead the senses experience the splendor and beauty of God's creation. "An old Russian chronicle relates that Prince Vladimir of Kiev could not decide which faith to adopt for himself and his people until his envoys reported from Constantinople that they had witnessed services there that: 'We knew not whether we were in heaven or on earth,' they declared, 'for on earth there is no such splendor or such beauty, and we are at a lost to describe it. We know only that God dwells there among men."

Throughout this ecclesiastical year, our weekly bulletin will be dedicated to the liturgical experience of the Orthodox Church. We will begin by reviewing the Orthodox house of worship, the setting of divine services, and then proceed towards a study of the structure and meaning of the Divine Liturgy. Fr. Peter and Fr. Christopher will also offer brief homilies on this theme on a regular basis.

The Orthodox House of Worship is divided into three distinct and separate areas, one of which is the Narthex. The Narthex is considered a vestibule (entry) in the Church today. In other words, it is the foyer that we enter before entering into the church proper; a place where the faithful offer material gifts for the work of the church, and offer prayers for both the living and the dead as they light candles and reverence icons.

In ancient times, the Narthex provided the Church many a service. On Sundays, it was filled with individuals: catechumens (candidates for baptism) and penitents would follow the Liturgy, the poor and the lame would also be present asking for alms. Church history also recounts many a priest and hierarch who would stand in the Narthex and block the entrance of impious who had strayed from the Orthodox way.

During the years of Turkish occupation in Greece and the years of Communist rule throughout Eastern Europe, the Narthex was used for another purpose. Christian children would gather at nightfall to learn of the faith from the priest and, in some case, to even read and write. These secret schools, for years, took place in the sanctity of the Narthex. Today, as we offer material gifts for the work of the Church, light candles, and reverence icons, catechumens are no longer found in their traditional place. We do however find catechetical resources for those wish to learn more about their faith (i.e. books, tapes, icons, prayer ropes, prosforo seals, all in the kiosk). The poor and the lame who following services would, with out-stretched hand, ask for alms no longer are present. Instead, a tray collects donations that are then offered to an outreach ministry. And, no longer would a cleric dare to greet the faithful and prohibit the impious and unbelieving from entering the church proper.

In light of the aforementioned, we would say that the Narthex lives within the spirit of the ancient Church. Let us pray that we live in the true spirit of our predecessors, realizing full well our place in the Church and the significance of our church's foyer, the Narthex.

The nave is the largest section of the house of worship. It is filled with pews where the laity gather for Divine services, as it is their place. It is here that the faithful will meet God most dramatically, in the reading of His Word (the Gospel), and in the offering of His precious body and life giving blood (the Eucharist).

The term nave is believed to have derived from the Latin word "navis," ship. At one point in our history, the bishop's throne was set in the center of the church, amidst the people, as he was considered to be the 'captain' of the ship. And, it was from here that the bishop would instruct the faithful and guide them towards their eternal port, the Kingdom of heaven.

It is not uncommon to find icons depicted on the ceiling or on the walls in this section of the church building. The life of our Lord is sometimes found on the ceiling or arches while the six winged, many eyed cherubim surround the Pantocrator singing, "holy, holy, holy is the Lord of hosts (Isaiah 6:3). The walls of the structure may also be ornamented with saints of the Orthodox Church as many of these faithful men and women of God came forth from the midst of the laity.

Although we find ourselves physically in different places in the Church structure, it is together, with one voice, and in one spirit that the clergy, the laity, the saints, and the hosts of angels worship the Lord in His Holy House. These places are not meant to divide, but to distinguish each of us for our unique ministry to our Lord, God, and Savior Jesus Christ. Let us therefore pray and work diligently to realize this spiritual ideal in not only this holy house, but in His Creation. God Bless!

The Sanctuary is a third section in the Orthodox house of worship. As the Narthex was historically the place of the penitent and the catechumens and the nave was the place of the faithful, the sanctuary was the place of the clergy. Although the penitent and the catechumens now find themselves integrated with the faithful in the nave, the sanctuary remains the 'presbytery' of the Church, that is, the place of the presbyters.

The sanctuary is united with the nave by the icon screen. Up until the 14th century a simple, waist-high railing separated these places. Although it divides space in the house of worship, it serves a greater purpose of uniting humanity with the Divine. The people of God are united with the saints, the Theotokos, and the angels to offer up all glory to Christ.

Traditionally, the sanctuary is built in the eastern side of the church structure facing towards the East. The church is designed in this manner as we have been taught to pray facing towards the rising sun which is the most beautiful icon of the spiritual son of God, Who will likewise rise from the East and illuminate the world. Due to practicalities though, some churches are not structured in this manner.

Regardless of the direction the local church faces, the sacred space remains an awesome place. No one should enter the sanctuary unworthily or without the blessing of the priest for a specific task. Clergy alone are meant to enter into the altar, and this is only after they have spiritually prepared to serve amongst and glorify God with the angels who are ever present in the Holy of Holies. As clergy, as laity, as catechumens, and as the penitent, we find our respective places within the structure Church. As we celebrate the Divine Liturgy from our place we are distinguished according to our roles within the priesthood of all believers. And, it is in these places that we both realize our stewardship to Christ, and "glorify God in every place of His dominion."

In each Orthodox house of worship the faithful will always find, at the center of the Sanctuary, the holy altar table. It is upon this table that the Word of God rests in the text of the Holy Gospels and it is upon this table that our Lord is sacrificed offering His gifts on behalf of all and for all. It is no wonder that some Orthodox theologians would consider the Holy Altar Table to be the seat or place of Christ in the Church.

The practice of the ancient church was simply to celebrate the "breaking of bread" on a simple wooden table not unlike that used in the Last Super. In time though, the place on which the bread was broken changed from common wooden tables to the righteous tombs of those men and women of the faith who were persecuted and martyred in the name of our Lord. This practice evolved into the use of marble altar tables (reminiscent of tombs) in which the precious relics of the martyrs of the Church are housed (the altar table in the Church of the Holy Cross contains the relics of Saints Cosmas and Damion, Saint Panteleimon, and Saint Nicholas of Myrrh).

Although the altar table has developed over time, the Church has remained steadfast to the practice of a priest only celebrating one Eucharistic celebration, the Divine Liturgy, from one altar table on a particular day. An early Father of the Church, Saint Ignatios (about 37-105) instructs the Christians to "hold one Eucharist; for one is the flesh of our Lord Jesus Christ; one is the cup of union with His Blood; then there should be one altar as there should be one bishop." A large community with a number of priests may in fact celebrate two liturgies, however in the spirit of this tradition each liturgy would have a different chief celebrant who would serve at different altar tables.

Today, the Altar Table is covered with two cloths. The first cover next to the flesh of the table, the katasarkion, is reminiscent of the shroud placed on our Lord in the tomb upon His burial. It is placed on the table upon its consecration by the bishop and remains there permanently as the very Body of our Lord has sanctified it. The second and often richly ornate cloth placed on the table stems from a gesture of the Emperor Constantine in the Church of the Holy Wisdom in Constantinople. As an offering of respect and love Constantine brought forth a beautiful cloth "gold threaded and adorned with precious stones" to cover the table which houses the relics of the martyrs and upon which is placed the precious gifts of our Lord and Savior Jesus Christ. Today, members of the body of Christ offer beautiful altar covers in like manner.

The Sanctuary of the Orthodox Church is a holy place, a place where man, by the Grace of God, joins the angels in offering thanksgiving and all glory to our Heavenly Father. Even with its divine character, it remains a very functional place in the church. In other words, the Sanctuary like the Narthex and the Nave is structured in such a manner to best facilitate the needs of those who utilize this sacred space, in this case, the clergy who officiate at Divine Services.

If one were to peer through the Royal Doors of our Church, one would find a small marble shelf on either side of the back wall. The shelf on the left is known as the Prothesis while the shelf on the right is known as the Diakonikon. The unique purpose of each in the Sanctuary is plainly realized by the differing items that rest upon them and the differing icons that are found immediately behind them on the back wall.

The Prothesis is the place where the Eucharistic Gifts are prepared during the Morning Matins Service (Orthros), prior to the celebration of the Divine Liturgy. Additionally it is the place where the Eucharistic items i.e., the Holy Chalice, the Holy Paten, the communion cloths, the spoon that dispenses the gifts etc., are stored. On the back wall of the protheisis is traditionally found the icon of the Nativity, reminding us that Christ is the sacrificial lamb that is offered "in behalf of all and for all."

The Diakonikon is the place where other liturgical items are stored by the priest; specifically he keeps the book of the Gospels and liturgical texts on this shelf (relics of the saints would be kept on this shelf as well). It is here that the icons, which are brought by the faithful to be blessed, are placed for 40 days. The icon traditionally placed here is either that of the Resurrection (which is found in our altar) or that of the extreme humility of Christ.

Early on in our Church's history, these shelves were not found in the altar. Instead the Holy Gifts were prepared and the liturgical items of the Church were kept in a separate building, the Skevophylakion. And it was from this place that the Gospel and the Offerings were brought into the Church at the appropriate time in the service by the clergy (our processions today with the Gospel during the Small Entrance and the Offering during the Great Entrance are reminiscent of this practice). The Skevophylakion, "the place for guarding the vessels", however fell into disuse being replaced by the Prothesis and the Diakonikon.

As we have previously noted, the Orthodox house of worship is divided into three sections: the Narthex, the naïve, and the sanctuary. The naïve and the sanctuary are separated by the iconostasis or icon screen. Yet, the iconostasis in the Orthodox Church exists not to divide the two sections, but to show the unity that exists between the faithful and Christ, His mother, the saints, and all the angels.

Originally, the iconostasis was no more than a low rail or stand decorated with Christian symbols and/or icons. Throughout the centuries though it became more ornate. Around the 14th century, the iconostasis was raised, boasting numerous icons. This is the style of iconostasis that is most prevalent throughout the Orthodox world today.

The iconostasis may be either large or small depending on the size and design of the Church. However, even with such variations, many of the icons follow a prescribed pattern: the icon of Christ is depicted to the right of the Royal Doors; the icon of the Virgin Mother is first next to the Royal Doors on the left; the icon of Saint John the Baptist, the Forerunner is placed next to the icon of Christ; and the icon to the left of the Virgin Mother depicts the saint or event for which the Church is dedicated (in our case, the Exaltation of the Holy Cross). Traditionally, the icons of the Archangels Michael and Gabriel are placed on the deacon's doors although particular deacons from the Orthodox tradition may find themselves placed in these locations. The icons that run the length of the iconostasis depict the Twelve Great Feasts of the Church with the insertion of the icon of the Mystical Supper that is placed over the Royal Doors. The remaining icons in our iconostasis are those of Saint John Chrysostom (the far left), and Saint Irene the Great Martyr (the far right), who hold a special place in the life of our church community as the founders considered dedicating this Church in either his or her honor.

The iconostasis is the ancient "divider" between the naïve and the sanctuary in the Orthodox tradition, developing from its humble starts into the beautifully constructed, often ornate screens of today. Although it divides space in the house of worship, it serves a greater purpose of uniting humanity with the Divine. For it is in this unity, that creation rejoices together with the Virgin Mother, the saints and the angels, proclaiming Christ to be the Savior of all!

The icon placed in the highest point of the Church depicts the Lord Almighty, the Pantocrator. It is the iconographic image of Revelation 1:18: "I am the Alpha and the Omega, sayeth the Lord Who is, and Who was, and Who is to come, the Pantocrator" (Rev. 1:18). And, as such, He reigns over all the universe; His eyes though, fixed upon children as we worship Him in faith.

It is interesting to note that if He sees those who pray in His house of worship, He also sees those who come late to worship and those who are absent. Fr. Coniaris writes, "One of the greatest heartaches must be to see how many of His children do not come to be with Him on His day, Kyriaki, the Day of the Lord." This is written, not to instill guilt, but to teach as does the icon that regardless of how "good" an excuse may be for family, friends, and/or even ourselves, we remain ultimately accountable to God.

It is no wonder that the icon depicts the Gospel book closed. He and we both know what is inside: the good news of God's love, the destruction of sin and death, and of life everlasting. Yet, there will come a time in each of our lives when the book will be closed and we will be put to the test as to whether we have read and understood His message and lived our lives accordingly.

So, why a face with such a profound expression? Because as they say, a picture is worth a thousand words. In this case, the face of our Lord suggests the spectrum of emotions; from love and compassion to judgment and condemnation.

Each Sunday, let us prayerfully "lift up our hearts" to the Lord Almighty, the Pantocrator. It can be a very sobering experience; an experience that can help us remember the presence of God throughout the week. For if we fail to lift our eyes to the heavens, we may fail to realize that we belong to the Lord Almighty!

There appears in the apse of the Church of the Holy Cross, as in most Orthodox Churches, the icon depicting the Virgin Mary with the Christ Child. This icon unites the roof of the Church with the floor, symbolically uniting the heavens and the earth. The Mother of God, hovering between the heavens and the earth serves as "'the heavenly ladder, whereby God has descended' and as 'the Bridge leading those on earth to heaven'" (taken from the Akathist Hymn). As such, we pray "Through the prayers of the Theotokos, Savior save us" (the Divine Liturgy).

This icon is called the "Platytera," from the Greek (Platytera ton ouranon) i.e., "she who is wider than the heavens" - so called because she gave birth to Christ who as God is the Creator of all things. Having received and conceived in herself Him who cannot be contained in the whole of creation, the Theotokos is indeed Platytera ton ouranon, wider than the heavens.

The Theotokos (the Mother of God) with the Christ Child teaches us a fundamental truth of Orthodoxy - that is, that Christ is to dwell in each of us. Saint Ambrose expressed it well : "Every believing soul conceives and gives birth to the Word of God; Christ, by means of our faith, is the fruit of us all, thus we are all mothers of Christ." Thus, the same Christ that condescended to dwell in the Virgin Mary comes to be born in us, that we too may say, as did Saint Paul, "It is no longer I who lives, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God (Gal. 2:20).

Christ gave His Apostles the command to go forth and preach to all nations. With vigor His Apostles went out into the world to share the Good News. They preached in homes, in caves, in catacombs, in public squares, and there was not a single agape meal (later developing into the Divine Liturgy) that was celebrated without time set-aside for educating the faithful.

As Christians began to build churches, a special place was designated from which the homily could be preached and the Gospel could be read. This place was called the ambon, or pulpit. It was a place erected in the middle of the church to which the deacon or priest would ascend via a stairway. Later on in the church's development the pulpit was attached to a column on the north side of the church. Then, as we see today, the pulpit is constructed on the solea, to the side of the Beautiful Gate of the Holy Altar (the opening in the icon screen).

But why an elevated place from which to preach and educate the faithful? Practically, it insured that the preacher could be seen and heard throughout the church. Symbolically, the preacher would stand upon the stone rolled away from the tomb (the Sanctuary being the tomb) as did the angel of the Lord, who preached the Good News to the women, "do not be afraid; for I know that you seek Jesus who was crucified. He is not here, he has risen, as he said" (Matthew 28:6).

Unfortunately, the balance between the Liturgy of the Word, the reading from the Gospel and the sermon, and the Liturgy of the Faithful, the celebration of the Eucharist, has been compromised. In some Christian traditions, the Word is the focus, while in others it is simply the celebration of the Eucharist. It is only in the balance and synthesis of these two works of the people however that we experience the fullness of the faith and the practice of the ancient Church.

The Orthodox house of worship has always had seats to accommodate the faithful who gather to worship Christ, hear His Word, and partake of His Sacred Body and Precious Blood. In ancient times the seats resembled crutches that the faithful would lean on when they were tired (many monastic communities throughout the Orthodox world still utilize such supports). Today though, the crutches have been replaced with simple pews for the sick, the fatigued, the young and the old, to rest their weary bodies; allowing them to pray in comfort during the appropriate times of worship.

Amidst these simple seats for the faithful is placed a larger, more elaborate throne that is set aside for the bishop (Often times, the icon of Christ the High Priest is positioned on the back of the throne as the bishop is understood as our symbolic image of Christ the High Priest in the Church). It is his place during divine services: a place to sit and a place from which to teach. It is not meant to be ostentatious. It is meant however to have a place of prominence in the Church symbolically representing the grand responsibility of the bishop within the life of the Church.

Early on in our history, the bishop's throne was located in the center of the church, elevated a bit amidst the faithful. "The bishop, as an ancient book of the Church says, is like the captain of a ship. And just as the captain of a ship stands at a higher place than others on the bridge and from there perceives from afar the seas and the oceans and directs the way of the ship, in the same way the bishop has to stand on high and from his seat, as from the bride of a ship, look upon all those Christians who are on board this spiritual ship which is called the Orthodox Church" (Bishop Kantiotes, The Orthodox House of Worship).

As the liturgical tradition of the Church developed, the bishop's throne was moved to its present location. Its integrity has not been compromised in its move though. It remains the bishop's place in divine services offering him a place to rest, and a place from which to both instruct and guide his faithful flock as they proceed toward the Kingdom of Heaven.

Today, there exist a plethora of experiences and beliefs in the Christian tradition. One can visit a variety of congregations ranging from the more conservative Roman Catholic and Episcopal Churches to the characteristically liberal Protestant and Unitarian Universalist experiences. As Orthodox Christians we understand that each of these denominations provides its faithful with some aspects of the Truth, yet only to the extent that it has not distorted the teachings of Christ and the dogma of the Church.

The preservation of the Faith has always been of concern for those who identify themselves with the "One, Holy, and Catholic and Apostolic Church." Fortunately, there have been those great figures throughout history that have attempted to perpetuate the Faith in its purity; that is, untainted by the agendas of this world. One such figure that serves as an example to all Orthodox Christians is Alexander, Patriarch of Constantinople who is commemorated on August thirtieth.

The First Ecumenical Council of Nicaea was convened by the Emperor Constantine in 325 A.D. Father Alexander of the Patriarchate of Constantinople, remembered as both a scholar and a pragmatist, was the man selected to represent the Byzantine Emperor. He proved to be a invaluable addition to the Council as he stood uncompromising against the heretical doctrine of Arianism (Arius, the sponsor of the doctrine, denied the full divinity of Christ posing a threat to the concept of the Trinity which is the cornerstone of the Christian faith).

Father Alexander earned the respect of the Christian world at the Council of Nicaea. Moreover, he proved to be not only a defender of the faith against Arianism, but against all of the threats that menaced Christianity and its dogma. In turn, Alexander was elected Patriarch of Constantinople and distinguishly served for thirty years as a vicar of Christ.

Each of us is called, in a similar fashion, to not only attend Church on Sunday, but to emulate the life of Alexander. We must, as did he, grow in our wisdom of the faith, live it, defend it from the heresies and the agendas of our time, and share it with those who find themselves entangled in denominationalized faith. We are not a denomination with a particular experience or an aspect of the Truth to offer, but as Alexander struggled to suggest, the Orthodox Church.

Fortunate anomalies of today's youth are those young men and women who choose to act in a dignified, respectful, polite and Christian manner. They are unlike many of their peers and celebrity role-models who promote a lifestyle that is more entrenched in idolatry i.e. the right clothes, shoes, hair style, music, attitude . . . than in Christianity itself. On account of their deviancy from societies norms, these young people who choose to pursue righteousness often stand alone, not conforming to the ways of their peers, but to Christ and the Church.

Saint Anastasia of Rome was one such young lady of the third century. Anastasia was beautiful and charming and was born into a family of extreme wealth and prominence in Rome. Yet, at the age of 19, she abandoned her wealth and followed Christ. The physical beauty for which she had been envied was at that time overshadowed by the overwhelming beauty of her soul.

Not wanting to leave her country of origin, she decided to live as an ascetic outside the providence of Rome. During this time she devoted herself entirely to the teachings and cause of Christ. On account of her dignified yet selfless manner, many people choose to follow Christ.

Anastasia was brought before the Roman provincial governor and charged with treason. She remained steadfast to Christ throughout the ordeal that ended in her beheading on October 29, 258. The Christian Church commemorates her youthful dedication to Christ and her selfless example on October 29.

Unfortunately, in her day, Anastasia proved to be an anomaly to her society as well. It was no doubt difficult to maintain such a dignified, polite, and Christian manner in her day as it is in ours, yet it was and is possible. May the life and example of Saint Anastasia of Rome inspire us to through off our idolatrous ways and seek righteousness, all to the glory of God!

This past week the United States has again made strategic strikes against the military of Saddam Hussein on account of his oppressive treatment of the Kurdish people. This attack has received mixed reviews in the eyes of the world. Regardless, there remains a resounding cry for peace for a region of the world that experiences such instability.

During the third century, the city of Soreus, Bythynia, a community of Asia Minor (modern day Turkey) was divided by Christianity and paganism. In turn, there existed a great deal of tension and emotional hatred that often lead both sides to acts of violence. There was though a missionary by the name of Autonomos who struggled to bring peace through preaching non-violence.

Autonomos was a bishop from northern Italy who was well-known for his preaching. Although he was sought by the anti-Christian armies of Diocletian, he managed to preach the Gospel of Christ to the people throughout northern Italy for years; all the while outsmarting and eluding his pursuers. Finally, when it appeared that he would be captured, he took up his campaign for Christ in Asia Minor.

These efforts of Autonomos only embittered the pagans and gave them yet another reason to persecute the followers of Christ. Many Christians responded to this unjust oppression and persecution with violence of their own; storming pagan temples and destroying pagan idols. All the while, Autonomos pleaded with both sides to settle their differences through non-violent means.

Autonomos lost his life to a gang of pagans while conducting services in a newly constructed cathedral. Even to his last breath he pleaded with his murders to turn away from violence as a means to resolve their differences. His feast day is celebrated on Thursday, September twelfth.

In such turbulent times, we too, as did Autonomos, must look to the teachings of Christ to resolve our differences. It is not simply in the Middle East that we must hope and pray for peace, but within the confines of each our own lives as well. Daily, we consciously and unconsciously launch missiles against our enemies and our friends that inflict great pain and suffering. Therefore, let us call to remembrance the example of Saint Autonomos who inspires us to ground our lives in the Gospel of Christ and to seek a lasting peace through the King of Peace to the ages of ages.

Some parents will go to great lengths to protect their children from the world. With so many negative influences and potential harms, we really can't blame them for their efforts. In fact, it seems rather commendable, as long as the child doesn't grow up in an ivory tower!

Century's ago (seventeen to be exact), a young girl was limited to the confines of a tower constructed by her father. Urbanus, a loathsome profiteer, attempted to shelter his daughter not from the ills of this world, but from that which he hated with a passion, Christianity. She was reared wholly within this tower that admitted no sounds from the outside, assuring that she would never encounter a Christian or even hear of Christianity.

Christina grew up in these strange circumstances, knowing no other kind of life, enjoying only her strolls on the terrace at the top of the tower. The pagan statues that were placed throughout the tower and all of the luxury's provided by her father were no comfort. Simply, Christina longed for something more.

Tradition says that she so longed to know the reason for her being that an angel of the Lord appeared to her. Ironically, it was within the confines of the tower that she came to learn of God and of His son Jesus. She was eager to tell her father of her newfound faith, he however was killed in a Roman foray.

Free at last, Christina sold all her material possessions, including the tower in which she was raised, and went forth into the world with only her love for Christ. This love not only sustained her, but radiated for all to see. This unbounded enthusiasm complemented with a zeal to enlighten the pagans, led many a soul into the light of Christ.

It should be no surprise that Christina's fervor would lead her into the confines of a pagan prison. She was brutally tortured to the degree of having her tongue cut off. Even so, she continued to share the message of Christ. She was finally put to death on July 24, 234. Her relics reside in a chapel of Tyre erected in her memory by a Christian uncle.

God and His saving message know no bounds. Some may attempt to limit Him and/or hamper the communication of His word, but to no avail. The sheltered yet saintly life of Saint Christina clearly attests to this fact. May her example inspire us to enjoy the freedom that we have; growing in His knowledge and grace, and glorifying Him in all that we say and do!

Christ the Educator? That is a title with which many of us may not be familiar. We are more accustomed to hear of Christ as the Savior, the new Adam, the lamb who was to be led to the slaughter, the King of Kings, but what of Christ the Educator?

During the second century their lived a Greek by the name of Clement who settled in Alexandria. There he assisted Saint Pantaenus in the instruction of Christians in a catechetical school for a number of years, taking sole responsibility for the program upon the death of Saint Pantanenus. Clement taught at the school for the remainder of his years.

The school was conducted privately, comparable to a modern day study club. Although the subject matter was varied, his program stressed the Word of God (being Christ) and His potential to perfect us in a way that leads us to salvation. Simply, Clement looks to Scripture and to Christ to educate the masses. He therefore considered Christ to be the Educator of humanity par excellence.

Christ the Educator is a title that Clement lends to a work that is broken into three sections. Each section serves to bring a further realization as to Christ being the Educator: book 1, Clement lays down the general principle of his thesis that Christ is our educator, sometimes He treats us with severity, sometimes with kind indulgence, but always as the loving Father of mankind; books 2-3 detail what a Christian should wear, eat, say, where and how s/he should sleep, who Christians should spend time with, and how they should behave in certain social situations. On account of all of this, his work is considered a source book for the spiritual life.

Why do we attend Divine Liturgy? Do we find ourselves in the House of God for this hour and a half on Sunday morning so as to see and visit with our friends? How many of us attend services to promote our business interests? Do others of us show up on Sundays to gain access to cultural and/or social activities that Holy Cross may offer? Or do we simply attend Divine Liturgy to worship, glorify and commune with our Lord and Savior Jesus Christ? As we find ourselves at the onset of 1997, it is again time for us to examine ourselves and our relationships with Christ and His earthly vessel the Orthodox Church.

As we reevaluate our lives in relation to Christ and the Church it is helpful to look into our tradition and identify those men and women who were able to relate with Christ in a manner that is exalted by Orthodoxy. Saint Dominica the Righteous is one such woman who once found herself drawn to the spiritual center of Byzantium, not for its spiritual splendor, but for its glorious culture and heritage. However, after witnessing the high ideals of the fifth century Christian community she realized that Byzantium offered her much more than culture and heritage; it offered her salvation through the Orthodox Church.

Following her baptism into the Church and her entrance into the service of Christ at the age of 25 as a nun, she spent her remaining 75 years humbly working in the vineyard of our Lord. On account of Saint Dominica's distinguished and tireless efforts for Christ, she was granted the title "Righteous". Thus, we commemorate this Saint of the Church for her stewardship and for her ability to see through to the true glory of Byzantium, that is the worship, glorification and communion with our Lord and Savior Jesus Christ.

As we find ourselves but five days into 1997, let us realize our own stumbling blocks that hinder our growth with Christ in His Church. There is no question that the want to see our friends, the want to capitalize on our business opportunities, and/or the want to participate in other activities of the Holy Cross community may move us to attend the Divine Liturgy on Sunday, yet even with our frequent attendance, do these motivations truly encourage our growth in the grace and knowledge in our Lord and Savior Jesus Christ? May this year lead us towards wanting to worship, glorify and commune with God not simply on Sundays, but on all the days of our life. Good strength!!!

The prayer of Saint Ephraim reminds us that each detail of one's life should be centered in the attempt to conquer his/her rebellious nature and surpass it in order to return to the condition of pristine harmony. We pray for "a spirit of chastity, humility, patience and love." Each of these virtues being essential in one's spiritual ascent.

Chastity should be understood as the purity of both body and soul. When we struggle against non-physical and physical passions (steps 8-23) we bring implant a spirit of chastity in our own lives. It is in such a spirit that Saint John would suggest we are able to advance towards the "Higher Virtues of the Ascetic Life" and ultimately towards "Union with God".

"Repentance lifts a man up. Mourning knocks at heaven's gate. Holy humility opens it" (p. 221). We pray that a spirit of humility enters our lives. For it is in this spirit that ". . . the soul is lift[ed] from the abyss up to heaven's height" (p. 228).

Our fallen humanity is impatient. It is no wonder then that we pray for patience. "Patience is a labor that does not pain the soul. It never waivers under interruptions, good or bad . . . It makes no excuses and ignores the self" (p. 271). Thus, the more patient we become, the more open we become open to the will of God.

Love is the last rung of the Ladder. When we speak or pray for the spirit of love, we speak or pray of God because God is love (1 John 4:16). When we possess such a spirit, we resemble God as much as humanly possible. For love is " . . . a fountain of faith, an abyss of patience, a sea of humility" (p.286).

The Prayer of Saint Ephraim the Syrian concludes with our asking to see our own faults and not our brothers. Saint John explains that "fire and water do not mix, neither can you mix judgment of others with the desire to repent" (p.156). Instead, we are called to look inward; rendering ourselves more humble and open to God.

Children are encouraged from the youngest of ages to excel in their studies in the hopes that this will form a pattern of success, steering them towards a good college and/or a good, high-paying job. This encouragement is important, Holy Cross even offers a learning center to assist our youth in their intellectual development. Yet, with all of the efforts that we put forward for our young people to ensure their intellectual and material success we must ask ourselves what efforts we put forward to encourage their spiritual development leading them to the ultimate prosperity found in the Kingdom of Heaven?

During the latter part of the third century in Constantinople, there lived an aristocratic couple, Philphrom and Theodosia, who reared their daughter Euphemia in manner that instilled a high sense of purpose and a supreme intellect. On account of this she could have lived in splendor and luxury, yet she choose to devote herself to the spiritual and physical welfare of Christians less fortunate. Euphemia's direction in life however was not befitting someone of her stature. In turn, her community, taken by surprise challenged her to deny her faith through coercement, imprisonment, and torture; yet to no avail. She was finally put to death on September 16, 305.

Her stewardship to the Church continued far beyond her physical death. During the Ecumenical Council of 451, held in Chalcedon, her relics, housed in the Chapel of Saint Euphemia, in the same city, became miraculous and were responsible for a great number of healings.

A member of this Council that was attempting to resolve once and for all the true nature of Christ suggested that the writings Eutyches be placed along side the writings of the Church Fathers concerning the nature of Christ in the casket of Saint Euphemia. After a period of silent prayer the members of the Council opened the her casket. The heretical works of Eutyches were found at the feet of Euphemia and the writings of the Church Fathers revealing the full humanity and full Divinity of Christ were clutched in her arms. The miraculous relics of Saint Euphemia today reside at the Church of Saint George in the Ecumenical Patriarchate.

As the children of our Church grow, we must as a community encourage them to excel, not simply intellectually, but spiritually as well. We need to encourage them to attend Sunday Church School and youth group activities, and to read the bible and to PRAY. Together, we the stewards of the Holy Cross community nurture the Saint Euphemia's of tomorrow.

When we are children, we are told many stories that teach us valuable lessons. For instance, when I was young, I remember being told of the story about the lion that had a thorn in his paw and of the brave little mouse who removed it for him. Who would have guessed that years later I would learn of a lion that had a large sliver in his paw and was relieved of his pain, not by a mouse, but by a monk of the Jordan named Gerasimos?

Born in the seventh century in the province of Lycia in Asia Minor, Gerasimos was tonsured a monk and lived in the valley of the Jordan. After some years, he established a monastery, not far from the Jordan River, that became a spiritual oasis in the desert. The monks of his order were highly respected for knowledge of dogmatic theology and their general wisdom of the faith.

Often times, Gerasimos would pray at the banks of the Jordan River. One day, upon hearing the roar of a lion behind him, he turned and noticed that the lion had a huge sliver in his paw that was causing great pain. Gerasimos approached the lion and removed the sliver from the lion's swollen paw with no threat of harm being imparted by the lion.

This done, Gerasimos simply turned to return to his monastery. To his surprise, the lion walked along side him back to the monastery. The monks were rather alarmed at the sight of this beast that escorted Gerasimos, yet, with time, they grew rather accustomed to Gerasimos' lion! He never posed a threat to the monks as he simply remained at the side of his benefactor.

Gerasimos died at an old age in service to the Church. The lion so much loved Gerasimos that it is believed that he lamented his death as he was found dead at the foot of the grave of Gerasimos. This relationship, that is, between the lion and Gerasimos can only be understood as a mysterious and unexplainable working of the Lord.

Children's stories teach us much. However, the lives of the saints not only teach us much, but inspire us in our faith and in our stewardship to Christ and His creation. May the life of Saint Gerasimos of Jordan, whom we commemorate on Monday, March 3 teach and inspire us to possess not only his humble faith and generous stewardship but the boldness of his lion to witness the power of Christ to the world !!! Good Strength!

Our Orthodox Church is comprised unique members of the body of Christ. Each member offers not only a particular stewardship but brings with him/her personal experiences and appreciation's of the "One, Holy, Catholic, and Apostolic Church". As one family, though, they proclaim the eternal Truth that Christ is the salvation of the world!

Today we commemorate Saint Golinduch, a convert to the Church. Her story is much like her name, that is, rather unusual. Living in sixth century Persia, Golinduch was a magician's daughter. In fact, she served as an assistant to her pagan father, one of the greatest magicians of his time.

Golinduch did not find Christ, He found her! "As recounted in church annals, Golinduch had a divine visitation as she lay asleep. In this dream the horrors of hell (where the spiritually deprived were destined to go) were depicted; and then the beauty of heaven, accessible through Jesus Christ, was shown." Immediately following this vision, she sought out the bishop of the Christian community and was baptized, taking the Christian name, Mary.

Not long after her conversion, she was arrested and sent to prison where she remained for 14 years for having betrayed and defiled "her" gods. At the time of her release she departed for Jerusalem where she was received by the patriarch. Shortly thereafter, she died in route to Constantinople in the city of Nisibis on July 13.

The name and the story of this converted pagan remain rather unique to our Tradition. Yet, her story exemplifies the true beauty of our Faith, that being that ALL are called to proclaim Christ as their Lord and Savior. Together, let us pray through the intercessions of Saint Golinduch, who's memory we keep today, that God's grace, mercy, and love will be experienced both in our lives and in the lives of those who have yet to take up His Cross!

Each of us is called to holiness. Each of us is called to think, act, and speak as would our Lord and Savior Jesus Christ. This is the challenge that is put before each of us, regardless of our sex, age, marital status, or particular stewardship, whether we choose to realize it in our lives or not!

During the fifth century, there lived a family of five that choose to realize holiness all the days of their lives. The father, Gregory the Elder, bishop of Naziansos, his wife, Nonna, and their three children: Kaisarios, Gregory, and Gorgonia all, each according to their own merit, attained sainthood. Regardless of their sex, age, marital status and/or their particular stewardship, each lived a life of righteousness; thinking, acting, and speaking as would our Lord and Savior Jesus Christ.

Today, February 23, the Orthodox world commemorates the blessed memory of Saint Gorgonia. She is remembered as a gentle daughter, a loving wife, a nurturing mother, and as a Christian who excelled in charitable work in times of both health and ailment. Her charitable activities earned her the names "Mother of Orphans", "Eyes of the Blind", and "Keeper of a Refuge of the Poor." On account of her devoted lifestyle, she was favored by God until she fell asleep in the Lord on February 23.

With a similar fervor, we should choose to pursue a life in Christ. Although surrounded by spiritual giants, Saint Gorgonia looked into herself and realized her own particular stewardship with which she was able to glorify God in the highest. May we, through her intercessions, find the strength to choose a way in our life that is pleasing to God. Good Strength!!!

Each day, we as Orthodox Christians are challenged by the reality that the multitudes in our world are far from Christian in their ways. In turn, many of us may attempt to make our lives a little more mainstream by taking the prefix Ortho (meaning proper or correct) out of our Orthodox (correct worship) Christian identity. With such a response, we not only disregard our Faith, we additionally deny our Orthodox Christian potential to transform the beliefs and ways of others.

During the third century, there lived a young man by the name of Theodore who, after some time with the renowned Christian teacher Origen, was converted and given the name Gregory. This young man quickly ascended the ranks of the priesthood and went forth with zeal as Bishop Gregory of Caesaria to share the Christian message and increase those in the Christian fold. Within weeks Gregory increased his flock from seventeen (those attending their first assembly) to the vast majority of the city.

As with other Saints of the Church, Gregory did not mainstream his life or compromise the integrity of his Orthodox Faith to conform with the masses. Instead, Gregory stood as an anomaly amongst his peers and materialized the Gospel of Christ that penetrated deep into the hearts and souls of the masses. His Orthodox Christian presence was so strong that at the time of his execution on November 17, he was informed that their were only 17 pagans left in the city. Similarly, we are challenged to avoid the mainstream and maintain our Christian integrity. Our perseverance in this task brings not only the Grace of God into our lives, but the Grace of God into the lives of those who desperately need the pureness of our Faith. May we be as wondrous in our lifetimes as this convert to the Faith whom we remember today, Sunday, November 17th. Glory be to God!

The worshipping community is blessed with the beautiful voices of the Holy Cross choirs. The adults and the youth lead the congregation's response in unison; expressing emotions, from the depths of lamination to the heights of joy. The members of our choirs have chosen to use this gift, their voices, to the glory of God!

Every community is blessed with those individuals who choose to develop and raises their voices to God. Saint John Kukuzelis, (he was named this on account of his love for beans and peas) who was born in a province in Albania during the twelfth century, was one such individual. Gifted with such a fine voice, he attended the Royal Academy of Music in Constantinople and became a man of great importance to both the Emperor and to the city.

Unfortunately, John did not feel a sense of fulfillment, nor a sense of purpose in his artistry; he longed for was a deeper relationship with God. In turn, John vanished from the court of the Emperor and went to the Monastery of the Great Lavra on Mount Athos. Not wanting to be discovered by the Emperor, John did not reveal his true identity to the monks. Instead, he assumed the identity of a shepherd and took on the responsibilities of a novice at the monastery.

One day, while John was herding sheep, he came upon a shrine dedicated to the Virgin Mary. Overjoyed, he burst out in such a beautiful and melodic song that everyone within hearing range knew his true identity. His identity have been revealed, John began singing in the Liturgies and he began to realize that his true purpose was to sing to the glory of God in His house. The Emperor permitted him to remain on Mount Athos and to develop his stewardship to the Church. John served in a chapel that he constructed and dedicated to the Archangels until his death.

The Orthodox Church remembers the life of Saint John Kukuzelis on Tuesday, October 1. We are reminded of his stewardship, however, every Sunday when the voices of our Holy Cross choirs are raised to God. May his example inspire us to identify each of our purposes and to use them always to the glory of God!

This Sunday, the fourth Sunday of Lent, we commemorate Saint John of the Ladder. He is assigned a special place in our Lenten cycle because his life and his writings form a pattern for the Christian pilgrim.

Little is known about the life of Saint John Climacus. In fact, historians are still unsure of his dates of birth and death on account of a lack of sources. Scholars have generally concluded through a process of piecing together manuscripts from Sinai and a scrutinizing comparison of writing styles possibly reminiscent of his, that John was a contemporary of Saint Maximus the Confessor (late sixth and early seventh century).

John was only sixteen when he entered the monastery of Sinai. Three years later, after exceptional spiritual maturity under the obedience of Abba Martyrios, he was tonsured a monk on Mount Tabor. In the years to follow, John was to experience the three monastic paths: cenobitic -- membership in a community under the spiritual guidance of an abbot; eremetic -- a life of solitude; and semi eremetic -- an intermediate life of monasticism.

As a wise, spiritual, and humble, monk of the dessert, John was petitioned to become the abbot of Sinai. Then, at the request of John, Abba of Raithou, he wrote the Ladder of Divine Ascent, which not to be interpreted too literally, consisted of a text describing thirty steps of spiritual growth and development; each one representing one of the hidden years of Christ prior to His baptism. John remained at the monastery of Saint Catherine until he retreated into solitude for a brief period in anticipation of his death.

May the life and the writings of Saint John Climacus, whom we commemorate on the fourth Sunday of Lent, both enlighten and inspire us in our own pilgrimage towards the Glorious third day Resurrection!!!

This weekend, we have the good fortune of feasting upon many of our favorite Greek dishes. From moussaka and pastitso to loukoumades and galaktoboureko, the menu couldn't be any tastier (or richer)! This delectable ethnic cuisine, when complemented by the fellowship, the music, and the dancing affords our community a festival yet to be matched!

As we feast, we should keep in mind that there are times when we are obliged to fast. Orthodox Christians fast by refraining from meats and some dairy on Wednesdays and Friday's throughout the calendar year, and fasting on other special days prescribed by the Church. Fasting though should not be understood as simply a practice, but as a choice of lifestyle for the Orthodox Christian.

In the sixth century, there lived a cleric (priest) in Cappadocia by the name of John. Formally educated in Byzantium where he was tutored by the renowned monk of Palestine, Eusebios, he decided that he could fulfill his purpose in the Church with a self-imposed diet that allowed for the barest of sustenance. In resisting the temptations of the pallet, he likewise resisted those of the body and of the spirit. Remarkably though, he was not famished or undernourished; his prayer and faith provided him the needed sustenance.

John ascended the throne as Ecumenical Patriarch, and served faithfully from 582 to 595. Throughout his tenure, his lifestyle remained unchanged, even though he was presented with all manners of food at banquets and functions of the Church and the State of the empire. Moreover, he struggled to maintain the integrity of the fast for not only himself, but for all Christians throughout the empire. As such, he was revered and respectfully dubbed "John the Faster".

This Tuesday, September 2, we commemorate the feast day of Saint John the Faster who died peacefully in 595. It is in his spirit and those of the saints that glorified God throughout the ages that we continue to celebrate as an Orthodox community this weekend. This is a grand festival and weekend indeed, however, the foods, the music, the dancing, and the fellowship do not compare to the Kingdom of Heaven, a far greater community celebration to which we should hope to be found worthy of invitation. Let us therefore, stand committed to Christ and His Church, calling to mind Saint John the Faster, Patriarch of Constantinople, who instructs and inspires the faithful, not with mere words, but with his example! God bless and good strength!!!

We are but a few weeks away from the glorious birth of our Lord and Savior Jesus Christ. At this time, we recall our Lord being humbly born of the Virgin Mary in a manger in Bethlehem. Along side of the Virgin Mary stood Joseph, chosen by God to be the husband of the Mother of God.

Our Orthodox tradition contains not only a rich doctrine of the Theotokos (Mother of God), but a well-established practice of praying for the intercessions of the Virgin Mary i.e. Paraklesis service, the Salutations of the Virgin Mary. This being the case, the question arises, but what of Joseph, the "Protector of the Virgin Mary?"

First and foremost we know that nearly all of our Christmas greeting cards and manger scenes are wrong on account of them depicting Joseph as a young man. Joseph, according to Orthodox tradition, was by no means a handsome young man. In fact, he was a devout elderly widower who had long since been a father (actually, one of the least likely candidates for remarriage). Moreover, our tradition attests that Joseph was of the noblest of lineages, going directly back to King David.

Joseph, a man of piety and reverence for both the Son of God and the Virgin Mary is believed to have departed the earth while Jesus was about thirteen years of age. This belief is held as he is absent during the missionary years of the Messiah and on account that he is not mentioned at the Crucifixion of Christ. Yet, while he was upon the earth, he faithfully served as a protector and keeper of his family, divinely inspired by God.

As we approach the triumphant birth of our Lord and Savior, it is imperative that we do so in the light of our Orthodox tradition. Therefore, as His birth draws near, let us, the faithful of the Orthodox Church, first commemorate Joseph, the "Protector of the Virgin Mary" on December 16 for his efforts as the faithful surrogate father of our Lord and Savior Jesus Christ. May we, as did Joseph, obey the word of God and find a place for Him in our own lives. Good Strength!

How many of us are really knowledgeable of our faith? How many of us could defend our faith from those who seek to destroy it? How many of us are willing to give our life for Christ?

During the fourth century in Egypt, there lived a beautiful young lady by the name of Katherine who not only understood her faith, but defended it and remained committed to Christ even to her death by the State. At the age of eighteen Katherine, of noble birth, impressed an audience as she warded off every pagan attack of rhetoric. In fact, as the time passed in this forum, person after person sided with Katherine and choose to denounce his/her pagan ways and follow Christ.

Unfortunately, her knowledge of and her commitment to the Christian faith caused many to dislike and plot against her. Charged with a crime against the State (because she lived for Christ), Katherine was to be put to death by a means that would discourage others from such faithful feats. Katherine was put on a wheel of spikes which revolved and caused excruciating pain. She died on November 25, 311.

Saint Katherine, whose relics now reside in the monastery of Mount Sinai, serves as an example and an inspiration to us all. Although only eighteen, she stood committed to Christ: willing to defend her faith; knowledgeable for such an undertaking; and willing to give her life for her Savior. May the memory of this martyr whom we commemorate November 25, and her intercessions guide us and strengthen us as we similarly dwell in a society that challenges us to preserve our Christian identify.

Through the miracle of modern medicine the life-sustaining machine can pump air into a lung, cause a heart to beat, or a kidney to function, but although it can sustain life, it cannot restore it. Restoration of life calls for a true miracle. Such a true miracle is recounted in the familiar story of how Jesus Christ recalled a man named Lazaros from a premature death by his divine grace. A spark of that divinity was transmitted to Lazaros in the process of his deliverance and instilled in him the grace with which he was to become a saint.

Such great emphasis is placed on the return of Lazaros from the dead that his prior life is practically ignored. His true life began after he had died exactly four days after, since that was the period of time in which he had lain dead before Christ appeared at his tomb in Bethany. A true friend of the departed Lazaros, as well as of his grieving sisters Mary and Martha, Jesus stood before the tomb and commanded Lazaros to come forth, whereupon Lazaros stepped from oblivion into immortality. Thereafter he became a servant of the Lord in the early development of the new faith.

Following the death and resurrection of the Savior, Lazaros undertook an apostolic mission which carried him to many corners of the empire and ultimately to the island of Cyprus, where he settled after his ordination as bishop of Kition. The apostles of Christ encouraged him to stay on this island, and there he spent the final thirty years of his life, implanting Christianity wit the firmness that was to sustain Cyprus centuries later through conquest, piracy and subjugation.

Christianity has taken a firm hold on the island when Lazaros died at the age of fifty-eight and was buried in Cyprus. He was entombed in a small chapel dedicated to his memory. More than 800 years later, Emperor Leo of Constantinople, himself a devout Christian, replaced the chapel which was threatened with ruin with a beautiful cathedral and monastery, a fitting tribute to the personal friend of Jesus. Leo decided that the proper resting place for Saint Lazaros would be in the capital city of Constantinople, and his remains were ceremoniously brought on 17 October 891.

We read a lot! Text books, newspapers, magazines, ads; these things preoccupy much of our time from our youth to our golden years. Fortunately, though, the written word provides us with knowledge and practical information that assists us in our efforts to function in society.

The printed word however, can provide us with much more than just practical or worldly wisdom for our daily lives. Ultimately, the printed word can open the door and guide us on the path towards salvation. This is well attested in the four accounts of the Evangelists who provide us a great deal of information concerning the life and the teachings of Christ.

Friday, October 18, the Christian world remembers and celebrates the life of Saint Luke the Evangelist. Saint Luke is remembered first and foremost as the author of the one of the four Gospels and the Acts of the Apostles, but also as a "glorious physician" who healed the sick and as an artist who painted an icon of Mother of God (today this icon remains at the Patriarchate of Constantinople). Luke's contributions to the cause of Jesus Christ are immeasurable.

Luke was born in Antioch of Syria where he practiced medicine until he dedicated his life to Christ. Following Pentecost he became Saint Paul's faithful companion; traveling the coast of Asia Minor to Jerusalem. Additionally, he preached the Gospel in Italy, Dalmatia, Macedonia and Greece where he was hanged from an olive tree in the town of Thebes in Beothia.

The theme of Luke's Gospel is the universality of the message of Christ. In turn, throughout his account, he focuses upon three aspects the Christian life: prayer, the activity of the Holy Spirit and Jesus' deep concern for sinners; messages that all would welcome. More than any other Gospel his work emphasizes the importance of mission and evangelism.

Luke's Gospel account is considered to be one of the greatest books ever written. As we commemorate this Saint of the Church, may we find the time to read from his books that bring us a fuller understanding of Christ and our salvation. Our goal is not simply to function as members of this society, but as citizens of and in the Kingdom of Heaven!

Parenting can't be an easy task. Gosh, just think of all that responsibility. A parent isn't simply concerned with his/her child's happiness, but must love, encourage, support, discipline and set an example for his/her child. It seems an overwhelming task to say the least! It should however be both inspiring and comforting to call to mind those saintly individuals within our Orthodox Tradition that teach us much about parenting and nurturing children through their examples.

On Friday, July 4, the Orthodox Church commemorates Saint Martha the mother of Saint Symeon the Stylites.

Martha lived in the ancient city of Antioch, Syria during the fifth century. Her example and her integrity as a both a parent and a Christian surely " . . . inspired her son Saint Symeon who became one of the greatest saints by ascending a pillar on which he spend his entire life in a spectacular display of devotion yet to be duplicated."

Widowed shortly after the birth of her son, she dedicated her life to her son and to her faith in Christ. In fact, on account of her motherly instincts, her Christian integrity, and her philanthropic nature, she was affectionately known as the "Mother of the Christians of Antioch".

As a single mother, parenting couldn't have been easy for Martha. Gosh, just think of all that responsibility. Yet, Martha, did not compromise her integrity as mother or as a Christian; remaining steadfast in her undertaking until July 4, on which day she fell asleep in the Lord. We remember and celebrate Martha as a saint who not only exemplified the Christian ideal, but managed to prepare her son ultimately for sainthood. Let us pray that her example continues to strengthen us in our task, that is, nurturing our Holy Cross youth in the Faith; never compromising our integrity as a Church or as an Orthodox family.

On each Sunday of the Great Lent, the Orthodox Church celebrates holy feasts. On this, the fifth Sunday of Lent, we commemorate the blessed memory of Saint Mary of Egypt who, as Archbishop Spyridon noted in His recent protocol, "passed through this present life as a devout ascetic, that is, in total self-denial and repentance, rejecting transitory earthly pleasures and fixed only on things eternal." On account of this lifestyle, we remember and celebrate Saint Mary of Egypt as the "Penitent Saint."

Born and raised in Egypt during the reign of the Emperor Justinian (527-656), her lifestyle was far what was mentioned above. In fact, she was a runaway child who went to Alexandria and became a prostitute. Because of this treacherous lifestyle she seemed destined to walk in eternal spiritual darkness.

One day, out of curiosity, she joined a group of Christian pilgrims on their way to the Holy Land for the Feast of the Elevation of the Cross (September 14). Throughout the pilgrimage she continuously led the others into sin. However, when she tried to enter into the Church of the Holy Resurrection, an unseen power prevented her from doing so, once, twice, three times, while others around her entered freely.

Taking this as a personal sign from God, she was cut to the heart by a profound awareness of her own sinfulness. She immediately repented and decided to change her life, embracing the monastic life. She remained in the desert some forty years, until she peacefully fell asleep in the Lord.

Today, we celebrate the example of her conversion with these words : Once you were defiled with every impurity / but today through repentance you have become / the Bride of Christ. Desiring the life / of the angels, you have cast down the / demons with the weapons of the Cross. / Therefore, O glorious Mary, you have been / made a bride of the Kingdom.

May Christ our Lord, through the intercessions of His handmaid Saint Mary of Egypt bless us and continue to strengthen us. And, may the life of Saint Mary of Egypt inspire us to similarly correct our ways and turn back towards God. Good Strength!

This past Tuesday we as citizens of the United States elected our local, State and national officials out of a pool of candidates who were nominated for their ability to lead, and to preserve and/or advance the public's welfare. With the issues that have surfaced in recent years, there is no doubt that we should be concerned and involved as citizens of the state. Yet the platform that we are to take and how we are to stand is not as Democrats or Republicans, but as Orthodox Christians!

The citizens of Babylon (modern day Iran), in the fourth century, found themselves in a society that had turned its back on Christ. Sin was prevalent in every aspect of community life. It became so common place in their daily lives that they were very much unaware of the strong hold of sin.

At this time, there was a man named Milos who emerged after some years of seclusion in the wilderness. As an ascetic he achieved a wholesomeness in both mind and body. On account of his spiritual greatness he was appointed Bishop of Babylon.

Unfortunately, the people were uninterested in his message of salvation. They were unable to comprehend, due to the submersion in sin, that there lives were in fact separate from Christ. In turn, he departed from Babylon and informed the people that he would return only after they had received a harsh justice that would come from the state.

Needless to say, he did returned to Babylon after the civil disobedience of the time was crushed by the state. Little by little, he reestablished their faith and his Episcopal sea. His success in restoring Christianity to his people however led to his death on November 10, 357 by those jealous of his spiritual accomplishments.

It is frustrating to realize that we too as a society are submersed in sin. It is so commonplace that we as citizens of Christ's Kingdom have become simply ambivalent to it. In turn, we as Orthodox Christians must throw-off the agendas of this world and follow the example of Saint Milos of Babylon, that is, maintaining our Christian platform and integrity for our salvation; leading us into the future with confidence and advancing the public's welfare!

Let us not try and fool ourselves -- money is a great thing to have in the bank, in our pockets, or in our piggy banks. And, the more money, we have the better, right? Surely, wealth and prosperity are not sins. Some may even consider them blessings!

Well, sure! Why not? The more money we have, the more good we can do -- that is, if we can avoid the pitfall of greed. Yet, greed can be more difficult to avoid than one may think. Surely, if this were not the case, Christ would not have exclaimed, "It is easier for a camel to go through the eye of a needle than a rich man to enter the Kingdom of God (Mark 10:25)."

In the third century there lived a young man named Myron, the son of a prosperous estate holder of Patras. Upon the death of his father, Myron inherited his father's great wealth. This provided him the opportunity to build castles and have servants, all to his comfort. Myron, though, put his wealth to different uses. As a Christian and as a priest, he offered his resources to the Christian community; building Churches, hospitals, orphanages, etc. For this, he was glorified by the faithful, yet ridiculed and considered a menace by the royal court that despised this Christian stewardship. In turn, Myron was persecuted and finally beheaded on August 17, 284 for his faith that radiated in all aspects of his life.

As Orthodox Christians, we can learn much from Saint Myron the Martyr of the Third Century. Some sixteen centuries have passed, but the situation remains rather consistent -- money is precious, and stewardship a glorified lifestyle sought by the faithful yet ridiculed by the world. Together with Saint Myron the Martyr whose memory we commemorate today, let us figuratively pass through the needle's eye!

Saint Panteleimon, whose name means "the All-Merciful ", was born in the year 275 A.D. and became a highly skilled physician in the court of the Emperor Galerius at Nicodemia. After his conversion to Christianity, Panteleimon became a devout follower of Christ. Using his talents as a physician, Panteleimon became the instrument of many miracles by invoking the name of Jesus Christ upon those who came in search of healing.

Learning of Panteleimon's Christian faith, the Emperor demanded that he swear allegiance to the pagan gods. When Panteleimon refused to do so, the Emperor ordered that he be tortured until he renounced Christ. The young physician endured the most dreaded of tortures, refusing to deny his faith in Christ. As he was finally martyred in 305 AD, a voice was heard from heaven which said, "Well don