The Annunciator. Rev. Fr. Paul A. Kaplanis, Dean Rev. Fr. Christos P. Mars, Presbyter

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1 Greek Orthodox Cathedral of the Annunciation The Annunciator Rev. Fr. Paul A. Kaplanis, Dean Rev. Fr. Christos P. Mars, Presbyter 2500 Clairmont Road N.E. Atlanta, GA Phone (404) Fax (404) Volume 41 Issue 3 June 2014 ST. PAUL S BOLD AND COMPASSIONATE SERMON TO THE ATHENIANS As St. Paul was traveling on his missionary journeys in the early days of the Church, he made a stop in Athens. We are well aware that St. Paul traveled to other places in Greece; Corinth, Beroea, Thessaloniki and Philippi to name a few, but in great detail, St. Luke the Evangelist documents his stop in Athens in the Book of Acts in chapter 17, verses In verse, 19, St. Luke describes the scene in the following way, IN THOSE DAYS, the Athenians took hold of Paul and brought him to the Areopagos, saying, "May we know what this new teaching is which you present? For you bring some strange things to our ears; we wish to know therefore what these things mean." St. Paul had just left Beroea, where he had preached in the Jewish synagogue and had been received peacefully and with eagerness. The scripture says that many believed including some Greek women of high standing as well as men (Acts 17:12). Previously, St. Paul preached to the Jews in Thessaloniki. He was not well received there to the point that when these same Jews heard that he went to Beroea, they went there to stir up and incite the crowds. Sts. Silas and Timothy stayed behind, while those in his company brought St. Paul to Athens, where he waited for the two Saints to arrive. It seems that Athens was an unscheduled stop for St. Paul s missionary journey. He was simply waiting there for his colleagues and decided to make the most of his time by opening up some conversations amongst the locals. He argued first with those in the synagogue and then various people in the marketplace. He also met with some of the Epicurean and Stoic philosophers. It was the philosophers who decided to escort St. Paul to the Areopagos. It was on the Areopagos, the hill/rock, Pnyx, in Greek Πνύξ, of the god Aries, also known as Mars Hill, located at the foot of the Acropolis, that St. Paul formally offered the gospel, the new faith to the philosophic and religious system of the Greek world in the year 52 A.D. The Areopagos, was the center of ancient Greek democracy and beginning as early as 507 BC, when political power was transferred to the citizenry, the Athenians gathered here to host their popular assemblies. In ancient times, there were over 43,000 members of the Areopagos Court and 6,000 members were required for a quorum. At this site, all the great political struggles of Athens of the "Golden Age" were fought. In was in Athens, the most learned city in the world and before the most exclusive of courts that St. Paul had to state his case. For him, the location was the ideal spot and a God-given opportunity to witness for Christ, the Incarnate Logos, Son of God, and the Anointed Savior of the world. It was during the Roman occupation of Athens that St. Paul introduced the humanism of the Monotheistic religion, which influenced the Athenians on a moral and intellectual level. They perceived this religion as a new 1 Continues on page 2

2 philosophy and a mystery. In Christianity, they found an affinity with the ancient Greek philosophical ideas, such as Logos and the fixed principle, which governed the world of flux, according to Heraclitus. In Christianity, they also found tenderness, compassion and humanity. Yet, their reaction to St. Paul's preaching (specifically in regards to resurrection) was to mock and reject him. When St. Paul arrived in Athens, he was shocked when he discovered that the city was full of idols. Equally, however, he was impressed by the city s great beauty. While preaching the gospel, he had long walks and discussions with the Epicurean and the Stoic philosophers, who urged him to explain to them his teaching and his novel ideas. Before we study St. Paul s sermon, it is helpful to consider what it would be like today to speak about our Orthodox Christian Faith in front of an audience that was curious to hear new ideas, but also very comfortable with the world in which they lived. Let us say that we are the missionaries going to a foreign land where the people do not believe in God. Our job is not only telling them what we believe, (if they are willing to listen), but we are commissioned to convert people to our Orthodox Faith. Imagine that you have been called to spread the Good News of the Gospel. How would you begin? What would be the first words coming out of your mouth? If we are unsure, St. Paul provides the model in his encounter with the people of Athens. St. Paul stood boldly on the rock of the Areopagos where he began his evangelistic message by saying: "Men of Athens, I perceive that in every way you are religious. For as I passed along and observed the objects of your worship, I found also an altar, with this inscription, To an unknown god. What you, therefore, worship as unknown, this I proclaim to you. The God who made the world and everything in it, being Lord of Heaven and Earth, does not live in shrines made by man; nor is he served by human hands, as though he needed anything, since he himself gives to all men life and breath and everything...that they should seek God, in the hope that they might feel after him and find him. Yet he is not far from each one of us, for in him we live and move and have our being (Acts 17:22ff). As St. Paul continued his message, he introduced to the Athenians several important elements of the new Christian Faith including, repentance, judgment and a resurrected Savior. He also asserted that God has selected the judge 2 of this world and the proof is that He raised Him (Christ) from the dead. As we read in Acts chapter 17, verse 32, the reaction of the people to St. Paul s message was mixed. Some of them mocked him when they heard all this and some said, We will hear you again about this. St. Luke points out that some joined St. Paul, meaning they embraced his message and among them were Dionysios the Areopagite and a woman named Damaris. As St. Paul preached his message to the Athenians, he gently introduced the concept of a known rather than unknown God in the person of the Resurrected Jesus Christ. It is important to understand why this message would be completely strange for some, misunderstood by others and yet attractive to many of the Athenian educated elite. Let us begin with the Epicureans and their beliefs. 1) They believed that everything happened by chance. 2) They believed that death was the end of all. 3) They believed that the gods were remote from the world and did not care. 4) They believed that pleasure that brought no pain was the chief end of man. There were also the Stoics that believed: 1) that everything was God. God was a fiery spirit. That spirit grew dull in matter, but it was in everything. What gave men life was that a little spark of that spirit dwelt in them and when they died it returned to God. 2) They believed that everything that happened was the will of God and therefore must be accepted without resentment. 3) They believed that every so often the world disintegrated in a conflagration (inferno) and started all over again on the same cycle of events. Examining these two groups of philosophers, it appears that the Stoics may have been most attracted to St. Paul s message, however, in Athens is was easy to find someone to speak with since the Athenians were famous for their curiosity. St. Paul s approach in conveying the Gospel message to the Athenians was also very interesting. He used the utmost care in his manner of speaking and truly knew his audience. For instead of using accusatory language, he used flattery and diplomacy. Taking a closer look at the scripture, we can understand this more clearly. St. Paul compliments the Athenians by praising them for being very religious and having a great deal of religious objects and shrines. He told them that he even found an altar with the inscription, To an unknown god. He did not say to them, why do you worship an unknown god? Instead, he shares a few words about God that they would embrace Continues on page 3

3 for they accepted the notion of a creator who made the world and everything in it. Having reinforced the sovereignty of God and stating clearly that we are His offspring; St. Paul proceeds to press the need for all humanity to accept that God is known and that now is the time to acknowledge this fact and accept the responsibilities that go with it. If, indeed, he says, we are God s offspring, then God cannot be described or worshipped, as an idol made of stone, gold or silver. God has been patient, St. Paul says, and now he commands all men everywhere to repent, because he has fixed a day on which he will judge the world in righteousness (Acts 17:30-31). Who has God appointed for this task? The Risen Lord Jesus Christ, the Savior and Son of God who took on human nature while remaining fully God and sacrificed His life in order to re-open the doors of paradise for all. And He is the same God, who, as we read in Acts chapter 17, verse 26, made from one every nation of men to live on all the face of the earth, having determined allotted periods and boundaries of their habitation. St. John Chrysostom in his homily on the 17 th Chapter of the Book of Acts reinforces that Christ is the Creator. Speaking to St. Paul s approach to the Athenians, he says, See how he brings Him in as Judge also: Him, both provident for the world, and merciful and forgiving and powerful and wise, and, in a word possessing all the attributes of a Creator. On the day of St. Paul s sermon before the Areopagos, only a few people converted, but we know that over time, the fruits of his labors were tremendous. His eloquent message serves as a model for our own apologetic efforts. We can acknowledge that more and more we are living in a very secular society, and we need the tools to speak with confidence to others regarding our Orthodox Faith. We also must receive the example of St. Paul s loving and sensitive approach. What lessons can we learn from St. Paul s masterful speech before his purely pagan audience? 1) St. Paul begins by appealing to the hearts and emotions of those listening. He builds them up, rather than putting them down, by complimenting them for being religious. 2) It does not alienate his audience by pointing out the errors of their worship, but rather he states truths that would be accepted by the Epicurean and Stoic philosophers that were willing to listen. 3 3) St. Paul does not quote from the Hebrew scripture since his listeners do not regard it as authoritative. Instead, St. Paul quotes from authorities the Athenians accepted as true, specifically works of their own poets. 4) He carefully introduces Christian concepts by connecting them to assertions with which they could agree. 5) He does not shrink away from the truth nor does not water down the truth of the Gospel. Here he knows that not everyone would accept the message. 6) Finally, he speaks on the same level as his audience. For example, St. Paul uses everyday language when speaking in the marketplace and raises the style of his speech to a more sophisticated elegance before the Areopagos. As we celebrate the Feast Day of St. Paul in the month of June, specifically on June 29, we can be inspired to be bold ambassadors of the Faith that we have been blessed to receive. In the world, that we live in today, we must be strong and well-grounded in our beliefs, otherwise we will be swallowed up into secularism. We cannot expect the gift of our Orthodox Faith, which we have been given or we have chosen on our own, to simply carry us spiritually for generations. We must change some of our old paradigms and shift into a more proactive journey of discovering the treasures of our Faith. Each of us must make this great Faith our own and then share it with others. This is what St. Paul did. He changed an entire belief system and became one of the chief Christian role models. Through the prayers of St. Paul the Apostle to the Nations, may we be inspired to raise ourselves to stand on our own Areopagos Rock, and boldly live a life where Christ comes first and we love Him, with all our heart, with all our soul, with all our mind and with all our strength. +Rev. Fr. Paul A. Kaplanis

4 ST. PETER THE ATHONITE AND THE DEMONS (JUNE 12 TH ) St. Peter the Athonite, a Greek by birth, served as a soldier in the imperial armies and lived in Constantinople. In the year 667 AD, during a war with the Syrians, St. Peter was taken captive and locked up in a fortress in the city of Samara on the Euphrates River. For a long time he languished in prison and pondered over which of his sins had brought God's chastisement upon him. St. Peter the Athonite remembered that once he had intended to leave the world and go to a monastery, but he had not done so. He began to observe a strict fast in the prison and to pray fervently, asking St. Nicholas the Wonderworker to intercede before God for him. St. Nicholas appeared in a dream to Peter and advised him to call upon St. Simeon the God-Receiver (commemorated February 3) for help. St. Nicholas appeared to him once more in a dream, encouraging the prisoner in patience and hope. The third time that he appeared it was not in a dream, but with St. Simeon the God-Receiver. St. Simeon, who appeared with a staff, touched his staff to the chains binding St. Peter the Athonite, and the chains melted away like wax. The doors of the prison opened, and St. Peter was free. Following this St. Simeon the God-Receiver vanished, but St. Nicholas conveyed St. Peter the Athonite to the borders of the Greek territory. Reminding him of his vow, St. Nicholas also vanished. St. Peter the Athonite then journeyed to Rome to receive monastic tonsure at the tomb of the Apostle Peter. Even here St. Nicholas did not leave him without his help. He appeared in a dream to the Pope of Rome and informed him of the circumstances of St. Peter the Athonite s liberation from captivity, and he commanded the Pope to tonsure the former prisoner into 4 monasticism. On the following day, in the midst of a throng of people who had gathered for divine services, the Pope loudly exclaimed, "Peter, you who are from the Greek lands, and whom St. Nicholas has freed from prison in Samara, come here to me." St. Peter the Athonite stood in front of the Pope, who tonsured him into monasticism at the tomb of the Apostle Peter. The Pope taught St. Peter the Athonite the rules of monastic life and kept the monk by him. Then with a blessing, he sent St. Peter the Athonite to where God had appointed him to journey. St. Peter the Athonite boarded a ship sailing to the East. The ship owners, after going ashore, asked St. Peter the Athonite to come and pray at a certain house, where the owner and the entire household lay sick. St. Peter healed them through his prayer. In the year 681, The Virgin Mary appeared in a dream to St. Peter and indicated the place where he should live till the very end of his days Mt. Athos (also referred to as the Holy Mountain). He boarded a ship and sailed alongside Athos, it then halted of its own accord. St. Peter realized that this was the place he had to go, so he went ashore. The Monk Peter then dwelt in the desolate places of the mountain, not seeing another person for 53 years. His clothing had tattered, but his hair and beard had grown out covering his body in place of clothing. At first the Monk Peter was repeatedly subjected to demonic assaults. Trying to force the saint to abandon his cave, the devils took on the form at times of armed soldiers, and at other times of fierce beasts and vipers that seemed ready to tear apart the hermit. But through fervent prayer to God and the Theotokos, the Monk Peter conquered the demonic assaults. Then the enemy began to resort to trickery. Appearing under the guise of a lad, sent to him from his native home, he with tears besought the monk to leave the wilderness and return to his own home. The monk was in tears, but without hesitation answered: Here has the Lord and

5 the Theotokos led me, and without her leave I will not leave from here. Hearing the name of the Theotokos, the demon vanished. The icon depicts a scene from the life of St. Peter the Athonite, the first ascetic of Mount Athos. It shows the devil as an angel of light appearing to St. Peter in order to persuade him away from the monastic path he endured bravely. The first biography of St. Peter was written by St. Gregory Palamas, who relates the story behind the icon. This is a lesson which teaches us the great virtue of humility and obedience in withstanding demonic attacks and deceptions. After seven years the devil came before the monk in the guise of a luminous angel and said that God was commanding him to go into the world for the enlightening and salvation of people needful of his guidance. The experienced ascetic again replied, that without the permission of the Theotokos he would not forsake the wilderness. The devil disappeared and did not bother to approach the saint any more. The Theotokos appeared to the Monk Peter in a dream together with St. Nicholas and said to the brave hermit, that each 40 days an Angel would bring him Heavenly manna. From that time the Monk Peter fasted for 40 days, and on the fortieth day he fortified himself with the Heavenly manna, receiving the strength for a further forty-day abstinence. Once, a hunter chasing after a stag saw the naked man, covered with hair and girded about the loins with leaves. He was afraid and was about to flee, but St. Peter stopped him and told him of his life. The hunter asked to remain with him, but the saint sent him home. St. Peter gave the hunter a year for self-examination and forbade him to tell anyone about meeting him. A year later the hunter returned with his brother, 5 who was afflicted with a demon, and several other companions. When they entered the St. Peter's cave, they saw that he had already reposed. The hunter, with bitter tears, told his companions of the life of St. Peter. His brother, after merely touching the saint's body, received healing. St. Peter died in the year 734 AD. His holy relics were on Athos at the monastery of St. Clement. During the Iconoclast period the relics were hidden away, and in the year 969 AD they were transferred to the Thracian village of Photokami. St. Peter once saw the Theotokos in a vision, and she spoke of Her earthly domain, Mount Athos: "I have chosen this mountain... and have received it from My Son and God as an inheritance, for those who wish to forsake worldly cares and strife... Exceedingly do I love this place. I will aid those who come to dwell here and who labor for God... and keep His commandments... I will lighten their afflictions and labors, and shall be an invincible ally for the monks, invisibly guiding and guarding them..." Generations of Orthodox monks can attest to the truth of these words. The Theotokos is regarded as the Abbess of the Holy Mountain, not just in name, but also in fact. For this reason, Mt. Athos is known as the "Garden of the Theotokos". Compiled, shortened, and explained from the book entitled The Synaxarion. +Rev. Fr. Christos P. Mars

6 The Fast of the Holy Apostles The Apostles' Fast, also called the Fast of the Holy Apostles, the Fast of Peter and Paul, or sometimes simply St. Peter's Fast, is observed by the faithful of the Eastern Churches (both Catholics and Orthodox). It is one of the four periods of fasting handed down through Holy Tradition. The others being Great Lent, the Nativity Fast and the Dormition Fast. The Apostles' Fast begins on the second Monday after Pentecost (the day following All Saints' Sunday) and continues until the Feast of Saints Peter and Paul on June 29 th. Having rejoiced for fifty days following Pascha, the Resurrection of Jesus Christ, the Apostles began to prepare for their departure from Jerusalem to spread Christ's message throughout the world. According to Sacred Tradition, as part of their preparation, they began a fast with prayer to ask God to strengthen their resolve and to be with them during their missionary efforts as they spread the Gospel. The Biblical foundation for the Fast is found in the Synoptic Gospels, when the Pharisees criticized the Apostles for not fasting. Jesus said to them, "Can the wedding guests mourn as long as the bridegroom is with them? The day will come, when the bridegroom is taken away from them, and then they will fast. (Matthew 9:15) Our Lord, in this passage, was referring to Himself being taken to be crucified; but in the larger sense these words of the Lord are understood in terms of His Ascension into heaven, and His command to preach the Gospel, which can only be accomplished with prayer and fasting. The New Testament mentions the practice of fasting many times. The tradition of the Apostles' Fast has existed at least since Pope Leo I (461 AD), as is evidenced by his homilies, though it has subsequently passed from practice in the West. There is also reference of this fast in the East from St. Athanasios the Great (373 AD). He talks about the fast that falls after Pentecost in his homilies. The Fast is thought to have been instituted out of thanksgiving to God for the witness of the Apostles of Our Lord. With this Fast, the faithful express their thanks for the Apostles' endurance of persecution during their mission. During this fast period we are allowed to eat fish. We are not allowed to eat red meat, poultry, dairy products, and eggs. Fish is allowed every day during the fast except for Wednesdays and Fridays. The same is also true for the Feast of the Nativity of St. John the Baptist (June 24 th ) as we are allowed to eat fish on this feast day no matter what day of the week it occurs. If the feast day of S.S. Peter and Paul happens to fall on a Wednesday or Friday you are allowed to break the fast by eating fish only, no meat or dairy products because it is a Wednesday or Friday. The amount of time that this fast takes up is always changing, based on when the date Easter occurs. When does it begin? It begins on the Monday after the Sunday of All Saints and it concludes on June 28 th, the fore feast of S.S. Peter and Paul. This way it is possible, via the old calendar, to last up to 42 days if Easter occurs on March 22 nd. However with the new calendar, which we use today, it can never be more than 30 days. There are some times when the Sunday of All Saints can fall after June 27 th, which happens when Easter is celebrated between May 5 th to 8 th. When this happens we do not have any fast of the Holy Apostles. Prepared by Rev. Fr. Christos P. Mars 6

7 jh nhsteiva tw'n ajgivwn japostovlwn 1. Miva ajkovmh makrav perivodo" nhsteiva" ei\nai hj legovmenh nhsteiva tw'n ajgiwn japostovlwn. jonomavzetai e[tsi diovti prohgei'tai tw'n duvo ajpostolikw'n ejortw'n: th'" ejorth'" tw'n ajgivwn prwtokorufaivwn ajpostovlwn Pevtrou kaiv Pauvlou, 29 jiounivou, kaiv th'" <<Sunavxew" tw'n Dwvdeka japostovlwn>>, 30 jiounivou. Suvnaxh tw'n ajgivwn japostov lwn o{tan levme, ejnnoou'me thv sunavqroish tw'n pistw'n giav thvn prosforav th'" qeiva" Eujcaristiva" prov" timhvn o{lwn genikav tw'n Dwvdeka japostovlwn, tw'n ojpoivwn thv mnhvmh ejortavzei kaiv xecwristav giva tovn kaqevna hj jekklhsiva ma". 2. JH cronikhv diavrkeia aujth'" th'" periovdou ei\nai ajkaqovristh ejpeidhv hj e[narxhv th" ejxarta'tai ajpov thvn kinhthv ejorthv tou' Pasca. Povte ajrcivzei_ jarcivzei thv Deutevra metav thvn Kuriakhv tw'n ajgivwn Pavntwn kaiv lhvgei staqerav thvn 28h jiounivou, paramonhv th'" ejorth'" tw'n ajgivwn ajpostovlwn Pevtrou kaiv Pauvlou. [Etsi ei\nai dunatovn na diarkevsi katav tov palaiov hjmerolovgio mevcri kaiv saravnta duvo hjmevre", a[n tov Pavsca sumpevsei stiv" 22 Martivou. jenw' katav tov nevo hjmerolovgio pouv ijscuvei shvmera, devn ujperbaivnei potev tiv" triavnta hjmevre". Merikev" forev" mavlista, o{tan hj Kuriakhv tw'n ajgivwn Pavntwn sumpevsei metav tiv" 27 jiounivou--o{pw" sumbaivnei o{tan tov Pavsca ejortavzetai ajpo tiv" 5 w{" tiv" 8 Mai?ou--tovte devn e[coume kaqovlou nhsteiva. Twvra, a[n levgetai kaiv hj perivodo' aujthv Tessarakosthv, ojnomavzetai katacrhstikav, ajfou' potev devn ftavnei tiv" saravnta hjmevra"--toulavciston mev to nevo hjmerolovgio. JH shmasiva, ejpomevnw", pouv giav thvn perivodo aujthv proslambavnei oj o{ro" Tessarakosthv, ei\nai th'" ejgkravteia" kaiv th'" nhsteiva". 3. JH u{parxh aujth'" th'" nhsteiva" marturei'tai ajpov poluv palaiav, ajpov tovn a{gio kaiv Mevga jaqanavsio kaiv tiv" japostolikev" Diatagev". Oiv teleutai'e" sunistou'n scetikav: <<Metav ou\n tov ejortavsai ujma'" thvn Penthkosthvn ejortavsate mivan ejbdomavda, kaiv met j ejkeivnhn nhsteuvsate mivan: divkaion gavr kaiv eujfranqh'nai ejpiv th'/ ejk Qeou' dwrea'/ kaiv nhsteu'sai metav thvn a[nesin.>> Katav thvn ejbdomavda metav thvn Penthkosthv topoqetei' thv nhsteiva kaiv oj Mevga" jaqanavsio". japov tiv" marturive" aujtev" sunavgoume o{ti poluv privn ojrisqei' hj ejorthv tw'n ajgivwn ajpostovlwn Pevtrou kaiv Pauvlou stiv" 29 jiounivou--hj ejorthv eijshvcqh sthvn Kwnstantinouvpolh ajpov thv Rwvmh katav tovn EV aijwna--, hj nhsteiva h\tan ejptahvmera kaiv sundeovtan mev thvn penthkosthv ejpeidhv metav ajpov aujthvn oij japostoloi <<nhsteusan te" kaiv proseuxavmenoi>>(pravx. 13,3) a]rcisan tov khruktikov tou" e[rgo. Giav tovn lovgo aujtov kaiv ojnomavsthke nhsteiva tw'n ajgivwn japostovlwn. jargovtera dev, o{tan kaqierwvqhke hj ajpostolikhv ejorthv, hj nhsteiva parataqhke mevcri thvn 29h jiounivou kaiv qewrhvqhke wj" perivodo" proetoimasiva" giav thvnejorthv. Mev aujtov tov pneu'ma ajntilambavnetai tiv" parapavnw marturive" kaiv oj a{gio" Nikovdhmo" oj JAgioreivth", ejrmhneuvonta" tovn 69o japostolikov Kanovna. Sthv nhsteiva tw'n ajgivwn japostovlwn ajnafevrontai ajrgovtera oj janastavsio" Sinai?th", o Ja{gio" Qeovdwro" oj Stoudivth", oj a{gio" Nikhfovro" oj JOmologhthv", patriavrch" Kwnstantinoupovlew", kaiv oj Qeovdwro" Balsamwvn. 4. Pw'" prevpei nav nhsteuvoumen katav thv nhsteiva aujth_ {Opw" ei\nai gnwstov, kaiv se aujthv thv nhsteiva ejpitrevpetai nav kataluvoume yavri, ejnw' ajpevcoume ajpov kreva", galakterav kaiv aujgav. Yavri trw'me, a[n qevloume, o{le' tiv" hjmevre", ejktov' fusikav th'" Tetavrth" kaiv th'" Paraskeuh'" katav tiv" ojpi'e" e[coume aujsthrhvnhsteiva. Tov i[dio ijscuvei--dhladhv nhsteuvoume aujsterav--kaiv giav thvn paramonhv th'" ejorth'", ejktov" ki a[n sumpevsi Savbbato h[ Kuriakhv. Yariv kataluvoume kaiv katav thvn ejorthv tou' Genesivou tou' Timivou Prodrovmou (24 jiounivou), ojpoiadhvpote hjmera ki a[n pevsei. [An hj ejorth tw'n ajg. japostovlwn Pevtrou kaiv Pauvlou (29 jiounivou) pevsei hjmera Tetavrth h[ Paraskeuhv, kataluvoume movno yariv. 7

8 THE FIRST ECUMENICAL COUNCIL On the sixth week after Easter every year we commemorate the Holy 318 Fathers of the First Ecumenical Council, which took place in Nicaea (a small city in Northwest part of Asia Minor, close to Constantinople) in 325 AD. It almost goes without saying that the significance and the impact of this Council was so tremendous for the Church that in contemporary Church History Studies, we distinguish the historical periods in Ante-Nicene and Post-Nicene era. For the first time, the entire Body of the Church gathered in this Council in order to articulate the very fundamental teachings of Christianity and convey them in a certain unchangeable way, striving to maintain the truth, which Christ Himself revealed, and confront or prevent any heretical deviations. Likewise, the Fathers who participated in the Nicene Council issued the first 20 Canons of the Church. These Canons laid the foundation of the Christian ethos which was manifested as the Church experienced growth. Though the entirety of the Church came together for the first time after the Apostolic Council (48 AD) and functioned as one Body, many Christian entities nowadays, especially the Reformation Churches, dispute the character of the Council. According to their perspective, the vibrancy of the apostolic message died in Nicene Council and the Church was reduced from a charismatic society to a State Institution. They describe this institutionalization of the Church with the term Constantianism and thus they blame St. Constantine as the one who manipulated the Church for his own political purposes. Nevertheless, this article does not aim to disprove the Protestant perspective. Their failure to achieve even the minimum consensus, constitutes a problem of their own and on no account should they envy and accuse St. Constantine the Great, who contributed remarkably to the Church s Unity. In 325 AD, in Nicaea, the Church had to face a threat coming from within. The persecutions from the Roman State had been terminated 13 years earlier by the Edict of Milan (312 AD). Christians now were free to declare and practice their faith publically. Moreover, the Roman Emperor Constantine, even though he was not Christian yet, was showing favoritism toward Christianity. His troops were marching under Christian Symbols, whereas his flag with the sign of the Cross, was described by his contemporary historians as an Invincible weapon. Constantine was a skilled general indeed, who was never defeated in battle and with his adeptness as a capable political ruler. He managed to reunite the Roman Empire after it had been divided into four entities (Tetrachy, τετραρχία) and become the sole emperor. However, despite his exclusive sovereignty, he never interfered in Church s affairs. And the Nicene Council is proof of this fact. To illustrate this point, we must ask what was the reason for calling the Council? In the beginning of the fourth century a presbyter in Alexandria, Egypt, whose name was Arius, introduced a new teaching. Struggling to interpret the first chapter of John s Gospel, In the beginning it was the Word (Jn 1:1), he argued that this verse says that the Word was the very first creature of God and not begotten by God. In other words, he taught that Jesus Christ was not the Son of God, but created by God. He started spreading this new heretical doctrine with the incomprehensible phrase: "there once was (a time) when he (the Word) was not", meaning that the Word is not eternal and therefore is not the same essence with the Father. Though this doctrine constituted an obvious deviation from the fundamental teaching, which clearly declares that Christ is the Word of God, begotten before all ages, many followed Arius, because, he, most likely, as a respected priest in his area, frankly he was capable of influencing a multitude of people. Soon, the new Arianistic doctrines were spread beyond Alexandria. This was the impetus and defining moment when several bishops appealed to the Emperor Constantine, asking for his help. Constantine, at that time, was at the peak of his power and he could have solved the controversy by issuing a law, or a prohibition. Nonetheless, he left the Church to make the decision. His role specifically was the calling of the Council and his full sponsorship of it. Throughout the lengths and the 8

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