The Rebellion of Korah

Originally posted on -   https://inklesspen.blog/2017/10/24/the-rebellion-of-korah/

True Christianity is priestly by nature, even more so, it has always had a defined priesthood. To deny priesthood is to deny an elemental component of Christianity.

“Wait,” the reply comes from certain groups, “we are all priests unto God, have you not read in the Scriptures, 'You yourselves are being built up as a spiritual house, to be a holy priesthood, to offer spiritual sacrifices acceptable to God through Christ Jesus … You are a chosen race, a royal priesthood, a holy nation, a people for His own possession' (1 Pet. 2: 5, 9). There is no longer,” they might say, “any official priesthood. It is now the priesthood of all believers.”

St. Peter is clearly referencing the Old Testament where the Lord God tells the Hebrews, “If you will indeed obey My voice and keep My covenant, you shall be my treasured possession among all peoples, for all the earth is Mine; and you shall be to Me a kingdom of priests and a holy nation” (Ex. 19:5). In the Old Testament, the Lord called the whole Hebrew nation priestly, while at the same time He established and set apart a specific priestly order according to the line of Aaron. Although the whole nation shared in a priestly anointing, only those selected by the Lord were empowered to serve in the fullness of priestly function at the altar of the tabernacle.

“But, that is the Old Testament!” Our friends might object. “Christ Jesus did away with the Old Testament priesthood!” Okay, let's examine this.

In the epistle of St. Jude, he warns Christians of three evils, heresies, “These people blaspheme all that they do not understand, and they are destroyed by all that they, like unreasoning animals, understand instinctively. Woe to them! For they walk in the way of Cain and abandoned themselves for the sake of gain to Balaam's error and perished in Korah's rebellion” (10-11). St. Jude makes reference to three Old Testament events, which depict spirits of error that even attempted to assert themselves in the early Church (and continue to this day). One may easily reference the Old Testament for a description of these errors. For the topic at hand, the last error, Korah's rebellion, is pertinent.

The error of Korah is covered in Numbers chapter 16. “Now Korah … and Dathan and Abiram … rose up before Moses, with a number of the people of Israel … they assembled themselves together against Moses and against Aaron and said, 'You have gone too far! For all the congregation are holy, every one of them, and the Lord is among them. Why then do you exalt yourselves above the assembly of the Lord'” (1-3)? Notice that they are partially correct. The Lord had said in Exodus that the whole nation is priestly and holy. Their error is that they fail to acknowledge the office of the priesthood as instituted by the Lord, in fact, they aggressively and willingly debase it. They apply to themselves something that does not belong to them: the ritual office of the priesthood. Their argument is the same as many Protestant groups today. Let's keep digging.

Moses, by command of the Lord, instructs Korah and company to come before the Tabernacle with incense, together with Aaron and the God-ordained priests (cf. vv. 4-19). “The Lord will show who is His” (vs. 5). When all were assembled, Moses said to the congregation of Israel, “'Depart, please, from the tents of these wicked men, and touch nothing of theirs, lest you be swept away with all their sins.' So they got away from the dwelling of Korah … as soon as he had finished speaking these words, the ground split apart. The earth opened its mouth and swallowed them up … all who belonged to Korah … and went down alive into Sheol, and the earth closed over them, and they perished from the midst of the assembly … to be a reminder to the people of Israel, so that no outsider, who is not of the descendant of Aaron should draw near to burn incense before the Lord, lest he become like Korah and his company” (vv. 25, 31-33, 40).

In short, the rebellion of Korah is the rejection of an official God-ordained priesthood. We are warned of it in the Old and New Testaments. The fruit of Korah's rebellion is frightening, he and all those with him perish. The description of St. Jude regarding those who embrace the spirit of Korah's rebellion is equally frightening, “Hidden reefs … waterless clouds, swept along by winds, fruitless trees … twice dead, uprooted … for whom the gloom of darkness has been reserved forever” (12-13).

In the New Testament Christ is the new High Priest. In His person the perfection of the priesthood took place. The Aaronic priesthood was but a foreshadowing of the true and ultimate priesthood of Christ Jesus. The Scriptures testify that Christ the Lord is a priest forever (cf. Heb. 7:17, 21). He, “holds His priesthood permanently, because He continues forever” (Heb. 7:24). He is clearly depicted fulfilling priestly functions in the heavens, He is a “liturgist in the holy places” (Heb. 2:8). The Christian Church has always understood Christ the Lord to be the fount, the foundation, and the source of the New Testament priesthood. St. John of Kronstadt sums the teaching up, “Christ is the only Chief Priest, the First and the Last … He Himself performs the duties of a priest in us and through us [priests] … My priesthood and that of all others is Christ's priesthood: the true, most high priest is Christ alone; He Himself ministers through us, He is the eternal priest according to the order of Melchizedek.” The priest participates by grace in the very Priesthood of Christ Himself. The person of the priest is an icon of Christ. He participates in the heavenly ministry of Christ the Lord, making it present in a tangible manner on earth through the One Body, the Church of Living God.

In the epistles to Timothy and Titus, the word Presbyteros is used. In Titus 1:5, St. Paul tells Titus (a Bishop) that he was left in Crete to “ordain presbyters/priests.” In most English translation presbyteros is translated as “elder” which is only a small portion of the meaning. Christianity has from the earliest times used the word to generally delineate priests. In Acts, it commonly says “the apostles and the priests (presbyters)” (cf. Act. 15:23; 16:4). The Apostles were endued with the authority to ordain priests. It is no longer according to bloodline but apostolic authority from Christ the Lord. St. Paul makes reference to Christian altars when he says, “We have an altar from which those who serve the tabernacle have no right to eat” (Heb. 13:10). An altar is always connected to priestly service.

St. Ignatius of Antioch, historically proven to be a faithful disciple of St. John the Apostle, says, “Let everyone respect the deacons as Jesus Christ, just as they should respect the bishop, who is the model of the Father, and the presbyters as God's council and the band of the apostles. Without these, no group can be called a church.” The saint is clear, there can be no true Church without priesthood. The Christian witness from St. Ignatius on clearly confirms a Christian priesthood.

St. Paul in Romans makes an incredible priestly statement, which most of the time in English is not translated properly, “Grace was given to me by God, in order for me to be a liturgist (minister) of Jesus Christ to the nations, ministering as a priest (in Greek, hierourgeo) in sacred sacrifice the Gospel of God, that the offering (prosphora) of the nations might be acceptable, sanctified in the HolySpirit” (15:16). The Greek word hierourgeo comes from hiero – pertaining strictly to the ritual function of the priest, serving the altar, offering sacrifice, and so forth – and ergon – work, action, etc. The word is undeniably priestly. St. Paul is making a clear reference to his actual ministry as a priest, traveling the nations and offering the Christian Liturgy. Anyone continuing in True Christian worship of Liturgy understands the deep references made by St. Paul. St. John Chrysostom confirms that St. Paul is speaking specifically of his priestly ministry, “He is not speaking simply of service, as in the beginning [of Romans], but of liturgy and celebrating the sacrifice [holy communion].”

In both Old and New Testaments there have existed the general priestly function of the people of God and the very distinct ordained priesthood which serves the altar of the Living God. When priests fail in their vocation before God they are rebuked severely and bear a greater punishment than the people of God. Because of weakness men who are priest do not always live in a manner worthy of their office, but this never negates the reality of priesthood. The essential point is that true worship of the Living God employs priesthood. This is undeniable.

There is no priest-less Christianity, Church, as St. Ignatius makes clear. There are those who deny priesthood, together with Korah, but the Scriptures have spoken clearly on the fruit of such a denial. 

Akathist to Tsar-Martyr Nicholas II

Why was Tsar Nicholas II persecuted, slandered, and killed? Because he was Tsar, Tsar by the Grace of God. He was the bearer and incarnation of the Orthodox world-view that the Tsar is the servant of God, the Anointed of God, and that to Him he must give an account for the people entrusted to him by destiny. For all his deeds and actions, not only those done personally, but also as Tsar.: St. John Maximovich

(NOTE: this Akathist was originally posted on -
http://fr-d-serfes.org/royal/akathist.htm
It was penned by a Daniel Stolypin. I have prayed through this Akathist numerous times. In doing so I noticed that some of the Ikos had seven lines, other six. This is most noticeable while singing through the Akathist. I took the liberty of adding a seventh line to those that lacked it. I have noted these lines with an asterisk [ * ].)

Akathist to Tsar-Martyr Nicholas II

Kontakion 1

O passion bearer, chosen from birth and incarnation of the love of Christ, we sing thee praises as one who did love all the fatherland. As thou hast boldness before the Lord, enlighten our darkened minds and hearts that we may cry to thee: Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Ikos 1

The Creator of angels sent thee to the Russian land as an angel of meekness and instructor to thy people, as He did choose thee after the example of His Only Begotten Son to be a sacrifice of redemption for the sins of the people. And we marveling at the Providence of the Almighty towards thee, cry out with contrition:

Rejoice, O likeness of Christ.

Rejoice, sacrifice of whole burnt offering.

Rejoice, adornment of the Tsars of Russia.

Rejoice, thou who gavest an example of meekness and forgiveness to all.

Rejoice, true hope of the offended.

Rejoice, unshakable foundation of faith.

Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 2

The All-good Mother of God, seeing her chosen place, the Russian land, defiled by the abomination of corruption, shose thee from thy birth as a most pure one who would be for the cleansing of Russia, that all might as a funeral lamentation make a hymn to thee: Alleluia

Ikos 2

The pre-eternal Mind did fore know thy salvation and thy life, prefigured by Job the Much Suffering, joining thy birth and the memory of the righteous one. And we, recalling our sins and lawless deeds, with trembling of heart and contrition of soul cry out to thee thus:

Rejoice, thou who didst endure abuse and trials from thine own people.
Rejoice, thou who didst preserve the Faith to the end.
Rejoice, example of meekness.
Rejoice, guardian of the worship of God.
Rejoice, rule of humility.
Rejoice, fortress of Orthodoxy!*
Rejoice, Nicholas, God crowned Tsar and great passion bearer!

Kontakion 3

The power of the Most-High did overshadow thee, O God crowned Nicholas, who didst fight back to enlighten the West in its false wisdom, that the world might cry out to God: Alleluia.

Ikos 3

Having fervor for the enlightenment of those gone astray, thou, O right believing Tsar, was zealous for the erection of churches, the glorification of the relics of the Saints who pleased God, the planting of Christian enlightenment, and the protection of the unfortunate against violence, and so the Christian world cries out to thee thus:

Rejoice, namesake of St. Nicholas upon the earth.
Rejoice, fellow intercessor with St. Seraphim in Heaven.
Rejoice, planter of Orthodox.
Rejoice, bearer of the Light of Christ.
Rejoice, teacher of Christian patience.
Rejoice, intercessor for Orthodox Christians.
Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 4

Thou didst no feat the storm of folly and abuse, O passion bearer Nicholas, when thou didst renounce agreement with the enemies for the destruction of the fatherland,; and thou didst endure censure, imprisonment, and death, crying to the Almighty: Alleluia.

Ikos 4

Hearing of the tumults of the Russian land and beholding the destruction of Christians, thou didst unceasingly pray, that the all pure Mother of God save Orthodox Russia. Wherefore, we cry out to thee:

Rejoice, fragrant incense of prayer. 
Rejoice, inextinguishable lamp of faith.
Rejoice, admonisher of the violent by meekness.
Rejoice, consolation of the disconsolate amid sorrows.
Rejoice, lover of heavenly things.
Rejoice, rebuke of the earthly minded!*
Rejoice, O Nicholas, God crown Tsar and great passion bearer!

Kontakion 5

Thou hast been revealed as a God-guided star for Russians in the diaspora, O Tsar Nicholas; for, gathering them together in thy name, thou dost show the path to the rebirth of the Russian land, that we may hear angels crying out: Alleluia.

Ikos 5

Seeing that thy meekness and humility accomplished nothing, thou didst place all thy hope in the Most-Pure Mother of God and give thyself entirely into the hands of the Almighty, that even the senseless might be instructed to sing to thee:

Rejoice, vanqusher of pride.
Rejoice, invincible  rampart of the infirm.
Rejoice, enlightenment of the proud.
Rejoice, overflowing love for thy people.
Rejoice, fervent sacrifice fr the Russian land.
Rejoice, lamb slaughtered for the sake of Christ the Lord!*
Rejoice, O Nicholas, God-crowned Tsar and great passion bearer!

Kontakion 6

The ends of the world preach thy glory, and they word hath gone forth into all the earth; for there is no sacrifice thou wouldst not have offered for the good of the Russian land, thereby teaching thy people to sing in thanksgiving to God: Alleluia.

Ikos 6

Thou didst shine forth greater than the sun for the Russian land, O tsar Nicholas, revealing thine intercession for the Orthodox people evern unto death, that all might be converted to Christ and hasten to thee. Therefore we hymn thee thus:

Rejoice, O light that come out of the East.
Rejoice, example to Orthodox kings.
Rejoice, unquenchable shining of righteousness.
Rejoice, unsetting luminary of meekness.
Rejoice, fatherly exhortation to sinners.
Rejoice, fervent glorification of the righteous!
Rejoice, O Nichola, God-crowned Tsar and great Passion bearer!

Kontakion 7

WHishing to strengthen the Orthodox Faith on earth, thou didst move thy whole kingdom to the defense of the wronged land of Serbia, that all might cry out to God: Alleluia.

Ikos 7

The Lord did manifest thee as a new Noah, a builder of salvation for the Russian people, that all, remembering thy labors, might cry out ceaselessly thus:

Rejoice, helmsman of the Russian ship.
Rejoice, consolation of the Slavs in misfortunes.
Rejoice, guide of the faithful.
Rejoice, proclaimer of the love of peace.
Rejoice, planter of Christian virtues.
Rejoice, faithful believer in the providence of God!
Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 8

We see a strange wonder in thee, O Nicholas, who many times wast saved by the right hand of the Most-High and was crowned by a martyr's crown together with thy children and kinsmen, that we might cry out to God the Provider of all things: Alleluia.

Ikos 8

Thou wast entirely a defender for all Christians, O divinely chosen Nicholas, and didst show a double intercession for the Slavic peoples, moving them to sing to thee in praise:

Rejoice, defense of the offended.
Rejoice, exhortation to offenders.
Rejoice, refuge for the grieving.
Rejoice, intercessor for the persecuted.
Rejoice, peacemaker in thy life.
Rejoice, champion of Christians after thy murder.
Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 9

By many wonders did the Lord reveal His good will to the Russian people, until they did grieve Him mightily; but being called by thee in repentance, we cry out together unto God: Alleluia.

Ikos 9

Eloquent orators, like voiceless fish, cannot express the height of thy patience; but we, beholding the abyss of our fall, cry out in contrition of spirit:

Rejoice, unvanquishable patience.
Rejoice, unwavering faithfulness of Christians.
Rejoice, wise teacher of the foolish.
Rejoice, thou who didst give an example to the faithful in thy life and martyr's          death.
Rejoice, thou who didst suffer for the sins of thy people.
Rejoice, thou who didst pray ceaselessly for thine enemies!*
Rejoice, O NIcholas, God crowned Tsar and great passion bearer!

Kontakion 10

Christ the Knower of hearts, WHo founded the Church on the blood of martyrs, desiring to save all men, did place thee, O Passion bearer Nicholas, as the foundation of the new house of the Russian realm, that all within might cry out to God: Alleluia.

Ikos 10

thou are a rampart for all who hasten to thee with faith, and an inextinguishable protection for the Orthodox world, and thou dost teach all the faithful to glorify thee thus:

Rejoice, manifestation of heavenly things on earth.
Rejoice, new strength for those grown faint in the virtues.
Rejoice, dawn that hath shone forth on the land of Russian.
Rejoice, river that doth nourish all her boundaries.
Rejoice, teacher of the humility of wisdom.
Rejoice, planter of faith and love.
Rejoice, O Nicholas, God crowned Tsar and great passion bearer.

Kontakion 11

Offering a hymn to the Most-Holy Trinity even unto thy death, thou didst finish thy course and keep the Faith, by which thou dost move all Orthodox Christians to sing: Alleluia.

Ikos 11

Thou wast sent by the Giver of Light to the Russian land like an immaculate lamb, and thou didst lay down thy life for the redemption of our sins, that we all might ceaselessly glorify thee thus:

Rejoice, sacrifice beloved of God.
Rejoice, unquenchable abundance of love.
Rejoice, praise of the faithfulness of Christ.
Rejoice, invincible blowing of the Spirit.
Rejoice, mirror of wisdom.
Rejoice, hope of the hopeless!
Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 12

The Divine grace which healeth the infirm did fore know thee as an imperishable healing for thy subjects who cry out to God: Alleluia.

Ikos 12

Hymning thy suffering, O Passion-bearer Nicholas, we bow down before thy patience, for the power of the Almighty Trinity was manifest in thee, that we might all with one accord cry out:

Rejoice, Beloved child of Christ.
Rejoice, thou who didst conduct thine immaculate children and faithful servant s       to Christ.
Rejoice, thou who didst aid the Queen to be righteous and a martyr.
Rejoice, thou who didst truly direct thy people.
Rejoice, thou who didst not bring abuse to the honor of thy fatherland.
Rejoice, thou who didst gain the Kingdom of Heaven.
Rejoice, O Nicholas, God crowned Tsar and great passion bearer.

Kontakion 13

O most wondrous and most glorious Passion-bearer Nicholas, look down upon thy earthly kingdom and thy people, for we have no answer for our sins, and entreat the Almighty that He may not enter into judgment with us, but might vouchsafe us ceaselessly to cry out: Alleluia (repeat 3x)

Ikos 1

The Creator of angels sent thee to the Russian land as an angel of meekness and instructor to thy people, as He did choose thee after the example of His Only Begotten Son to be a sacrifice of redemption for the sins of the people. And we marveling at the Providence of the Almighty towards thee, cry out with contrition:

Rejoice, O likeness of Christ.

Rejoice, sacrifice of whole burnt offering.

Rejoice, adornment of the Tsars of Russia.

Rejoice, thou who gavest an example of meekness and forgiveness to all.

Rejoice, true hope of the offended.

Rejoice, unshakable foundation of faith.

Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

Kontakion 1

O passion bearer, chosen from birth and incarnation of the love of Christ, we sing thee praises as one who did love all the fatherland. As thou hast boldness before the Lord, enlighten our darkened minds and hearts that we may cry to thee: Rejoice, O Nicholas, God crowned Tsar and great passion bearer!

  Troparion, Tone 5

    Thou didst meekly endure the loss of an earthly kingdom, * and bonds and many sufferings from the fighters against God, * witnessing of Christ even unto death, * O great Passion-bearer and God crowned Tsar Nicholas. * Wherefore Christ God did crown thee and thy Queen and children with a martyr's crown in Heaven; * do thou entreat Him to have mercy on the Russian land and to save our souls.

A Prayer To The Holy Tsar-Martyr Nicholas

O holy passion-bearer Tsar Martyr Nicholas! The Lord has chosen thee as His anointed one to judge with mercy and righteousness thy people and to be the guardian of the Orthodox Kingdom.

This royal service and the care for souls thou hast completed with the fear of God.  Testing thee as gold in the furnace, the Lord has allowed bitter sorrows to come upon thee, as to the much suffering Job, by depriving thee of thy royal throne and sending upon thee martyric death. Having meekly endured all this, like a true slave of Christ, thou art partaking of the highest glory at the Throne of the God of All, together with the Holy Martyrs, the holy Tsarina Alexandra, the holy youth Crown Prince Alexis, and the holy princesses Olga, Tatiana, Maria and Anastasia and with the faithful servants of thine, as well as with the holy Martyr Grand Duchess Elizabeth and with all the Royal Martyrs and the Holy Martyr Barbara.

For as having great boldness before Christ King, for whose sake thou hast endured everything, pray with us, that the Lord might forgive the sin of thy people, who did not stop thy slaughter, as King and Anointed One of God, that the Lord will deliver the suffering land of Russia from the fierce and godless ones, who came upon it because of our sin and apostasy, and that He will restore the throne of Orthodox Tsars, and to us will grant forgiveness of sins and will instruct us on every good deed, that we might acquire humbleness, meekness and love, as these Martyrs have done, that we will be vouchsafed the Heavenly Kingdom, where together with thee and all the Holy New Martyrs and Confessors of Russia, we might glorify Father, Son, and Holy Spirit, both now and ever and to the ages of ages. Amen.

Living the Faith

By St. Philaret of Moscow.

Ah, friends, without faith in the Lord Christ there is no salvation!

We must by all means kindle in ourselves the spirit of faith, that is, stimulate it, feed it with prayer, the Word of God, patience, sincere remembrance of the Savior Who suffered for us. All of this can be done every day.

What to Do in the Morning

When you wake up, first of all let your soul and heart say "Glory to Thee, O Lord, Who has preserved us this night! Glory to Thee, Who has shown us the light! Lord, bless this day for us!" In doing this, think about how God gives you the day which you could not give to yourself, and devote the first hour, or perhaps the first quarter hour of the day given you and offer it as a sacrifice to God, in grateful, supplicatory prayer. The more zealously you do this, the more you will sanctify your day, the more strongly you will protect yourself from the temptations that we meet every day.

The Dwelling and Clothing of the Christian

From the start of the morning and throughout the day, make the thought about Christ the soul of your life, the moving force of your actions. So, for example, if you glance over your dwelling, remember Christ in the manger, in swaddling clothes, lying on straw, all this life not having a place to lay His head, finally imprisoned, nailed to the Cross, and thank God for your house, your shelter, however humble and poor it may be. Do not envy magnificently decorated mansions: the mansion of Christ is a pure heart!

As you dress in your simple clothing, remember Christ stripped naked and then robed in the clothing of mockery. Do not dwell on apparel, do not follow slavishly the whims of fashion, but try to garb yourself in goodness, humility, meekness, long-suffering, gazing mentally on the meek and humble heart of Jesus.

If you are eating a meal, remember the vinegar and gall that Christ tasted, and do not demand plentiful, luxurious food and drink: the heavenly Guest loves to enter not the house of feasting, but always to the one that opens the door of his heart to Him. Place in your heart Christ suffering and dying on the Cross, and in His unseen presence mortify your passions and lusts.

Contact with people

Later, when you deal with people, both relatives and others, before saying a word, think about what will be its effect, and think even more seriously before you do something in their presence, for actions speak louder than words.

Worldly Affairs

If you are undertaking anything, before asking any other adviser, ask the advice of faith. Appeal in the words of the Apostle: Lord, what wilt Thou have me do? (Acts 9:6). Is what I would undertake pleasing to Thee, Lord? If it is pleasing, bless it; if not, do not let me do what is displeasing to Thee. And then listen to what the Lord tells you in your conscience, in your reason, in the counsels of pious and wise people and, having begu n the course that you select, pray in your heart, O Lord, make haste to help me (Ps. 69:1).

Absences

If you are going anywhere, go with God, as our pious forebearer said as a farewell, walk before me as the Lord Himself demanded (Gen. 17:1); always see Him before you, for He is at thy right hand (Ps. 15:8). As much as possible keep in your thoughts and in your heart that God sees you, so that you may be both ashamed and afraid to attempt anything unworthy before the eyes of God.

Word and Feelings

If you enter the company of people, behave with extreme caution. If you hear a word of praise for yourself there, be careful: praises frequently conceal flattery and can arouse in you self-satisfaction and neglect of your further improvement. If you hear an insulting or humiliating word, take care not to become inflamed with anger which worketh not the righteousness of God (James 1:20). Answer the one who insults you either with silence or a meek word of truth. If you hear a word that accuses a neighbor, be careful that you not take part in the sin of someone else's tongue. Do not join in words that are more harmful to the one who judges than to the one being judged. If you hear a word that saddens one with bad news, be careful lest your sorrow become stronger than your common sense; dissolve it with hope in God's mercy and with the warm prayer: O my Rejoicing, deliver me from them which have encircled me (Ps. 31:7). Endure without complaint sorrows and misfortunes. Sorrows are inescapable on the path leading to the Kingdom of God! Many are the sorrows of the righteous! Christ Himself endured them; the Mother of God endured them as well. Without sorrows we will not be saved, but even in the depth of sorrow believe that the Lord loves you truly, and is only testing you. Remember: you sometimes return home from afar by a bad road, in a storm, in frost, or in terrible heat, but you go patiently, willingly; likewise patiently go by the difficult and sorrowful path to the heavenly home, the Kingdom of God.

Caution Regarding Harmful Books

If you see in a letter or a book a word of unbelief, irreverence, or indecency, turn your eyes away from it quickly, do not entice yourself with the thought of reading it out of curiosity or for amusement. Do not touch filth. Do not play with fire. Do not desire to experience the taste of poison.

In general, in your relations with people be peaceable, just, compassionate, do good even to your enemies, imitating Him Who shines His sun on both the evil and the good.

If you will live and act in this manner, then, when you pray, nothing will obstruct your prayer's path to heaven.

Attending Church

When the time comes, and especially the time put aside for God and His temple, a feast day or the hour of Divine Services, hurry to tear yourself away from business and worldly cares and voluntarily and zealously offer yourself to God in His church. When you enter the church bring to mind the promise of the Lord to those that gather in His name: there am I in the midst of them (Matt. 18:20), and stand reverently in church, as before the very face of Christ, and pray to Him that he sanctify you by His holiness, animate you by His prayer, and enlighten you with the word of the Gospel and the Grace of the Mysteries. Take note of this, too: in the church, angels serve with us and guard the holiness dwelling there. Once, in the Lavra of Saint Theodosius near Jerusalem, Abba Leontius, coming one Sunday to church to receive the Holy Mysteries, saw an angel standing on the right side of the Holy Table, and when the elder, being afraid, turned to run to his cell, the voice of the angel called to him: "From the time this Holy Table was consecrated, I have been charged to stay by it." Remember this, beloved, and stand reverently. And, if you feel that only your body is standing in church, while your mind thinks of home, or the market, or a place of merriment, collect yourself. Hurry to bring back your mind that has strayed, join it to God in your heart, force it to strive towards God, Who looks upon you. When you hear the word of God, open up not only your bodily ears, but your spiritual ones as well, open your heart, receive this heavenly Bread and with it nourish not only your memory, but also your life and work.

On Communion

When you are preparing to be a communicant of the Body and Blood of Christ, or are simply present at this Mystery, cleave in mind and heart to the Cross and the Tomb of the Lord, to the Body of Christ, suffering, dying, buried, risen, glorified and believe that your faith's touching Him will be more substantial than the touching of His garment by the woman with an issue of blood, and Christ's power [will] go out (Luke 8:46) to purify and elevate your powers of soul and body.

How to Celebrate Feast days

Having left church and returned home, do not rush to worldly business on days dedicated to God: business that you illicitly conduct in festal times will bring you no benefit. Realize most of all that if you do not come to thank and glorify God in His church, then you can be sure that He will not send down His blessing on your business outside the church (Haggai 1:9). And if sometimes you decide to excuse yourself from attending the church, be in fear lest you suddenly be overtaken by death and lest it be said of you: Remember that thou in thy lifetime received thy good things... but now (in eternity) thou art tormented (Luke 16:25). God preserve you from this fate.

Never forget that your soul is also God's temple, and if at any time an impure thought and evil desire draws near to your soul, and will draw your body as well towards sin, hasten to protect yourself with the words said to the first Christians, and consequently to you: Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? (I Cor. 3:16). Then say to yourself: how can I dare to ruin the temple of God, by sin and inequity! How can I be so bold as to insult and alienate the Holy Spirit!

What to do in the evening

Now the day has ended - you are going off to sleep. Ponder the thought that God gives you rest from labors, and take the first fruits of the time of your rest and dedicate it to God with pure and humble prayer. Its fragrance will draw an angel close to preserve your rest. While preparing for sleep, remember death, of which sleep is an image and threshold, and with a prayer of faith surrender yourself to Him that is the Resurrection and the Life (John 11:25). But when you can conquer sleep, or when it does not conquer you, remember [the Lord's] name in the night (Ps. 118:55). Such should be the constant disposition and activity of the believer that he may gradually draw near to that state of soul in which the holy Apostle Paul says of himself: I live by the faith of the Son of God, Who loved me and gave Himself for me... Yet not I, but Christ liveth in me (Gal: 2:20)!

Translated by Seraphim F. Englehardt From "Orthodox Life" [in Russian], No. 10, 1952 

On Casual Frequent Communion

On casual frequent Communion.

Elder Paisius

Question: It is observed in some places Confession is neglected, and Holy Communion is given very often. What's the best thing to do in this situation?

Answer: We have no right to renounce the holy canons and the age-old practice of the Church. Let us follow the path of the Fathers and our predecessors, on the canonical path of holy tradition. Frequent Communion does not bring us to perfection, but repentance with tears, frequent Confession, abandonment of sin, and prayer of the heart do. The zeal of some for frequent Communion is a sign of the weakening of faith and of pride, and not of spiritual advancement. Our correction and advancement on the path of salvation begin with frequent Confession, and continue through fasting and tearful prayer, through the abandoning of sins, almsgiving, reconciliation with everyone, and humility. Only after we do all these things may we have Communion more often, as the holy canons and traditions of the Church show us. Otherwise, how can you receive the Lord of Heaven and earth into your house, when your soul is unclean, unconfessed, a slave to passions, and especially, full of pride? First we have need of tears, prayer, and frequent Confession, then all other gifts will be added to us.
From: A Little Corner of Paradise, St. Herman Press, 2016, p. 209

"If you approach them [the Most-Pure Mysteries] with uncorrected hearts, unworthily, then you commune to your own judgment and condemnation and will be 'guilty of the body and blood of the Lord' (1 Cor. 11:27), and after communion will be no better; on the contrary you will have made yourself worse."      St. John of Kronstadt
From: Season of Repentance: Lenten Homilies, Holy Trinity Publications, p. 75

A Morning Prayer

By St. John of Kronstadt

"O, God! Creator and Master of the World! Mercifully protect Thy creature, adorned with Thy Godly image, in these morning hours: Let Thine eyes, millions and millions of times brighter than the rays of the sun, vivify and enlighten my soul, darkened and slain by sin. Deliver me from despondency and slothfulness, grant me joy and vigor of soul, so that with a glad heart I may praise Thy mercy, Thy holiness, Thy boundless greatness, and Thy infinite perfections, at every hour and in every place. For Thou, Lord, art my Creator and the Master of my life, and to Thee Thy reasonable creatures every hour send up glory and praise, both now and for ever and to the ages of ages. Amen"

From, "My Life in Christ," pg. 24.

Only an Altar Makes a Temple

"In the Old and in the New Testament the main difference between a temple and a house of worship is that the latter has no altar, which is the most important place in the temple. Dating as far back as Adam, it was pleasing to God to show His distinctive presence in the places where sacrifices were offered (cf. Gen 4:4). It was by the altar that He revealed Himself to Noah (Gen 8:20-21). He commanded that the tabernacle and the Temple of Solomon be built for offering sacrifices, and sanctified them through the manifestation of His uncreated glory in the form of a cloud (Exod. 40:34; 1 Kings 8:10). The Lord said of the Temple of Solomon: I have hallowed this house, which thou hast built, to put my name there for ever; and Mine eyes and Mine heart shall be there perpetually (1 Kings 9:3).

The Savior Himself prayed in the temple, calling it His Father's house (Jn. 2:16). Then in the New Testament Church, the holy apostles established the practice of erecting altars in churches. Here's what St. Paul says about this: We have an altar, whereof they have no right to eat which serve the tabernacle (Heb. 13:10). It's the same today – in the Apostolic Church the heart of a church is the altar. To this we may add that in heaven – which … is the pattern for our worship services – there is a mystical altar. St. John saw the souls of the martyrs beneath it (Rev. 6:9), and from this sacred place God reveals His will to the angels (Rev. 9:13; 16:7). The prophet Isaiah received purification from the heavenly altar: Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged (Is. 6:6-7). Yet it's precisely this all-important object that is missing in protestant houses of worship, and for this reason they cannot be called biblical churches." 

Excerpted from the fabulous little book entitled "A Protestant's Walk Through an Orthodox Church," By Priest Daniel Sysoev. pp. 13-14

A prayer for Orthodox Christians of the Latter Times

For Daily Use

By St. Anatole (the Younger) of Optina

"Deliver me, O Lord, from the deceptions of the God-hating and evil antichrist, whose coming is at hand, and shelter me from his snares in the secret desert of Thy salvation. Grant me, O Lord, strength and courage to firmly confess Thy Most Holy Name, that I may not abandon Thee because of the devil's fear and that I may not deny Thee my Saviour and Redeemer, nor Thy Holy Church. But grant me, O Lord, cries and tears for my sins, and spare me in the hour of Thy dread judgment.    Amen"

Emblematically Traced ...

By, St. John of Kronstadt

"In the temple, in its arrangements and parts, in the icons, in the Divine services, with the reading of the Holy Scripture, the singing, the rites, the entire Old Testament, New Testament, and Church history, the whole Divine ordering of the salvation of mankind is emblematically traced, as upon a chart, in figures and in general outlines. Grand is the spectacle of the Divine services of our Orthodox Church for those who understand it, who penetrate into its essence, its spirit, its signification, its sense!"


From: My Life in Christ, Holy Trinity Publications, p. 394.

Church is a Visible Heaven, Paradise, the House of God, by St. Sergius (Srebrianski)

New Hiero-Confessor Sergius

“When you come to church for prayer or to serve or to read or sing, always remember that the church is a visible heaven, paradise, the house of God. As it says in the sacred book: 'Standing in the temple of Thy glory, we seem to stand in heaven' (end of lenten Matins). You came as a guest to your Father's house; therefore be attentive to everything that is going on there. The holy Master of the house receives you, talks to you, teaches you, comforts and delights you, satiates you with the immortal Supper – His Body and Blood. How can there be any carelessness, inattention, or laughter here? Looking at the officiating priest, in no way consider his private life; rather regard him as God's messenger, to whom God has entrusted the arrangements of the heavenly banquet – the Divine services. For this purpose he wears priestly garments, which guard him from human glances – even his own – that view him as being no different from anyone else. Instead, he appears to us beautiful, glistening like an angel of the Lord. His mouth, uttering the words of the Gospel and the prayers, is the mouth of God. His blessing is Christ's blessing acting through the grace and Mystery of the priesthood. Do not judge the priest for his personal life, but pray for his salvation. It is difficult for a priest, extremely difficult, and fraught with danger. The Last Judgment is more dreadful for him than for others. You must understand that a priest is entrusted to serve on earth in a manner not entrusted even to the angels. If you, with the priest's blessing, are deemed worthy to serve in church, to read or to sing, count this as a great honor and happiness. You will become like an angel of the Lord announcing to the people God's will. In chanting, you are united with the seraphim. You perform a great deed of love for your neighbor when, through reverent standing in church, through beautiful reading and chanting, you warm the soul of the people and bring them to God. Remember: the church and true, beautiful services serve as the primary and greatest sermons about Christ and eternal salvation. Perform these holy labors with fear, reverence and joy.”  

Excerpted from "Grand Duchess Elizabeth", by Lubov Millar, pp. 369-370

A Prayer For the Church, by St. Ephraim the Syrian

May Thy compassion be praised, O Christ, our King, 
O Son of God worshiped by all! 
Thou art our King, Thou art our God, 
Thou art the Author of our life and our great Hope.

Thou didst establish on earth the Holy Church in the image of the heavenly Kingdom; Thou didst build Her with love, establish Her with compassion, and Thou didst spiritually betroth Thyself to Her, and gain Her by Thy suffering.

But the hater of mankind, in his shameless impudence, attacks Her in the person of Her servers.

O Lord, do not leave Thy Church without Thy care, that the promise that Thou didst utter concerning Her invincibility may not be shown false.

Do not let Her majestic beauty be disfigured or Her wealth stolen. Fulfill Thy promise which Thou didst make to Peter; seal Thy words with deeds.

Fortify Her gates, strengthen Her bars, exalt Her horn, raise up Her head.

Bless Her sons, preserve Her children, give peace to Her priests and subdue those who wish Her evil.

May Thy peace dwell in Her and drive away from Her all evil schisms.

Grant that we may lead a calm, peaceful life in fear of Thee.

May we maintain our faith with great confidence and perfect love.

May our lives be pleasing to Thee and may we find compassion in Thee in the day of reckoning.

May we ceaselessly bring praise to Thee, O Lord, and to Thy Father and to Thy Holy Spirit. Amen!


By St. Ephraim the Syrian

Images of Heavenly Worship

By St. Dionysius the Areogapite

.... The sacred institution and source of perfection established our most pious hierarchy. He modeled it on the hierarchies of heaven, and clothed these immaterial hierarchies in numerous material figures and forms so that, in a way appropriate to our nature, we might be uplifted from these most venerable images to interpretations and assimilations which are simple and inexpressible. For it is quite impossible that we humans should, in any immaterial way, rise up to imitate and to contemplate the heavenly hierarchies without aid of those material means capable of guiding us as our nature requires. Hence, any thinking person realizes that the appearances of beauty are signs of an invisible loveliness. The beautiful odors which strike the senses are representation of conceptual diffusion. Material lights are images of the outpouring of an immaterial gift of light. The thoroughness of sacred discipleship indicates the immense contemplative capacity of the mind. Order and rank here below are a sign of the harmonious ordering toward the divine realm. The reception of the most divine Eucharist is a symbol of participation in Jesus. And so it goes for all the gifts transcendentally received by the beings of heaven, gifts which are granted to us in a symbolic mode.

The source of spiritual perfection provided us with perceptible images of these heavenly minds. He did so out of concern for us and because He wanted us to be made godlike. He made the heavenly hierarchies known to us. He made our own hierarchy a ministerial colleague of these divine hierarchies by assimilation, to the extent that is humanly feasible, to their godlike priesthood. He revealed all this to us in the sacred pictures of the scriptures so that He might lift us in spirit through the perceptible to the conceptual, from sacred shapes and symbols to the simple peaks of the hierarchies of heaven.

From: The Celestial Hierarchy

Why Orthodox Christians Worship Facing East

By St. John of Damascus

It is not without reason or by chance that we worship towards the East. But seeing that we are composed of a visible and an invisible nature, that is to say, of a nature partly of spirit and partly of sense, we render also twofold worship to the Creator; just as we sing with our spirit and our bodily lips, and we are baptized with both water and Spirit, and are united with the Lord in a twofold manner, being sharers in the mysteries and in the grace of the Spirit.

Since, therefore, God is spiritual light, and Christ is called in the Scriptures the Sun of Righteousness and Dayspring, the East is the direction that must be assigned to His worship. For everything good must be assigned to Him from Whom every good thing arises. Indeed the divine David also says, Sing unto God, you kingdoms of the earth: O sing praises unto the Lord: to Him Who rides upon the Heavens of heavens towards the East (Ps 67:34 LXX). Moreover the Scripture also says, And God planted a garden eastward in Eden; and there He put the man whom He had formed (Gen. 2:8): and when he had transgressed His command He expelled him and made him to dwell over against the delights of Paradise, which clearly is the West. So, then, we worship God seeking and striving after our old fatherland. Moreover the tent of Moses (the Tabernacle) had its veil and mercy seat towards the East. Also the tribe of Judah as the most precious pitched their camp on the East. Also in the celebrated temple of Solomon the Gate of the Lord was placed eastward. Moreover Christ, when he hung on the Cross, had His face turn towards the West, and so we worship striving after Him. And when He was received again into Heaven He was borne towards the East, and thus He will come again in the way in which they beheld Him going towards Heaven (Acts 1:2); as the Lord Himself said, As lightning comes out of the East and shines even unto the West, so also shall the coming of the Son of Man be (Mat. 24:27).

So, then, in expectation of His coming we worship towards the East. But this tradition of the apostles is unwritten. For much that has been handed down to us by tradition is unwritten.

From: Exposition of the Orthodox Faith, Book IV, Chap. XII