Tag Archives: Eucharist

Aposticha, Vespers on the evening of the Sunday of the Last Judgement: Through greed we underwent the first stripping . . .

Icon Expulsion from Paradise 2Through greed we underwent the first stripping, overcome by the bitter tasting of the fruit, and we became exiles from God. But let us turn back to repentance and, fasting from the food that gives us pleasure, let us cleanse our senses on which the enemy makes war. Let us strengthen our hearts with the hope of grace, and not with foods which brought no benefit to those who trusted in them. Our food shall be the Lamb of God, on the holy and radiant night of His Awakening: the Victim offered for us, given in communion to the disciples on the evening of the Mystery, who disperses the darkness of ignorance by the Light of His Resurrection.

— Aposticha, Vespers on the evening of the Sunday of the Last Judgement, Lenten Triodion, p. 166

St. John of Kronstadt: Sermon on the Nativity of Jesus Christ (Part 7)

Nativity of Jesus 3“What, then, O, brethren, is required of us in order that we might avail ourselves of all the grace brought unto us from on high by the coming to earth of the Son of God? What is necessary, first of all, is faith in the Son of God, in the Gospel as the salvation-bestowing heavenly teaching; a true repentance of sins and the correction of life and of heart; communion in prayer and in the mysteries [sacraments]; the knowledge and fulfillment of Christ’s commandments. Also necessary are the virtues: Christian humility, alms-giving, continence, purity and chastity, simplicity and goodness of heart.

Let us, then, O brothers and sisters, bring these virtues as a gift to the One Who was born for the sake of our salvation – let us bring them in place of the gold, frankincense and myrrh which the Magi brought Him, as to One Who is King, God, and Man, come to die for us. This, from us, shall be the most-pleasing form of sacrifice to God and to the Infant Jesus Christ.”

+ St. John of Kronstadt, Sermon on the Nativity of Jesus Christ

Read Full Sermon at Pravoslavie

From the Russian text appearing in Chapter 2 of “Solntse Pravdy: O Zhizni i Uchenii Gospoda Nashego, Iisusa Khrista” [“The Sun of Righteousness: On the Life and Teaching of Our Lord, Jesus Christ”], by Protopriest [Saint] Ioann [John] (Sergiev) of Kronstadt, pp. 4-6. Translated into English by G. Spruksts.

St. John of Kronstadt: Sermon on the Nativity of Jesus Christ (Part 6)

Icon of St. John of Kronstadt“The human mind is given the rational power of God – we have the mind of Christ (Cor. 2, 16), says the Holy apostle Paul. To the human heart, the heart of Christ is given. The perishable is made immortal. Those naked and wounded by sin and by passions are adorned in Divine glory. Those who hunger and thirst are sated and assuaged by the nourishing and soul-strengthening Word of God and by the most pure Body and Divine Blood of Christ. The inconsolable are consoled. Those ravaged by the devil have been – and continue to be – delivered.”

+ St. John of Kronstadt, Sermon on the Nativity of Jesus Christ

Read Full Sermon at Pravoslavie

From the Russian text appearing in Chapter 2 of “Solntse Pravdy: O Zhizni i Uchenii Gospoda Nashego, Iisusa Khrista” [“The Sun of Righteousness: On the Life and Teaching of Our Lord, Jesus Christ”], by Protopriest [Saint] Ioann [John] (Sergiev) of Kronstadt, pp. 4-6. Translated into English by G. Spruksts.

St. Cyril of Alexandra: If the poison of pride is swelling up in you, turn to the Eucharist . . .

Icon of St. Cyril of Alexandria“If the poison of pride is swelling up in you, turn to the Eucharist; and that Bread, Which is your God humbling and disguising Himself, will teach you humility. If the fever of selfish greed rages in you, feed on this Bread; and you will learn generosity. If the cold wind of coveting withers you, hasten to the Bread of Angels; and charity will come to blossom in your heart. If you feel the itch of intemperance, nourish yourself with the Flesh and Blood of Christ, Who practiced heroic self-control during His earthly life; and you will become temperate. If you are lazy and sluggish about spiritual things, strengthen yourself with this heavenly Food; and you will grow fervent. Lastly, if you feel scorched by the fever of impurity, go to the banquet of the Angels; and the spotless Flesh of Christ will make you pure and chaste.”

+ St. Cyril of Alexandria

St. Mark of Ephesus: . . . for this would be to mix what cannot be mixed. But it befits them to be absolutely separated from us until such time as God shall grant correction and peace to His Church.

Icon of St. Mark of Ephesus“Concerning the Patriarch I shall say this, lest it should perhaps occur to him to show me a certain respect at the burial of this my humble body, or to send to my grave any of his hierarchs or clergy or in general any of those in communion with him in order to take part in prayer or to join the priests invited to it from amongst us, thinking that at some time, or perhaps secretly, I had allowed communion with him. And lest my silence give occasion to those who do not know my views well and fully to suspect some kind of conciliation, I hereby state and testify before the many worthy men here present that I do not desire, in any manner and absolutely, and do not accept communion with him or with those who are with him, not in this life nor after my death, just as (I accept) neither the Union nor Latin dogmas, which he and his adherents have accepted, and for the enforcement of which he has occupied this presiding place, with the aim of overturning the true dogmas of the Church.

I am absolutely convinced that the farther I stand from him and those like him, the nearer I am to God and all the saints, and to the degree that I separate myself from them am in union with the Truth and with the Holy Fathers, the Theologians of the Church; and I am likewise convinced that those who count themselves with them stand far away from the Truth and from the blessed Teachers of the Church.

And for this reason I say: just as in the course of my whole life I was separated from them, so at the time of my departure, yea and after my death, I turn away from intercourse and communion with them and vow and command that none (of them) shall approach either my burial or my grave, and likewise anyone else from our side, with the aim of attempting to join and concelebrate in our Divine services; for this would be to mix what cannot be mixed. But it befits them to be absolutely separated from us until such time as God shall grant correction and peace to His Church.”

+ St. Mark of Ephesus, as quoted in The Orthodox Word, June-July, 1967, pp. 103ff,

St. Irenaeus of Lyons: One should not seek among others the truth that can be easily gotten from the Church. . . .

Icon of St. Irenaeus of Lyon“One should not seek among others the truth that can be easily gotten from the Church. For in her, as in a rich treasury, the apostles have placed all that pertains to truth, so that everyone can drink this beverage of life. She is the door of life.”

+ St. Irenaeus of Lyons, Against Heresies, III.4

St. Ambrose of Optina: . . . In this way, it overturned the entire ancient Apostolic office that accomplishes almost all the Mysteries and all the ecclesiastical institutions . . .

Icon of St. Ambrose of OptinaBut just as one mistake–which is not considered a mistake–always brings another one in its train, and one evil begets another, so the same happened with the Roman Church. This incorrect philosophizing that the Holy Spirit proceeds also from the Son, having just barely appeared in the West, already then gave birth to other similar offspring, and instituted little by little other novelties, for the most part contradictory to the commandments of our Savior clearly portrayed in the Gospel, such as: sprinkling instead of immersion in the mystery of Baptism, exclusion of laypersons from the Divine Chalice and the use of unleavened bread instead of leavened bread in the Eucharist, and excluding from the Divine Liturgy the invocation of the All-Holy and Life-Giving and All-Effectuating Spirit. It also introduced novelties that violated the ancient Apostolic rites of the Catholic Church, such as: the exclusion of baptized infants from Chrismation and reception of the Most-Pure Mysteries, the exclusion of married men from the priesthood, the declaration of the Pope as infallible and as the locum tenens of Christ, and so on. In this way, it overturned the entire ancient Apostolic office that accomplishes almost all the Mysteries and all the ecclesiastical institutions–the office, which before had been preserved by the ancient holy and Orthodox Church of Rome, being at that time the most honored member of the Holy Catholic and Apostolic Church (Encyclical § 5, item 12).

Nevertheless, the main heresy of the Roman Church is not in subject matter, but in action; there is the fabricated dogma of supremacy, or rather, prideful striving for dominance of the bishops of Rome over the four other Eastern Patriarchs. For the sake of this dominance, supporters of the Roman Church placed their pope above the canons and foundations of the Ecumenical Councils, believing in his infallibility.

+ St. Ambrose of Optina, A Reply to One Well Disposed Towards the Latin Church
Regarding the unjust glorying of the papists in the imaginary dignity of their Church

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St. Photios the Great: . . .the least departure from Tradition can lead to a scorning of every dogma of our Faith. . . .

Icon of St. Photios the GreatThe first error of the Westerners was to compel the faithful to fast on Saturdays. (I mention this seemingly small point because the least departure from Tradition can lead to a scorning of every dogma of our Faith.) Next, they convinced the faithful to despise the marriage of priests, thereby sowing in their souls the seeds of the Manichean heresy. Likewise, they persuaded them that all who had been chrismated by priests had to be anointed again by bishops. In this way, they hoped to show that Chrismation by priests had no value, thereby ridiculing this divine and supernatural Christian Mystery. From whence comes this law forbidding priests to anoint with Holy Chrism? From what lawgiver, Apostle, Father, or Synod? For, if a priest cannot chrismate the newly-baptised, then surely neither can he baptize. Or, how can a priest consecrate the Body and Blood of Christ our Lord in the Divine Liturgy if, at the same time, he cannot chrismate with Holy Chrism? If this grace then, is taken from the priests, the episcopal rank is diminished, for the bishop stands at the head of the choir of priests. But the impious Westerners did not stop their lawlessness even here.

They attempted by their false opinions and distorted words to ruin the holy and sacred Nicene Symbol of Faith — which by both synodal and universal decisions possesses invincible power — by adding to it that the Holy Spirit proceeds not only from the Father, as the Symbol declares, but from the Son also. Until now, no one has ever heard even a heretic pronounce such a teaching. What Christian can accept the introduction of two sources into the Holy Trinity; that is, that the Father is one source of the Son and the Holy Spirit, and that the Son is another source of the Holy Spirit, thereby transforming the monarchy of the Holy Trinity into a dual divinity?

+ St. Photios the Great, Except from The Encyclical Letter of Saint Photius (867)

St. Mark of Ephesus: . . . What sort of union is this then, when it has no external sign? How could they come together, each retaining his own?”

Icon of St. Mark of Ephesus“These people admit with the Latins that the Holy Spirit proceeds and derives His existence from the Son. Yet, with us, they say the Spirit proceeds from the Father. The Latins imagine that this addition to the Creed is lawful and just, but we will not so much as pronounce it. They state that unleavened bread is the body of Christ, but we dare not communicate it. Is this not sufficient to exhibit that they came to the Latin council not to investigate the truth, which they once possessed and then betrayed, but simply to earn some gold and attain a false union? Behold, they read two Creeds as they did before. They perform two different liturgies – one on leavened and the other on unleavened bread. They perform two baptisms – one by triple immersion and the other by aspersion; one with Holy Chrism and the other without it. All our Orthodox customs are different from those of the Latins, including our fasts, Church rites, icons, and many other things. What sort of union is this then, when it has no external sign? How could they come together, each retaining his own?”

+ St. Mark of Ephesus

St. Basil the Great: Of the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church . . . both of these in relation to true religion have the same force. . . .

Icon of St. Basil the GreatOf the beliefs and practices whether generally accepted or publicly enjoined which are preserved in the Church some we possess derived from written teaching others we have received delivered to us “in a mystery” by the tradition of the apostles; and both of these in relation to true religion have the same force.  

And these no one will gainsay;—no one, at all events, who is even moderately versed in the institutions of the Church.  For were we to attempt to reject such customs as have no written authority, on the ground that the importance they possess is small, we should unintentionally injure the Gospel in its very vitals; or, rather, should make our public definition a mere phrase and nothing more.  

For instance, to take the first and most general example, who is thence who has taught us in writing to sign with the sign of the cross those who have trusted in the name of our Lord Jesus Christ?  What writing has taught us to turn to the East at the prayer?  Which of the saints has left us in writing the words of the invocation at the displaying of the bread of the Eucharist and the cup of blessing?  For we are not, as is well known, content with what the apostle or the Gospel has recorded, but both in preface and conclusion we add other words as being of great importance to the validity of the ministry, and these we derive from unwritten teaching.  

Moreover we bless the water of baptism and the oil of the chrism, and besides this the catechumen who is being baptized.  On what written authority do we do this?  Is not our authority silent and mystical tradition?  Nay, by what written word is the anointing of oil itself taught?  And whence comes the custom of baptizing thrice? And as to the other customs of baptism from what Scripture do we derive the renunciation of Satan and his angels?  Does not this come from that unpublished and secret teaching which our fathers guarded in a silence out of the reach of curious meddling and inquisitive investigation?  

Well had they learnt the lesson that the awful dignity of the mysteries is best preserved by silence.  What the uninitiated are not even allowed to look at was hardly likely to be publicly paraded about in written documents.  

— St. Basil the Great, The Book of Saint Basil on the Spirit, Chapter XXVII