Elder Ephraim of Arizona: "If we had a pure heart, we would not be offended even if people insulted and derided us."

(source)

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

Encomium on the Lord, and on that Cloth that touched His Immaculate Body

Icon depicting the Mandylion of Christ and His Passion (source)

 

Note: Elsewhere, the possibility that the famed Mandylion of Edessa (the original now seemingly lost to history) is one and the same as the Shroud of Turin, has been discussed (for example, see here for a talk by an Orthodox presenter on the subject). There are many places where the history and science that supports this are discussed and disputed at length. In this post, however, I humbly aim to use the style of the Byzantine Encomium to accomplish several things. First, may we ever give thanks to our Lord and Master for all His many blessings to us, and especially for enduring His Passion for our salvation. Also, I intend this to prayerfully contemplate the Cloth (or Cloths) that touched His Immaculate Body, and both the immense theological implications of this, and the many wonders that He worked and continues to work throughout the world for those simple and humble of heart, who are seeking His face. Finally, I aim to marvel at even the possibility that the Lord, in His love for man, could have somehow left us a vivid Icon of His Passion and Resurrection, and allowed this to pass throughout the world and the centuries, healing the sick, warding off enemies and overcoming nations, and, seemingly more impossible, how He could have allowed this Cloth to even reach our days of hardened hearts and little faith, where scientists continue to be astonished at this Relic. Many are struck to the heart with contrition, humility and repentance, and some are even being brought to faith in Him through this. "Thus shall many nations wonder at him; and kings shall keep their mouths shut: for they to whom no report was brought concerning him, shall see; and they who have not heard, shall consider." (Isaiah 52:15)

    

Encomium on the Lord, Who suffered, slept, and arose in the flesh for our salvation,

And on that Cloth that touched His Immaculate Body

“Let the light of Your countenance be signed upon us, O Lord” (Psalm 4:6), for to us who dwell in darkness and the shadow of death (Luke 1:79), the Lord has appeared, to bring light to those in darkness. His uncreated light shines upon all creation as the true radiance of the Father (Kontakion of the Transfiguation), though we sinners, filled with countless sins and passions and weakness, cannot bear to behold His glory.

  
For, if the God-seer was told by the Almighty “You shall not be able to see my face; for no man shall see my face, and live.” (Exodus 33:20), how might we dare to behold the radiance of His face, before which tremble Angels, Archangels, the Cherubim and Seraphim. The Great Moses could scarcely bear to behold His back, bowing to the earth to worship Him, proclaiming: “The Lord God, pitiful and merciful, long-suffering and very compassionate, and true.” (Exodus 33-34).

  
And His Prophet Isaiah, gazing upon the Lord of hosts in His glorious temple, cried out: “Woe is me, for I am pricked to the heart; for being a man, and having unclean lips, I dwell in the midst of a people having unclean lips; and I have seen with mine eyes the King, the Lord of hosts.” (Isaiah 6:5)

  
For when the Prophet Ezekiel beheld the vision of His glory, he exclaimed “This was the appearance of the likeness of the glory of the Lord. And I saw and fell upon my face.” (Ezekiel 2:1)

  
Truly, His glory brings fear and trembling with great awe upon Heaven and earth and the things below the earth, as Prophet Habakkuk sang in prayer: “O Lord, I have heard your report, and was afraid: I considered your works, and was amazed. “(Habakkuk 3:2) It is He “Whose glance dries up the deep, and Whose threatenings melt the mountains” (Prayer from the service of Baptism).

  
But, despite His endless might and glory and radiance, He, in a manner surpassing understanding, deigns to reveal Himself and to come to us in all humility, in gentleness and simplicity, “the voice of a gentle breeze”, as He appeared to the Zealot Elias (I Kings 19:12). Or as Psalmist chants: “He shall come down as rain upon a fleece; and as drops falling upon the earth.” (Psalm 72:6)

  
O, Your wonders, surpassing all wonders, O Lord! “Who is like to thee among the gods, O Lord? who is like to thee? glorified in holiness, marvelous in glories, doing wonders.” (Exodus 15:11) For the Son of the Father, “Light of Light, true God of true God, begotten, not created, of one essence with the Father, through Whom all things were made. 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.” (The Symbol of Faith) “This is our God, and there shall none other be accounted of in comparison of him. He hath found out all the way of knowledge, and hath given it unto Jacob his servant, and to Israel his beloved. Afterward did he shew himself upon earth, and conversed with men.” (Baruch 3:35-37).

  
The Lord did deign to come to us, humbling Himself, becoming conceived within the Spotless womb of the Virgin. He was born as a babe into a cave most cold and dark, He Who is the Light of the universe. He nursed milk from His creature, He Who nourishes all creation. He shows obedience, He to Whom every knee bows in heaven and earth and under the earth (Philippians 2:10). He puts off His garments, He Who clothes the Heavens with clouds. He is submerged in the waters of the Jordan, Who drowns error and disperses the hordes of the demons. He preaches, and heals both bodies and souls, that in every way, He might lead us back to the Father.

  
And He does not stop at this, but gives us His own Body and Blood, before His life-giving Passion. Behold! With the eyes of the soul, behold  “the true light that enlightens every man was coming into the world.” (John 1:9) Behold the Man of Sorrows, Who bends His knee in prayer to His Father, giving us a type of fervent prayer. He pours forth sweat as drops of blood, earnestly seeking to deliver the world from death. He endures the kiss of betrayal from one of His Disciples, and suffers buffetings, and scorn, and slander. The Judge of the living and the dead, the Judge most just, stands condemned as a criminal before Pilate. The Creator is bound by His creation, and bitterly flogged. His flesh is torn apart, Who wove garments of skin for the first-formed. He receives a Crown of Thorns, He Who is the King of Angels, Whose glory cannot be fathomed. He receives spitting, Who formed eyes for the blind man with His spittle, and the Purple Robe of mockery, Who adorned the vault of the Heavens, and Who holds the universe in His palm. He carries His Cross, Who carries time and space upon His shoulders, and stretches out His hands, uniting things that were once sundered.
  

One of the very early depictions of the Holy Mandylion of Christ, dated likely to the 12th Century (source)

   

“Let the light of Your countenance be signed upon us, O Lord.” Behold, behold the marks of the nails, the wounds on His precious head, the blood and water pouring from His life-giving side! Behold! The glory that surpasses all things humbles Himself, and endures everything, becoming “obedient unto death, even death on a cross.” (Philippians 2:8) He breathes His last, and gives up His spirit, leaving us His life-giving Body, and the Instruments of His Passion for our consolation, our boast and our healing, for “by his bruises we were healed.” (Isaiah 53:5)

  
Come, O noble Joseph and Nicodemus, gather your boldness to bury the Body of God. Bring your shroud, and your precious myrrh to bury this Stranger in a new Tomb (Homily of St. Epiphanios on Great Saturday), hewn from the rock, Who was hewn from the Virginal Mountain without the hand of man (Daniel 2:45). Cover the face that is the glorious radiance of the Father, soak up the Blood which re-creates all things. Guard with a Stone the Supernatural Stone, from Which our Fathers drank. (I Corinthians 10:4)

  
And after He dwelt bodily in the grave, and His Soul freed the prisoners in Hades, while dwelling in Paradise with the Thief, and never departing the Throne of the Father (Hymn of Proskomede), He Who is uncircumscribable, arose on the third day. He passes unhindered through the stone, Who traversed the portal of the Virgin (from the Praises of Sunday Matins from Plagal of the First Tone) leaving her unharmed. He sends His Archangels to roll away the stone from His life-giving Tomb, at whose appearance, the guard of soldiers became as dead men. He brings joy to His Mother and her fellow Myrrhbearers, making them the Apostles to the Apostles, to tell of the Resurrection.

  
Run, O beloved Disciple, and outrun Cephas, and together behold the Tomb, the sudarium that was upon His head, and the grave-clothes that covered the Immaculate Body of the Master. Behold! He is not here! And with panting, and fear and exhilaration, behold the signs of your risen Lord! The Tomb is empty, the Angel sits upon the stone, and the shroud is left behind, bearing the marks of His Passion. “Hear, O heaven, and hearken, O earth: for the Lord has spoken!” (Isaiah 1:2)

  
Behold the Wisdom of God has built His house, He has been slain (and is alive again), and has poured His Blood, and prepared His table, and calls His servants with a loud proclamation to a feast! “Come, eat of my bread, and drink wine which I have mingled for you.” (Proverbs 9:1-5) He does not leave us orphans (John 14:18), but leaves us another Comforter (John 14:16) to ever abide with us. He leaves us His Divine Mysteries, and leaves us His Image, and the tokens of His Passion, in remembrance of Him. (Luke 22:19)

  
O Lord, “You did not cease doing everything until You led us to heaven and granted us Your kingdom to come.” (Anaphora of St. John Chrysostom) You use every part of creation, visible and invisible, to lead us to Yourself. After Your face was washed and Your Precious Icon was imprinted upon the Cloth, You sent it for healing and protection through Your Apostle, Thaddeus, to the ailing King Apgar. By grasping in faith and love, he received release from his bodily infirmity. Though beforehand he sought that You might visit his kingdom in life, through his repentance and baptism, You were truly brought to Him together with Your Icon, and he was brought to Your Kingdom.
  
The king and the people who beheld Your image cried out to Him, as in the words of the Greatly-suffering Job, to Him Who once appeared "through the whirlwind and clouds" (Job 38:1): "I have heard the report of thee by the ear before; but now mine eye has seen thee. Wherefore I have counted myself vile, and have fainted: and I esteem myself dust and ashes." (Job 42:5-6) Your presence remained hidden for many years, while persecutions raged among Judeans, pagan rulers, and apostates, but was later brought to light again to save the city of Edessa.
  

Suddenly, the divine imprint of Your face, (both, not fashioned by the hand of man) brought joy and consolation and inspiration to Christian peoples. They began to properly depict Your immaculate Icon, as another remembrance of You that strikes fear in the hearts of sinners, and bears hope for those repentant, and brings joy to Your faithful servants. Your face was processed and supplicated by the rich among the people (Psalm 45:12), and soon proceeded to the Queen of Cities, which was greatly enriched by Your presence. “Myrrh, and stacte, and cassia are exhaled from your garments, and out of the ivory palaces” (Psalm 45:8) The king boasted in the King of Kings, and humbly bowed to venerate the Immaculate Icon not made by the hands of man, as He once told His friends: “Blessed are the eyes which see what you see! For I tell you that many prophets and kings desired to see what you see, and did not see it, and to hear what you hear, and did not hear it.” (Luke 10-23-24)

  
Though the City fell into the hands of her enemies, the glory of Your face proceeds forth unto Athens and Paris, unto Glastonbury and Torino and all the lands of the West. The humble and burdened among them take courage in You, as you spoke through Your Prophet: “Fear not; for I am with thee: I will bring thy seed from the east, and will gather thee from the west. I will say to the north, Bring; and to the south, Keep not back; bring my sons from the land afar off, and my daughters from the ends of the earth; even all who are called by my name: for I have prepared him for my glory (Isaiah 43:5-6)
  

The astonishing photographic negative of the Shroud of Turin, depicting a moving icon of Christ's Passion (source)

   

Some deny You and are unable to gaze upon Your face, You before Whom tremble things above and below. But You, O Lord Almighty, the God of Abraham and Isaac and Jacob, Judge of the living and the dead, You do not cease doing all things and using every tool of creation to reach me, the sinner. You broadly cast out the seed of Your Word unto the ends of the universe, and Your wonders are read, and spoken of, and beheld in all places and in every hour. Technologies and science, though offspring of this fallen world, proclaim and cry out Your miracles, Your life, Your painful endurance of suffering unimaginable, and Your wounds that pour out not just Blood and Water, but forgiveness for mankind. And most of all, Your Resurrection is marveled at, and is praised and glorified unto the ages of ages. Your Icon remains, and becomes more astonishing day by day, for those who would wish to see. You speak to our hearts in a land of death and destruction, and You continue to stand, calling us day by day to return to the Father.

  

And now I turn to Your immaculate Icon, O Christ God, and the Cloth that depicts for us Your incarnation and Your Passion and Resurrection:

  

Rejoice, O Cloth, humble working of the hand of man, which was glorified so greatly to touch the Master Himself, He Who bowed the Heavens to embrace the earth in His love for man, and Who, with His hand, wove together all creation, both visible and invisible!

  

Rejoice, O Cloth, which dried the water and perspiration from Him Whose glance dries up the abyss! You encircled to embrace the Body of God that was dejected and cast off from men!

  

Rejoice, O Cloth, that gathered the Precious Blood and Water that flowed from the side of the Master, which He continues to pour forth for His servants daily! This is the Lamb of God "broken and distributed, but not divided; always eaten, yet never consumed, but sanctifying those who partake." (Divine Liturgy)

   

Rejoice, O Cloth, imprinted with the Icon of the Master without the hand of man! You became a teacher and archetype for us that our Lord should be depicted, and showing us how we are to properly paint the Image of God, Who became flesh for our salvation.

     

Rejoice, O Cloth, for you embraced Him Who is carried by the Cherubim and Seraphim, who cover their faces in fear before His awesome countenance!

     

Rejoice, O Cloth, which served as another sign of His Resurrection on the third day, both perplexing and bringing joy to the Apostles Peter and John, and later to all the servants of the Master!

     

Rejoice, O Cloth, which traveled as another Apostle throughout the world, proclaiming the Master's coming in the flesh, His many wonders, and His bodily Passion and Resurrection!

     

Rejoice, O Cloth, which brought healing to Apgar, and was at the same time, both glorious and humble like your Lord! Through you were enemies driven off and awesome and terrible wonders wrought, while you humbly endured to be hidden for many years.

     

Rejoice, O Cloth, which brought unending joy to the Queen of Cities! She, and all her faithful continue to depict your icon and chant in praise of the Lord, entreating for forgiveness of offenses.

     

Rejoice, O Cloth, which was humbly taken as a prisoner like the Redeemer, and brought throughout many lands of the West! You endured marks like the Master, being burnt and cut and put to doubt and scrutiny by men! But these have not diminished the glory of the One you depict. Not at all! But you continue to cry out and proclaim His wonders, bringing more to Him every day.

     

Rejoice, O Cloth, depicted in Churches throughout the world, in icons of wood and stone and cloth, in mosaics and frescoes, depicting the Christ Who put on flesh out of love for man, and Who endured His Passion, while arising on the third day!

     

Rejoice, O Cloth, becoming an Icon of what I must become! For the Lord calls me to become washed and pure likely fine linen, and to embrace Him, and to have Him alone marked upon me indelibly, to ever carry within me His Spotless Blood, and to keep His Icon unfaded unto the ages! For "all who have been baptized into Christ, have put on Christ." (Galatians 3:27)

  

O Lord God Almighty, "Who robes Yourself with light as with a garment; spreading out the heaven as a curtain" (Psalm 104), receive this humble prayer offered to You in thanksgiving and repentance and supplication. You Who are the Light unapproachable, come and clothe us with Yourself, for You are the protection of the naked, and light for those in darkness (Kontakion of Theophany). Grant speedy consolation to Your servants, O Jesus. Come, draw near to us, draw near, You Who are everywhere (Kontakion of Pentecost), that You might fill all things with Yourself (Ephesians 4:10). Grant us mourning for our sins and weaknesses, repentance and confession, and amendment of our lives, that through Your Passion, You might bring to us victory over our Passions. Grant peace to Your Church, to civil authorities, to all Your people. Unite to Your Church those who have fallen from her and bring to her Your sheep not yet of this fold. Protect the poor, the sick, and those suffering in any way, along with those who travel and those tempted. And let the light of Your countenance ever be signed upon us, O Lord, that we might be made worthy to ever behold Your glorious face in Your Kingdom, "for You, O Christ our God, are the illumination of our souls and bodies, and to You we offer up glory, together with Your Father, Who is without beginning, and Your all-holy, good, and life-creating Spirit, now and forever and to the ages of ages. Amen." (Prayer from the Liturgy of St. John Chrysostom)

      

A famous Russian Icon (this version from the 14th Century from the State Museum of Arkhangelsk): "Do not weep for me, O Mother", which often depicts the Holy Mandylion together with Christ, "Extreme Humility" (source)

    
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

"The knees of Mary have withered from praying for all of you."

The Most-Holy Theotokos praying for the world (source)

  
"Once, when St. Iakovos [of Evia] was casting out demons from a wretched demoniac, his ears heard: 'Hey Iakovos, you should know! The knees of Mary have withered from praying for all of you.' What are we doing? Are we worthy of these prayers or do we fall and get carried away from our passions and fall into sin? And if we fall, do we go afterwards to kneel under the stole of a spiritual father, that our sins might be washed away? Because, we will have to give an account for our deeds, our desires, our thoughts...so while there is still time, let us repent! Let us change our way of thinking and our way of life, to enter into the space of our Church. She is the ark of our salvation, that we might partake of the Spotless Mysteries, in Confession and Divine Communion, and when we commune, we become even more closely related to our Panagia, because our Panagia hosted within her womb the Son of God and her Son, and when we commune, we host, we give a dwelling-place within us, within our body, to God, like our Panagia."
-Quote from a sermon of Elder Gabriel of St. David's Monastery in Evia on the Feast of the Dormition of the Theotokos
(source)
  

Most-Holy Theotokos save us!

A Prayer of Confession, by Blessed Father Nicholas Pekatoros

An Orthodox Priest and Penitent during Holy Confession (source)

  
A Prayer of Confession,
by the Blessed Father Nicholas Pekatoros, for use by his spiritual children:
“I confess to the Lord my God and before you, Holy Father, all my innumerable sins, which I have committed to the present day and hour, in deed, word and thought. Daily and hourly I commit the sin of ingratitude toward the Lord for his great and innumerable blessings and gracious providence toward me, a sinner. These are my sins: empty, foolish words; criticizing and verbally abusing others; defiance; pride; lack of mercy; envy; vengeful anger; slander against others; inattention; neglect where my salvation is concerned; carelessness; a carefree attitude; rudeness; irritability; despondency; returning evil for evil; hardness of heart; disobedience; complaining; self-righteousness; contradictoriness; willfulness; conduct that is blameworthy or disgraceful; speaking evil; lying; excessive laughter; yielding to temptation; love of self; ambition; gluttony; drunkenness; vanity; laziness; thinking impure thoughts; heaping up worldly goods; lusting after others; missing Divine Liturgy and other church services because of laziness and carelessness; wandering of mind during prayer in church and at home; sins of deed; sins of word; sins of thought; and sins of sight, hearing, smell, taste, touch and my other senses, both physical and spiritual. I repent of all my sins and I ask forgiveness. (State here other sins that may be on one’s soul.) I also repent and ask forgiveness for sins I did not confess because of their multitude or because of my forgetfulness. Forgive and release me, Holy Father, and give me your blessing to partake of Christ’s Holy and Life-Giving Mysteries, to the renunciation of sin and the receiving of Life Eternal. Amen.
(source)
  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

St. Gabriel of Georgia: "A person has nothing to fear before God..."

St. Gabriel the New Confessor of Georgia (source)

  
"Evil men don't exist. I have not yet met that type of person."***
(source)
  
"Though I lived in a cemetery, the Lord freed me from my fears and confirmed to me that a person has nothing to fear before God--except for sin!"
-St. Gabriel the New Confessor of Georgia
(source)
  
***Note: The Saint, in this beautiful phrase, expresses both the purity and innocence with which the Saints behold others, and the notion that man is created in the image of God, not inherently evil (despite our fallen nature), but it is our weaknesses and the guile of the demons that bring sin and evil deeds into man. Amazingly he says this after having been persecuted by Communists and condemned to a mental institution for his confession of Christ.
  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

A Study on the Apolytikion of St. Paraskevi

St. Paraskevi the Great Martyr (source)

 
Note: The short but powerful Apolytikion (troparion) of St. Paraskevi, is often times not fully or clearly translated from the original Greek, and is even less often explained regarding its deep meaning and how the Saint illustrates Christ. This is an excerpt from a very lengthy study on the Saint's hymn, including many pertinent scriptural references. May the Saint's love and diligence for the Lord help us to prepare ourselves, and may the Lord make us worthy of His Kingdom, through her prayers.
  
Excerpt from a Study on the Apolytikion of St. Paraskevi
By Archimandrite Theophilos Lemonzi, PhD
Together with the holy icons, it is undeniable that the most beautiful hymns of the Church serve as teaching on the spiritual life, as the faithful person receives the knowledge of the wondrous deeds of the Saints, and is moved to imitate them. While the holy icons spiritually nourish the sight of the faithful, the hymns spiritually nourish the hearing of the faithful.

A special place in the heart and the pious lips of the Orthodox Christians is the Apolytikion of St. Paraskevi, which is as follows:
"Τὴν σπουδήν σου τῇ κλήσει κατάλληλον, ἐργασαμένη φερώνυμε, τὴ ὁ μώνυμόν σου πίστιν εἰς κατοικίαν κεκλήρωσαι, Παρασκευὴ ἀθληφόρε· ὅθεν προχέειςἰ άματα, καὶ πρεσβεύεις ὑπὲρ τῶν ψυχῶ ἡμῶν."
"Working with a diligence proper to your calling, corresponding to your name, you inherited your faith of the same name as a dwelling-place, O Champion Paraskevi, therefore you pour forth healings, and you intercede on behalf of our souls."
 
The author of this perfectly-worked hymn is unknown, however, we can surmise that he was learned and had a deep knowledge of the Holy Scriptures and of Theology. From our pastoral experience we believe that very many have discussed the great teaching that this brings, and the deepest meaning of this Apolytikion, and have tried to translate it into modern Greek...
  
In the first part: "Working with a diligence proper to your calling, corresponding to your name" the main issue is the address «φερώνυμε» ("corresponding to your name", "name-bearer" or "namesake"). This is one who receives his name from someone, and the author is likely using the deepest meaning of the name "Paraskevi" which the Saint bears. The name that we are given at Holy Baptism has a deepest spiritual significance, and we are called to express throughout our life as a Christian that which our name means in reality. The author, with this word, tries to give the reason for which the Saint not only was named "Paraskevi", but also lived this name out in deed, because with her holy life was given meaning corresponding to her name: she correspondingly prepared herself with dedication for Martyrdom, and for the Kingdom of Heaven.
  
The word "Paraskevi" comes from the word "παρασκευάζω", meaning I prepare, but also I make myself something in order to obtain an identity, and it further means preparation, production, and ascesis. The sixth day of the week "Paraskevi" ("Friday") received its name from the Jews, for during that day they prepared for Sabbath rest with whatever they would need for that day, e.g. the food that they would eat. In the same way, St. Paraskevi, through the working of the commandments and asceticism of virtue, she prepared, in other words, she made herself worthy, preparing herself beforehand for her Martyrdom, and for her entrance into eternal life.

The phrase "Working with a diligence proper to your calling, corresponding to your name" furthermore expresses the whole Christian life of the Saint. The phrase "your calling" refers to the call from God towards the Saint for salvation, but also for every person. The meaning of divine call plays a central role in holy history. God called Abraham (Genesis 12:1-2), Moses in the desert of Sinai (Exodus 3:2), and the Holy Prophets. The Holy Apostles (Matthew 4:18-25) and the Apostle Paul (Acts 9:1-19) were called by Jesus to follow and to preach the Gospel. God calls all men "with a holy calling, not in virtue of our works but in virtue of his own purpose and the grace which he gave us in Christ Jesus ages ago," (II Timothy 1:9) through His Grace (Galatians 1:15). What distinguishes this is the freedom of man, and if he will respond to this call, for, as St. John of the Ladder says, even God directs Himself towards all men, because He does not remove their free will, He becomes life and salvation for those alone who desire Him. Because of this, the faithful become partakers in their heavenly calling (Hebrews 3:1), and are called "called and chosen" (Romans 1:6, Revelations 17:14). The significance of this calling is one's participation in eternal life (I Timothy 6:12), however, the faithful must show their love of struggle: ["For to this you have been called, because Christ also suffered for you, leaving you an example, so that you should follow in his steps."] (I Peter 2:21)

With the phrase: "Working with a diligence" is expressed this response to the calling of God towards the Saint for salvation. On Holy Friday, Jesus "worked salvation in the midst of the earth" (Psalm 73:12), through His life-giving death, and St. Paraskevi "worked with diligence", in other words, worked with dedication, zeal and willingness to respond to the divine calling for salvation (see the phrase of St. Paul:  ^"For see what earnestness this godly grief has produced in you, what eagerness to clear yourselves" (II Corinthians 7:11)) being obedient to the commandment of St. Paul "work out your own salvation with fear and trembling" (Philippians 2:12).

The participation through "working", describes the working of the commandments of the Gospels, and the asceticism of virtue, as a struggle and agony of freedom. The Christian, as a worker of virtue, ought to work with goodness and to turn away from evil: "lead a life worthy of the calling to which you have been called, with all lowliness and meekness, with patience, forbearing one another in love." (Ephesians 4:1-2) As the Saints, who "worked righteousness", and also "received promises" (Hebrews 11:33), thus, the faithful should "work goodness" (Romans 2:10), because God will give to each "according to his works" (Romans 2:6).

The word «σπουδή» comes from the verb "σπουδάζω", which means I hasten, I am going, I am paying attention to details, willingly in order to accomplish something, I am dedicated to something with a unique interest, zeal and care. The faithful should work with care towards their salvation: "be zealous to be found by him without spot or blemish, and at peace" (II Peter 3:14), according to the Apostle Peter, and as the Apostle Paul commands St. Timothy: "Do your best to present yourself to God as one approved, a workman who has no need to be ashamed" (II Timothy 2:15).

St. Paraskevi was detail-oriented regarding the words of the Gospel, and she showed special care, willingness and zeal to be diligent to the Holy Scriptures, such that she was shown a missionary of Christ, and embodied non-possessiveness, giving away all her goods to the poor, studying the ascetical life "and through purity, making her soul beautiful", working ceaselessly for the Gospel and life according to God, confessing her faith in Christ and hastening towards Martyrdom.

The diligence and care of the Saint is further adorned through all of her working of the commandments and through her virtue, her struggles of asceticism and martyrdom, and her uncompromising love, to the point that she healed her persecutor, Antoninus. And all of these occurred with a special desire to be obedient to the word of the Apostle Paul "Never flag in zeal, be aglow with the Spirit, serve the Lord." (Romans 12:11), and because of this, she was continuously witnessing to Christ, even after the first tortures that she suffered. She did not shy away, she was afraid, but continued "receiving the good witness".

The author, therefore, using this word "diligence", wishes to bring to the mind of the faithful the response of the Saint to the call of God towards salvation, her love of struggle, her willingness and care for asceticism in her Christian life, and her bearing witness. The spiritual life, even though it does not come from man, requires the consent of man to bear fruit. This presupposes an unending struggle against the passions, and simultaneously a working towards the keeping of the virtues of the Gospel, as noted by blessed Fr. Michael Karadamakes. The phrase, therefore "Working with a diligence proper to your calling", has the same content as the suggestion of the Apostle Peter to the faithful: "therefore, brethren, be the more zealous to confirm your call and election, for if you do this you will never fall; so there will be richly provided for you an entrance into the eternal kingdom of our Lord and Savior Jesus Christ." (II Peter 1:10-11) and reveals the consent of the Saint to the divine calling towards asceticism and the keeping of the commandments. And all of these she worked with a corresponding and illustrative manner, with humility and love, for the asceticism of virtues, when they do not occur according to the commands of the Gospel, they are not pleasing to God: "An athlete is not crowned unless he competes according to the rules." (II Timothy 2:5) Similar to the Pharisee of the Parable (Luke 18:1-14), who worked to keep the commandments of God, but his inspiration was to please men, and because of this, he was not justified...

In the second part: "you inherited your faith of the same name as a dwelling-place, O Champion Paraskevi", a most important point is point is the word "inherited", which serves as the immediate continuation of the beginning phrase "working with a diligence proper to your calling, corresponding to your name", and reveals that which the Saint received as a gift and inheritance from God due to the diligence and willingness that she showed. The word «κληροῦμαι» means to receive something through lot, and the hymnographer says that the Saint received through her lot, as a lawful inheritor, this faith of the same name as a dwelling-place.

St. Paraskevi with scenes from her life and martyrdom (source)

   
But what does this phrase mean: "your faith of the same name"?

That which she herself possesses is called synonymous, because it shares the same name with something. Synonymous unites two words which have the same meaning. In this specific case, the word «ὁμώνυμον» has the final meaning of the word and means that the two words «πίστις» and «παρασκευή» ("faith" and "preparation") have the same meaning. But why does the hymnographer use this meaning to unite these two words? The reason is most deep and theological. As we mentioned above, the name of the Saint means preparation for martyrdom and for the Kingdom of Heaven, through her working of the commandments of God, her asceticism and love of struggle. As a consequence, the Christian faith is not possible as a theoretical religious ideology, but, as was remarked by Blessed Elder Joseph of Vatopedi, if we keep the commandments, this is a confession. As long as sin is a denial of God, then love of struggle and the taking up of one's Cross is a practical outcome of one's Christian identity. Through Holy Scripture, the meaning of faith plays an essential role.

The faith of holy people goes together with works: the Apostles, having believed in Christ, at the same time: "immediately left their nets and followed Him" (Mark 1:18), and Abraham believed "By faith Abraham obeyed when he was called to go out to a place which he was to receive as an inheritance; and he went out, not knowing where he was to go" (Hebrews 11:8), he left his homeland according to the directive of God and "you see that faith was active along with his works, and faith was completed by works" (James 2:22). Therefore, Blessed Elder Joseph of Vatopedi teaches us that: "our Lord convinces us that it is not enough, and it does not benefit us to know only abstractly that God exists. ['Not every one who says to me, ‘Lord, Lord,’ shall enter the kingdom of heaven, but he who does the will of my Father who is in heaven. (Matthew 7:21)] ["He who has my commandments and keeps them, he it is who loves me.” (John 14:21)]. He who "has", in other words, he who cared to learn the meanings and the goal of my commandments, and who afterwards "keeps" them, in other words, uses them. And He notes the meaning of the commandments "and he who loves me will be loved by my Father, and I will love him and manifest myself to him." (John 14:21) and He confirms again: " He who does not love me does not keep my words."" (John 14:24)

Blessed Fr. John Romanides remarks that, according to Orthodox Theology, man cannot, like Protestant heresies, become a perfect and saved Christian by himself, through some rational decisions regarding the faith and compliance with some general idea about love. He requires ascesis, trial and struggle against the schemes of the devil. This is what St. Paraskevi did. She was not only faithful in words, but expressed this through her asceticism of virtue "faith worked through love" (Galacians 5:6), being obedient to the command of the Apostle Peter "supplement your faith with virtue, and virtue with knowledge" (II Peter 1:5)...

Therefore, the phrase "your faith of the same name" shows that faith means struggle and ascesis for virtue, and serves as a practical confession, for "faith without works is dead" (James 2:26). It means that I prepare myself, through the keeping of the commandments, to receive the Grace of God and to enter the Kingdom of God. The Christian faith does not have a notion of stasis, in other words, that I simply accept an ideology, for "What does it profit, my brethren, if a man says he has faith but has not works? Can his faith save him?" (James 2:14) but it has a dynamic meaning, to confess my faith in Christ with my deeds according to St. Paul's exhortation to Timothy: "Fight the good fight of the faith; take hold of the eternal life to which you were called when you made the good confession in the presence of many witnesses." (I Timothy 6:12) In essence, the phrase "your faith of the same name" summarizes the whole meaning of the "life in Christ".

The hymnographer says that the Saint received from God through lot, "inherited", to have it as a dwelling place sharing the same name with this faith. The word "κλήρος" has to do with the casting of lots (see Acts 1:26), but also the meaning of the lawful part which one receives as an inheritance. The Apostle Paul offers thanksgiving "to the Father, who has qualified us to share in the inheritance of the saints in light." (Colossians 1:12) and the sacred Chrysostom, interpreting this says that the Apostle Paul wishes to teach that sanctification and theosis is not the outcome of human virtue, but serves as a gift of God....

The author, therefore, wishes to show the great gift of the Grace of God to the Saint due to her holy life, and that this gift is given, for she obtained adoption, she became a child of God, and as a result, inherited from Him, according to the word of the Apostle Paul "and if children, then heirs, heirs of God and fellow heirs with Christ, provided we suffer with him in order that we may also be glorified with him." (Romans 8:17) God the Word became man "that we might receive adoption as sons" (Galatians 4:5). The presupposition, however, is for us to "suffer together with Him", as St. Paul says, in other words, ascesis and love of struggle, the diligence for which the Saint showed, and therefore having kept this, "But to all who received him, who believed in his name, he gave power to become children of God" (John 1:12)

The Saint faithfully kept this presupposition, to "suffer together" through asceticism of the virtues and martyrdom, and through this manner she allowed herself to receive the grace of adoption, and because of this, to become a genuine inheritor of His Kingdom.

The content of this lot, of the inheritance which the Saint received was given to her as a dwelling-place sharing the name of the faith. This phrase is difficult to explain, and for us to understand this, we need to understand what we mean by "place" (II Corinthians 5:1-5), as St. Paul compares the biological and mortal status of man with a "tent", in which dwells sin and the passions. We the faithful dwell in this house as well ["Here indeed we groan, and long to put on our heavenly dwelling"] as we experience the consequences of corruption from the passions, and we long to come to dwell in "a building from God, a house not made with hands, eternal in the heavens...For while we are still in this tent, we sigh with anxiety; not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee..."

St. John Chrysostom, interpreting this, says that this place specifically is not a dwelling made by hands in which we are called to dwell, it is not some stable of the body, but sanctification and incorruption which the faithful receive through Divine Grace...

The person who finds himself under the slavery of the passions comes to dwell in this "earthly tent", in other words, in corruption and sin. He is called to respond to the call from God to repent with a disposition of self-denial, to deny the devil and his words and to walk the path of asceticism, that he might become a recipient of Divine Grace. Blessed Elder Joseph of Vatopedi teaches that, as long as we keep the commandments, we confess our faith in God, and turn our freedom towards God, then Divine Grace is moved, which destroys the old man and builds within us the new, dispassionate one. Divine Grace gives such strength that the Holy Martyrs could endure all the inhumane tortures from their persecutors.

This new reality, the new man, the life in Christ, is the tent not made by human hands, which the faithful hope to be adorned with, and which was received by St. Paraskevi as a gift from God. the hymnographer wishes to show that the Saint, by holding steadfast to her faith, "for we walk by faith, not by sight." (II Corinthians 5:7), endured the struggles of asceticism, and through the keeping of the commandments, of obedience and self-denial, she became a recipient of Divine Grace, receiving "grace sent from above", which works salvation within us...
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St. Paraskevi the Great Martyr (source)

 

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

"Having been moved by compassion, O Christ, you willingly approach to suffer Your Passion..."

Icon of Christ "Extreme Humility", from Meteora (source)

  
Having been moved by compassion, O Christ, you willingly approach to suffer Your Passion, O Benefactor, wishing to deliver us from our passions, and to deliver those under condemnation in Hades. Therefore we hymn your precious Passion, and we glorify Your utter condescension towards all, O Savior.-Kathisma from Great and Holy Monday

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Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

St. Joseph the Hesychast: "Even though you have fallen again, get up again."

Jesus Christ the Son of God the Savior of the world (source)

  
I received your letter, my child, and I saw your anxiety. But don’t be sad, my child. Don’t worry so much. Even though you have fallen again, get up again. You have been called to a heavenly road. It is not surprising for someone running to stumble. It just takes patience and repentance at every moment.
Therefore, always do a metanoia when you are wrong and don’t lose time, because the longer you wait to seek forgiveness, the more you allow the evil one to spread his roots within you. Don’t let him make roots to your detriment.
  
Therefore, don’t despair when you fall, but get up eagerly and do a metanoia saying, “Forgive me, my dear Christ. I am human and weak.” The Lord has not abandoned you. But since you still have a great deal of worldly pride, a great deal of vainglory, our Christ lets you make mistakes and fall, so that you perceive and come to know your weakness every day, so that you become patient with others who make mistakes, and so that you do not judge the brethren when they make mistakes, but rather put up with them.
  
So every time you fall, get up again and at once seek forgiveness. Don’t hide sorrow in your heart, because sorrow and despondency are the joy of the evil one. They fill one’s soul with bitterness and give birth to many evils. Whereas the frame of mind of someone who repents says, “I have sinned! Forgive me Father!” and he expels the sorrow. He says, “Am I not a weak human? So what do I expect?” Truly, my child this is how it is. So take courage.
  
Only when the grace of God comes does a person stand on his feet. Otherwise, without grace, he always changes and always falls. So be a man and don’t be afraid at all.
  
 Do you see how that brother you wrote about endured the temptation? You, too, should do likewise. Acquire a brave spirit against the temptations that come. In any case, they will come. Forget about what your despondency and indolence tell you. Don’t be afraid of them. Just as the previous temptations passed by the grace of God, these, too, will pass once they do their job.
  
Temptations are medicines and healing herbs that heal our visible passions and our invisible wounds. So have patience in order to profit every day, to store up wages, rest, and joy in the heavenly kingdom. For the night of death is coming when no one will be able to work anymore. Therefore, hurry. Time is short.
  
You should know this too: a victorious life lasting only one day with trophies and crowns is better than a negligent life lasting many years. Because one man’s struggle, with knowledge and spiritual perception that lasts one day, has the same value as another man’s struggle, who struggles negligently without knowledge for fifty years.
  
Without a struggle and shedding your blood, don’t expect freedom from the passions. Our earth produces thorns and thistles after the Fall. We have been ordered to clean it, but only with much pain, bloody hands, and many sighs are the thorns and thistles uprooted. So weep, shed streams of tears, and soften the earth of your heart. Once the ground is wet, you can easily uproot the thorns.
— Saint Joseph the Hesychast
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St. Joseph the Hesychast (source)

  

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!