TRIODION The Beginning of our Journey Back Home. Ο ΓΛΥΚΑΣΜΟΣ ΤΩΝ ΑΓΓΕΛΩΝ "" ISSUE no. 4

KGreek rthodox Church of Kimisis Theotokou - Brooklyn Ελληνορθόδοξος Ναός της Κοιµήσεως της Θεοτόκου -Brooklyn TRIDI 2014 Ο ΓΛΥΚΑΣΜΟΣ ΤΩΝ ΑΓΓΕΛΩΝ "" ISSUE no. 4 The Beginning of our Journey Back Home FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 ALS AVAILABLE FR DWLAD AT http://kimisisbrooklyn.ny.goarch.org 1

J U R E Y T L E T The pre-lenten period of Triodion begins this month of February. It is a time to slow down and step away from the fast, hectic and distracting pace of life that defines this world. It is a time to reflect on the mercies and unbounded love of God for us. And it is a time to refocus on our spiritual duties and obligations, resolving to do more and do better, to fight the good fight, and to grow in Christ, with more fervor and vigor than in years past. As we begin anew this Lenten journey that is both sorrowful and sweet, demanding and serene, and which takes us through rough yet smooth paths of ascent, Father Damaskinos and I wish everyone Καλή Δύναμη! The next 40 days will be punctuated with periods of exhaustion, self-questioning and doubt, including inevitable defeat, as we struggle with keeping up with the pace of liturgical services, the demands of the Lenten fast, and the uprooting of our undesirable spiritual tendencies. This is a given. But it is also a given that what awaits us at the end makes it all worth it--the Risen Christ who takes away the sins of the world and comforts all who draw near to Him. May He who is the Light of the World enlighten our hearts and minds, and light the path upon which we tread as we make our spiritual ascent towards the Kingdom of Heaven. With Him as our guide, we may rest assured that our path is straight and sure, and that no matter how often or how hard we may fall, He will be there to pick us up, dust us off, and urge us onwards towards the goal: communion and union with God in His Kingdom--a Kingdom that shall have no end. 2 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

Τ Ο Τ Ρ Ι Ω Δ Ι Ο Ν ΤΟ ΤΡΙΩΔΙΟΝ του Ιεροδιακονου Χριστοδουλου Ροδιτη Τον μήνα Φεβρουάριο αρχίζει η πανεπίσημη περίοδος του Τριωδίου, μία περίοδο που μας προετοιμάζει πνευματικά για την Μεγάλη Τεσσαρακοστή. Ο ερχομός και η αρχή του Τριωδίου, όπως γίνεται κάθε χρόνο, αναγγέλεται με διάφορους τρόπους. ΈΈνας αναγνωρίσιμος τρόπος είναι δια της ψαλμωδίας της Εκκλησίας. ΌΌπως διατάσσει το λειτουργικό τυπικό μας, αρχίζουν οι ψάλτες την πρώτη Κυριακή του Τριωδίου να χρησιμοποιούν το ομώνυμο Εκκλησιαστικό βιβλίο που ονομάζεται "το Τρωδιον" (το οποίο μάλιστα δίνει το όνομα του στην περίοδο, όχι το αντίθετο), προσθέτοντας απ αυτό στον ΌΌρθρο και στον Εσπερινό ειδικούς ύμνους, των οποίων το περιεχόμενο έχει διαμορφωθεί ιστορικώς από τους ΆΆγιους Πατέρες και Υμνωδούς της Εκκλησίας να εκφράζουν και να αντικατοπτρίζουν "εν υμνωδία" τα κύρια θεολογικά θέματα και διδάγματα της κάθε εβδομάδας. Τούτοι οι ύμνοι ψάλλονται μόνο μια φορά το χρόνο, με αποτέλεσμα να βάζουν "τα δυνατά" τους οι ψάλτες αυτές τις μέρες ώστε να πετύχουν την κατά δύναμιν καλύτερη απόδοση αυτών των μοναδικών υμνών από μουσικής και νοητικής πλευράς. Συνιστώ σε ὀλους να εκκλησιάζεστε περισσότερο τούτη την περίοδο, για να μην χάσετε την ευκαιρία της ακοής αυτών των αριστουργημάτων. Δεν θα απογοητευθείτε. Πέραν όμως αυτών των ωραίων ύμνων του Ορθρου και του Εσπερινού, επιπλέον σηματοδοτείται η αρχή του Τριωδίου με τα ειδικά, μοναδικά και θεολογικότατα Ευαγγελία που διαβάζονται στην Θεία Λειτουργία. Αρχίζουμε με το Ευαγγέλιο του Τελώνου και του Φαρισαίου, και μέχρι το κλείσιμο του μηνός Φεβρουαρίου, θα διαβάσουμε επίσης και τα Ευαγγελία του Ασώτου Υιού και της Μελλούσης Κρίσεως. ΆΆν μπορούσα να διαλέξω ένα θέμα που ενώνει και τα τρία, αυτό θα ήταν το θέμα της αγάπης. Είναι ένα ταιράστιο θέμα που όχι μόνο συναντάμε σε αυτά τα τρία, αλλά σχεδόν σε όλες τις Ευαγγελικές περικοπές του έτους. Γιατί; Διότι από όλες τις εντολές που έχει δώσει στην ανθρωπότητα ο Θεός, από τις Δέκα Εντολές της Παλαιάς Διαθήκης μέχρι εκείνες της Καινής Διαθήκης, οι δύο μεγαλύτερες και σπουδαιότερες εντολές είναι να αγαπάμε. "Διδάσκαλε, ποία ἐντολὴ μεγάλη ἐν τῷ νόμῳ;" ρώτησαν κάποτε κάποιοι τον Κύριο, και "ὁ δὲ ἔφη αὐτῷ Ἀγαπήσεις κύριον τὸν θεόν σου ἐν ὅλῃ τῇ καρδίᾳ σου καὶ ἐν ὅλῃ τῇ ψυχῇ σου καὶ ἐν ὅλῃ τῇ διανοίᾳ σου αὕτη ἐστὶν ἡ μεγάλη καὶ πρώτη ἐντολή. Δευτέρα δὲ ὁμοία αὐτῇ Ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν. ἐν ταύταις ταῖς δυσὶν ἐντολαῖς ὅλος ὁ νόμος κρέμαται καὶ οἱ προφῆται" (Ματθ. 22:36-40). Η αγάπη λοιπόν αποτελεί το κυριότερο γνώρισμα του Χριστιανού, και είναι το κλειδί που ανοίγει όχι μόνο ολόκληρη την Αγία Γραφή και την κατανόηση αυτης, αλλά και τον Παράδεισο όπως θα μελετήσουμε παρακάτω. Πώς πρέπει όμως να αγαπάμε; Ποιά είναι τα στοιχεία της γνήσιας και αληθινής αγάπης; Με ποιά άλλα χαρίσματα συνδέεται η αγάπη, τρέφοντας και ενδυναμώνοντας αυτά; Και ποιό το όφελος της εφαρμογής της εντολής της αγάπης; Σε αυτές, και πολλές άλλες ερωτήσεις, δίνουν απαντήσεις τα τρία Ευαγγέλια του μηνός μας. Το πρώτο Ευαγγέλιο του Τριωδίου, αυτό του Τελώνη και Φαρισαίου, μας διδάσκει ότι η αληθινή αγάπη είναι μία. Δεν πρέπει ποτέ να διαχωρίζεται η αγάπη σε δύο όπως έκανε ο Φαρισαίος, ο οποίος έδειχνε να αγαπάει (δήθεν) τον Θεόν και όχι τον Τελώνη, θεωρώντας αυτόν κατώτερό του και ανάξιο της οποιαδήποτε προσοχής και συμπαράστασής του λόγω της αμαρτωλότητάς του. ΆΆλλωστε, δεν δύναται ποτέ να χωριστεί. Σε βαθύτερη ανάλυση, ούτε τον Θεόν στην ουσία δεν αγαπούσε ο Φαρισαίος, και ας εμφανιζόταν ως τέλειος τηρητής του Νόμου. Διότι αν κυριαρχούσε στην καρδιά του η γνήσια αγάπη και όντως αγαπούσε τον Θεον, θα αγαπούσε ταυτόχρονα και τον συνάνθρωπό του. Θα έβλεπε στο πρόσωπο του Τελώνη την εικόνα FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 3

Τ Ο Τ Ρ Ι Ω Δ Ι Ο Ν του ίδιου Θεού, και θα έσπευδε να δείξει την ίδια αγάπη σε εκείνον που θα έδειχνε στον Θεόν. ΌΌμως δεν το έκανε διότι η καρδιά του κενή ήταν απο αληθινή αγάπη. Μόνο τον εαυτόν του "αγαπούσε" πραγματικά και κανέναν άλλον, ούτε ακόμα και τον Θεόν. Το μόνο που τον ένοιαζε ήταν να καυχιέται μπροστά σε όλους και να ικανοποιεί τον προσωπικόν του θεόν--το εγώ του. Και όλα αυτά άπο τον μεγάλο του εγωισμό. Συνεχίζουμε με το Ευαγγέλιο του Ασώτου Υιού, που μας παρέχει πολλές διδασκαλίες για πολλά θέματα. Είναι τόσο πλούσιο αυτό το Ευαγγέλιο, ώστε θεωρείτε απο τους Αγίους Πατέρες ως μία μικρή Αγία Γραφή. ΌΌπως λένε, άν χανόταν ολόκληρο το υπόλοιπο των Αγίων Γραφών, δηλαδή και η Παλαιά και η Καινή Διαθήκη, και διασώζετο μόνο αυτή η παραβολή του Κυρίου, θα μας έφτανε. Διότι όλες οι αλήθειες και θείες διδασκαλίες και αποκαλύψεις του Θεού συμπυκνώνονται και βρίσκονται σε αυτές τις λίγες γραμμές. Για την αγάπη λοιπόν, τί μας διδάσκει; Μας διδάσκει ότι η αγάπη δεν πρέπει να έχει όρια. Γιατί; Γιατί η αγάπη του Θεού, ο Οποίος συμβόλιζεται στην περικοπή άπο τον πατέρα και οικοδεσπότη, είναι χωρίς όρια. Αγαπάει αυθόρμητα και είναι έτοιμος να μας δεχθεί με ανοιχτά χέρια, και ως βασιλόπουλα ακόμη, ακόμη άν τον έχουμε στεναχωρήσει. Αρκεί μόνο να τον πλησιάσουμε με την ταπείνωση και μετάνοια του ασώτου υιού. Πώς όμως αποκτάμε αυτά τα χαρίσματα; Πάλι με αγάπη. Δέν αρκεί μόνο η αγάπη του Θεού για μας. Πρέπει και εμείς να αγαπάμε τον Θεόν και να λαχταράμε για την δικήν Του αγάπη. ΆΆν αγαπάμε τον εαυτόν μας περισσότερο όμως άπο τον Θεόν, γινόμαστε άσωτοι στα μάτια του Θεού όπως στην περίπτωση του μικρού αδελφού της παραβολής. Λέμε στον Θεόν "κάτσε εσύ εκεί που είσαι, και θα κάνω εγώ αυτό που θέλω και νομίζω είναι σώστο." Και σάν καλός και δίκαιος Πατέρας που είναι ο Θεος, σέβεται την ελευθερία του παιδιού του, πάλι, άπο αγάπη, και περιμένει στο παράθυρο άν ποτέ θελήσει το παιδί να επιστρέψει σε Εκείνον και στο αληθινό σπίτι του. ΆΆν θελήσει το παιδί και γυρίσει, θα το μαλώσει; Κάθε τί άλλο! Με το πρώτο βήμα που θα κάνει προς τα πίσω και σε Εκείνον, ο Θεός θα τρέξει να αγκαλιάσει το παιδί του που είχε "χαθεί όμως τώρα έχει ξανά βρεθεί," όπως ακούσαμε στην παραβολή. ΆΆλλα για να γίνει αυτό, χρειάζεται την πρωτοβουλία του ανθρώπου. Χρειάζεται να αγαπάμε τον Θεόν και την Βασιλεία του περισσότερο απο κάθε άλλο πράγμα, περισσότερο απο την καλοπέραση και τις υλικές χαρές του κόσμου τούτου, και περισσότερο ακόμη απο τον ίδιο τον εαυτόν μας. Διότι όπως λέει ο Κύριος αλλού, "όπου είναι ο θυσαυρός σου, εκεί και η καρδία σου." Η αγάπη εκ φύσεως πάντα χρειάζεται ένα αντικείμενο. Η έχουμε αντικείμενο τον Θεόν και Τον αγαπάμε βαθειά και όπως πρέπει, η δεν τον αγαπάμε. Η δίνουμε προτεραιότητα σε Εκείνον, η την δίνουμε στην ικανοποίηση του εγωισμού μας. Στο χέρι μας είναι να διαλεξουμε την πορεία μας. ΌΌπως είδαμε στην παραβολή, ήθελε να φύγει ο άσωτος άπο το σπίτι του πατέρα του και δεν τον εμπόδισε ο πατέρας. Επομένως, δεν μας επιβάλλει ποτέ ο Θεος να τον αγαπάμε. Μας αφήνει ελεύθερους να τραβήξουμε οποιαδήποτε πορεία θέλουμε. Αποχωρεί λοιπόν ο Θεός αν επιλέξουμε θυσαυρό της καρδιάς μας οτιδήποτε άλλο εκτός άπ Εκείνον. Αλλά δεν συμαίνει αυτό ότι δεν θα υπάρξουν συνέπειες. Λέει ο λαός μας, "ΌΌπως στρώσεις θα κοιμηθείς." ΆΆν επιλέξουμε την φθορά και την ματαιότητα του κόσμου τούτο αντί για τον Θεόν, αυτή θα είναι η κληρονομία μας στο τέλος--μία κληρονομία που σαπίζει, μένει εδώ και χάνεται. Ο τάφος ισοπεδώνει τα πάντα. ΉΉτε είμαστε βασιλείς η πορτάριδες, στο φέρετρο όλοι ίδιοι γινόμαστε. Ούτε σπίτια, ούτε αυτοκίνητα, ούτε τραπεζικούς λογαριασμούς πέρνουμε μαζί μας. Αυτοί οι ψεύτικοι θυσαυροί μένουν πίσω σε αυτόν τον ψεύτικο κόσμο. ΌΌπως λέει ο λαός μας πάλι: "Σήμερον εμού, αύριον σου, μεθαύριο κανενός." 4 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

Τ Ο Τ Ρ Ι Ω Δ Ι Ο Ν ΌΌταν όμως βάζουμε πρώτα τον Θεόν στην καρδιά μας, και ταυτόχρονα τον συνάνθρωπό μας, έχοντας εκείνους και όχι τον εαυτόν μας αντικείμενο της αγάπης μας, τότε αποκτάμε το καλύτερο αγαθό στον κόσμο τούτου αλλά και στον άλλο κόσμο. Αυτό μας διδάσκει το τρίτο και τελευταίο Ευαγγέλιο του μηνός Φεβρουαρίου, το Ευαγγέλιο της Μελλούσης Κρίσεως. Διότι όπως μας προαναγγέλει ξεκάθαρα ο Κύριος, το κριτήριο που θα χρησημοποιήσει ο Κύριος οταν έρθει η στιγμή να κρίνει όλες τις ψυχές των ανθρώπων στην δευτέρα παρουσία, θα είναι η αγάπη. Σε εκείνους που τον αγάπησαν πραγματικά και ήταν πρόθυμοι και έτοιμη σε κάθε στιγμή με ανοιχτές καρδιές να δώσουν ολόκληρο τον εαυτόν τους και ότι είχαν και δεν είχαν για την ανακούφιση Του άπο την πείνα, την δίψα και κάθε άλλη έλειψη, σε εκείνους, θα δώσει την ύψιστη ανακούφιση που υπάρχει--εισαγωγή στον Παράδεισο όπου δεν θα υπάρξει ποτέ ούτε λύπη, πόνος η στεναγμός, αλλά ζωή ατελεύτητη στην αγκαλιά του Θεού και των Αγίων. Σε εκείνους όμως που δεν τον αγάπησαν και κράτησαν τα πάντα για τον εαυτόν τους, που δεν έδωσαν ποτέ σημασία στον πόνο του Χριστού αλλά μόνο στην δικήν τους καλοπέραση σε τούτο τον κόσμο, σε εκείνους θα πεί ο Κύριος "πορεύεσθε στο πύρ το αιώνιον, το ετοιμασμένο για τον διάβολον και τους αγγέλους του." Σε τούτο το σημείο οι μεν και οι δε θα απορήσουν και θα ζητήσουν να μάθουν από τον Κύριο, όπως ειναι φυσικό: "πότε σε είδαμε να πείνας η να δίψας η να έχεις κάποια άλλη ανάγκη;" Διότι πράγματι, εκτός άπο ελάχιστους στην αρχαία Παλαιστίνη, κανείς δεν έχει ζήσει τον Χριστόν απο κοντά! Αλλά θα πεί ο Κύριος σε εκείνους, εφόσον αγαπήσατε τον συνάνθρωπο σας ως τον εαυτόν σας, εμένα αγαπήσατε. Διότι στο πρόσωπο του κάθε ανθρώπου βρίσκεται το πρόσωπο του Χριστού. Σαν πλάσματα πλασμένα "κατ εικόνα και καθ ομοίωση" του Θεού, όλοι μας φέρουμε την σφραγίδα της θεότητος και του Χριστού στην ίδια φύση μας. Αν αγαπάμε τον Θεόν βαθειά, είναι επόμενο να αγαπάμε και τον συνάνθρωπό μας. ΆΆν όχι, κοροϊδεύουμε τον εαυτόν μας όπως κορόιδευε ο Φαρισαίος τον εαυτόν του, νομίζοντας οτι έδειχνε στον Θεόν πόση αγάπη είχε για Εκείνον και για τον Νόμον του. ΌΌποιος έχει αληθινή αγάπη στην καρδιά του, και αγαπάει τον Θεόν ειλικρινά, ποτέ δεν γυρίζει το πρόσωπο του στον πόνο του άλλου. Ο Χριστός έδειξε θυσίαστική αγάπη στους ανθρώπους όσο βάδιζε επάνω στην γή, μέχρι το σημείο να δώσει την ίδια την ζωή του για όλους μας. Επομένως, ο κάθε σωστός πιστός αγωνίζεται να δείχνει το ίδιο στους άλλους. ΈΈτσι γινόμαστε και εμείς μικροί Χριστοί και ζούμε την εν Χριστώ ζωή. Δεν αρκεί μόνο να λέμε με λόγια ότι πιστεύουμε και αγαπάμε τον Χριστό. Αυτή η αγάπη πρέπει να γίνει πράξη, όπως έγινε πράξη η απέραντη αγάπη του Θεού για τον κόσμο στο πρόσωπο του Χριστού. Ας βάλουμε καλά αυτές τις διδαχές στις καρδιές μας τούτη την περίοδο του Τριωδίου. Σε λίγο καιρό θα εορτάσουμε την Ανάσταση και θα δεχτούμε τον αναστάντα Χριστό στις καρδιές μας και στα σπίτια μας. Με τι πρόσωπο θα τον υποδεχθούμε οταν είμαστε σκληρόκαρδοι και ανέστητοι στον πόνο του άλλου; Τι περιμένουμε να μας πεί ο Χριστός--ο ίδιος ο Θεος!--που πέθανε για μας και την σωτηρία μας, ενώ δεν τον ανάγκαζε τίποτα να πράξει έτσι; Μήπως ότι δεν πειράζει; ΌΌτι απαλλασόμαστε άπο την ανάγκη να αγαπάμε; Ποτέ δεν θα το πεί. Ούτε σε τούτη την γή, ούτε στον άλλο κόσμο όπως ακούσαμε. Ας δοξάσουμε τον πολυεύσπλαχνο Θεό που δεν μας άφησε "στον αέρα" πάνω σε τούτο το θέμα, και σε κάθε άλλο που χρειάζεται να γνωρίζουμε για την σωτηρία μας. Μεγάλη ευλογία και ευσπλαχνία του Χριστού είναι να μας προειδοποιεί για την μέλλουσα κρίση και για το πώς θα μας κρίνει. Να είμαστε σίγουροι ότι δεν θα υπάρξουν εκπλήξεις εκείνη τη φρικτή ώρα που θα σταθούμε γυμνοί μπροστά στον Μέγα Κριτή, και ανοιχτεί το βιβλίο της ζωής μας. Τούτο ισχύει όσο για τους εκ δεξιών τόσο και για τους εξ αριστερών. ΌΌλοι θα κριθούμε, μικροί και μεγάλοι, άνδρες και γυναίκες. Αυτό δεν το αποφεύγουμε. ΌΌμως στο χέρι μας απολύτως είναι σε ποιά ομάδα θα ενταχθούμε. Με τις πράξεις μας, εμείς θα διαλέξουμε με ποίους θέλουμε να ζήσουμε αιωνίως. Ο Χριστός μόνο θα σεβαστεί την απόφαση μας διότι ποτέ δεν παραβιάζει την θέληση και την ελευθερία του ανθρώπου. # Ας διαλέξουμε όλοι μας σωστά. FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 5

Ε Υ Α Γ Γ Ε Λ Ι Α Κ Υ Ρ Ι Α Κ Ω Ν 2 Φεβρουαρίου ΥΠΑΠΑΝΤΗ ΤΟΥ ΚΥΡΙΟΥ Κατὰ Λουκᾶν 2.22-40 Τῷ καιρῷ ἐκείνῳ, ἀνήγαγον αὐτὸν εἰς Ιεροσόλυμα παραστῆσαι τῷ Κυρίῳ,καθὼς γέγραπται ἐν νόμῳ Κυρίου ὅτι πᾶν ἄρσεν διανοῖγον μήτραν ἅγιον τῷ Κυρίῳ κληθήσεται,καὶ τοῦ δοῦναι θυσίαν κατὰ τὸ εἰρημένον ἐν νόμῳ Κυρίου, ζεῦγος τρυγόνων ἢ δύο νεοσσοὺς περιστερῶν.καὶ ἰδοὺ ἦν ἄνθρωπος ἐν Ιεροσολύμοις ᾧ ὄνομα Συμεών, καὶ ὁ ἄνθρωπος οὗτος δίκαιος καὶ εὐλαβής, προσδεχόμενος παράκλησιν τοῦ Ισραήλ, καὶ Πνεῦμα ἦν Αγιον ἐπ αὐτόν καὶ ἦν αὐτῷ κεχρηματισμένον ὑπὸ τοῦ Πνεύματος τοῦ Αγίου μὴ ἰδεῖν θάνατον πρὶν ἢ ἴδῃ τὸν Χριστὸν Κυρίου.καὶ ἦλθεν ἐν τῷ Πνεύματι εἰς τὸ ἱερόν καὶ ἐν τῷ εἰσαγαγεῖν τοὺς γονεῖς τὸ παιδίον Ιησοῦν τοῦ ποιῆσαι αὐτοὺς κατὰ τὸ εἰθισμένον τοῦ νόμου περὶ αὐτοῦ,καὶ αὐτὸς ἐδέξατο αὐτὸν εἰς τὰς ἀγκάλας αὐτοῦ καὶ εὐλόγησε τὸν Θεὸν καὶ εἶπε νῦν ἀπολύεις τὸν δοῦλόν σου, δέσποτα, κατὰ τὸ ῥῆμά σου ἐν εἰρήνῃ, ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν, φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ σου Ισραήλ. καὶ ἦν Ιωσὴφ καὶ ἡ μήτηρ αὐτοῦ θαυμάζοντες ἐπὶ τοῖς λαλουμένοις περὶ αὐτοῦ.καὶ εὐλόγησεν αὐτοὺς Συμεὼν καὶ εἶπε πρὸς Μαριὰμ τὴν μητέρα αὐτοῦ ἰδοὺ οὗτος κεῖται εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ισραὴλ καὶ εἰς σημεῖον ἀντιλεγόμενον.καὶ σοῦ δὲ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία, ὅπως ἂν ἀποκαλυφθῶσιν ἐκ πολλῶν καρδιῶν διαλογισμοί.καὶ ἦν Αννα προφῆτις, θυγάτηρ Φανουήλ, ἐκ φυλῆς Ασήρ αὕτη προβεβηκυῖα ἐν ἡμέραις πολλαῖς, ζήσασα ἔτη μετὰ ἀνδρὸς ἑπτὰ ἀπὸ τῆς παρθενίας αὐτῆς,καὶ αὐτὴ χήρα ὡς ἐτῶν ὀγδοήκοντα τεσσάρων, ἣ οὐκ ἀφίστατο ἀπὸ τοῦ ἱεροῦ νηστείαις καὶ δεήσεσι λατρεύουσα νύκτα καὶ ἡμέραν καὶ αὕτη αὐτῇ τῇ ὥρᾳ ἐπιστᾶσα ἀνθωμολογεῖτο τῷ Κυρίῳ καὶ ἐλάλει περὶ αὐτοῦ πᾶσι τοῖς προσδεχομένοις λύτρωσιν ἐν Ιερουσαλήμ. Καὶ ὡς ἐτέλεσαν ἅπαντα τὰ κατὰ τὸν νόμον Κυρίου, ὑπέστρεψαν εἰς τὴν Γαλιλαίαν εἰς τὴν πόλιν ἑαυτῶν Ναζαρέτ.Τὸ δὲ παιδίον ηὔξανε καὶ ἐκραταιοῦτο πνεύματι πληρούμενον σοφίας, καὶ χάρις Θεοῦ ἦν ἐπ αὐτό. 9 Φεβρουαρίου ΤΕΛΩΝΟΥ ΚΑΙ ΦΑΡΙΣΑΙΟΥ Κατὰ Λουκᾶν 18.10-14 Εἶπεν ὁ Κύριος τήν παραβολὴν ταύτην Ἄνθρωποι δύο ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι, ὁ εἷς Φαρισαῖος καὶ ὁ ἕτερος τελώνης. ὁ Φαρισαῖος σταθεὶς πρὸς ἑαυτὸν ταῦτα προσηύχετο ὁ Θεός, εὐχαριστῶ σοι ὅτι οὐκ εἰμὶ ὥσπερ οἱ λοιποὶ τῶν ἀνθρώπων, ἅρπαγες, ἄδικοι, μοιχοί, ἢ καὶ ὡς οὗτος ὁ τελώνης νηστεύω δὶς τοῦ σαββάτου, ἀποδεκατῶ πάντα ὅσα κτῶμαι. καὶ ὁ τελώνης μακρόθεν ἑστὼς οὐκ ἤθελεν οὐδὲ τοὺς ὀφθαλμοὺς εἰς τὸν οὐρανὸν ἐπᾶραι, ἀλλ ἔτυπτεν εἰς τὸ στῆθος αὐτοῦ λέγων ὁ Θεός, ἱλάσθητί μοι τῷ ἁμαρτωλῷ. λέγω ὑμῖν, κατέβη οὗτος δεδικαιωμένος εἰς τὸν οἶκον αὐτοῦ ἢ γὰρ ἐκεῖνος ὅτι πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται, ὁ δὲ ταπεινῶν ἑαυτὸν ὑψωθήσεται. 6 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

Ε Υ Α Γ Γ Ε Λ Ι Α Κ Υ Ρ Ι Α Κ Ω Ν ΑΣΩΤΟΥ ΥΙΟΥ ΜΕΛΛΟΥΣΗΣ ΚΡΙΣΕΩΣ 16 Φεβρουαρίου Κατὰ Λουκᾶν 15.11-32 23 Φεβρουαρίου Κατὰ Ματθαῖον 25.31-46 Εἶπεν ὁ Κύριος τήν παραβολὴν ταύτην Ἄνθρωπός τις εἶχε δύο υἱούς. καὶ εἶπεν ὁ νεώτερος αὐτῶν τῷ πατρί πάτερ, δός μοι τὸ ἐπιβάλλον μέρος τῆς οὐσίας. καὶ διεῖλεν αὐτοῖς τὸν βίον. καὶ μετ οὐ πολλὰς ἡμέρας συναγαγὼν ἅπαντα ὁ νεώτερος υἱὸς ἀ π εδήμησεν εἰς χώραν μακράν, καὶ ἐκεῖ διεσκόρ π ισε τὴν οὐσίαν αὐτοῦ ζῶν ἀσώτως. δαπανήσαντος δὲ αὐτοῦ πάντα ἐγένετο λιμὸς ἰσχυρὸς κατὰ τὴν χώραν ἐκείνην, καὶ αὐτὸς ἤρξατο ὑστερεῖσθαι. καὶ πορευθεὶς ἐκολλήθη ἑνὶ τῶν πολιτῶν τῆς χώρας ἐκείνης, καὶ ἔπεμψεν αὐτὸν εἰς τοὺς ἀγροὺς αὐτοῦ βόσκειν χοίρους. καὶ ἐπεθύμει γεμίσαι τὴν κοιλίαν αὐτοῦ ἀπὸ τῶν κερατίων ὧν ἤσθιον οἱ χοῖροι, καὶ οὐδεὶς ἐδίδου αὐτῷ. εἰς ἑαυτὸν δὲ ἐλθὼν εἶπε πόσοι μίσθιοι τοῦ πατρός μου περισσεύουσιν ἄρτων, ἐγὼ δὲ λιμῷ ἀπόλλυμαι!ἀναστὰς πορεύσομαι πρὸς τὸν πατέρα μου καὶ ἐρῶ αὐτῷ πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου. οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου ποίησόν με ὡς ἕνα τῶν μισθίων σου. καὶ ἀναστὰς ἦλθε πρὸς τὸν πατέρα αὐτοῦ. ἔτι δὲ αὐτοῦ μακρὰν ἀπέχοντος εἶδεν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἐσ π λαγχνίσθη, καὶ δραμὼν ἐ π έ π εσεν ἐ π ὶ τὸν τράχηλον αὐτοῦ καὶ κατεφίλησεν αὐτόν.εἶπε δὲ αὐτῷ ὁ υἱός πάτερ, ἥμαρτον εἰς τὸν οὐρανὸν καὶ ἐνώπιόν σου, καὶ οὐκέτι εἰμὶ ἄξιος κληθῆναι υἱός σου. εἶπε δὲ ὁ πατὴρ πρὸς τοὺς δούλους αὐτοῦ ἐξενέγκατε τὴν στολὴν τὴν πρώτην καὶ ἐνδύσατε αὐτόν, καὶ δότε δακτύλιον εἰς τὴν χεῖρα αὐτοῦ καὶ ὑποδήματα εἰς τοὺς πόδας, καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευτὸν θύσατε, καὶ φαγόντες εὐφρανθῶμεν, ὅτι οὗτος ὁ υἱός μου νεκρὸς ἦν καὶ ἀνέζησε, καὶ ἀ π ολωλὼς ἦν καὶ εὑρέθη. καὶ ἤρξαντο εὐφραίνεσθαι. Ην δὲ ὁ υἱὸς αὐτοῦ ὁ πρεσβύτερος ἐν ἀγρῷ καὶ ὡς ἐρχόμενος ἤγγισε τῇ οἰκίᾳ, ἤκουσε συμφωνίας καὶ χορῶν, καὶ προσκαλεσάμενος ἕνα τῶν παίδων ἐπυνθάνετο τί εἴη ταῦτα. ὁ δὲ εἶπεν αὐτῷ ὅτι ὁ ἀδελφός σου ἥκει καὶ ἔθυσεν ὁ πατήρ σου τὸν μόσχον τὸν σιτευτόν, ὅτι ὑγιαίνοντα αὐτὸν ἀπέλαβεν. ὠργίσθη δὲ καὶ οὐκ ἤθελεν εἰσελθεῖν. ὁ οὖν πατὴρ αὐτοῦ ἐξελθὼν παρεκάλει αὐτόν. ὁ δὲ ἀποκριθεὶς εἶπε τῷ πατρί ἰδοὺ τοσαῦτα ἔτη δουλεύω σοι καὶ οὐδέ π οτε ἐντολήν σου παρῆλθον, καὶ ἐμοὶ οὐδέποτε ἔδωκας ἔριφον ἵνα μετὰ τῶν φίλων μου εὐφρανθῶ ὅτε δὲ ὁ υἱός σου οὗτος, ὁ καταφαγών σου τὸν βίον μετὰ πορνῶν, ἦλθεν, ἔθυσας αὐτῷ τὸν μόσχον τὸν σιτευτόν. ὁ δὲ εἶπεν αὐτῷ τέκνον, σὺ πάντοτε μετ ἐμοῦ εἶ, καὶ πάντα τὰ ἐμὰ σά ἐστιν εὐφρανθῆναι δὲ καὶ χαρῆναι ἔδει, ὅτι ὁ ἀδελφός σου οὗτος νεκρὸς ἦν καὶ ἀνέζησε, καὶ ἀπολωλὼς ἦν καὶ εὑρέθη. Εἶπεν ὁ Κύριος Ὅταν δὲ ἔλθῃ ὁ υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ καὶ πάντες οἱ ἅγιοι ἄγγελοι μετ αὐτοῦ, τότε καθίσει ἐπὶ θρόνου δόξης αὐτοῦ, καὶ συναχθήσεται ἔμ π ροσθεν αὐτοῦ π άντα τὰ ἔθνη, καὶ ἀφοριεῖ αὐτοὺς ἀπ ἀλλήλων ὥσπερ ὁ ποιμὴν ἀφορίζει τὰ πρόβατα ἀπὸ τῶν ἐρίφων, καὶ στήσει τὰ μὲν πρόβατα ἐκ δεξιῶν αὐτοῦ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων. τότε ἐρεῖ ὁ βασιλεὺς τοῖς ἐκ δεξιῶν αὐτοῦ δεῦτε οἱ εὐλογημένοι τοῦ π ατρός μου, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου. ἐ π είνασα γάρ, καὶ ἐδώκατέ μοι φαγεῖν, ἐδίψησα, καὶ ἐποτίσατέ με, ξένος ἤμην, καὶ συνηγάγετέ με, γυμνός, καὶ π εριεβάλετέ με, ἠσθένησα, καὶ ἐ π εσκέψασθέ με, ἐν φυλακῇ ἤμην, καὶ ἤλθετε πρός με. τότε ἀποκριθήσονται αὐτῷ οἱ δίκαιοι λέγοντες κύριε, πότε σε εἴδομεν πεινῶντα καὶ ἐθρέψαμεν, ἢ διψῶντα καὶ ἐποτίσαμεν;πότε δέ σε εἴδομεν ξένον καὶ συνηγάγομεν, ἢ γυμνὸν καὶ περιεβάλομεν; πότε δέ σε εἴδομεν ἀσθενῆ ἢ ἐν φυλακῇ, καὶ ἤλθομεν π ρός σε ; καὶ ἀποκριθεὶς ὁ βασιλεὺς ἐρεῖ αὐτοῖς ἀμὴν λέγω ὑμῖν, ἐφ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε. τότε ἐρεῖ καὶ τοῖς ἐξ εὐωνύμων πορεύεσθε ἀπ ἐμοῦ οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον τὸ ἡτοιμασμένον τῷ διαβόλῳ καὶ τοῖς ἀγγέλοις αὐτοῦ.ἐπείνασα γάρ, καὶ οὐκ ἐδώκατέ μοι φαγεῖν, ἐδίψησα, καὶ οὐκ ἐ π οτίσατέ με, ξένος ἤμην, καὶ οὐ συνηγάγετέ με, γυμνός, καὶ οὐ περιεβάλετέ με, ἀσθενὴς καὶ ἐν φυλακῇ, καὶ οὐκ ἐπεσκέψασθέ με. τότε ἀποκριθήσονται αὐτῷ καὶ αὐτοὶ λέγοντες κύριε, πότε σε εἴδομεν πεινῶντα ἢ διψῶντα ἢ ξένον ἢ γυμνὸν ἢ ἀσθενῆ ἢ ἐν φυλακῇ, καὶ οὐ διηκονήσαμέν σοι; τότε ἀποκριθήσεται αὐτοῖς λέγων ἀμὴν λέγω ὑμῖν, ἐφ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐ π οιήσατε. καὶ ἀ π ελεύσονται οὗτοι εἰς κόλασιν αἰώνιον, οἱ δὲ δίκαιοι εἰς ζωὴν αἰώνιον. FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 7

S U D A Y G S P E L S A D R E F L E C T I S THE PRESETATI F THE LRD I THE TEMPLE FEBRUARY 2nd, 2014 At that time, the parents brought the child Jesus up to Jerusalem to present him to the Lord (as it is written in the law of the Lord, "Every male that opens the womb shall be called holy to the Lord") and to offer a sacrifice according to what is said in the law of the Lord, "a pair of turtle doves, or two young pigeons." ow there was a man in Jerusalem, whose name was Symeon, and this man was righteous and devout, looking for the consolation of Israel, and the Holy Spirit was upon him. And it had been revealed to him by the Holy Spirit that he should not see death before he had seen the Lord's Christ. And inspired by the Spirit he came into the temple; and when the parents brought in the child Jesus, to do for him according to the custom of the law, he took him up in his arms and blessed God and said, And his father and his mother marveled at what was said about him; and Symeon blessed them and said to Mary his mother, "Behold, this child is set for the fall and rising of many in Israel, and for a sign that is spoken against (and a sword will pierce through your own soul also), that thoughts of many hearts may be revealed." And there was a prophetess, Anna, the daughter of Phanuel, of the tribe of Asher; she was of a great age, having lived with her husband seven years from her virginity, and as a widow till she was eighty-four. She did not depart from the temple, worshiping with fasting and prayer night and day. And coming up at that very hour she gave thanks to God, and spoke of him to all who were looking for the redemption of Jerusalem. And when they had performed everything according to the law of the Lord, they returned into Galilee, to their own city, "Lord, now let your servant depart in peace, according to azareth. And the child grew and became strong, filled your word; for my eyes have seen your salvation which with wisdom; and the favor of God was upon him. you have prepared in the presence of all peoples, a light for revelation to the Gentiles, and for glory to your people Israel." 8 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

S U D A Y G S P E L S A D R E F L E C T I S Today's gospel--the gospel of the "presentation of our Lord and Savior in the temple"--is a very unique gospel. How so? Its uniqueness relates to a peculiarity common to all the gospel writers: they all spent inordinately more time preserving and recording the events of Christʼs later, adult life. That is, the Gospels simply don't record many details of Christ's childhood, teenage or early adult years prior to the 30th year of His life. However, today's gospel reading represents and instance of when they actually do. And that's what makes this Sundayʼs reading unique and a big deal for us; it is one of the very few witnesses we possess of Christʼs early, pre-adult life. What Luke has preserved for us in this section of his gospel--information passed on to him by the Virgin Mary and mother of Jesus--is a detailed account of Jesus' presentation to the temple in Jerusalem forty days following His birth. And like all the evangelists, he doesn't simply record "data." Instead, he presents the details of Christ's life as only a theologian could--by interpreting them along the way. Hence, we read that Joseph and Mary took the child to the temple on the 40th day in recognition of the fact that "every male that opens the womb shall be called holy to the Lord." By presenting the baby Jesus to the temple, Joseph and Mary were acknowledging the "holiness" of their firstborn and the sacred duty of giving thanks to the Creator for blessing them with a new life. We continue this practice today, albeit in Christian fashion, by churching our children. Moreover, the fact that Mary and Joseph did so on the 40th day after Jesus' birth--a universal practice among Jews --further accentuated the holiness of such an act; the number 40 was a very important and holy number for the ancient Jews. And it remained so for Christians also. For we, too, bring our newborns to Church on the 40th day after their birth. In fact, there is not much difference in the essentials between this ancient Jewish and later Christian practice. We differ, naturally, in how we understand and interpret the act of churching/presenting our children, and what it means for us. For us in particular, the churching of a child is a deeply symbolic act which looks both backwards and forwards simultaneously; backwards, by being an act of thanks made by parents to God who has blessed them with a child; and forwards, to the day on which the infant will once again enter the sacred space of the Church, this time to partake in the ultimate churching through the sacrament of Holy Baptism, and be fully integrated into the body of Christ. But I digress. For more on this liturgical act and its significance, I invite all interested to visit the Archdioceseʼs website for more on this topic. Here, I wish to focus on something else. Specifically, I wish to draw our attention to the words "and the child grew and became strong, filled with wisdom; and the favor of God was upon him." These are the very last words of today's Gospel and ones I consider to be extremely worth the effort to reflect upon briefly. We are all no doubt familiar with the Creed or the "Symbol of Faith" as it is otherwise known as. In it, we find the most basic, fundamental and foundational beliefs and dogmas of our Church packaged into more-or-less, neat, succinct and formulaic phrases and expressions. aturally, among these credal statements are statements about Christ. These are, in their entirety: "And in one Lord Jesus Christ, the Son of God, the only-begotten, begotten of the Father before all ages. Light of Light; true God of true God; begotten, not made; of one essence with the Father, by whom all things were made; who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and became man. And He was crucified for us under Pontius Pilate, and suffered, and was buried. And the third day He rose again, according to the Scriptures; and ascended into heaven, and sits at the right hand of the Father; and He shall come again with glory to judge the living and the dead; whose Kingdom shall have no end." I bring them to our attention because there is a tendency among Christians, when they think about and reflect upon Christ, to do so exclusively in divine terms. They act almost as if the second half of the statements above are missing from the Creed. ow, to dispel any misunderstanding, let me say this: I am not implying that it is wrong to think about Christ from a divine perspective. Far from it. The first several statements above, as we know, go into very precise detail concerning the exact relationship Christ shares with God the Father (ie. Christ is both God and the Son of the Father). However, what is wrong is when Christʼs humanity either assumes for us a place of secondary importance compared to His divinity or gets ignored entirely. Such an attitude got scores of theologians and Christian thinkers into trouble--even excommunicated--in antiquity, and can get us into trouble, too. Remember, Christ is most assuredly divine in nature and one with God in his essence (articulated in roughly the first half of the credal expressions above) as He is also decidedly fully and utterly human (as expressed in the second half of creed). Also, there is no such thing as Christ the human and Christ the Divine. Christ cannot be divided into components--one divine and one human--and assessed separately. Christ is one and there is only one Christ. In Him, both divinity and humanity come together in a unity which doesnʼt destroy, but preserves each reality. This is something important to note and be constantly aware of. Both the 3rd and 4th Ecumenical Councils grappled with the question of Christ's humanity, ultimately concluding that Christ was both fully human and fully divine without one nature diminishing or altering the other. In other words, Christʼs being divine in no way impacted or somehow altered the reality that He was also human. either was His humanity in any way defective from the humanity all other men shared, nor was it swallowed up in His Divinity or in some way subjugated to it. Christʼs human nature was identical to ours in all respects except for sin, just as His divine nature was identical to the Fatherʼs. Todayʼs Gospel reading gives witness to this essential truth about Christ. For, as we heard, Christ "grew," "became strong" and was "filled with wisdom." These are descriptors one could apply to any baby making the transition from infancy to youth. And that's precisely the point. Christ, the son of God who was "begotten before all ages" (ie. outside of time itself) and who is the second person of the Trinity was...born a baby. And like any child, He had to grow up, too. Like us, He slept, ate, cried, ran, played, got taller, stronger and smarter. Yes, just like us.!!!!!!!!!!!! (continued on next page in box) FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 9

S U D A Y G S P E L S A D R E F L E C T I S (continued from previous page) Theologically speaking, the implications of this were and continue to be enormous because it literally makes all the difference in the world whether Christ was or wasnʼt fully human. ur very salvation hinges on this fact. For if He was perfectly human, we are assured of the efficaciousness of His sacrifice upon the Cross. If not, if His humanity was in some way different than ours, than how exactly would His sacrifice have benefitted us? For, as the Holy Fathers assert, that which is not assumed is not saved. Had He assumed a lesser human nature than ours, or none at all as some heresies advanced in ancient times, than His death would have held no meaning. As the Son and the Logos of God, Christ had to become precisely that which He sought to save--a perfect human--by making His own the totality of human nature except for sin, in order to heal and save it. Hopefully, we have begun to understand just how powerful and life-altering Christ's incarnation was. God simply didn't save our fallen, sinful nature with a command or wave of his hand. He descended to earth and became one of us. He assumed human nature in its totality so that he could personally save it. By doing so, He united what it was to be human with what it was to be divine, taking what is ours in order to give us what was his--divinity, and a share in the kingdom of Heaven. This is the greatest mystery of all and God's greatest gift to man--a tiny baby in whom Heaven and Earth were joined. It is this baby whose presentation to the Temple as an offering to God is celebrated: a baby that would one day grow up to be given over and presented again, to Pilate this time, as a criminal for execution and a sacrifice to be sacrificed--a sacrifice not unto death but unto Life according to the mercy of God; one out of which a new, divinized, purified and glorified humanity was born. - Deacon Christodoulos February 9th Sunday Gospel " " " (Luke 18:10-14) The Lord said this parable, "Two men went up into the temple to pray, one a Pharisee and the other a tax collector. The Pharisee stood and prayed thus with himself, 'God, I thank you that I am not like other men, extortioners, unjust, adulterers, or even like this tax collector. I fast twice a week, I give tithes of all that I get.' But the tax collector, standing far off, would not even lift up his eyes to heaven, but beat his breast, saying, 'God, be merciful to me a sinner!' I tell you, this man went down to his house justified rather than the other; for everyone who exalts himself will be humbled, but he who humbles himself will be exalted." Although the official start of Great Lent and fasting is still several weeks away, our rthodox Church begins to transition into that period starting today. This can be keenly felt and appreciated in the psalmody of the Church. Starting today, we begin using the "book of Triodion" in all of our liturgical services, a book which contains special Lenten hymns specific to each particular week in this period. It will be used for the next few months until the Saturday of Lazarus. Today also marks the day that the first of the fixed and unchanging Gospel readings of the Lenten period is utilized--that of the Publican and the Pharisee. Every year, this Gospel is read right at the beginning of Triodion, heralding the Church's shift into Lenten mode. And it is a reading supremely suited to the task of preparing us for what is to come, as it introduces us to many of the themes that will dominate during Great Lent. Humility. Fasting. Prayer. These and many more are dealt with in this short passage. But short though it may be, by no means does it deal with these themes superficially. or is this a simple and quick-fire gospel of "dos" and "donts." Granted, this Gospel does present us with two protagonists, and makes it clear that one is to be emulated (the Publican) and one is not (the Pharisee). But the Gospel's message goes much deeper than that. It gets to heart of, literally, the human heart. And it speaks to us about not only what we need to do, but also how to do it. ow, this may sound strange, but a close reading of today s gospel will confirm it: if we are interested in learning what we should be doing as believers of God, the good guy of the parable--the Publican--should not be our focus of attention. Instead, we should look towards the bad guy as an example of what it is we need to be doing from a technical standpoint. For indeed, it is the Pharisee and the not the Publican who, at least superficially, is doing what is required, and can lay some sort of claim to possessing the "virtues" God most desires such as fasting, giving tithes and praying to God. The Publican possesses none of these virtues, which why he gets lumped together in the same category with other religious delinquents such as "extortioners, the unjust, and adulterers." But where the Publican, despite his massive shortcomings, outshines the Pharisee, is in how he views himself and how he conducts himself before God. Here lies the crux of this Gospel. The Pharisee, a tremendous sinner by all measures, who possesses few, if any, of the virtues typical of a faithful, Godfearing man, nevertheless displays the fruits of the greatest virtue of all: humility. He stands before God, and rather than trying to enumerate what good, if any, he has done in the eyes of God, acknowledges his sins and shortcomings before the Almighty, lamenting how he has failed to live up to God's expectations. The result? In counterintuitive, typical biblical fashion, it is he, not the Pharisee, that is deemed "justified" and is "exalted." What counts for the Publican is not what he has or has not done, but his acknowledgement that he has disappointed God, for which he is truly sorry. Some might say at this point: fine, I get why the Publican is being presented in a positive light. He repented, and that's a good thing. We should all strive to cultivate that virtue like he did. But it sure seems like the Pharisee is getting the short end of the stick. For its a clear fact that the Publican, putting aside his humility for the moment, was a sinner and did nothing that was required of him, while the Pharisee was perfect in his execution of Law. Yet in the end, it is the sinner that gets exalted and the religious man who does not. Are we to assume then that the Gospel is somehow telling us that being a sinner is not a bad thing or that being diligent in one's religious obligations is not really that important? 10 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

S U D A Y G S P E L S A D R E F L E C T I S f course not. n the issue of sin, the very fact that humility and repentance are being singled out here as the most desirous of virtues makes it clear that sinning is not acceptable. If it were, Jesus would have no need to teach people about humility and repentance! And concerning the Gospel's apparent indifference to the religiosity of the Pharisee, it is not his religiosity that is under attack here per say. Rather, it is the false and disingenuous religiosity displayed by him that is being criticized. The Pharisee may have met the standards set forth by the Law--the "what"--but he did so out of pride, for his own glory, not God's. Thus, his efforts were wasted and found no favor with God. He was found lacking and the spiritual benefits of his religiosity were nullified because he failed where the Publican succeeded: in the how one is to approach the spiritual life and the Divine--with utter humility and a contrite heart, and with the understanding that we will always fall short of perfection, no matter how many prayers we utter, how many tithes we give and how many days of fasting we may endure. Ultimately then, this Gospel serves as the perfect introduction to Lent because it deals with two types of people at once--sinners and sinners. Let me explain. The first type are sinners who recognize their sinfulness like the Publican. To them the Gospel message is clear: yes, you can find favor with God so long as you acknowledge your failures and shortcomings, humble yourself before the Almighty, and approach Him with a spirit of genuine repentance. The second type of sinners are those who don't consider themselves (or realize that they are) sinners, like the Pharisee. Typically, overly zealous religious types fall into this category who, on account of their strict execution of religious obligations, often consider themselves better than others. To them the message of the Gospel is equally clear: repent and humble yourself. Shed your false religiosity in exchange for a genuine spirituality which is based on humility, love and repentance. o amount of good works can find you favor with God so long as pride dominates your heart. This latter category is one we should strive mightily not to fall into and identify with as we advance spiritually throughout our lives. Unfortunately, I daresay that many, if not most, practicing Christians fall under this category from time to time. We do everything that is required like the Pharisee--attend Church, fast, pray, give alms and fulfill other religious obligations --but oftentimes fall into a state of contentment. We begin to equate being good at the "mechanics" of Christianity with being "good Christians. " This can lead to one of two situations, both of which can be spiritually disastrous. The first is that we keep doing what we've doing (which is good), but do so only out of a sense of duty and obligation without really allowing our involvement in the life of the Church to alter us on a spiritual level (which is bad). In other words, we on autopilot, doing just enough to make sure we don't completely crash spiritually, without really being involved or engaging with God or the Church in any meaningful way. And because we are on spiritual autopilot, which like all autopilots, minimizes upward ascents and downward descents, we ultimately reach a plateau and enter into a state of spiritual lethargy from which it is difficult to extricate ourselves. ur souls take on the characteristics of the "medium quality" soil mentioned in the parable of the sower. They accept and allow the Gospel to take root, but only inadequately. Whatever spiritual "fruits" we may have cultivated cling to life tenuously, for the roots of our trunk of faith don't go deep enough. And although these may look alive and healthy, in fact, they are not; at the slightest disturbance in the soil - in the heart of man, that is - they wither and die. And so we plummet from whatever spiritual heights our autopilot may have taken us, wiping out whatever ascent we may have achieved. The second potential outcome, somewhat similar to the one above, is that we, again, make an effort to be diligent in our religious obligations. The difference here, however, is that instead of allowing God and humility to take root deep within our souls, we allow pride to dominate. We come to view that every good deed done and ever spiritual ascent we make is yet another reason why we are "better" than the next person. This was the path down which the Pharisee went. He may have started out on the right path by doing the right things but, in the end, by the time he stood next the Publican in the temple, he had switched to doing everything in order to please himself and to satiate his pride, not God. Unsurprisingly, he found no favor with God. Ultimately, our goal should be to develop a dedication to the adherence of God's commandments like the Pharisee, but have the execution and expression of our spirituality be guided, informed and nurtured by a humility and an attitude of repentance like the Publican's. Humility is the good soil that will allow whatever virtues we possess to firmly take root and propel us to ever higher spiritual heights. The further we distance ourselves from deadly pride and our choking egos, the more God draws near and finds a pure, healthy and fertile soul in which to take root. In doing so, by expelling the "me"--our egos--from our our heart and soul, and offering them up as an abode to God, only then do we truly and really begin to see ourselves for what we are--sinners. In turn, this has the effect of emboldening us to do more and do better, to pray and humble ourselves even more. The result? God increasingly sends His graces upon us for, as we heard in the Gospel today, "he who humbles himself shall be exalted." - Deacon Christodoulos Roditis FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 11

S U D A Y G S P E L S A D R E F L E C T I S February 16th Sunday Gospel (Luke 15:11-32) The Lord said this parable: "There was a man who had two sons; and the younger of them said to his father, 'Father, give me the share of the property that falls to me.' And he divided his living between them. ot many days later, the younger son gathered all he had and took his journey into a far country, and there he squandered his property in loose living. And when he had spent everything, a great famine arose in that country, and he began to be in want. So he went and joined himself to one of the citizens of that country, who sent him into his fields to feed swine. And he would gladly have fed on the pods that the swine ate; and no one gave him anything. But when he came to himself he said, 'How many of my father's hired servants have bread enough and to spare, but I perish here with hunger! I will arise and go to my father, and I will say to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son; treat me as one of your hired servants.' And he arose and came to his father. But while he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, 'Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.' But the father said to his servants, 'Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.' And they began to make merry. ow his elder son was in the field; and as he came and drew near to the house, he heard music and dancing. And he called one of the servants and asked what this meant. And he said to him, 'Your brother has come, and your father has killed the fatted calf, because he has received him safe and sound.' But he was angry and refused to go in. His father came out and entreated him, but he answered his father, 'Lo, these many years I have served you, and I never disobeyed your command; yet you never gave me a kid, that I might make merry with my friends. But when this son of yours came, who has devoured your living with harlots, you killed for him the fatted calf!' And he said to him, 'Son, you are always with me, and all that is mine is yours. It was fitting to make merry and be glad, for this your brother was dead, and is alive; he was lost, and is found.'" I'm sure we've all read or heard sermons that pick apart this specific gospel and its teachings. After all, it is one of the most famous gospels of the entire Gospel. In fact, one may argue that it is the most famous of them all. For indeed, many people, both Christians and non-christians, have at least a passing familiarity with it (how many times have we heard the term "prodigal son" tossed around in everyday conversation?). And when considered from within the rthodox tradition, we cannot help but be struck with the following assertion shared by many Fathers of the Church that "even if the entire bible was lost, even if all that survived was the gospel of the Prodigal son, we would lack nothing. The entire gospel message is contained in that parable." That's certainly a big statement, to say the least. And it should certainly serve to put us on notice that this is not your typical, "ordinary" Gospel. So, a bit of warning is due here at the onset: this is also not your typical reflection. What do I mean? I mean that because there is so much that can be said on this passage, I am gonna take the road less travelled. That is, unlike most "standard" treatments of this Gospel which typically focus on the younger, prodigal son who deserted then returned to his father's house, this one will focus instead on the other prodigal son. There is another? Indeed there is. The older son. Yes, contrary to what we may already know about this parable, there are, in fact, two prodigal sons in this story--the younger son and the older son. But because the older son gets less "screen time" than his younger brother, his "prodigality" often gets either entirely overlooked or only a passing treatment in many standard exegeses of this parable. We tend to read and hear a lot more about the younger son in sermons and reflections. And to be sure, there is a lot to reflect on and many teachings to be mined from the younger son's story. Apostasy. Betrayal. Repentance. Return. These and many more themes make a forceful showing in this passage. " " " " " " " " " " " " " " " " " (continued on next page in left box) 12 FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014

S U D A Y G S P E L S A D R E F L E C T I S (continued from previous page) But what of the older son? He makes an appearance at the end of this parable, if only briefly. Yet his involvement in the story, though brief, nevertheless speaks volumes to us on the issue of what it means to be "prodigal" in the eyes of God. Granted, this older son never once acted in the manner of his younger brother. He never demanded of his father the share of the family fortune that was his by right, never abandoned his father and his household, and never squandered away his inheritance on frivolity and empty pleasures. But I would argue that despite this, he was guilty of a more sinister and destructive form of prodigality--one he had been nurturing and hiding in the depths of his heart and which finally surfaced with the return of his younger brother. It was a prodigality born of jealousy and hatred, and a lack of genuine love for both God and fellow man, on full display in the passage in his negative reaction to the return of his brother and attitude towards his father. How is this prodigality? Doesn't the older brother have a point in reacting the way he is? Actually, no, he does not. First, it was not his place to judge either his brother s actions or his father s. Secondly, his actions betray a total lack of love--essential for the spiritual life--and his being totally given over to pride and jealousy--the roots of all evil and prodigal behavior. Thus, when he saw his younger brother being showered with love and affection even after all he had done, he couldn t take it; his mask of obedience and humility before the father came falling off like a brick. Had he truly possessed the virtue of love, he would never have reacted the way he did. He would have ran out, like his father, to embrace his lost brother and personally see to it that the greatest feast their house had ever seen was prepared. Instead, he let his pride get in the way of what really mattered. The day his brother returned to the father was the same day he himself became a stranger and outcast, through no one's fault but his own. Feb 23rd Sunday Gospel Judgment Sunday (Meatfare Sunday) " " (The Gospel of Matthew 25:31-46) The Lord said, "When the Son of man comes in his glory and all the holy angels with him, then he will sit on his glorious throne. Before him will be gathered all the nations, and he will separate them one from another as a shepherd separates the sheep from the goats, and he will place the sheep at his right hand, but the goats at the left. Then the king will say to those at his right hand, 'Come, blessed of my Father, inherit the kingdom prepared for you from the foundation of the world; for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you welcomed me, I was naked and you clothed me, I was sick and you visited me, I was in prison and you came to me.' Then the righteous will answer him, 'Lord, when did we see you hungry and feed you, or thirsty and give you drink? And when did we see you a stranger and welcome you, or naked and clothe you? And when did we see you sick or in prison and visit you?' And the King will answer them, 'Truly, I say to you, as you did it to one of the least of these my brethren, you did it to me.' Then he will say to those at his left hand, 'Depart from me, you cursed, into the eternal fire prepared for the devil and his angels; for I was hungry and you gave me no food, I was thirsty and you gave me no drink, I was a stranger and you did not welcome me, naked and you did not clothe me, sick and in prison and you did not visit me.' Then they also will answer, 'Lord, when did we see you hungry or thirsty or a stranger or naked or sick or in prison, and did not minister to you?' Then he will answer them, 'Truly, I say to you, as you did it not to one of the least of these, you did it not to me.' And they will go away into eternal punishment, but the righteous into eternal life." This type of prodigality is the most difficult to identify and then rectify. For it is insidious and lies hidden beneath many layers. As in the Pharisee s case from several weeks ago, superficial obedience to the will of the Father can never replace or cover up true disobedience, practiced in secret within the depths of our hearts and souls, and expressed in our failure to adhere to the greatest commandment given to man by God-- love thy neighbor. Sure, like the Pharisee and the older son, we may outwardly appear to be doing everything we are supposed to, and we may assume we are steadily advancing along the spiritual path. But everything is done in vain if we lack the most basic and fundamental virtue of love; so fundamental to our very human nature, in fact, that a baby doesn't need to be taught how to love--he or she just does it! Unfortunately however, we adults do need to be taught, or more accurately, re-taught. As Jesus says, "of these is the Kingdom of Heaven," referring to the children of the world, and by extension, to anyone who keeps their soul as pure and free from "clutter" as a child's. It to the children that we should look if we want to avoid the hypocrisy of the Pharisee and the prodigality of the older son in today's parable. From them we will learn what it means to love unconditionally and truly be children of God--not only in name only, but in practice. -Deacon Christodoulos FEBRUARY 2014 - ΦΕΒΡΟΥΑΡΙΟΥ 2014 13