"I behold a new and wondrous mystery!

My ears resound to the shepherd's song, piping no soft melody, but loudly chanting a heavenly hymn!

The angels sing!

The archangels blend their voices in harmony!

The cherubim resound their joyful praise!

The Seraphim exalt His glory!

All join to praise this holy feast, beholding the Godhead herein… on earth and man in heaven. He who is above now, for our salvation, dwells here below; and we, who were lowly, are exalted by divine mercy!

Today Bethlehem resembles heaven, hearing from the stars the singing of angelic voices and, in place of the sun, witnessing the rising of the Sun of Justice!

Ask not how this is accomplished, for where God wills, the order of nature is overturned. For He willed He had the powers He descended. He saved. All things move in obedience to God.

Today He Who Is, is born ! And He Who Is becomes what He was not! For when He was God, He became man-while not relinquishing the Godhead that is His…

And so the kings have come, and they have seen the heavenly King that has come upon the earth, not bringing with Him angels, nor archangels, nor thrones, nor dominions, nor powers, nor principalities, but, treading a new and solitary path, He has come forth from a spotless womb.

Yet He has not forsaken His angels, nor left them deprived of His care, nor because of His incarnation has He ceased being God. And behold kings have come, that they might serve the Leader of the Hosts of Heaven; Women, that they might adore Him Who was born of a woman so that He might change the pains of childbirth into joy; Virgins, to the Son of the Virgin…

Infants, that they may adore Him who became a little child, so that out of the mouths of infants He might perfect praise;

Children, to the Child who raised up martyrs through the rage of Herod; Men, to Him who became man that He might heal the miseries of His servants;

Shepherds, to the Good Shepherd who was laid down His life for His sheep;

Priests, to Him who has become a High Priest according to the order of Melchizedek;

Servants, to Him who took upon Himself the form of a servant, that He might bless our stewardship with the reward of freedom (Philippians 2:7);

Fishermen, to the Fisher of humanity;

Publicans, to Him who from among them named a chosen evangelist;

Sinful women, to Him who exposed His feet to the tears of the repentant woman;

And that I may embrace them all together, all sinners have come, that they may look upon the Lamb of God who takes away the sins of the world!

Since, therefore, all rejoice, I too desire to rejoice! I too wish to share the choral dance, to celebrate the festival! But I take my part, not plucking the harp nor with the music of the pipes nor holding a torch, but holding in my arms the cradle of Christ!

For this is all my hope!

This is my life!

This is my salvation!

This is my pipe, my harp!

And bearing it I come, and having from its power received the gift of speech, I too, with the angels and shepherds, sing:

"Glory to God in the Highest! and on earth peace to men of good will! "

Originally posted 2007-01-02 14:02:42.

2. O Lord, deliver me from eternal torment;

3. O Lord, if I have sinned in my mind or thought, in word deed, forgive me.

4. O Lord, deliver me from every ignorance and heedlessness, from pettiness of the soul and stony hardness of heart;

5. O Lord, deliver me from every temptation;

6. O Lord, enlighten my heart darkened by evil desires;

7. O Lord, I, being a human being, have sinned; do Thou, being God, forgive me in Thy lovingkindness, for Thou knowest the weakness of my soul.

8. O Lord, send down Thy grace to help me, that I may glorify Thy holy Name;

9. O Lord Jesus Christ, inscribe me, Thy servant, in the Book of Life, and grant me a blessed end;

10. O Lord my God, even if I have done nothing good in Thy sight, yet grant me, according to Thy grace, that I may make a start in doing good.

11. O Lord, sprinkle on my heart the dew of Thy grace;

12. O Lord of heaven and earth, remember me, Thy sinful servant, cold of heart and impure, in Thy Kingdom.

13. O Lord, receive me in repentance;

14. O Lord, leave me not;

15. O Lord, save me from temptation;

16. O Lord, grant me pure thoughts;

17. O Lord, grant me tears of repentance, remembrance of death, and the sense of peace;

18. O Lord, grant me mindfulness to confess my sins;

19. O Lord, grant me humility, charity, and obedience;

20. O Lord, grant me tolerance, magnanimity, and gentleness;

21. O Lord, implant in me the root of all blessings: the fear of Thee in my heart;

22. O Lord, vouchsafe that I may love Thee with all my heart and soul, and that I may obey in all things Thy will;

23. O Lord, shield me from evil persons and devils and passions and all other lawless matters;

24. O Lord, Who knowest Thy creation and that which Thou hast willed for it; may Thy will also be fulfilled in me, a sinner, for Thou art blessed forevermore. Amen.

Originally posted 2009-02-23 04:04:47.

Originally posted 2006-04-17 19:56:42.

He is speaking of wars in Jerusalem…for there are many wars and calamities in the world at large, which have always been and will always be. For before this, were wars, and tumults, and fights. But, He speaks of the Jewish wars coming upon them at no great distance, for henceforth the Roman arms were a matter of anxiety. Since then these things also were sufficient to confound them, He fortells them all.

Originally posted 2006-04-17 22:48:19.

Great modesty and great propriety does the blessed Paul require of women, and that not only with respect to their dress and appearance: he proceeds even to regulate their speech. And what says he? “Let the woman learn in silence”; that is, let her not speak at all in the church; which rule he has also given in his Epistle to the Corinthians, where he says, “It is a shame for women to speak in the church” (1 Cor. xiv. 35.); and the reason is, that the law has made them subject to men. And again elsewhere, “And if they will learn anything, let them ask their husbands at home.”  Then indeed the women, from such teaching, kept silence; but now there is apt to be great noise among them, much clamor and talking, and nowhere so much as in this place. They may all be seen here talking more than in the market, or at the bath. For, as if they came hither for recreation, they are all engaged in conversing upon unprofitable subjects. Thus all is confusion, and they seem not to understand, that unless they are quiet, they cannot learn anything that is useful. For when our discourse strains against the talking, and no one minds what is said, what good can it do to them? To such a degree should women be silent, that they are not allowed to speak not only about worldly matters, but not even about spiritual things, in the church. This is order, this is modesty, this will adorn her more than any garments. Thus clothed, she will be able to offer her prayers in the manner most becoming.“But I suffer not a woman to teach.” “I do not suffer,” he says. What place has this command here? The fittest. He was speaking of quietness, of propriety, of modesty, so having said that he wished them not to speak in the church, to cut off all occasion of conversation, he says, let them not teach, but occupy the station of learners. For thus they will show submission by their silence. For the sex is naturally somewhat talkative: and for this reason he restrains them on all sides. “For Adam,” says he, “was first formed, then Eve. And Adam was not deceived, but the woman being deceived was in the transgression.”If it be asked, what has this to do with women of the present day? it shows that the male sex enjoyed the higher honor. Man was first formed; and elsewhere he shows their superiority. “Neither was the man created for the woman, but the woman for the man.” (1 Cor. xi. 9.) Why then does he say this? He wishes the man to have the preeminence in every way; both for the reason given above, he means, let him have precedence, and on account of what occurred afterwards. For the woman taught the man once, and made him guilty of disobedience, and wrought our ruin. Therefore because she made a bad use of her power over the man, or rather her equality with him, God made her subject to her husband. “Thy desire shall be to thy husband?” (Gen. iii. 16.) This had not been said to her before.

Homily IX. on 1 Timothy ii, 11-15 From the homilies of St. John Chrysostom archbishop of Constantinople,on the epistels of St. Paul the Apostle to Timothy, Titus, and Philemon.The Oxford Translation Edited, with Additional Notes, byrev. Philip Schaff, d.d., LL.D.

Originally posted 2006-05-02 12:06:48.

To indicate in every way and until the last day that He was not opposed to the law. And for what possible reason does He send them to an unknown person? To also show by this that He might have avoided suffering. For He had the power to change the minds of those who crucified Him. So it is once again clear: He is willing to suffer. 

Originally posted 2006-04-19 22:14:04.

Originally posted 2006-06-11 08:29:28.

Having abated the disturbance both from the tongues and from the prophesyings; and having made a law to prevent confusion, that they who speak with tongues should do this in turn, and that they who prophesy should be silent when another begins; he next in course proceeds to the disorder which arose from the women, cutting off their unseasonable boldness of speech: and that very opportunely. For if to them that have the gifts it is not permitted to speak inconsiderately, nor when they will, and this, though they be moved by the Spirit; much less to those women who prate idly and to no purpose. Therefore he represses their babbling with much authority, and taking the law along with him, thus he sews up their mouths; not simply exhorting here or giving counsel, but even laying his commands on them vehemently, by the recitation of an ancient law on that subject. For having said, “Let your women keep silence in the churches;” and “it is not permitted unto them to speak, but let them be in subjection;” he added, “as also saith the law.” And where doth the law say this? “Thy desire shall be to thy husband, and he shall rule over thee.” (Gen. iii. 16.) Seest thou the wisdom of Paul, what kind of testimony he adduced, one that not only enjoins on them silence, but silence too with fear; and with as great fear as that wherewith a maid servant ought to keep herself quiet. Wherefore also having himself said, “it is not permitted unto them to speak,” he added not, “but to be silent,” but instead of “to be silent,” he set down what is more, to wit, “the being in subjection.” And if this be so in respect of husbands, much more in respect of teachers, and fathers, and the general assembly of the Church. “But if they are not even to speak,” saith one, “nor ask a question, to what end are they to be present?” That they may hear what they ought; but the points which are questioned let them learn at home from their husbands. Wherefore also he added,

Thus, “not only, as it seems, are they not allowed to speak,” saith he, “at random, but not even to ask any question in the church.” Now if they ought not to ask questions, much more is their speaking at pleasure contrary to law. And what may be the cause of his setting them under so great subjection? Because the woman is in some sort a weaker being and easily carried away and light minded. Here you see why he set over them their husbands as teachers, for the benefit of both. For so he both rendered the women orderly, and the husbands he made anxious, as having to deliver to their wives very exactly what they heard.
Further, because they supposed this to be an ornament to them, I mean their speaking in public; again he brings round the discourse to the opposite point, saying, “For it is shameful for a woman to speak in the church.” That is, first he made this out from the law of God, then from common reason and our received custom; even when he was discoursing with the women about long hair, he said, “Doth not even nature herself teach you?” (c. xi. 14.) And everywhere thou mayest find this to be his manner, not only from the divine Scriptures, but also from the common custom, to put them to shame.

Homily XXXVII. on 1 Corinthians 14:34-35 From the homilies of St. John Chrysostom archbishop of Constantinople,on the epistels of St. Paul the Apostle to the Corinthians. The Oxford Translation Edited, with Additional Notes, byrev. Philip Schaff, d.d., LL.D.

Originally posted 2006-05-02 12:12:19.

Prepare children to face hardships

22. Therefore wealth is a hindrance, because it leaves us unprepared for the hardships of life. So, let us raise our children in such a way that they can face any trouble, and not be surprised when difficulties come; let us bring them up in the discipline and instruction of the Lord. Great will the reward in store for us, for if artists who make statues and paint portraits of kings are held in high esteem, will not God bless ten thousand times more those who reveal and beautify His royal image (for man is the image of God)? When we teach our children to be good, to be gentle, to be forgiving (all these are attributes of God), to be generous, to love their fellow men, to regard this present age as nothing, we instill virtue in their souls, and reveal the image of God within them. This, then, is our task; to educate both ourselves and our children in godliness; otherwise what answer will we have before Christ’s judgment-seat? If a man with unruly children is unworthy to be a bishop, how can he be worthy of the kingdom of heaven? What do you think? If we have an undisciplined wife, or unruly children, shall we not have to render an account for them? Yes, if this happens it is because we did not take strict measures as we should have.

Neglecting children is one of the greatest sins

23. Neglect of children is one of the greatest sins, and it is the highest degree of impiety. And so that I might not seem to draw an unfounded conclusion, I will demonstrate this with experience itself, so that you will know that even though we may have everything we need, and all is beautifully arranged, we will nevertheless be subjected to the most extreme punishment if we do not take care for the salvation of our children. You know the story of the high priest Eli, written in the Holy Scriptures. He was an aged, well-known priest, who governed the Jewish nation faultlessly for twenty years, living during a time that did not demand great strictness (in life). Nevertheless he could not justify himself, but to the contrary, perished horribly and disastrously because he did not concern himself enough with his sons’ behavior; and the guilt of his neglect, like a great fault, over-shadowed all of Eli’s qualities and good works. How then shall we be judged, who live in a time full of much more love of wisdom, but who do not have his virtues? We not only do not instruct our children ourselves, but even take revenge upon those who wish to do so, and treat our own children more cruelly than any barbarians. For the cruelty of the barbarians leads only to slavery, to the razing and captivity of one’s homeland — in general it is only a physical misfortune. But you enslave the very soul and, binding it like some kind of captive, thus commit it to the evil and fierce demons and their passions. You do this and nothing else when you yourselves do not prompt your children in anything spiritual, nor let anyone else do so.

24. Let no one say to me that there are many besides Eli who neglect their children but who have not endured anything like what Eli endured. No — many have, and many endure even a good deal more for that very sin. For what is the cause of untimely death? What is the cause of our serious and long illness and of our children’s? What is the cause of losses, misfortunes, distress, the innumerable multitude of evils? Is it not because we do not try to correct our vicious children? The misfortune of the elder (Eli) is enough to prove that this is not mere conjecture. But let me tell you yet another word of our wise fathers. Thinking of his children, he says this: “Delight neither in ungodly sons. Though they multiply, rejoice not in them, except the fear of the Lord be with them. Trust not thou in their life” (Sirach 16:1-3). For you will moan with untimely grief and will unexpectedly hear of their destruction. Thus, many, as I have said, endured much the same; if some have escaped (punishment), they will not escape it forever. If they have escaped it here, then the destruction will be on their heads, for they will endure very cruel punishments when they leave this world.

25. We must not act irrationally because God no longer sends prophets and does not wreak such punishments as that of Eli. Now is not the time for prophets; besides, He does send them even now. How do we know? “They have (it is said) Moses and the prophets” (Luke 16:29. It was said to them (who lived at the time of Moses and the prophets) and it is said to us; and God says it not only to Eli, but through him and his suffering to all who sin as he did. God is no respecter of persons, and if He destroyed those of a less sinful household, then He will not leave unpunished those who have committed more serious sins.

Relations between parents and children

26. God Himself takes great care over the upbringing of children. That is why He placed such a natural attraction in parents toward their children — in order to put parents in inescapable necessity of caring for their children. Subsequently, He created laws concerning their care, and, establishing the feasts, commanded us to explain their meaning. He summed up the meaning of the Passover in this instruction: “And thou shalt tell thy son in that day, saying, Therefore the Lord dealt thus with me, as I was going out of Egypt” (Exodus 13:8). He does the same in the Law. For, telling of the first- born, He adds again: “And if thy son should ask thee hereafter, saying, What is this? Then thou shalt say to him, With a strong hand the Lord brought us out of Egypt, both the first-born of man and the first-born of beast; therefore do I sacrifice every offspring that opens the womb. The males to the Lord, and every first-born of my sons I will redeem” (Exodus 13:14-15). Through all of this He commands him to lead the children to the knowledge of God. Even to the children themselves He commands much with respect to the parents, rewarding the obedient and punishing the disobedient, thereby making them even more dear to their parents. Actually, when someone makes us lords over someone else, by this honor he places upon us the greatest obligation to care for him, so that this alone without anything else is able to convince us that the entire fate of this person is in our hands, and we will not lightly dare to injure the one who has been thus entrusted to us. When he also becomes even more wrathful and displeased with us for breaking this trust than the offended ones themselves, and becomes a stern punisher, he thereby inspires us even more to fulfill our obligation. This is what God has done. To these two He has added a third, natural obligation, and if you like, it is the first. Namely, it is that parents, having received the commandment to educate their children, would not disdain His commandment by which God has bound them by natural obligation. If this tie should be held in contempt by the children, He has protected it from being broken entirely by His own punishments and by the parents’. Thus He has subjected children to their parents and inspired love in the parents for their children. But there is also a fourth method by which God has strongly and closely bound us with them. He not only punishes those children who work evil against their parents, but He also rewards the good ones. He does the same with parents, cruelly punishing those who neglect their children, while grating honor and praise to those who care. Thus did He punish the elder (Eli), who was worthy of praise in every other respect, but rewarded the patriarch Abraham for his care no less than for other virtues. For, speaking of those many and great gifts that He promised to Abraham, God names precisely this virtue as His reason for such a promise: “For I know that he will order his sons, and his house after him, and they will keep the ways of the Lord, to do justice and judgment” (Genesis 18:19).

27. I have said this so that you would know that God will not be condescending to those who are neglectful of those for whom He Himself takes such care. For it is impossible that one and the same God should do so much to save these (children), yet pay no attention when their own parents disdain them. He will not ignore this, but to the contrary, He will all the more fearfully display His displeasure and wrath, as it actually happens. Therefore, the blessed Paul insistently convinces us, saying: “Ye fathers . . . bring them up in the nurture and admonition of the Lord” (Ephesians 6:4). If we [NOTE: "we" refers to spiritual instructors] are obligated to tirelessly care for their souls, “as they that must give account” (Hebrews 13:17), so much more is the father (obligated to do it), who gave birth to the son, brought him up and lives constantly with him. For just as he can find no excuse for his own sins, he cannot find one for his children’s misdeeds. The blessed Paul showed this same thing. Describing how those who have accepted authority over others should be, he requires care for their own children over all other requirements, so that we have no excuse for our children’s unruliness (I Timothy 3, 4, 5). And this is perfectly just! If evil in people is from nature, then everyone would have a right to excuse himself; but as we ourselves are impious or honorable according to our own will, then what good excuse could one present who has allowed his son, whom he loves more than anything, to come to impiety and dishonor? That he did not want to make him honorable? But not one father will say that; nature itself insistently and incessantly inspires him toward this. Or that he was not able to do it? But this also cannot be said; for everything — that he took his son under his protection at a tender age, and that he alone primarily has been given authority over him, and that he constantly had him around — all of this makes the education of his son very easy and convenient. It means that the children’s unruliness comes from nothing other than the insane attachment of the fathers to earthly cares. Paying attention only to earthly cares, and counting nothing to be more important, they involuntarily begin to neglect the souls of their children. I will say of these fathers (and let no one consider these words to be born of anger), that they are even worse than child- killers. The one only sunders the body from the soul, but the other cases them both into the fires of gehenna. Death is inevitable according to the natural order, but the second fate could have been avoided if the fathers’ neglect had not led up to it. Physical death can be ended instantly by the resurrection when it comes, but no reward awaits the lost soul; it will receive not resurrection, but will have to suffer eternally. This means that we not unjustly call those fathers worse than child-killers. It is not so cruel to sharpen the sword, take it in the right hand and plunge it into the little child’s heart, as it is to destroy and degrade the soul, for there is nothing equal to the soul.

28. If the evil were only limited to the parents’ not giving their children any beneficial counsel, then the evil would not be so great. But you, parents, induce your children to do the opposite. Actually, when fathers convince their children to study sciences, you can hear in the course of their conversation none other than the following words: “So-and-so, they say, is a low-born man of meager means, who perfected himself in eloquent speech and received a very high position, acquired a large property, took a rich wife, built a marvelous house, and has become fearsome and famous to all.” Another says: “So-and-so learned Latin, shines in the royal court and wields great influence there.” Yet another points to someone else, and they all speak only of those who are glorified on earth. But of those who are glorified in heaven no one recounts; and even if one should recount them, he would be watched as a man who disturbs everything. Thus, when you instill this in your children from an early age, you teach them nothing other than the basis for all the vices, planting in them the two most savage passions — that is, love of money, and the even more blameworthy passion of vainglory. Each of these passions by itself can disorder everything in the child; but when they are both rooted together in the tender soul of a youth, then like two united stormy fronts, they destroy everything good and produce so many thorns, sand and dust that they make the soul fruitless and incapable of anything good. How do you think your son can escape the devil’s snares when he is young — living in Egypt, or among the devil’s army, not hearing a beneficial word from anyone, and seeing that everyone, especially his parents and educators, are leading him to the opposite? How could he do it? With the help of your admonitions? But you suggest the opposite to him and, not allowing him to think about love of wisdom even in his sleep, to the contrary constantly occupy him with the present life and its gain, and only assist him in his drowning. Or does it happen by itself? Absolutely not; a youth does not have the strength by himself to perfect himself in the virtues, and if something good is born in him, then this good is more likely to perish than grow under the torrent of your words. For just as the body cannot live long if it feeds on harmful foods, so also the soul, when it receives such suggestions, cannot think about something good and great; no, being disturbed and weakened as if by some infection, it will finally inevitably go down to gehenna and perish.

Teach children the spiritual values

29. For you, as though you were intentionally destroying your children, order them to do exactly those things which make it impossible to be saved. Look first of all (at what is written). “Woe,” it is said, “unto you that laugh” (Luke 6:25), but you give your children a multitude of causes for laughter. “Woe unto you that are rich” (Luke 6:24), but it is your chief concern that they get rich. “Woe unto you when all men shall speak well of you” (Luke 6:26), but you often spend all your living for the sake of human glory. Again, he who maligns his brother is “in danger of hell fire” (Matthew 5:22), but you consider anyone who silently bears offensive words from others to be weak and cowardly. Christ commands us to avoid fights and arguments, but you are constantly occupying your children with these evil affairs. He commanded in many circumstances to pluck out your eye if it leads to evil (Matthew 5:29), but you especially befriend those who can give you money, even though they may be teaching extreme depravity. He commanded not to put away one’s wife unless it be for adultery (Matthew 5:32), but when you see that money can be had, you order that this commandment be disdained. He absolutely forbade oaths (Matthew 5:34), but you even laugh when you see that this ban is observed. “He that loveth his life,” the Lord said, “shall lose it” (John 12:25), but you do all you can to draw children into this love. “If ye forgive not men their trespasses,” He says, “neither will your heavenly Father forgive your trespasses” (Matthew 6:15), but you even criticize your children when they do not want to take revenge upon their offenders, and try to bring them to a state where they will want to do this. Christ said that if you do anything out of vainglory — fasting, praying, or almsgiving — it is all done to no effect (Matthew 6:1), but you only try to arrange that your children receive praise. But why enumerate everything? If these vices already named are able not just collectively but even separately to prepare a thousand gehennas, and you, having gathered them together and laid this unbearably heavy bundle of sins on your children, send them with it to the lake of fire; how can they save themselves, carrying so much food for the fire?

30. It is bad enough that you prompt your children to do what is contrary to Christ’s commandments, but you also mask them in beneficent-sounding names. You call the constant attendance of horse races and theaters “social life,” the possession of wealth “freedom,” audacity “openness,” dissipation “humanitarianism,” unfairness “manliness.” Then, as if this deceit were not enough, you call virtues by unattractive names: modesty is “lack of education,” meekness is “cowardice,” fairness is “weakness,” humility is “slavishness,” angerlessness is “powerlessness.” It is as if you are afraid that your child might hear the true name of these virtues and vices and therefore avoid the vices like the plague. For calling the vices by their real names does not a little to inspire aversion for them. I know many people who come to their senses this way, and, hearing these offensive names, became more modest in life. But you have deprived your children of this means of correction. And what is worse, you prompt them to do evil not only by your words but by your deeds — you build magnificent homes, buy expensive land, surround them with all manner of glitter, and by all of this, as with some sort of horrid cloud, darken their souls. How can I be convinced that they can possibly be saved when I see that you incline them toward the very things that Christ singled out as leading to inevitable destruction; when I see that you disdain their souls as something unnecessary, but concern yourself with what is truly extravagant as though it were something necessary and important? You do everything in order to provide your son with a servant, horse and the best clothing; but you do not even want to think about making him good himself. No, having stretched yourself in cares over rocks and trees, there is not the slightest portion of your care left for souls. You do everything to make sure that there is a lovely statue and golden roof on your house, but that the most precious of all sculptures — the soul — might be golden, you take no thought at all.

Originally posted 2006-05-11 18:26:46.

Originally posted 2006-05-19 07:59:31.

Originally posted 2006-06-06 20:32:31.

Were there not the Resurrection, then how could the truth of God have been preserved, when so many evil people flourish and so many good ones suffer and end their lives in suffering? Where do all of these people receive their just reward, if there is no Resurrection?

Originally posted 2006-04-23 10:30:00.

2. By the duty of raising them I mean not only not allowing them to die of hunger, as people often limit their obligation toward their children to doing. For this, is needed neither books nor rubrics, for nature speaks of it quite loudly. I am speaking of the concern for educating children’s hearts in virtues and piety — a sacred duty which cannot be transgressed without thereby becoming guilty of the children’s murder, in a certain sense.

3. This obligation belongs to fathers as well as mothers. There are fathers who spare nothing in order to secure for their children teachers of pleasure and to pander to their cravings as wealthy heirs. But so that the children would be Christians, so that they would exercise themselves in piety, is of little need to them. O criminal blindness! It is this very crude inattention that is responsible for all the disorder that causes our society to groan. Let us suppose that you have acquired large property for them. However, if they do not know how to conduct themselves sensibly this property will not last long with them. It will be squandered; it will perish with its owners, and will be their most grievous inheritance.

4. Your children will always be sufficiently wealthy if they receive from you a good upbringing that is able to order their moral life and behavior. Thus, strive not to make them rich, but rather to make them pious masters of their passions, rich in virtues. Teach them not to think up illusory needs, reckoning their worth according to worldly standards. Attentively watch their deeds, their acquaintances and their attachments — and to not expect any mercy from God if you do not fulfill this duty.

5. If the Apostle commands us to take more care for others than for ourselves, and if we are guilty when we neglect their benefit, then is it not a much greater guilt when this concerns those who are so near to us? “Was it not I,” the Lord will say to us, “Who gave place to these children in your family? Was it not I Who entrusted them to your care, making you masters, guardians and judges over them? I gave you complete authority over them; I placed all care for their upbringing in your hands. You will tell me that they did not want to bend their necks to the yoke, that they threw it off. But this should have been averted from the very beginning; you should have mastered their first impressions, placed the reigns on them before they had the power to break away from them. You should have bent their young souls under the yoke of duty, accustomed them to it, educated them in accordance with it, bound the wound when it first opened. You should have uprooted the tares when they first began to sprout around the young plant, and not have waited until they put down deep roots, when the passions have become uncontrollable and untamable through gradual strengthening in their formation.”

6. The wise Sirach says: “Hast thou children? Instruct them, and bow down their neck from their youth” (Sirach 7:25). But the Lord does not only prompt us with this command through the lips of His prophet; he even takes our side, supporting the fulfillment of this commandment with the fearsome punishment that awaits those children who do not submit to the authority of their parents: “Every man who shall speak evil of his father or of his mother, let him die the death” (Leviticus 20:9). He punishes with death those who become guilty before you, and you look tepidly at these sins that they commit against the highest possible authority. They are rebelling against God Himself, transgressing His commandments, and you look at this without the least displeasure, without the slightest criticism of your children. What does He have to lose from their offense? Nothing. But you, why should you not fear for your own selves? For whoever abandons the Lord will never respect either his own father or himself.

7. Children who are submissive and faithful to God in their obedience to His law will have found an abundant source of happiness, even in this temporal life. A poor man with Christian morals inspires respect and love from others. Meanwhile, with an evil and depraved heart, all your riches will not save you from the displeasure and aversion of everyone around you.

8. The youth to whom you give a good upbringing will not only enjoy general respect, he will also become dearer to you yourselves! Your attachment to him will not be a mere natural attraction — it will be the fruit of his virtue. For this, during your old age, you will in turn receive from him the services of his filial love. He will be your support. For just as those who do not revere the Lord also have contempt for their own parents, those who revere God, the Father of all men, will have every respect for those who gave them life.

9. Let us suppose that you fulfill the commandment of the law in every other respect, but being unfaithful in this one commandment you will be severely punished. Listen to this proof taken from the history of one ancient people. You will immediately see to what terrible punishment those fathers subject themselves who neglect their children’s upbringing. Among the Jews was one priest who was respected for his meek character. His name was Eli. This priest had two sons who had given themselves over to every vice. The father did not concern himself and paid little attention, or if their depravity, having reached the limit, forced him to reproach them, he did it without the necessary fervor and authority. He should have punished them severely, thrown them out of his presence, taken strict measures in order to put a stop to the outrage. He did nothing of the sort. He limited himself to giving them a form of admonition: “Nay, my sons, for the report which I hear is not good; do not so” (I Kings 2:24). Is this what he should have said? They offended the One to Whom they owe their existence, and he still accepts them as part of his family? His admonition was useless and vain. No, this demanded not an admonition, but a strong lesson, severe torments, a treatment as strong as the evil. He should have used fear to root their young hearts out of this blindness. An admonition! Eli’s sons had no lack of these. O useless words! O criminal meekness by which they became victims! A war began, and the wretches became the spoils of their enemy. When their father learned of their misfortune, he fell to the ground and, smashing his head, died.

10. I have just told you that fathers who do not take care to give their children a Christian upbringing are murderers of their own children. Is it not true? Who should Eli blame for his sons’ deaths? Himself. True, the enemy’s sword slew them, but the neglect of their false father directed the blow. Abandoned by heavenly help, the appeared naked against the arrows of the Philistines. The father destroyed himself and them. Meanwhile, we see the same thing before ourselves daily. How many parents there are who do not want to take upon themselves this labor of correcting their unsubmissive and unruly children! They are as if afraid to upset their children by reigning in with stern words the vicious tendencies to which they have submitted themselves. What is the outcome? Their disorder increases; their impunity leads them to criminal offenses; they are brought to trial; and the wretches die at the hands of the executioner. You refused your personal rights over them and committed them to the severity of civil punishment, and human justice wielded its harsh rights over them. You are afraid to humiliate them with some light punishment in your presence; but what horrible dishonor shall befall you when your son is no longer around, and the father, hounded everywhere by accusing glares, no longer dares to show himself anywhere.

Originally posted 2006-05-09 20:13:29.

32. “But why,” you say, “do our children need such wisdom and strict behavior?” This is the very thing that is so all-destructive — that such an important matter, the support of our life, is considered extravagant and unnecessary. Having seen your son sick in body, no one would ask why he needs perfect and strong health. To the contrary you would take every measure to return his body to a good condition, so that the illness would not return.

But when children have sick souls, they say that they need no treatment; and after such words they dare to call themselves fathers! “What?” you say, “Shall we only seek after wisdom and let everything earthly fall apart?” No, most respected ones, it is not love of wisdom but the lack of it that has destroyed and disrupted everything. For who, tell me, disrupts the present condition of things — those who live continently and modestly, or those who invent new and unlawful means of delighting themselves? Those who only try to grab other people’s things for themselves, or those who are content with what they have? Those who love mankind, who are meek and do not seek honor, or those who demand honor from their brothers above all obligation, and cause a thousand annoyances for those who do not rise when they enter, do not say the first greeting, do not bow before them, or do not agree with them? Those who love to submit, or those who seek power and positions of authority, and for this are ready to do and endure anything? Those who consider themselves better than everyone, and therefore think that they may say and do anything, or those who consider themselves to be last, and thereby tame their unreasonable self-willed passions? Those who support harlots and defile the marriage beds of others, or those who are continent even with their own wives? Are not the first in human society those who are like tumors on the body and lashing winds over the sea, who with their lack of restraint drown even those who if left alone might have saved themselves? And are not the last those who are like bright lamps amidst thick darkness, calling the shipwrecked to their safety, and, having lit on high in the distance the lamp of wisdom, thus lead those who desire it into the peaceful harbor?

Is it not those others who cause disturbances, wars and fights, and destruction of the cities, and captivity, and slavery, and loss of freedom, and murder, and innumerable catastrophes in life — catastrophes not only wrought on people by people, but also everything sent from heaven, for example: droughts, floods, earthquakes, inundation of cities, famines, pestilences, and everything that is sent to us from there? They debase the social order and destroy the general good; they bring countless misfortunes on others, obfuscate people who seek peace, draw them in and then tear them apart from all directions. Courts and laws, sentences and all manner of punishment were created for these people.

33. If we wanted to educate our children from the earliest age and give them to those who wished to educate them, our children would of course be able to stand in the very forefront of battle; because God would not disdain such fervency and zeal, but would stretch out His hand to complete the sculpture. When His hand acts, it is impossible not to succeed, or rather, it is impossible not to reach the highest degree of brilliance and glory, if only we fulfilled what depends upon us. If women have been able to incline God’s help in the upbringing of children, how much more so could we do the same if we so wanted. In order not to over-stretch this homily, I shall pass over in silence all other women and cite only one, though I could have cited many.

There was a Jewess named Hannah. This Hannah gave birth to a son and no longer hoped to have another, because she was barely able to conceive this one after many tears due to her barrenness. Although her rival often chided her over her barrenness, she did not do as you do, but having received the child she kept him only as long as she needed to feed him milk. As soon as he no longer needed this food, she took him and immediately dedicated him to God, not asking that he ever return to his family’s house, but leaving him to live always in the temple of God. And when out of maternal feeling she wished to see him she did not call the child to herself but came herself with the father to him, treating him carefully, like a sacrifice to God. This is why the boy became so valorous and great that when God turned His face from the Jewish people for its extreme impiety and pronounced no prophecies and sent no visions, this boy again attracted God with his virtue and begged Him to grant the Jews what they formerly had — to renew the prophecy that had ceased. He did this when he was not yet a grown man, but a little child. “And the word of the Lord,” says the Scripture, “was precious in those days, there was no distinct vision” (I Kings 3:1); meanwhile, God often revealed His will to Samuel.
That is how beneficial it is to always give your acquisitions to God, and to refuse not only money and things, but even your own children. For is this has been commanded of us with respect to our souls (Matthew 10:37), how much the more to everything else? The Patriarch Abraham also did this, or rather, he did much more than this, and that is why he received a son with great glory. We especially have our children with us when we have given them to the Lord. For He will preserve them much better than we can because He cares more for them. Have you not seen how it happens in the homes of rich people? There the low-born servants who live with their fathers are not so respected or powerful as those whom the master has taken from the parents, appointed to his service and made guardians of treasures, giving them great good will and freedom. If men are so kind and well-disposed toward their servants, much more so will be the Unlimited Goodness, that is, God.

34. Let us allow our children to serve God, leading them not only to the temple, like Samuel, but to the very heavens to serve together with the Angels and Archangels. For anyone can see that one who dedicates himself to love of wisdom really will be serving with the Angels. Furthermore, such children will be representing with great boldness not only themselves, but us also. For if some children have received help from God for their fathers’ sake, so much more can fathers receive help for their children’s sake; because in the first case the right to help comes only from nature, but in the second case it comes also from upbringing, which is much more important than nature.

I will prove both to you from Divine Scripture. Hezekiah, a virtuous and pious king but having no boldness according to his own deeds to withstand the great danger which threatened him, was saved by God for the sake of his father’s virtue, as God Himself said: “And I will defend this city as with a shield, for my own sake, and for my servant David’s sake” (IV Kings 19:34). Paul in his epistle to Timothy said about parents: “She (the woman) shall be saved in childbearing, if they continue in faith and charity and holiness with sobriety” (I Timothy 2:15). The Scripture praises Job because he “was true, blameless, righteous and godly, abstaining from everything evil” (Job 1:1), as well as for his care for his children (Job 1:5). This care consisted not in the collection of wealth for them, and not in attempts to make them glorious and famous, but in what? Listen to what the Scripture says: “And when the days of the banquet were completed, Job sent and purified them, having risen up in the morning, and offered sacrifices for them, according to their number, and one calf for a sin-offering for their souls; for Job said, lest peradventure my sons have thought evil in their minds against God. Thus then Job did continually” (Job 1:5). What justification will we have if we behave with such neglect? For if those who lived before the time of grace and the law, who never received any teachings on the upbringing of children, had such great care for their children as to tremble even over their secret sins – who will justify us, who live during the time of grace, have so many teachers, so many examples and instructions, but meanwhile not only do not fear for their secret sins, but even ignore the obvious sins; and not only do we ourselves ignore them, but even cast out those who do not?  And Abraham, as I said before, stood out for this virtue more than for his many other virtues.

35. Thus, having so many examples, let us prepare pious servants and slaves for God.  If those who prepare competitive fighters for cities, or warriors for the king, are vouchsafed great honor, then what gift shall we receive if we prepare for God such valorous and great men, or rather, angels?  We will do everything we can in order to leave them the riches of piety which abide permanently, accompany us even after death and can bring great benefit not only here, but there (in the other world).  Worldly riches do not accompany people into eternity, and they can even perish here before their owners, often even destroying them.  But the riches of piety are permanent in this and the next life, and preserve those who acquire them in great safety.  This is really so; whoever prefers the earthly over the spiritual will lose both, but whoever longs for the spiritual and heavenly will probably also receive the earthly.  These are not my words, but those of the Lord Himself, Who promises to give us this good: “seek,” He says, “first the kingdom of God, and his righteousness and all these things shall be added unto you” (Matthew 6:33).  What can compare with this honor?  Concern yourself, He says, with the spiritual, and leave everything else to Me.  A loving father takes all cares of the household upon himself, the governing of servants and everything else, but advises the son to concern himself with love of wisdom.  So does God.  Let us be obedient and begin to seek the kingdom of God; then we shall see everywhere reverent children, and we ourselves shall be glorified with them, and delight also in present good things.  Only you must love the future, heavenly things.  If you are obedient, you shall receive a great reward; but if you are contrary and disobedient you will endure terrible punishments.  For we cannot justify ourselves by saying, “No one taught us this.”

36. Untamed youth has need of many instructors and teachers, guides, observers and educators.  Only with this effort can it be reigned in.  An unbroken horse, an untamed beast – that is youth.  Therefore, if we place limits from an early age we will not need to use such great force; to the contrary, habit will become law.  We will not allow them to do what is pleasant but harmful; we will not try to please them because they are children, for this brings more harm than anything to youth.  But most of all we will preserve chastity.  We should concern ourselves with this more than anything else, and pay the most attention to this.  We will take wives for them early, so that they would unite themselves to their brides with pure and incorrupt bodies.  This kind of love is especially ardent.  Whoever was chaste before marriage is more likely to remain so after marriage.  But those who learned before marriage to fornicate will do the same after marriage.  For it is written in the Scriptures: “All bread is sweet to a whoremonger” (Sirach 23:17).  That is why a crown is placed on the head – as a sign of victory, that they are entering the bridal chamber unvanquished, unconquered by lust.  If someone prone to love of pleasure has given himself to harlots, then what reason does he have for wearing a crown on his head, since he has been vanquished?  We will instill this in them, teach it to them and threaten them in various ways.

37. We have been given an important security – children.  Therefore we shall take care of them, and take every precaution that the evil one may not steal them from us.  Meanwhile, we do everything backward.  We make every effort to ensure that our fields be in good hands.  We seek out the most experienced mule drivers and overseers, but we take no such precautions for what is the most precious to us and through which all other good things come, namely, that we might entrust our son to a man that would preserve his chastity.  We take care to provide him with property, but take no care for him himself.  Do you see what insanity has taken control of us!  First of all educate your son’s soul, and he will acquire possessions later.  If his soul is bad he will not receive the slightest benefit from money.  And vice versa, if he has been given the proper upbringing, then poverty will not harm him in the least.  Do you want to leave him wealthy?  Teach him to be good.  For children who have not received the proper upbringing poverty is better than wealth; it will keep them even against their will within the bounds of virtue.  However, wealth, even for one who does not wish it, does not allow one to live a chaste life, but lures him into a countless multitude of crimes.

38. You, mothers, look after your daughters.  This should not be difficult for you.  Watch that they sit at home.  First of all teach them to be pious, modest, disdaining money, and not worrying too much about fancy dress.  Give them thus to marriage.  If you raise your daughter this way, you will save not only her, but the husband who takes her; and not only her husband, but the children; and not only the children, but the grandchildren.  If the root is good the branches will spread out more beautifully, and you will receive your reward for this.  Therefore let us do everything as though we are caring for the good not of one soul alone, but of many through the one.  For at the time of marriage, they (daughters) should go forth from their father’s houses as fighters from the place of competition; that is, they should know precisely the entire science, by which they might, like a leaven, raise all the ingredients to the increase of them.

39. Again, sons should also be so modest that they might be recognized by their good morals and chastity, and might earn great praise from men and from God.  Let them learn to refrain themselves from extravagant possessions, to be thrifty and tenderly loving; let them learn to submit to authority.  For they can in this way obtain a great reward for their parents.  Then everything will be directed towards the glory of God and our salvation in Christ Jesus our Lord, to Whom with the Father and Holy Spirit be glory, dominion and honor now and ever and to the ages of ages.  Amen.

Originally posted 2006-05-12 20:31:21.

Originally posted 2006-05-10 18:36:27.

Why do you adorn your body, while your soul is neglected, possessed by uncleanness? Why don't you care as much about your soul as you do for your body?..

What madness is this! Shift this adorning within, put these necklaces about your soul. The things that you put around your body help neither to its health nor to its beauty, for it will not make black white, nor what is ugly either beautiful or good looking. But if you put them about your soul, you will soon make it white instead of black; beautiful and well favored instead of ugly and unsightly. The words are not mine, but those of the Lord Himself, who said, "Though your sins be as scarlet, I will make them white as snow." (Isa. 1:18) 

Originally posted 2006-04-19 22:02:30.

His disciples were clinging to Him inseparably. So He said to His disciples, "Sit here, while I go over there and pray." (Matt 26:36) For it was usually with Him to pray apart from them. He did this to teach us how to pray, how to use silence and solitude to pray for great matters. And taking with Him the three, He said to them, "My soul is very sorrowful, even to death; remain here, and watch with Me." (Matt 26:38) Why does He not take all of them with Him? that they might not be more sorrowful. He took only thode who had been spectators of His glory. 

Originally posted 2006-04-20 18:01:02.

If any man is a devout lover of God, let him enjoy this fair and radiant triumphal feast. If any man is a wise servant, let him rejoicing enter into the joy of the Lord. If any has labored long in fasting, let him now receive his recompense. If any has wrought from the first hour, let him today receive his just reward. If any has come at the third hour, let him have no misgivings; because he will in no wise be deprived thereof. If any has delayed until the ninth hour, let him draw near, fearing nothing. If any has tarried even until the eleventh hour let him, also, be not alarmed at his tardiness; for the Lord, who is jealous of his honor, will accept the last even as the first; He give rest to him who comes at the eleventh hour, even as to him who has wrought from the first hour. And he shows mercy on the last, and cares for the first; and to the one he giveth, and upon the other he bestoweth gifts. And he accepts the deeds, and welcomes the intention, and honors the acts and praises the offering.

Wherefore, enter you all into the joy of your Lord; and receive your reward, both the first, and likewise the second. You rich and poor together, hold high festival. You sober and you heedless, honor the day. Rejoice today, both you who have fasted and you who have disregarded the fast. The table is full-laden; feast you all sumptuously. The calf is fatted; let no one go away hungry. All of you, enjoy the feast of faith: receive all the riches of loving-kindness. Let no one bewail his poverty, for the universal kingdom has been revealed. Let no one weep for his iniquities, for pardon has shone forth from the grave. Let no one fear death, for the Savior’s death has set us free. He who was held prisoner of it, has annihilated it. By descending into Hell, he has made Hell captive. He angered it when it tasted of his flesh. And Isaiah, foretelling this, did cry: Hell, said he, was angered, when it encountered You in the lower regions. It was angered for it was abolished. It was angered, for it was mocked. It was angered, for it was slain. It was angered for it was overthrown. It was angered, for it was fettered in chains. It took a body, and met God face to face. It took earth, and encountered Heaven. It took that which was seen, and fell upon the unseen. O Death, where is your sting? O Hell, where is your victory?

Christ is risen, and you are overthrown. Christ is risen, and the demons are fallen. Christ is risen, and the Angels rejoice. Christ is risen, and life reigns. Christ is risen, and not one dead remains in the grave. For Christ, being risen from the dead, has become the first-fruits of those who have fallen asleep. To Him be glory and dominion unto ages of ages. Amen.

Originally posted 2006-04-23 10:22:45.

Originally posted 2006-04-17 20:01:59.

Originally posted 2006-04-17 19:55:24.