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From St. John Chrysostom: Homily LXXXIV. on Matt. XXVI. 51-54.

See how many things He doeth that might awaken them. He cast them to the ground, He healed the servant’s ear, He threatened them with being slain; “For they shall perish with the sword,” He saith, “who take the sword.” By the healing of the ear, He gave assurance of these things also; from every quarter, both from the things present, and from the things to come, manifesting His power, and showing that it was not a work of their strength to seize Him. Wherefore He also adds, “I was daily with you, and sat teaching, and ye laid no hold on me;” by this also making it manifest, that the seizure 484 was of His permission. He passed over the miracles, and mentions the teaching, that He might not seem to boast.

When I taught, ye laid no hold on me; when I held my peace, did ye come against me? I was in the temple, and no one seized me, and now do ye come upon me late and at midnight with swords and staves? What need was there of these weapons against Him, who was with you always? by these things teaching them, that unless He had voluntarily yielded, not even then would they have succeeded. For neither could they (who were not able to hold Him when in their hands, and who, when they had got Him in the midst of them, had not prevailed) even then have succeeded, unless He had been willing.

After this, He solves also the difficulty why He willed it then. For, “this was done,” He saith, “that the Scriptures of the prophets might be fulfilled.”30083008   Matt. xxvi. 56. See how even up to the last hour, and in the very act of being betrayed, He did all things for their amendment, healing, prophesying, threatening. “For,” He saith, “they shall perish by the sword.” To show that He is suffering voluntarily, He saith, “I was daily with you teaching;” to manifest His accordance with the Father, He adds, “That the Scriptures of the prophets might be fulfilled.”

But wherefore did they not lay hold on Him in the temple? Because they would not have dared in the temple, on account of the people. Wherefore also He went forth without, both by the place and by the time giving them security, and even to the last hour taking away their excuse. For He who, in order that He might obey the prophets, gave up even Himself, how did He teach things contrary to them?

“Then all His disciples,” it is said, “forsook Him, and fled.” For when He was seized, they remained; but when He had said these things to the multitudes, they fled. For thenceforth they saw that escape was no longer possible, when He was giving Himself up to them voluntarily, and saying, that this was done according to the Scriptures.

And when these were fled, “they lead Him away to Caiaphas; but Peter followed, and entered in to see what the end should be.”30093009   Matt. xxvi. 57, 58. [Abridged and altered.]

Great was the fervor of the disciple; neither did he fly when he saw them flying, but stood his ground, and went in with Him. And if John did so too, yet he was “known to the high priest.”30103010   John xviii. 15.

And why did they lead Him away there where they were all assembled? That they might do all things with consent of the chief priests. For he was then high priest, and all were waiting for Christ there, to such a degree did they spend the whole night, and give up their sleep for this object. For neither did they then eat the passover, but watched for this other purpose. For John, when he had said that “it was early,” added, “they entered into the judgment hall, lest they should be defiled, but that they might eat the passover.”30113011   John xviii. 28. [Compare Homily LXXVI. 1, and the note there.—R.]

What must we say then? That they ate it on another day, and broke the law, on account of their eager desire about this murder. For Christ would not have transgressed as to the time of the passover, but they who were daring all things, and trampling under foot a thousand laws. For since they were exceedingly boiling with rage, and having often attempted to seize Him, had not been able; having then taken Him unexpectedly, they chose even to pass by the passover, for the sake of satiating their murderous lust.

Wherefore also they were all assembled together, and it was a council of pestilent men,30123012   συνδριον λοιμν; cf. Ps. i. 1.and they ask some questions, wishing to invest this plot with the appearance of a court of justice. For “neither did their testimonies agree together;”30133013   Mark xiv. 56, 59. [The passages are combined.—R.]so feigned was the court of justice, and all things full of confusion and disorder.

“But false witnesses came, and said, This fellow said, I will destroy this temple, and in three days I will raise it.”30143014   Matt. xxvi. 60, 61. [The citation is very free, not agreeing with any one of the evangelists, according to our authorities; but it seems to combine terms from several passages.—R.] And indeed He had said, “In three days,” but He said not, “I will destroy,” but, “Destroy,” and not about that temple but about His own body.30153015   See John ii. 19–21.

What then doth the high priest? Willing to press Him to a defense, that by that he might take Him, he saith, “Hearest Thou not what these witness against Thee? But He held His peace.”30163016   Matt. xxvi. 62, 63. [Freely cited; the beginning is from the language of Pilate; chap. xxvii. 13.—R.]

For the attempts at defense were unprofitable, no man hearing. For this was a show only of a court of justice, but in truth an onset of robbers, assailing Him without cause, as in a cave, or on a road.

Wherefore “He held His peace,” but the other continued, saying, “I adjure Thee by the living God, that Thou tell us whether Thou be the Christ, the Son of the living God. 485 But He said, Thou hast said. Nevertheless I say unto you, Hereafter shall ye see the Son of Man sitting at the right hand of power, and coming in the clouds. Then the high priest rent his clothes, saying, He hath spoken blasphemy.”30173017   Matt. xxvi. 63–65. [In verse 63, “the living God” occurs twice, peculiar to this Homily: in verse 64“of heaven” is omitted. In other details the citation agrees with the received text.—R.] And this he did to add force to the accusation, and to aggravate what He said, by the act. For since what had been said moved the hearers to fear, what they did about Stephen,30183018   Acts vii. 59.stopping their ears, this high priest doth here also.

3. And yet what kind of blasphemy was this? For indeed before He had said, when they were gathered together, “The Lord said unto my Lord, Sit Thou on my right hand,”30193019   Matt. xxii. 43–46.and interpreted the saying, and they dared say nothing, but held their peace, and from that time forth gainsaid Him no more. Why then did they now call the saying a blasphemy? And wherefore also did Christ thus answer them? To take away all their excuse, because unto the last day He taught that He was Christ, and that He sitteth at the right hand of the Father, and that He will come again to judge the world, which was the language of one manifesting His full accordance with the Father.

Having rent therefore his clothes, he saith, “What think ye?”30203020   Matt. xxvi. 66. He gives not the sentence from himself, but invites it from them, as in a case of confessed sins, and manifest blasphemy. For, inasmuch as they knew that if the thing came to be inquired into, and carefully decided, it would free Him from all blame, they condemn Him amongst themselves, and anticipate the hearers by saying, “Ye have heard the blasphemy;” all but necessitating and forcing them to deliver the sentence. What then say they? “He is guilty of death;” that having taken Him as condemned, they should thus work upon Pilate thereupon to pass sentence. In which matter those others also being accomplices say, “He is guilty of death;” themselves accusing, themselves judging, themselves passing sentence, themselves being everything then.

But wherefore did they not bring forward the Sabbaths? Because He had often stopped their mouths; and moreover they wanted to take Him, and condemn Him by the things then said. And the high priest anticipated them, and gave the sentence as from them, and drew them all on by rending his vestments, and having led Him away as now condemned unto Pilate, thus did all.

Before Pilate at any rate they said nothing of this kind, but what? “If30213021   John xviii. 30. [R.V., “an evil-doer.”]this Man were not a malefactor, we would not have delivered Him up unto thee;” attempting to put Him to death by political accusations. And wherefore did they not slay Him secretly? They were desirous also to bring up an evil report against His fame. For since many had now heard Him, and were admiring Him, and amazed at Him, therefore they endeavored that He should be put to death publicly, and in the presence of all.

But Christ hindered it not, but made full use of their wickedness for the establishment of the truth, so that His death should be manifest. And the result was the contrary to what they wished. For they wished to make a show of it, as in this way disgracing Him, but He even by these very things shone forth the more. And much as they said, “Let us put Him to death, lest the Romans come and take away our place and nation;”30223022   John xi. 48. [Freely paraphrased.]and after they had put Him to death, this came to pass; so also here; their object was to crucify Him publicly, that they might injure His fame, and the contrary result took place.

For in proof that indeed they had power to have put Him to death, even amongst themselves, hear what Pilate saith: “Take ye Him, and judge Him according to your law.”30233023   John xviii. 31. But they would not, that He might seem to have been put to death as a transgressor, as an usurper, as a mover of sedition. Therefore also they crucified thieves with Him; therefore also they said, “Write not that this man is King of the Jews; but that He said it.”30243024   John xix. 21. [The citation is accurate; “it” is supplied by the translator to complete the sense.—R.]

But all these things are done for the truth, so that they might not have so much as any shadow of a defense that is surely shameless. And at the sepulchre too, in the like manner, the seals and the watches made the truth to be the more conspicuous; and the mockings, and the jeerings, and the revilings, wrought again this self-same effect.

For such is the nature of error: it is destroyed by those things whereby it plots; thus at least it fell out even here, for they that seemed to have conquered, these most of all were put to shame, and defeated, and ruined; but He that seemed to be defeated, this man above all hath both shone forth, and conquered mightily.

Let us not then everywhere seek victory, nor everywhere shun defeat. There is an occasion when victory brings hurt, but defeat 486 profit. For, for instance, in the case of them that are angry; he that hath been very outrageous seems to have prevailed; but this man above all is the one subdued and hurt by the most grievous passion; but he that hath endured nobly, this man hath got the better and conquered. And while the one hath not had strength to overcome so much as his own disease; the other hath removed another man’s; this hath been subdued by his own, that hath got the better even of another’s passion; and so far from being burnt up, he quenched the flame of another when raised to a height. But if he had minded to gain what seems to be victory, both he himself would have been overcome; and having inflamed the other, he would have occasioned him to have suffered this more grievously; and, like women, both the one and the other would have been disgracefully and miserably overthrown by their anger. But now he that hath exercised self-control is both freed from this disgrace, and hath erected a glorious trophy over anger both in himself and in his neighbor, through his honorable defeat.

4. Let us not then everywhere seek victory. For he that hath overreached hath conquered the person wronged, but with an evil victory, and one that brings destruction to him that has won it; but he that is wronged, and seems to have been conquered, if he have borne it with self-command, this above all is the one that hath the crown. For often to be defeated is better, and this is the best mode of victory. For whether one overreaches, or smites, or envies, he that is defeated, and enters not into the conflict, this is he who hath the victory.

And why do I speak of overreaching and envy? For he also that is dragged to martyrdom, thus conquers by being bound, and beaten, and maimed, and slain. And what is in wars defeat, namely, for the combatant to fall; this with us is victory. For nowhere do we overcome by doing wrongfully, but everywhere by suffering wrongfully. Thus also doth the victory become more glorious, when we sufferers get the better of the doers. Hereby it is shown that the victory is of God. For indeed it hath an opposite nature to outward conquest, which fact is again above all an infallible sign of strength. Thus also the rocks in the sea, by being struck, break the waves; thus also all the saints were proclaimed, and crowned, and set up their glorious trophies, winning this tranquil victory. “For stir not thyself,” He saith, “neither weary thyself. God hath given thee this might, to conquer not by conflict, but by endurance alone. Do not oppose thyself also as he does, and thou hast conquered; conflict not, and thou hast gained the crown.30253025   [The following clause is omitted in the translation: “Much better and stronger art thou than thine antagonist.”—R.] Why dost thou disgrace thyself? Allow him not to say that by conflicting thou hast got the better, but suffer him to be amazed and to marvel at thy invincible power; and to say to all, that even without entering into conflict thou hast conquered.”

Thus also the blessed Joseph obtained a good report, everywhere by suffering wrong getting the better of them who were doing it. For his brethren and the Egyptian woman were amongst those that were plotting against him, but over all did this man prevail. For tell me not of the prison, wherein this man dwelt, nor of the kings’ courts where she abode, but show me who it is that is conquered, who it is that is defeated, who that is in despondency, who that is in pleasure. For she, so far from being able to prevail over the righteous man, could not master so much as her own passion; but this man prevailed both over her and over that grievous disease. But if thou wilt, hear her very words, and thou shalt see the trophy. “Thou broughtest in unto us here an Hebrew servant to mock us.”30263026   Gen. xxxix. 17. It was not this man that mocked thee, O wretched and unhappy woman, but the devil that told thee that thou couldest break down the adamant. This thy husband brought not in unto thee an Hebrew servant to plot against thee, but the wicked spirit brought in that unclean lasciviousness; he it was that mocked thee.

What then did Joseph? He held his peace, and thus is condemned, even as Christ is also.

For all those things are types of these. And he indeed was in bonds, and she in royal courts. Yet what is this? For he was more glorious than any crowned victor, even while continuing in his bonds, but she was in a more wretched condition than any prisoner, while abiding in royal chambers.

But not hence alone may one see the victory, and the defeat, but by the end itself. For which accomplished his desired object? The prisoner, not the high born lady? For he strove to keep his chastity, but she to destroy it. Which then accomplished what he desired? he who suffered wrong, or she who did the wrong. It is quite plain, that it is he who suffered. Surely then this is the one who hath conquered.

Knowing then these things, let us follow after this victory, which is obtained by suffering wrong, let us flee from that which is got 487 by doing wrong. For so shall we both live this present life in all tranquility, and great quietness, and shall attain unto the good things to come, by the grace and love towards man of our Lord Jesus Christ, to whom be glory and might world without end. Amen.

In the First Epistle to the Thessalonians the Apostle Paul says: Pray without ceasing. How, then, is one to pray unceasingly? By often repeating the Jesus Prayer: "Lord Jesus Christ, Son of God, have mercy on me." If one becomes accustomed to this appeal, great consolation and the need to continually make this petition will be felt within, and it will be carried on, as if of itself, within one.

Although in the beginning the enemy of the human race will offer hindrances to this, by causing great weariness, indolence, boredom, and over-powering sleep, having withstood all these with the help of God, one will receive peace of soul, spiritual joy, a benevolent disposition towards people, tranquility of thought, and gratitude toward God. In the very name of Jesus Christ a great and graceful power is inherent. Many holy and righteous people advise how one can often, almost without interruption, perform the Jesus Prayer.

Saint John Chrysostom says: "It is necessary for everyone, whether eating, drinking, sitting, serving, traveling, or doing anything, to unceasingly cry: 'Lord Jesus Christ, Son of God, have mercy on me,' that the name of the Lord Jesus Christ, descending into the depths of the heart, may subdue the pernicious serpent, and save and quicken the soul.

Saint Seraphim of Sarov: "Lord Jesus Christ, Son of God, have mercy on me a sinner": let all thine attention and training be in this. Walking, sitting, doing, and standing in church before the divine service, coming in and going out, keep this unceasingly on thy lips and in thy heart. In calling in this manner on the name of God thou wilt find peace, thou wilt attain to purity of spirit and body, and the Holy Spirit, the Origin of all good things, will dwell in thee, and He will guide thee unto holiness, unto all piety and purity."

Bishop Theophanes the Recluse: "In order to more conveniently become accustomed to the remembrance of God, for this the fervent Christian has a special means, namely, to repeat unceasingly a brief prayer of two or three words. Most often this is: 'Lord, have mercy!' or 'Lord Jesus Christ, have mercy on me a sinner.' If you have not yet heard of this, then hear it now, and if you have not done it, then begin to do it from this time.

"Those who have truly decided to serve the Lord God must train themselves in the remembrance of God and in unceasing prayer to Jesus Christ, saying mentally: 'Lord Jesus Christ, Son of God, have mercy on me a sinner.'

"Through such practice, by guarding oneself from distraction and by the preservation of the peace of one's conscience, it is possible to draw near to God and to be united with Him. For, according to the words of Saint Isaac the Syrian, 'Without unceasing prayer we cannot draw near to God' (St. Seraphim of Sarov)."

Saint John of Kronstadt likewise frequently counseled the doing of the Jesus Prayer.

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As we enter the last 2 weeks of the Fast, it behooves us to redouble our efforts - fasting, prayer, almsgiving, attending services. Behaving like Orthodox Christians. Watching our tongues - what we say. Watching our thoughts - what we think. Yes, what we think. We should guard our thoughts. If a suspect thought appears, we should reject it immediately. Logismoi are the precursors of temptation and fall. The words of the serpent were the logismoi that instilled in Eve the desire to disobey the commandments of God.

Again, let us redouble our efforts. Try harder.

Lord Jesus Christ, Son of God, have mercy on me, a sinner.

So the week of March 3 - 9 is known as Maslenitza or Cheesefare week. Sunday, March 9 is Cheesefare Sunday - and is the Sunday we hold Forgiveness Vespers.

We begin Great Lent on Cheesefare Sunday, before we begin Fasting! It is a service that anticipates what we will be doing in the month and a half to follow. We have prayers of repentance, asking God's forgiveness and asking each other's forgiveness. And we go to each person in the Church, bow down before him and asking forgiveness. He (or she) in turn, bows down before us and asks our forgiveness. The response is, "God forgives," we give the kiss of peace and reconciliation, and move on to the next person. We are not done until we have gone through the entire line of people. It is extremely moving. Men, women and children finish this service in tears and gulping sobs. For we realize that we have sinned against even the people we know least, and even the smallest of the members. And they, in turn, have sinned against us, however inadvertently. To have a 2-year old ever so seriously bow to the floor before you and say to the best of his ability, "Forgive me, my sister in Christ," is stunningly moving. And to have that same 2-year old embrace you and say, "God forgives," releases something deep inside. I cannot explain better.

Since we are unable to attend anymore, we clasp each other's hands and aks forgiveness. We ask our family and friends for their forgiveness over the telephone. And, yes, I even ask forgiveness via e-mail - especially on the Orthodox Lists to which I belong.

Lent approaches! Let us prepare! Let us wash our faces and look forward to the Pascha of Our Lord!

Yes, I KNOW you think it is January 6th! But to us who are on the old Church calendar, it is Dec 24th! And tomorrow is the Nativity.

From St. Ephraim (or Ephrem) the Syrian:

            'The exalted One knew that Adam had desired to become a God, so he sent his Son
            who put Adam on, to give him his desire.'

            The Son of the most High came and dwelt in me, and I became His mother.
            Just as I gave birth to Him - a further birth, so did He give birth to me - a second birth:
            He put on His mother’s robe - her body, while I put on His glory.

            Among the saints none is naked, for they have put on glory;
            nor is there any clad in fig leaves, or standing in shame,
            For they have found through our Lord,
            the robe that belonged to Adam and Eve.

            O children of the baptismal font,
            babes who without spot have put on fire and Spirit,
            preserve the glorious robe that you have put on from the water.
            Whoever puts on the robe of glory from the water and the Spirit
            will destroy with its burning the thorny growth of his sins.

May you have a glorious Feast!

Dear readers - I won’t do this kind of thing very often.

A friend is in desperate need. At this holiday season, please visit her website and consider ordering some of her Christmas cards. They are Christmas cards not your “generic” “holiday cards.” There is also a beautiful matted print of the for sale.

If you are in the market for cards or gifts, these are wonderful and economical options. Purchasing them will help this struggling young Orthodox Christian woman.

If you are still shopping for gifts, a matted linoleum block print is, again, an economical and lovely gift. And it will directly assist someone who literally is struggling to survive.




A boxed set of 10 Cards w/ envelopes is $12.50




The Virgin and Child Art Print is 4″ x 6″ on fine art printers paper makes a subtle and divine comtemplative statement to any decor. Price: $12.50




Thank you - the commercial is over, but the need is still there . . .