The True Nature of Heresy

In the name of the Father and the Son and the Holy Spirit, one God. Amen

The True Nature of HeresyArchbishop +++ Chrysostomos of Etna

The term "heresy" is probably misused by Orthodox Christians—both zealots and so-called modernists alike—more than any other word in their religious vocabulary. Among the modernists, it has taken on the rôle of exposing the "ecumenical love" of which they so often talk for what it actually is. It is a term which these ecumenists disallow in their encounters with those of other confessions, since they reckon it outdated, old-fashioned, inappropriate, and improper. Yet they do not for a moment hesitate to apply it to us traditionalist Orthodox—who rightly point out the heresy (a very denial of the primacy of Orthodoxy) implicit in the religious syncretism that lies at the core of ecumenism—, attacking us with an acrimony that belies the real nature of ecumenism’s much-touted love and religious tolerance. Among certain Orthodox traditionalists—our particular concern here—the term is equally abused. It is frequently used as a kind of epithet that presumably rises above the law of love, above reason, and above theological precision itself. For theological amateurs sporting that moot but nasty "expertise" that all too often joins little thought to too much zeal, "heresy" is a handy tool with which to dispense with anything that seems amiss, according to their own peculiar scheme of things. It also becomes, not infrequently, a call to arms, inspiring virtual "witch hunts" in the name of cleansing or protecting the Church from error

A true understanding of the nature of heresy tells us how foreign all that we have described is to a genuine Orthodox mentality. St. Paul contrasts the heretic with those who are "careful to keep good works" in the Church, noting that the former is inevitably one who is preoccupied with "foolish questions, and genealogies, and contentions, and strivings about the law." He also advises us that "a man that is an heretick" we should "reject, after the first and second admonition" (Titus 3:8-10). In his Epistle to the Galatians, the Apostle of the Nations again associates heresy with "wrath, strife," and "seditions," contrasting these things with the man of God, who is characterized by "love, joy, peace, longsuffering, gentleness, goodness," and "faith" (5:20-22). All that St. Paul writes is contained within the consensus of the Orthodox Fathers concerning heresy. They teach that it has its roots, not in incorrect belief and teaching alone, but in a mean spirit and in persistence in one’s error, even after repeated entreaties that he repent. A devout believer can innocently misunderstand the teachings of the Church; this does not* make him a heretic. Indeed, one can be a schismatic and still not be a heretic. (See St. Nikodemos’ commentary on Canon I of St. Basil, Pedalion [The Rudder] [Thessaloniki, 1982], p. 589.)

These individuals become heretics when they succumb to stubborn self-opinion, contentiousness, and absolute tenacity, and only then, separated from the Church, are they "completely alienated from the Faith," in the words of St. Basil the Great (Canon I). Thus, St. Symeon of Thessaloniki, in his essay on heresy, tells us that "pride and haughtiness" are the "cause" of all heresies (Ta Apanta [Extant Works] [Thessaloniki, 1882], p. 27 Those who "hunt down" heretics, who create strife and discord in the Church by unfounded and supercilious accusations of heresy, and who act out of pride and wrath in condemning those who may innocently hold wrong beliefs—these very same individuals are acting within the spirit of heresy itself. A true Christian seeks to correct those in error, to lead them with love, and to avoid strife and discord. A true Christian does not seek out errors in others, but examines first his own shortcomings. And a true Christian, when he confronts a miscreant—one who willingly embraces heresy, defies the correction of the Church, and persists in his misbelief—, separates from that individual only in the spirit of self-preservation, so as to avoid the deadly bacterium of heresy. He shows rage, not towards the hapless heretics, but towards the heresy that has possessed them. He disassociates from the heretic and avoids his table, not because he ceases to pray for him and to grieve for his soul, but, once again, to avoid exposure to spiritual disease and, by his example and out of concern for them, to prompt others to do likewise. Any other spirit, even in the face of real heresy, leads the would-be zealot to something as bad as heresy itself, as St. Maximos the Confessor tells us, that is, the betrayal of the prime Christian commandment of love (Patrologia Graeca, Vol. XCI, col. 465C


It should also be noted that, while we have a canonical right, if not responsibility, as Orthodox Christians to separate from Hierarchs who teach heresy openly (with "bare heads," as the canons put it [see, for example, Canon XV of the First-and-Second Synod]) and refuse to recant for their misbelief, we have no personal right to dismiss those whom we sincerely and honestly believe to be at fault with sweeping condemnations and denunciations. We can clearly define their heresies, separate from them, advise others to do likewise, and maintain a resistant stance against their misbelief. But we cannot, in so doing, make ourselves the Church, deposing and anathematizing, simple individuals that we are, this-or-that person at will. Even if a local Church or a group of Bishops should do so, we must leave it to the Church to guide us, not our personal opinions. Otherwise, once again we fall to exalting our own opinions, which itself is one great step towards heresy. Moreover, when the Church issues statements against a heresy, it is readily cognizant of its responsibility to exercise "economy" in the case of those who unknowingly fall to misbelief, and it never issues its condemnations with the intention of destroying souls, but of awakening those in the dark sleep of error and bringing them to repentance. How distant this is from individuals who coldly take it upon themselves personally to seek out heretics, condemn them, and then delight in the wholly demonic "victory" of being "right" while others are "wrong."

We hear much today about who has and who does not have Grace. This is not the question which we must ask. It is simply ours to determine what is Orthodox, follow it, and be obedient to our right-believing Bishops, allowing them errors and human weaknesses. For, in fact, just as heresy has its roots in strife, right belief ultimately has its roots in obedience. This is simple to demonstrate. If those who today fall to the pan-heresy of ecumenism were simply obedient to the consensus of the Fathers—that is, that as Orthodox we must pray for but not with the heterodox—, then we would not be divided between ecumenists and traditionalists, New Calendarists and Old Calendarists, betrayers and the Faithful. Likewise, except when they preach or embrace heresy and refuse to correct themselves, as the so-called "official" Orthodox Hierarchy has for the most part done, we have no right to be disobedient to our Bishops and act as we think we should, fancying ourselves champions and confessors of the Faith. Nor should we take it on ourselves to decide with finality, as individuals, on the delicate question of where Grace exists and where it does not. We cannot personally and unilaterally declare this-or-that person or this-or-that Church heretical. We must follow our Synods and the Holy Spirit, Who acts through them, and let the Church speak for us. Otherwise, we will make of our resistance a mockery, dividing among ourselves and scandalizing the Faithful—a sad phenomenon that the Evil One has already widely used to compromise the contemporary resistance movement against ecumenism and modernism.

If it is not for amateurs and self-made experts to make pronouncements about complex matters of the Faith, it is also not for them to misuse and misapply such terms as "heresy" and "heretic." Since the Church acts with the guidance of the Holy Spirit, Who is God, and since God is Love, it alone can properly anathematize and denounce what is wrong, since even in such rejection it acts out of love, both protecting its faithful members and calling those whom it repudiates to repentance. The Church alone, once more, can exercise such love. As humans, even our best intentions and actions are fallen, bereft of true love, and often vindictive. Let us, then, separate from what we perceive to be wrong, turning not to personal opinion and haughty dependence on the self, but to the guidance of pious Bishops and to those Churches which have, in the words of one Father (St. Basil the Great, Patrologia Graeca, Vol. XXXI, col. 1540), entered into a "lawful struggle" against the ills of our age, which ills will undoubtedly lead to Antichrist

May the mercy our Lord Jesus Christ be with all Orthodox Christians, always

Chastity In Marriage - Orthodox Teachings

In the name of the Father and the Son and the Holy Spirit, one God. Amen

From The Clementine HomiliesHomily -Chap. XIII To Chap. XIX

CHAPTER XIII--PETER ON CHASTITY
That same evening we all enjoyed the benefit of Peter's instruction. Taking occasion by what had happened to our mother, he showed us how the results of chastity are good, while those of adultery are disastrous, and naturally bring destruction on the whole race, if not speedily, at all events slowly. "And to such an extent," he says, "do deeds of chastity please God, that in this life He bestows some small favour on account of it, even on those who are in error; for salvation in the other world is granted only to those who have been baptized on account of their trust in Him, and who act chastely and righteously. This ye yourselves have seen in the case of your mother, that the results of chastity are in the end good. For perhaps she would have been cut off if she had committed adultery; but God took pity on her for having behaved chastely, rescued her from the death that threatened her, and restored to her her lost children

CHAPTER XIV --PETER'S SPEECH CONTINUED
"But some one will say, 'How many have perished on account of chastity!' Yes; but it was because they did not perceive the danger. For the woman who perceives that she is in love with any one, or is beloved by any one, should immediately shun all association with him as she would shun a blazing fire or a mad dog. And this is exactly what your mother did, for she really loved chastity as a blessing: wherefore she was preserved, and, along with you, obtained the full knowledge of the everlasting kingdom. The woman who wishes to be chaste, ought to know that she is envied by wickedness, and that because of love many lie in wait for her. If, then, she remain holy through a stedfast persistence in chastity, she will gain the victory over all temptations, and be saved; whereas, even if she were to do all that is right, and yet should once commit the sin of adultery, she must be punished, as said the prophet

CHAPTER XV.--PETER'S SPEECH CONTINUED
"The chaste wife doing the will of God, is at good reminiscence of His first creation; for God, being one, created one woman for one man. She is also still more chaste if she does not forget her own creation, and has future punishment before her eyes, and is not ignorant of the loss of eternal blessings. The chaste woman takes pleasure in those who wish to be saved, and is a pious example to the pious, for she is the model of a good life. She who wishes to be chaste, cuts off all occasions for slander; but if she be slandered as by an enemy, though affording him no pretext, she is blessed and avenged by God. The chaste woman longs for God, loves God, pleases God, glorifies God; and to men she affords no occasion for slander. The chaste woman perfumes the Church with her good reputation, and glorifies it by her piety. She is, more over, the praise of her teachers, and a helper to them in their chastity

CHAPTER XVI --PETER'S SPEECH CONTINUED
"The chaste woman is adored with the Son of God as with a bridegroom. She is clothed with holy light. Her beauty lies well-regulated soul; and she is fragrant with ointment, even with a good reputation. She is arrayed in beautiful vesture, even in modesty. She wears about her precious pearls, even chaste words. And she is radiant, for her mind has been brilliantly lighted up. Onto a beautiful mirror does she look, for she looks into God. Beautiful cosmetics does she use, namely, the fear of God, with which she admonishes her soul. Beautiful is the woman not because she has chains of gold on her, but because she has been set free from transient lusts. The chaste woman is greatly desired by the great King; she has been wooed, watched, and loved by Him. The chaste woman does not furnish occasions for being desired, except by her own husband. The chaste woman is grieved when she is desired by another. The chaste woman loves her husband from the heart, embraces, soothes, and pleases him, acts the slave to him, and is obedient to him in all things, except when she would be disobedient to God. For she who obeys God is without the aid of watchmen chaste in soul and pure in body

CHAPTER XVII--PETER'SSPEECH CONTINUED
Foolish, therefore, is every husband who separates his wife from the fear of God; for she who does not fear God is not afraid of her husband. If she fear not God, who sees what is invisible, how will she be chaste in her unseen choice? And how will she be chaste, who does not come to the assembly to hear chaste-making words? And how could she obtain admonition? And how will she be chaste without watchmen, if she be not informed in regard to the coming judgement of God, and if she be not fully assured that eternal punishment is the penalty for the slight pleasure? Wherefore, on the other hand, compel her even against her will always to come to hear the chaste-making word, yea, coax her to do so

CHAPTER XVIII --PETER'SSPEECH CONTINUED
"Much better is it if you will take her by the hand and come, in order that you yourself may become chaste; for you will desire to become chaste, that you may experience the full fruition of a holy marriage, and you will not scruple, if you desire it, to become a father, to love your own children, and to be loved by your own children. He who wishes to have a chaste wife is also himself chaste, gives her what is due to a wife, takes his meals with her, keeps company with her, goes with her to the word that makes chaste, does not grieve her, does not rashly quarrel with her, does not make himself hateful to her, furnishes her with all the good things he can, and when he has them not, he makes up the deficiency by caresses. The chaste wife does not expect to be caressed, recognises her husband as her lord, bears his poverty when he is poor, is hungry with him when he is hungry, travels with him when he travels, consoles him when he is grieved, and if she have a large dowry, is subject to him as if she had nothing at all. But if the husband have a poor wife, let him reckon her chastity a great dowry. The chaste wife is temperate in her eating and drinking, in order that the weariness of the body, thus pampered, may not drag the soul down to unlawful desires. Moreover, she never assuredly remains alone with young men, and she suspects the old; she turns away from disorderly laughter, gives herself up to God alone; she is not led astray; she delights in listening to holy words, but turns away from those which are not spoken to produce chastity

CHAPTER XIX--PETER'SSPEECH ENDED
God is my witness: one adultery is as bad as many murders; and what is terrible in it is this, that the fearfulness and impiety of its murders are not seen. For, when blood is shed, the dead body remains lying, and all are struck by the terrible nature of the occurrence. But the murders of the soul caused by adultery, though they are more frightful, yet, since they are not seen by men, do not make the daring a whit less eager in their impulse. Know, O man, whose breath it is that thou hast to keep thee in life, and thou shalt not wish that it be polluted. By adultery alone is the breath of God polluted. And therefore it drags him who has polluted it into the fire; for it hastens to deliver up its insurer to everlasting punishment

The Saints

If I may quote an old statement by Pascal, in order to clarify it, I will distinguish that humans belong to three categories: the people of the world, the intellectual people [intelligentsia], and the people of love.

I understand that the people of the world savour their worldliness, this world's attractive belongings, and delicious goodies are tempting, and its pride is enjoyable. This world is their focal attraction and charm, but in the end, it becomes a mere distraction. This world reshapes a material face and substitutes the humane identity with mere belongings—through imbalance between what one really is and what he possesses—and forgetting, that the days may turn around, and we may loose what we possessed. Then we will simply disappear, after the disappearance of the joys we owned. The loss of belongings may seem to us an 'extinction', since our 'inward' soul was formed and shaped through the material 'outward'.
Money, in its abundance, is the rampart of power—in which case, if it led to arrogance—will consequently, lead to the destruction of others. Destruction begins through physical and ideological cancellation. The people of the world do not need 'others' to acknowledge their existence. Their own existence is the sole consequence of their own power, in a way that—the loss of their money—will trigger their own destruction. This fear [of loosing power] explains their greediness, their tyranny, and their suicide in some cases, for he who knows that his existence springs from a different fountain [other than his power] will never kill himself.
On the other hand, the intellectual people are no better, than those who proudly boast with their money, are. They felt [intellectual people] that the knowledge is an extensive existence—because they have put the world in their brain! Then, on a second stage, they possessed the world. They became the world. The pleasure of the book and art, through all its varieties, makes them feel they are constantly invading the unknown and realising themselves: This is why they believed they could change the world. Especially poets, dream about this change [of the world]. Who reads the poems? The educated—and the duties of the educated are a meaningless task—in my opinion. The intellectual people have the same nature of the people of the world. Yes, the intellectual people may have keenness, enthusiasm and openness — and all this may look like a footstep for a possible vision — but the vision, if not descended from above, will become a passion.

The people of love are the highest, unchallenged, beyond any measure. They have [the people of love] not only separated themselves from the world—but also despise much of what this world has to offer—without boasting against others. The people of love yield away education, for they have attained that which is inexplicable. But this does not mean that some of those loving people are not the most educated in their surrounding, and that they may be rich and intellectual—but the money, power and education is not their depth—because they have attained another depth: an irreproachable depth.

These are three ranks, the highest of which you will never reach through your own means. You can never ascend from money and power to erudition. The power, will never become knowledge, and the power-of-intellect will never become sanctity.

He, who yearns for the purity of heart, does not recall his family's genealogy —all this is dead for him—he doesn't pay any importance to his belonging to a noble house, even if he truly was. These 'houses' are all clay for him. He does not see his existence in those who became his relatives, and does not boast by those who he befriends. He doesn't even count himself a part of his family — because he did not emerge from this reality — in his eyes he is but nothing.
He, who felt himself weak, will need help. But he, who did not see himself existing, will not need any support. I am not setting up individuality against the lineage [in the tribal context], because individualism preaches that the individual is the whole and cancels the community. But he, who loves, does not see himself a separate member: he sees himself solely existing in his beloved. He only sets forth him who he loves. He comes. He is always in a state of 'coming'. And if he receives love back, he feels the grace: he, who grace descends upon, is never an 'owner'. The blessings transparently pass through him. The Grace returns back to its Donor, and the inspirer remains bare-naked. He fears his nakedness on Judgement Day. He does not understand how his God will reward him—since he never been anything: God only receives the poor.

But him, who will stand in front of his Creator with his hands-full, what shall he receive? And him, who stood in the Divine presence and felt his great intellect, what shall he understand up there? Maybe, poverty is our last resort up to Him.

This pretty, who will beautify her in front of the Creator? Who will bestow upon her the garment of splendour if she attained the doorstep, aware of her beauty? If all our righteousness were like the "filthy rags" as Isaiah said [Isa 64:6], what would then our beauty look like—except ugliness— in God's eyes?
Knowing that the Baal—the god of power—has died after the manifestation of the God of Righteousness, and that Ashtarout—the goddess of beauty—died among the Bedouins of Merriam. Every power had vanished and every sensation was evaporated: all idols fell down.
I knew that the goddess Artmiss was transformed to a wooden-stick when confronted by Apollon, and I thought that this goddess remained with a perpetual beauty. Until I learned at last, through a tableau by Tiepolo, that this same goddess of beauty did itself extinct, and that we are the victims of illusions. Illusions of our world, of pleasures, of what we've read, and of what we've inspired from the culture of today and also perhaps, of what we have inspired from all the cultures—until we may be freed—by putting-on the nakedness of Christ.

I don't think, if you were rich and illiterate, that you need to be educated in order to escape the foolishness of this world. Education is a power but is not a salvation. I fear upon you, from the power of education, and from your boasting against the simple [poor in spirit]. I do not despise the books, and I want both the ignorant and educated to study it, because the books may be used as a tool for service. Also, I do not despise the money, because you can transform it to a mean for consolation. The power itself may be handed to the saints and may become their way of benevolence. My call to you, is to realise that money and power are mere nothing if measured against the humble and righteous knowledge; my plea to you is to realise that all the heritage of this world is mere nothing in comparison with the residing love in the hearts.

I am not calling the beautiful to shave her hair and to extract her teeth to become ugly, as did a beautiful French girl when she felt that the great writer Leon Bloy started been attracted to her! As well, I am not calling the inhabitants of the palaces to desert their homes. For repentance is not from the beauty, but from the admiration of beauty, and repentance is not from the possession of money, but from the worship of money. And the fruits that consequently follow this repentance, are chastity, respect, benevolence, and meekness of charity.

I said that the sanctity is a grace. This is faith. Those who were sanctified told us, that it is a decision, a great effort following a life-long awareness and perseverance.
What is striking in our days, is that what was before the persistence: People no more believe in the Word of God; they do not believe that He is just in what He forbade us to do, and in what He called us to. They say, without being ashamed, that what the believers call a sin—is not really a sin! The 'feeble' believer—if such can be called—more and less, adores his sin. In the past he [the believer] use to fall in sin, and damn the devil for his slept… Today he commits a sin and boasts with it! He, no longer asks forgiveness — and if he had a bit of timidity not to justify his disobedience — he will then try to explain it by, what he calls, a 'need in the flesh', or his poor financial situation, or the riches of the table—in general, he speaks of an irresistible seduction. Sin died to become a psychological incident. This should explain this epidemic indifference towards sexual immorality, bribery, and fraud. The great fall is not in the sins—these [sins] always existed and will remain—but the greater plunge is in the denial of the concept of sin. What really threaten sanctity in our days, is not corruption, but the mixing [confusion] between good and evil—between black and white.

I am certain that, what attracts me the most in Christianity is not the theology, but the sanctity. All the books of theology, which were written by the great theologians, were only written because these theologians believed that the orthodoxy of faith is an unsubstantial part of the purity of heart. Similarly, the entire heritage of worship has the sole target of supporting our journey to righteousness. I know that all the Christian effort throughout the generations, through pondering, praying, counselling, and organising—had no other reason than to deify us. The 'obsession' of Christianity is to prove to its members and to the world that God can inhabit—despite all the difficulties—a human heart and transform him to shine with splendour. All the 'charisma' of Christianity, which cannot be expressed by words or tunes, is its ability to transform some faces to Icons. The miracle is that Christianity was able—among a number of people, which I don't know its percentage—was able to extinguish the passions in the character. Was able to restore the sweetness of living, the meekness, the transparency, the self-sacrificing for the others. Was able to initiate the total abolishment of the 'I', the abolishment of the tribal loyalty, and the abolishment of the worldly glory of the rite.
He Who came, and can come everyday and in every part of the world, can prove to you all the glories of your world to be meaningless, can reveal that all the books and arts of the world are dim if compared to the joy of the pure ones.

I do not deny anything of the beauty of this universe, and am strongly attracted to the magnificence of the knowledge. But those who are baptised by tears and who love Jesus the Nazarene in His nakedness, and who have attained His crucifixion through their sincerity and daily meekness. In my eyes they are greater than the light of the sun is, than the tenderness of flowers, than all the sensuality of the mind, and greater than the greatest poems are.
Those whom God, himself carved them by His finger, and planted them in this world of our misery witnesses to Him—are my proof to Him.
Because of them, I have closed all the books.

By Metropolitan George (Khodr) of Mount Lebanon

Orthodox Pascha

WHEN DO ORTHODOX CHRISTIANS CELEBRATE EASTER ?
By H.E. Metropolitan Makarios Tillyrides of Zimbabwe

Many people ask why Easter under the Orthodox Church is often celebrated on a different date to that of the Western Churches, Catholic and Protestant. The question is justified, for we live in a situation in which the majority of Christendom celebrates Easter under the Western tradition.
The precise determination of the date of Easter has preoccupied Christians throughout the history of the Church and has been a divisive factor which continues to the present day to be a source of controversy between the Eastern and Western Churches.
Those Christians who originally converted from Judaism celebrated Easter in accordance with the Jewish calendar, on the same day that the feast of the Passover, 'Pascha', was celebrated, that day being the 14th of the lunar month of Nisan, regardless of the day of the week upon which it fell. The Churches of Asia Minor followed this practice whilst the other Churches both in the East and in the West, always celebrated Easter on the Sunday following this date.
The Christians of Asia Minor held that this date was that of the crucifixion of Christ, whilst the Christians of the other Eastern and Western Churches believed it to be the date of the Last Supper, held on the day preceding the crucifixion and being a Passover meal. The Gospel, of Saint John asserts the former and the Synoptic Gospels assert the latter, a discrepancy for which an explanation has been attempted by pointing out that the Synoptic Gospels followed Jewish practice in considering the 14th of Nisan to have begun on the previous evening and hence, from a calendar point of view, on the evening of 13th of Nisan.
By the third century AD, all the Churches had agreed upon celebrating Easter on the Sunday following 14th of Nisan. This date was determined in accordance with the Jewish calculation of Passover, on the first full moon following the vernal equinox. Following the destruction of Jerusalem in AD 70, however, the Jews of the Diaspora depended upon local pagan calendars for their calculations. The feast of Passover consequently sometimes preceded the vernal equinox and most Christians abandoned the practice of regulating the date of Easter through the date of Passover in order to avoid the inaccuracy occasioned by the dependence on these calendars.
The alternative to depending upon Passover for the determination of a date for Easter was the system of 'paschal cycles', each paschal cycle having a duration of several years, throughout which the full moon occurs on the same day of the year, with only some exceptions. Once again differences in the employment of these cycles arose between the Eastern and Western Churches; the Eastern Church adopted a 19-year cycle whereas the Western Church employed a less accurate 84-year cycle, which resulted in more differences. In the West the vernal equinox was observed on 18th March, while in the East it was observed on 21st March.
The issue was finally brought before the First Ecumenical Synod at Nicaea in AD 325, which decreed that Easter must not be calculated according to Passover, but that it must be celebrated after the vernal equinox, specifically, on the Sunday following the first full moon occurring after the date of the vernal equinox. Subsequently, the regulation concerning Passover was interpreted as requiring that Easter be celebrated after Passover. The Eastern Church then reverted to the original method for the determination of the date of Passover and consequently of Easter.
Since AD 325 the “loss of time” has resulted in a “forwarding” of calendar dates and hence 21st March at the time of the Synod at Nicaea now corresponds with 3rd April. Therefore Easter may not be celebrated before this date or after 8th May by the Orthodox Church.
Although the Eastern Church has neglected consideration for the progressive loss of time since AD 325, the Western Church has also neglected this, in addition to not having taken into account either the original method for the determination of the Passover date or the accurate determination of the vernal equinox, without which an accurate determination of the date of Easter is impossible. The present discrepancy is consequently a result of all the above-mentioned factors and will not be resolved unless new standards of accuracy are sought and effected.

Salvation and baptism

Hermas
"‘I have heard, sir,’ said I [to the Shepherd], ‘from some teacher, that there is no other repentance except that which took place when we went down into the water and obtained the remission of our former sins.’ He said to me, ‘You have heard rightly, for so it is’" (The Shepherd 4:3:1–2 [A.D. 80]).

Justin Martyr
"As many as are persuaded and believe that what we [Christians] teach and say is true, and undertake to be able to live accordingly . . . are brought by us where there is water, and are regenerated in the same manner in which we were ourselves regenerated. For, in the name of God, the Father and Lord of the universe, and of our Savior Jesus Christ, and of the Holy Spirit, they then receive the washing with water. For Christ also said, ‘Except you be born again, you shall not enter into the kingdom of heaven’ [John 3:3]" (First Apology 61 [A.D. 151]).

Tertullian
"Happy is our sacrament of water, in that, by washing away the sins of our early blindness, we are set free and admitted into eternal life. . . . [But] a viper of the [Gnostic] Cainite heresy, lately conversant in this quarter, has carried away a great number with her most venomous doctrine, making it her first aim to destroy baptism—which is quite in accordance with nature, for vipers and asps . . . themselves generally do live in arid and waterless places. But we, little fishes after the example of our [Great] Fish, Jesus Christ, are born in water, nor have we safety in any other way than by permanently abiding in water. So that most monstrous creature, who had no right to teach even sound doctrine, knew full well how to kill the little fishes—by taking them away from the water!" (Baptism 1 [A.D. 203]). "Without baptism, salvation is attainable by none" (ibid., 12).
"We have, indeed, a second [baptismal] font which is one with the former [water baptism]: namely, that of blood, of which the Lord says: ‘I am to be baptized with a baptism’ [Luke 12:50], when he had already been baptized. He had come through water and blood, as John wrote [1 John 5:6], so that he might be baptized with water and glorified with blood. . . . This is the baptism which replaces that of the fountain, when it has not been received, and restores it when it has been lost" (ibid., 16).

Hippolytus
"[P]erhaps someone will ask, ‘What does it conduce unto piety to be baptized?’ In the first place, that you may do what has seemed good to God; in the next place, being born again by water unto God so that you change your first birth, which was from concupiscence, and are able to attain salvation, which would otherwise be impossible. For thus the [prophet] has sworn to us: ‘Amen, I say to you, unless you are born again with living water, into the name of the Father, Son, and Holy Spirit, you shall not enter into the kingdom of heaven.’ Therefore, fly to the water, for this alone can extinguish the fire. He who will not come to the water still carries around with him the spirit of insanity for the sake of which he will not come to the living water for his own salvation" (Homilies 11:26 [A.D. 217]).

Origen
"It is not possible to receive forgiveness of sins without baptism" (Exhortation to the Martyrs 30 [A.D. 235]).

Cyprian of Carthage
"[T]he baptism of public witness and of blood cannot profit a heretic unto salvation, because there is no salvation outside the Church." (Letters 72[73]:21 [A.D. 253]).
"[Catechumens who suffer martyrdom] are not deprived of the sacrament of baptism. Rather, they are baptized with the most glorious and greatest baptism of blood, concerning which the Lord said that he had another baptism with which he himself was to be baptized [Luke 12:50]" (ibid., 72[73]:22).

Cyril of Jerusalem
"If any man does not receive baptism, he does not have salvation. The only exception is the martyrs, who even without water will receive the kingdom. . . . For the Savior calls martyrdom a baptism, saying, ‘Can you drink the cup which I drink and be baptized with the baptism with which I am to be baptized [Mark 10:38]?’ Indeed, the martyrs too confess, by being made a spectacle to the world, both to angels and to men [1 Cor. 4:9]" (Catechetical Lectures 3:10 [A.D. 350]).

Gregory Nazianz
"[Besides the baptisms associated with Moses, John, and Jesus] I know also a fourth baptism, that by martyrdom and blood, by which also Christ himself was baptized. This one is far more august than the others, since it cannot be defiled by later sins" (Oration on the Holy Lights 39:17 [A.D. 381]).

John Chrysostom
"Do not be surprised that I call martyrdom a baptism, for here too the Spirit comes in great haste and there is the taking away of sins and a wonderful and marvelous cleansing of the soul, and just as those being baptized are washed in water, so too those being martyred are washed in their own blood" (Panegyric on St. Lucian 2 [A.D. 387]).

Ambrose of Milan
"But I hear you lamenting because he [the Emperor Valentinian] had not received the sacraments of baptism. Tell me, what else could we have, except the will to it, the asking for it? He too had just now this desire, and after he came into Italy it was begun, and a short time ago he signified that he wished to be baptized by me. Did he, then, not have the grace which he desired? Did he not have what he eagerly sought? Certainly, because he sought it, he received it. What else does it mean: ‘Whatever just man shall be overtaken by death, his soul shall be at rest [Wis. 4:7]’?" (Sympathy at the Death of Valentinian [A.D. 392]).

Augustine
"There are three ways in which sins are forgiven: in baptism, in prayer, and in the greater humility of penance; yet God does not forgive sins except to the baptized" (Sermons to Catechumens on the Creed 7:15 [A.D. 395]).
"I do not hesitate to put the Catholic catechumen, burning with divine love, before a baptized heretic. Even within the Catholic Church herself we put the good catechumen ahead of the wicked baptized person. . . . For Cornelius, even before his baptism, was filled up with the Holy Spirit [Acts 10:44–48], while Simon [Magus], even after his baptism, was puffed up with an unclean spirit [Acts 8:13–19]" (On Baptism, Against the Donatists 4:21:28 [A.D. 400]).
"That the place of baptism is sometimes supplied by suffering is supported by a substantial argument which the same blessed Cyprian draws from the circumstance of the thief, to whom, although not baptized, it was said, ‘Today you shall be with me in paradise’ [Luke 23:43]. Considering this over and over again, I find that not only suffering for the name of Christ can supply for that which is lacking by way of baptism, but even faith and conversion of heart [i.e., baptism of desire] if, perhaps, because of the circumstances of the time, recourse cannot be had to the celebration of the mystery of baptism" (ibid., 4:22:29). "When we speak of within and without in relation to the Church, it is the position of the heart that we must consider, not that of the body. . . . All who are within [the Church] in heart are saved in the unity of the ark [by baptism of desire]" (ibid., 5:28:39). "[According to] apostolic tradition . . . the churches of Christ hold inherently that without baptism and participation at the table of the Lord it is impossible for any man to attain either to the kingdom of God or to salvation and life eternal. This is the witness of Scripture too" (Forgiveness and the Just Deserts of Sin, and the Baptism of Infants 1:24:34 [A.D. 412]). "Those who, though they have not received the washing of regeneration, die for the confession of Christ—it avails them just as much for the forgiveness of their sins as if they had been washed in the sacred font of baptism. For he that said, ‘If anyone is not reborn of water and the Spirit, he will not enter the kingdom of heaven’ [John 3:5], made an exception for them in that other statement in which he says no less generally, ‘Whoever confesses me before men, I too will confess him before my Father, who is in heaven’ [Matt. 10:32]" (The City of God 13:7 [A.D. 419]).

Salvation by Early Church Fathers

Salvation by Early Church Fathers

The Didache (AD 70)
"Watch for your life’s sake. Let not your lamps be quenched, nor your loins unloosed; but be ready, for you know not the hour in which our Lord comes. But you shall assemble together often, seeking the things which are befitting to your souls: for the whole time of your faith will not profit you, if you be not made complete in the last time" Didache 16 [A.D. 70]

Clement of Rome (AD 96)
The earliest Christian document outside the New Testament writings comes to us from Clement of Rome: The Letter of the Church of Rome to the Church of Corinth (commonly known as Clement's First Letter). It was so highly esteemed in Christian antiquity that for a while it was even accepted as part of the canon of Scripture in Egypt and Syria. Many scholars believe Clement is identified as the Clement mentioned by Paul in Philippians 4:3. Regardless, Clement was the bishop of Rome at the close of the first century. He was familiar with St. Paul's Epistles, and he certainly believed and taught that we are justified by faith:
And we, therefore…are not justified of ourselves or by our wisdom or insight or religious devotion or the holy deeds we have done from the heart, but by that faith by which almighty God has justified all men from the very beginning (ch. 32:4).
One might determine that Clement held a Reformed view of justification; however, Clement had more to say on the subject. In fact, it would lead future critics to say that Clement moved away from Pauline teaching toward ethical interests. Actually, Paul and Clement were saying the exact same thing. They both spoke of salvation in terms of requiring a comprehensive response on the part of the Christian: believing that Jesus Christ is Lord and Savior and living a life of holiness. Hence Clement would not only write of being justified by faith, but he would also say:
We should clothe ourselves with concord, being humble, self-controlled, far removed from all gossiping and slandering, and justified by our deeds, not by words (ch. 30:3).
Is the reader led to conclude that there exists an inherent self-contradiction in Clement's letter? Or was Clement promulgating the essential truth of the Gospel notwithstanding Paul's teaching on the necessity of faith for salvation? Clement did not understand Paul to be offering an either/or proposition, but rather both/and. According to Paul sin and grace are entirely opposed. "For what participation has justice with injustice? Or what fellowship has light with darkness?" (2 Cor. 6:14).
It was an entirely new way of life that was required of the Christian to inherit God's promises: faith and an inner conversion of the heart that would naturally show itself in good works of holiness. Clement believed that both Christ's and Paul's teaching held that if the latter is missing, the former is barren (cf. Mt. 7:21; Lk. 13:24; 1 Cor. 13:2; 15:1,2; James 2:14ff).
Clement taught that the Christian moral life is imperative for salvation, that faith and obedience is what God considers righteousness. Clement points out that our actions—our good deeds prompted by faith—is what God reckons as righteousness: "Why was our father Abraham blessed?
Was it not because he acted in righteousness and truth, prompted by faith?" (ch.31:2-3). Clement further instructed the Church of Corinth that Abraham inherited God's promises because of his (1) faith, (2) obedience and (3) hospitality:
It was obedience which led [Abraham] to quit his country, his kindred, and his father's house, so that, by leaving a paltry country, a mean kindred, and an insignificant house, he might inherit God's promises (ch. 10:2).
Because of [Abraham's] faith and hospitality a son was granted to him in his old age (ch. 10:7).
Paul tells us that justification requires faith. Clement affirms that. But what does faith require? Paul says that faith requires (1) believing (cf. 1 Thes. 2:13; 2 Cor. 5:7), (2) obedience (cf. Rom. 1:5; 6:16), and (3) love [hospitality] (cf. Gal. 5:6), exactly what Clement said in Chapter 10 quoted above.
Paul and Clement accentuated the necessity of faith, that our salvation comes through faith in Jesus Christ, and nothing we can do of our own accord (including holy deeds of the heart) apart from that faith will gain us our salvation. But they both taught that faith requires conversion that proves itself in Christian moral living, works of grace—fruits of the Holy Spirit working in us. St. Augustine would later remark that
Without love faith can indeed exist, but can be of no avail (De Trin. XV 18, 32).
Clement refers to several scriptural passages (Isa. 40:10; 62:11; Prov. 24:12; Rev. 22:12) to augment his plea to the Corinthians to persevere in doing good, which will eventually pay a reward:
We must, then, be eager to do good; for everything comes from Him. For he warns us: `See, the Lord is coming. He is bringing his reward with him, to pay each one according to his work' (ch. 34:2,3).
What is this reward we are to receive, this pay according to our work? Eternal salvation. For what are we being paid—our works? Partially, yes, but correctly understood! It is "our" work only insofar as it is our cooperation with God's grace as opposed to "the works of the Law." Hence it is God's work in us manifesting itself in the fruits of the Holy Spirit that lead us to salvation, beginning with faith, supported by faith, and persevering in faith. (Matt 10:22; Trent, sess. 6, ch. 8;).

Coclusion about Clement of Rome
"It is necessary, therefore, that we be prompt in the practice of good works. For He forewarns us, 'Behold, the Lord comes and His reward is before His face, to render to every man according to his work.' ... Let us therefore earnestly strive to be found in the number of those who wait for Him, in order that we may share in His promised reward. But how, beloved ones, shall we do this? By fixing our thoughts on God by faith. By earnestly seeking the things that are pleasing and acceptable to Him. By doing the things that are in harmony with His blameless will. And by following the way of truth, casting away from us all unrighteousness and sin." (Clement of Rome Letter to the Corinthians chaps. 34, 35 [companion of the apostle Paul and overseer of the church in Rome])

Ignatius of Antioch (AD 35-107)
The writings of another Apostolic Father from the East, Ignatius of Antioch, are further testimony of how truly far back this teaching reaches. Ignatius tells us that along with baptism, faith and charity, our works will be our deposits to receive what is our due:
Let your baptism be ever your shield, your faith a helmet, your charity a spear, your patience a panoply. Let your works be deposits, so that you may receive the sum that is due you" (Letter to St. Polycarp, 6).
Is Ignatius telling us that we are due something from God? Our due is death as a result of sin. But what is our due after baptism, faith, charity and obedience to God's will? Then, we are due God's promises according to the conditions God set forth.
God did not have to offer us any conditional element. He did not have to offer us anything. It's entirely gratuitous from beginning to end. His infinite love drove Him to put Himself in a position of "owing" something to man, if man would only love and obey Him. If we are to love Him, we must first believe in him (faith). And John 14:15 tells us that if we truly love Him, we will obey him (conversion, holiness, right living, good deeds, righteousness).
Ignatius was quoted above as saying, "let your works be deposits, so that you may receive the sum that is due you." He would also say:
Therefore, let us not be ungrateful for His kindness. For if He were to reward us according to our works, we would cease to be (Epistle to the Magnesians, Ch. 5).
Again, do we conclude that another Church Father is self-contradictory? Or do we acknowledge a distinction present in the early Christian communities between our own works (works of the Law) that lead us to boast in ourselves, and the works of God in us built upon an interior conversion that can only lead to our boasting in God alone. To abandon that truth leads every early Christian writer to appear self-contradictory, it poses an apparent disharmony between Paul and James, and consequently leads to a Reformed view of justification.
Ignatius' letters were written while on his way to martyrdom, and he recognized the importance of our actions "motivated by faith," as opposed to a "momentary act of professing" that faith:
Those who profess to be Christ's will be recognized by their actions. For what matters is not a momentary act of professing, but being persistently motivated by faith (The Letter of Ignatius to the Ephesians, ch. 14:2).
This is a corollary to our Lord's warning in Matthew 10:22: "But he who endures to the end will be saved."

Polycarp of Smyrna (AD 69-156)
Polycarp of Smyrna was an Eastern Father acquainted with Ignatius and well versed in Paul's Epistles. In Polycarp's Letter to the Philippians, he says: "…knowing that `you are saved by grace, not because of works' (Eph. 2:5,9,9), namely, by the will of God through Jesus Christ" (ch. 1:3).
Polycarp affirms Pauline teaching, as did Clement and Ignatius. But he also affirmed the necessity of love, obedience and living a life of holiness. This is seen when Polycarp quotes St. Paul and then adds his own admonition, drawing from 1 John: "For `he who raised him from the dead will raise us also' (2 Cor. 4:14; 1 Cor. 6:14; Rom 8:11), if we do his will and follow his commandments, and love what he loved (1 John 4:11,12), refraining from all wrongdoing" (ch. 2:2,3).
Let us remember that Polycarp conversed with the apostles, sat at the feet of St. John as Irenaeus tells us, and that the apostles obviously thought him to be a man of outstanding repute since they did appoint him Bishop of Smyrna. It would, then, be safe to say that Polycarp did not depart from Pauline thought, but instead felt quite comfortable to quote Paul and add his own qualifier "if we do…" Polycarp must have believed this was harmonious with the full corpus of Paul's teaching and that of the other apostles.
Polycarp taught that there were a number of moral commands to which the Christian must adhere in order to inherit the Kingdom. Faith without meeting these moral demands will not be enough. Polycarp argued that anyone occupied in these three things: growing in the faith, accompanied by hope, and led by love, has fulfilled the commandment of righteousness (ch. 3:2-3). Drawing from the Scriptures he would also say: "`Whenever you are able to do a kindness, do not put it off' (Prov.3:28), because `almsgiving frees from death' [Tobit 4:10ff]" (ch. 10:2).

Hermas (AD 125 )
One of the 70 apostoles and wrote the shephard book and said "Only those who fear the Lord and keep His commandments have life with God. But as to those who do not keep His commandments, there is no life in them.... All, therefore, who despise Him and do not follow His commands deliver themselves to death, and each will be guilty of his own blood. But I implore you to obey His commands, and you will have a cure for your former sins. " (Hermas Shepherd bk. 2, comm. 7; bk. 3, sim. 10, chap. 2)

Barnabas (AD 125 )
One of the 70 Apostoles and said "To this end the Lord delivered up His flesh to corruption, that we might be sanctified through the remission of sins, which is effected by His blood." (Barnabas Letter chap 5)
"He who keeps these [commandments], will be glorified in the kingdom of God; but he who chooses other things will be destroyed with his works." (Barnabas Letter of Barnabas chap. 21)

Justin Martyr (AD 100-165)
The Eastern Father Justin Martyr echoes the teaching of Ignatius insofar as he makes it clear that it is not those who "merely profess" Christ, but those who "do the works" the Saviour commanded that will be saved:
Those who are found not living as he taught should know that they are not really Christians, even if his teachings are on their lips, for he said that not those who merely profess but those who also do the works will be saved (cf. Matt. 13:42, 43; 7:15,16,19)" (The First Apology of Justin, ch.16).
Justin would also say that "Each man goes to everlasting punishment or salvation according to the value of his actions" (The First Apology of Justin, ch. 7). "The matters of our religion lie in works, not in words" (Hortatory Address to the Greeks, ch. 35).
Yet Justin also proves himself consistent with the other Fathers in affirming the necessity of faith: "For Abraham was declared by God to be righteous, not on account of circumcision, but on account of faith" (Dialogue with Trypho, ch. XCII).

Athenagoras (2nd Century AD)
Athenagoras, an Eastern Father, argues that Christians must live in a strict moral manner, because they must give an appropriate account of all their life in order to receive the reward of salvation:
But since we are persuaded that we must give an account of all our life here to God who made us and the world, we adopt a temperate, generous, despised way of life. For we think that, even if we lose our lives, we shall suffer here no evil to be compared with the reward we shall receive from the great Judge for a gentle, generous, and modest life (A Plea Regarding Christians by Athenagoras, ch.12).

Irenaeus (AD 130-200)
Irenaeus, a Western Father, in his writings, Against Heresies, Book I, confirms the necessity of a life of love and holiness, as well as keeping our Lord's commandments in order to receive eternal life:
But to the righteous and holy, and those who have kept his commandments and have remained in his love…he will by his grace give life incorrupt, and will clothe them with eternal glory (ch.10:1).
It is the entire gamut of the Christian moral life, according to Irenaeus, that brings salvation.
Irenaeus criticized the Gnostics of being "devoid of sense" because "they keep silent with regard to His judgments and all those things which will come upon those who heard His words, but have not done them. For it would better for them if they had not been born" (Against Heresies, Bk. IV, ch. XXVIII).
Irenaeus believed that conversion was dependent upon Christ's grace, and apart from that grace, man has no power to procure salvation. The more we receive that grace, the more we are obligated to love Christ:
No one, indeed while placed out of reach of our Lord's benefits, has power to procure for himself the means of salvation. So the more we receive His grace, the more we should love Him (Against Heresies, Bk. IV, ch. XIII).

Clement of Alexandria (AD 150-215)
Clement of Alexandria, an Eastern Father, will also speak of the necessity of believing and obeying if grace is to abound: "Rightly, then, to those who have believed and obey, grace will abound beyond measure" (Exhortation to the Heathen, ch. 5).
He presents "faith" as the first movement in a process that leads to salvation. That means more is required if we are to reach the goal of salvation:
We have discovered faith to be the first movement towards salvation. After faith, fear, hope, and repentance (accompanied by temperance and patience) lead us to love and knowledge (The Stromata, Bk. II, ch. VI).
Clement echoes the earlier Fathers, and we see a familiar teaching being handed down from the early Christians: 1) "`For by grace we are saved---but not, indeed, without good works…For this, we have the greatest need of divine grace…" (The Stromata, Bk. II, ch. I); and 2) "The same from the foundation of the world is each one who at different periods is saved, and will be saved by faith" (The Stromata, Bk. VI, ch, VI).
Clement is simply teaching what he received from the earlier Christians, that salvation will require faith and conversion. Inner conversion will show itself externally in a life of holiness; without that, faith is barren. All is necessary and all is only made possible through Christ's grace.


Tertullian (AD 160-223)
a Western Father, recognized the necessity of both faith and doing God's will in order to be saved. He exhorts "those who are justified by faith in Christ, and not by the Law, to have peace with God" (Against Marcion, Bk. V, ch. XIII). And he also writes:
We make petition, then, that He supply us with the substance of His will and the capacity to do it--so that we may be saved both in the heaven and on earth (On Prayer, part III, ch. IV).

Hippolytus (AD 170-236)
"The Gentiles, by faith in Christ, prepare for themselves eternal life through good works." (Hippolytus Fragments from Commentaries "On Proverbs.")

"[Jesus], in administering the righteous judgment of the Father to all, assigns to each what is righteous according to his works.... Justification will be seen in the awarding to each that which is just; to those who have done well, there will be justly assigned eternal happiness. The lovers of wickedness will be assigned eternal punishment.... But the righteous will remember only the righteous deeds by which they reached the heavenly kingdom." (Hippolytus Against Plato sec. 3)

Theophilus (approx. AD 180)
an Eastern Father, spoke of a life of doing well and obeying God's command to procure salvation:
To those who by patient continuance in well-doing seek immortality, He will give eternal life everlasting life" (Theophilus to Autolycus, Bk. I, ch. XIII). "For man drew death upon himself by disobeying. So, by obeying the will of God, he who wants to can procure for himself life everlasting (Bk. II, ch. XXVII).

Origin (AD 184-254)
another Easter Father, would speak about having communion and friendship with God only if, along with faith, we lived our life according to the teaching of Jesus: "It is those who not only believe, but also enter upon the life that Jesus taught" (Against Celcus, Bk. III, ch. XXVIII).
"One of the doctrines included in the teaching of the Church is that there is a just judgment of God. This fact incites those who believe it to live virtuously and to shun sin. They acknowledge that the things worthy of praise and blame are within our own power. ... It is our responsibility to live righteously. God asks this of us, not as though it were dependent on Him, nor on any other, or upon fate (as some think), but as being dependent on us. The prophet Micah demonstrated this when he said, 'It has been announced to you, O man, what is good. And what does the Lord require of you? To do justice and to love mercy' [Mic. 6:8]. Moses also said, 'I have set before you the way of life, and the way of death. Choose what is good and walk in it' [Deut. 30: 15]. ... "Notice how Paul also speaks to us with the understanding that we have freedom of the will and that we ourselves are the cause of our own ruin or our salvation. He says, 'Do you show contempt for the riches of His goodness, patience, and longsuffering, not realizing that God's goodness leads you towards repentance? But because of your stubbornness and your unrepentant heart, you are treasuring up wrath against yourself for the day of wrath and revelation of the righteous judgment of God. God will render to each one according to his works. To those who by persistence in doing good seek glory and immortality, he will give eternal life. But for those who are contentious and who reject the truth and follow evil, there will be anger, wrath and tribulation.' [Rom. 2:4­8]. ... "But certain statements in the Old and New Testaments might lead to the opposite conclusion: That it does not depend on us to keep the commandments and be saved. Or to transgress them and to be lost. So let's examine them one by one. ... "First, the statements concerning Pharaoh have troubled many. God declared several times, 'I will harden Pharaoh's heart' [Exod. 4:21]. Of course, if Pharaoh was hardened by God and sinned as a result of being hardened, he was not the cause of his own sin. So he did not possess free will. ... "Along with this passage, let's also look at the passage in Paul: 'But who are you, O man, to talk back to God? Shall the thing formed say to Him who formed it, 'Why have you made me like this?' Does the potter not have power over the clay-from the same lump to make one vessel unto honor, and another unto dishonor?' [Rom. 9:20,21]. ... "Since we consider God to be both good and just, let's see how the good and just God could harden the heart of Pharaoh. Perhaps by an illustration used by the apostle in the Epistle to the Hebrews, we can show that, by the same operation, God can show mercy to one man while he hardens another, although not intending to harden. 'The ground,' he says, 'drinks in the rain that falls upon it and produces crops for the farmer, being blessed by God. But the ground that produces thorns and briers is worthless, and is in danger of being cursed. Its end is to be burned' [Heb. 6:7,8]. ... "It may seem strange for Him who produces rain to say, 'I produced both the fruit and the thorns from the earth.' Yet, although strange, it is true. If the rain had not fallen, there would have been neither fruit nor thorns. The blessing of the rain, therefore, fell even on the unproductive land. But since it was neglected and uncultivated, it produced thorns and thistles. In the same way, the wonderful acts of God are like the rain. The differing results are like the cultivated and the neglected land. ... "The acts of God are also like the sun, which could say, 'I both soften and harden.' Although these two actions are opposite, the sun would not speak falsely, because the same heat both softens wax and hardens mud. Similarly, on the one hand, the miracles performed through Moses hardened Pharaoh because of his own wickedness. But they softened the mixed Egyptian multitude, who left Egypt with the Hebrews. ... "Let's look at another passage: 'So then it is not of him who wills, nor of him that runs, but of God who shows mercy' [Rom. 9:16]. Paul is not denying that something also has to be done by human means. But he gratefully refers the benefit to God, who brings it to completion. The mere human desire is insufficient to attain the end. The mere running does not in itself enable athletes to gain the prize. Nor does it enable Christians to obtain the high calling of God in Christ Jesus. Those things are only accomplished with the assistance of God. ... "As if speaking about farming, Paul says, 'I planted, Apollos watered, and God made it grow. So then neither is he who plants anything, nor he that waters, but God, who made it grow' [1 Cor. 3:6,7]. Now we could not correctly say that the growing of crops is the work of the farmer alone. Nor of the one who irrigates. It is ultimately the work of God. Likewise, it is not as though we ourselves play no role in our spiritual growth to perfection. Yet, it is not completed by us, for God produces the greater part of it. So also with our salvation. What God does is infinitely greater than what we do." (Origen First Things bk. 3. chap 1. Paraphrased and abridged)

Cyprian (d. 258)
a Western Father, did not think it was possible to have faith in Christ if you did not do what He commanded:
How can a man say that he believes in Christ, if he does not do what Christ commanded him to do? From where will he attain the reward of faith, if he will not keep the faith of the commandment? … He will make no advancement in his walk toward salvation, for he does not keep the truth of the way of salvation" (The Treatises of Cyprian, Treatise I, ch. II).
Cyprian believed that the righteous man is not only he who believes in God but he who lives in faith: "Assuredly, then, whoever believes in God and lives in faith is found righteous and is already blessed in faithful Abraham" (The Epistles of Cyprian, Epistle LXII, ch. IV). "Living in faith" to Cyprian was simply keeping the faith of the commandments, doing what Christ commanded.

Lactantius (AD 240-320)
a Western Father, continues this same thought:
Labors that are endured and overcome all the way up until death, cannot fail to obtain a reward….And this reward can be nothing else but immortality (The Divine Institutes, Bk. III, ch. XII).
And again: "The spirit must earn immortality by the works of righteousness" (Bk. IV, ch. XXV).

Athanasius (AD 293-373)
It would, of course, have been unthinkable that God should go back upon His word [Genesis 2:17] and that humanity, having transgressed, should not die. it was unthinkable that God, the Father of Truth, should go back on His word regarding death [Genesis 2:17] in order to ensure our continued existence. He could not make Himself a liar. What, then, was God to do?. The Logos perceived that our perishing condition could not abolished except through death. Yet He Himself, as the Logos, being immortal and the Father's Son, could not die. For this reason, therefore, He assumed a body capable of death, in order that this body, through belonging to the Logos Who is above all, might become a sufficient exchange in dying for all. His body, remaining imperishable through His indwelling, would thereafter put an end to perishing for all others as well, by the grace of the resurrection. By surrendering to death the body which He had taken, as an offering and sacrifice free from every stain, He immediately abolished death for His human brothers by the offering of the equivalent. For naturally, since the Logos of God was above all, when He offered His own temple and bodily instrument as a substitute for the life of all, He fulfilled by death all that was required. (On the Incarnation of the Logos, 6-7, 9)
To provide against this also, He sends His own Son, and He becomes Son of Man, by taking created flesh; that, since all were under sentence of death, He, being other than them all, might Himself for all offer to death His own body; and that henceforth, as if all had died through Him, the word of that sentence might be accomplished (for all died in Christ), and all through Him might thereupon become free from sin and from the curse which came upon it, and might truly abide for ever, risen from the dead and clothed in immortality and incorruption. (Athanasius, Orations Against The Arians 2:69)
For man, being in Christ, was quickened. For this was why the Word was united to man, namely, that against man the curse might no longer prevail. This is the reason why they record the request made on behalf of mankind in the seventy-first Psalm: Give the King Your judgment, O God (Psalm 72:10): asking that both the judgment of death which hung over us may be delivered to the Son, and that He may then, by dying for us, abolish it for us in Himself. This was what He signified, saying Himself, in the eighty-seventh Psalm: Your indignation lies hard upon me (Psalm 88:7). For He bore the indignation which lay upon us (On Luke 10:22, ch.2)

Basil the Great (AD 329-379)
Basil the Great, an Eastern Father, tells us of being "acceptable to God" through obeying the gospel, purging sins, and being active in good works:
He who would obey the gospel must first be purged of all defilement of the flesh and the spirit that so he may be acceptable to God in the good works of holiness (The Morals, 2, 1).
Speaking on penance, Basil believed that simply renouncing sins was not enough for salvation; rather, an act of penance was necessary as well:
Mere renouncement of sin is not sufficient for the salvation of penitents, but fruits worthy of penance are also required of them (The Morals, 1, 3).

Ambrose (AD 340-397)
The writings of St. Ambrose, a Latin Father, would be very much akin to St. Paul. Ambrose taught that faith—not works that would lead one to boast—is necessary for salvation:
God chose that man should seek salvation by faith rather than by works, lest anyone should glory in his deeds and thereby incur sin (In Ps. 43 Enarr. 14).
Ambrose would also say: "Without the support of faith good works cannot stand" (On the Duties of the Clergy, 2, 7). That means that with the support of faith, good works can stand. If they can stand, then they certainly do not lead one to boast in himself, they do not lead one to sin. Ambrose has in mind a distinction here between "works" leading us to boast in God and "works" leading us to boast in ourselves. These latter works can never stand, with or without the support of faith.
Ambrose would also confirm the sentiments of Clement of Alexandria insofar as faith is the first movement in a process when Ambrose said: "Faith is the beginning of a Christian man" (Explanation of Psalm 118: 20, 56, 57). This implies that there is more to follow, since faith is not said to be the beginning, the middle and the end of the Christian man, as if there were no other obligations. Furthermore, the whole chapter of Psalm 118, which is what Ambrose is commenting on, is a treatise on faith, obedience and love.

John Chrysostom (AD 347-407)
John Chrysostom, an Eastern Father, was very familiar with Pauline thought. In Chrysostom's sermon on Ephesians 1:4-5, he asked why God chose us:
And why did [God] choose us? `That we should be holy and blameless before him.' So that you may not suppose, when you hear that he chose us, that faith alone is sufficient, he goes on to refer to manner of life. This, he says, is the reason and the purpose of his choice—that we should be holy and blameless… Being holy is a matter of sharing in faith; being blameless is a matter of living an irreproachable life (Homilies on Ephesians, 1, 1-2).

Augustine of Hippo (AD 354-430)
St. Augustine, a Latin Father, taught that righteousness consists of doing good works:
How speedily are the prayers of people who do good works heard! For it is precisely in fasting, alms, deeds and prayer that our righteousness in this life consists (In Ps. 42 Enarr. I, 8).

AKATHIST SERVICE

AKATHIST SERVICE
OFFICE OF PRAISE OF THE THEOTOKOS
Translated by
Father Michel Najim and Father Michel Saba

The Akathist service is recited five times during the great lent. Since the stasis is divided into four parts, the first part is read on Friday evening of the first week of the lent, the second part on the second week, the third part on the third week and the fourth part on the fourth week. On Friday Evening of the fifth week all the parts are read.

The priest, being vested in exorasson and epitrachelion, and the deacon, being vested in exorasson and orarion, standing before the closed Royal Doors, make three metanias and say in audible voices:
Deacon: Bless, Master.
Priest: Blessed is our God, always, now and ever, and unto ages of ages.
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People: Amen.
Priest: Glory to thee, our God, and our hope, glory to thee.
O heavenly King, O Comforter, the Spirit of Truth, who art in all places, and fillest all things, treasury of good things, and Giver of life, come and dwell in us, and cleanse us from every stain and save our souls, O Good One.
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People: Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Three Times)
Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen.
All-Holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name’s sake.
Lord, have mercy, Lord, have mercy, Lord, have mercy.

Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen.
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Our Father who art in heaven, hallowed be thy name; thy kingdom come; thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.
Priest: For thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages.
People: Amen. Lord, have mercy. (12 times)
Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen.
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O come, let us worship and fall down before God our King. (low bow)

O come, let us worship and fall down before Christ, our King and our God. (low bow)

O come, let us worship and fall down before Christ himself, our King and our God. (low bow)

The Reader reads the following:

PSALM 51<50>
Have mercy on me, O God,
according to thy great mercy,
according to the multitude of thy compassions,
blot out my transgressions.
Wash me thoroughly from my iniquity,
and cleanse me from my sin.
For I acknowledge my transgressions,
and my sin is ever before me.
Against thee only have I sinned,
and done what is evil in thy sight,
so that thou art justified in thy sentences,
and prevailest when thou passest judgment.
For indeed, I was conceived in iniquities,
and in sins did my mother conceive me.
For behold: thou lovest truth,
thou hast made known to me the secret
and hidden things of thy wisdom.
Sprinkle me with hyssop,
and I shall be clean,
Wash me, and I shall be whiter than snow.
Let me hear joy and gladness,
then the afflicted bones shall rejoice.
Turn away thy face from my sins,
and blot out all my iniquities.
Create in me a clean heart,
O God, and put a right Spirit within me.
Cast me not away from thy presence,
and take not thine Holy Spirit from me.
Restore to me the joy of thy salvation,
and uphold me with a directing spirit.
Then I will teach transgressors thy ways,
and sinners will return to thee.
Deliver me from bloodshed, O God,
the God of my salvation,
and my tongue will joyfully
sing aloud of thy righteousness.
O Lord, open my lips;
and my mouth will declare thy praise;
for if thou hadst delight in sacrifice,
I would have given it;
but thou wouldst not be pleased by burnt offering.
The sacrifice to God is a broken spirit:
a broken and contrite heart,
O God, thou wilt not despise.
Do good in thy good pleasure to Zion,
and let the walls of Jerusalem be built;
then thou wilt delight in a sacrifice of righteousness,
in offerings and whole burnt offerings;
then they will offer bulls upon thine altar.
51( 50)

Psalm 70 <69>
Make haste, O God, to deliver me! Make haste to help me, O Lord!
Let them be put to shame and confusion who seek my life;
let them be turned back and brought to dishonor who desire to hurt me.
Let them be turned back because of their shame who say, “Aha, aha!”
Let all those who seek thee rejoice and be glad in thee;
and let those who love thy salvation say continually,
“Let God be magnified!” But I am poor and needy;
make haste to me, O God! Thou art my help and my deliverer; O Lord, do not delay.
70 (69)
Psalm 143 (142)
Hear my prayer, O Lord;
give ear to my supplications
in thy faithfulness;
answer me in thy righteousness.
Enter not into judgment with thy servant,
for no one living is righteous before thee.
For the enemy has persecuted my soul,
crushing my life to the ground,
making me sit in darkness like those
who have been long dead.
Therefore, my spirit was grieved within me;
my heart within me was troubled.
I remembered the days of old,
I meditated on all thy deeds,
I meditated on the works of thy hands.
I stretched out my hands to thee;
my soul thirsts for thee like a dry land.
Answer me quickly, O Lord;
my spirit has failed.
Hide not thy face from me,
or I shall be like those who go down to the pit.
Let me hear of thy mercy in the morning,
for in thee I have put my hope.
Teach me the way I should go,
for to thee have I lifted up my soul.
Save me, O Lord, from my enemies;
I have fled to thee for refuge.
Teach me to do thy will,
for thou art my God.
Let your good Spirit lead me in a straight path.
For thy name’s sake, O Lord,
give life to me.
In thy righteousness,
bring my soul out of affliction.
In thy mercy, destroy my enemies;
and bring to naught all my adversaries;
for I am thy servant.
143 (142)



The Doxology

Glory to God in the highest, and on earth peace, good will among men.
We praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory.
O Lord, Heavenly King, God the Father Almighty; O Lord, the only-begotten Son, Jesus Christ, and the Holy Spirit.
O Lord God, Lamb of God, Son of the Father, who takes away the sins of the world, have mercy on us, thou who takest away the sin of the world.
Receive our prayer, thou who sittest at the right hand of the Father, and have mercy upon us.
For thou alone are Holy, thou alone art the Lord Jesus Christ, to the glory of God the Father, Amen.
Every day I will bless thee, and praise thy name forever and ever.
O Lord, thou hast been our refuge from generation to generation. I said: Lord, have mercy on me; heal my soul, for I have sinned against thee.
O Lord, unto thee have I fled for refuge: Teach me to do thy will, for thou art my God.
For thou art the source of life, and in thy light shall we see light.
O Continue thy mercy to those who know thee.
Vouchsafe, O Lord, to keep us this day without sin.
Blessed art thou, O Lord God of our Fathers, and praised and glorified is thy name forever, Amen.
O Lord, let thy mercy be on us, even as we have set our hope on thee.
Blessed art thou, O Lord, teach me thy statutes.
Blessed art thou, O Master, make me to understand thy statutes.
Blessed art thou, O Holy One; enlighten me with thy statutes.
Thy Mercy, O Lord, endures forever: Forsake not the works of thy hands. To thee belongs praise, to thee belongs song, to thee belongs Glory, to the Father and to the Son and to the Holy Spirit: now and ever and unto ages of ages, Amen.


THE CREED
I believe in one God, the Father Almighty, Maker of heaven and earth, and of all things visible and invisible; And in one Lord Jesus Christ, the Son of God, the Only-begotten, Begotten of the Father before all worlds, Light of Light, Very God of Very God, begotten, not made; of one essence with the Father, by whom all things were made: Who for us men and for our salvation came down from heaven, and was incarnate of the Holy Spirit and the Virgin Mary, and was made man; And was crucified also for us under Pontius Pilate, and suffered and was buried; And the third day he rose, according to the Scriptures; And ascended into heaven, and sits at the right hand of the Father; And he shall come again with glory to judge the living and the dead, whose kingdom shall have no end. And I believe in the Holy Spirit, the Lord, and Giver of Life, who proceeds from the Father, who with the Father and the Son together is worshiped and glorified, who spoke by the Prophets; And I believe in One Holy Catholic and Apostolic Church. I acknowledge one Baptism for the remission of sins. I look for the Resurrection of the dead, and the Life of the world to come, Amen.



THEOTOKION
It is truly meet to bless thee O Theotokos, who art ever-blessed and all-blameless, and the mother of our God. More honorable than the Cherubim, and more glorious beyond compare than the Seraphim, thou who without corruption, gavest birth to God the Word, and art Truly Theotokos, we magnify thee.
In the Fifth week, the priest dons the phelonion as we sing the following Troparion:
TONE EIGHT
When the bodiless Archangel took knowledge of the secret command, went eagerly to Joseph's house, and said to her that did not know wedlock: 'Lo, He who bowed the heavens in his descent to earth is contained wholly and unchanged in thee. As I see him "taking the form of a slave" in thy womb I become amazed crying out unto thee: Rejoice, O Bride without bridegroom!
In the fifth week, we chant “To thee the Champion Leader…” followed by the first stasis (Page 23) before the canon:
THE CANON
TONE FOUR
(by Joseph the Hymnographer)
CANTICLE ONE
(Irmos) I shall open my mouth and it will be filled with the Spirit, and I shall speak forth to the Queen and Mother: I shall be seen joyfully singing her praises, and I shall delight to sing her wonders.
Most holy Theotokos, save us.
When the great Archangel saw thee, living book of Christ, sealed by the Spirit, O pure one, he cried unto thee: 'Rejoice, vessel of joy! Through thee the curse of the first mother is loosed.
Most holy Theotokos, save us.
Rejoice, Virgin bride of God, restoration of Adam and death-knell of Hades; rejoice, O most blameless one, the palace of the only King; rejoice, fiery throne of the Almighty.
Glory to the Father, and to the Son, and to the Holy Spirit.
Rejoice, for thou alone didst give rise to the unfading Rose; rejoice, for thou didst produce the sweetly‑smelling Apple, the fragrance of the King of all. Rejoice, unwedded Maiden, deliverance of the world.
Now, and ever, and to the ages of ages, Amen.
Rejoice, treasury of purity, through thee we rose up from our fall; rejoice, Lady, fragrant lily perfuming all the faithful; rejoice, sweet smelling incense and precious ointment.
CANTICLE THREE
(Irmos) As a living and copious fountain, O Theotokos, do thou strengthen those who hymn thy praises, and are joined together in a spiritual company: and in thy divine glory make them worthy of crowns of glory.
Most holy Theotokos, save us.
As a field untilled thou hast given forth the divine ear of grain, Rejoice, living table that hast contained the Bread of Life; rejoice, Lady, unfailing fountain of the living water.
Most holy Theotokos, save us.
Rejoice, O Heifer that didst bear the spotless Calf[1] for the faithful; rejoice, Ewe-lamb that didst conceive the "Lamb of God who takes away the sins of all the world." Rejoice, O fervent intercessor.
Glory to the Father, and to the Son, and to the Holy Spirit.
Rejoice, radiant dawn who alone didst bear Christ the Sun! Rejoice, O dwelling‑place of the Light. Rejoice, O thou who didst dispel the darkness, and utterly conquer the gloomy demons.
Now, and ever, and to the ages of ages, Amen.
Rejoice, only gate through which the Word alone didst pass. By thy birth-giving, O Lady, thou didst shatter the bars and gates of Hades. Rejoice, divine entry for the saved, O worthy of all praise.
In the fifth week, we chant “To thee the Champion Leader…” followed by the second stasis (Page 27) before Canticle Four.
CANTICLE FOUR
(Irmos) He who sits in glory upon the throne of Godhead, Jesus the most high God, came in a swift cloud and with His pure hand saves those who cry out unto Him: Glory to thy power, O Christ.
Most holy Theotokos, save us.
With faith we utter the praise of song crying aloud unto thee, O Worthy of all praise: Rejoice, fertile mountain made full with the Spirit; rejoice, lamp-stand and vessel of manna, sweet to the senses of the godly.
Most holy Theotokos, save us.
Rejoice, pure lady; Rejoice, the mercy-seat of the world. Rejoice, ladder, raised all from the earth by grace; rejoice, bridge that has certainly guided from death to life all those that sing thy praises.
Most holy Theotokos, save us.
Rejoice, O pure one, higher than the heavens, who without weariness, didst hold within thy womb the Foundation of the earth. Rejoice, sea‑shell that with thy blood didst dye a divine purple robe for the King of Hosts.
Glory to the Father, and to the Son, and to the Holy Spirit.
Rejoice, Lady that in truth hast given birth to the Lawgiver, who freely wipes away the lawlessness of all. O unwedded one, O unfathomable depth, O inexpressible height, through thee we have been made like God.
Now and ever, and to the ages of ages, Amen.
Thou didst weave for the world a crown not made by hand, and we sing thy praises, saying: O Virgin, Rejoice, for thou art the protection of all, a fortress and rampart and sacred refuge.
CANTICLE FIVE
(Irmos) All creation was amazed at thy divine glory, for thou, O unwedded Virgin, conceived in thy womb the God of all, and didst give birth to the eternal Son, who rewards with salvation all who praise thee.
Most holy Theotokos, save us.
Rejoice, O all-blameless one for thou didst conceive the Way of life, saving the world from drowning in the flood of sin. Rejoice, Bride of God, thou of awesome tidings to tell and hear; rejoice, dwelling-place of the Master of Creation.
Most holy Theotokos, save us.
Rejoice, O pure one, strength and fortress of mankind, holy place of Glory; rejoice, death of Hades, bridal chamber, full of light. Rejoice, joy of the angels; rejoice, help of those who implore thee in faith.
Most holy Theotokos, save us.
Rejoice, Lady, Fiery chariot of the Word, rejoice, living Paradise, holding in its midst the Lord, the Tree of Life. His sweetness gives life to those who partake in faith, even though corruption once ruled over them.
Glory to the Father, and to the Son, and to the Holy Spirit.
Strengthened by thy might, we cry out unto thee with faith: Rejoice, city of the King of all! Glorious and laudable things, are plainly spoken of thee. Rejoice, unhewn mountain, and depth never fathomless.
Now and ever, and to the ages of ages, Amen.
Rejoice, O pure one, spacious tabernacle of the Word, oyster which produced the divine Pearl. Rejoice, O wholly marvelous Theotokos who reconciled with God all those who ever call thee blessed.
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CANTICLE SIX
(Irmos) As we, the Godly-minded, celebrate this divine and all-honorable feast of the mother of God, come, let us clap our hands together, and glorify God who was born of her.
Most holy Theotokos, save us.
Rejoice, O all-pure one, spotless bridal chamber of the Word, through thee all become god-like. Rejoice, most spotless one, echoing the prophets' words; rejoice, the ornament of the apostles.
Most holy Theotokos, save us.
From thee distilled the dew that quenched the flame of polytheism. We, therefore, cry out unto thee: Rejoice, O Virgin, fleece of wool wet with dew that Gideon foresaw.
Glory to the Father, and to the Son, and to the Holy Spirit.
Behold! we cry out unto thee, 'Rejoice!'. Be thou our haven and shelter, as we are tossed by heavy seas of affliction and the snares of the adversary.
Now and ever, and to the ages of ages, Amen.
O cause of joy, shed grace on our thoughts, so that we may cry out unto thee: Rejoice, bush burning yet unconsumed, a cloud full of light that unceasingly overshadows the faithful.
In the fifth week, we chant “To thee the Champion Leader…” followed by the third stasis (Page 30) before Canticle Seven.

CANTICLE SEVEN
(Irmos) The godly-minded Children, worshipped not the creature but the Creator, bravely trampling upon the threat of fire, as they sang in joy: 'O all- praised Lord, and God of our fathers Blessed art thou.'
Most holy Theotokos, save us.
We sing thy praises, crying: Rejoice! chariot of the spiritual Sun; true vine that did give forth the ripe Cluster of grapes, dripping with the wine that fills with joy the souls of those who faithfully glorify thee.
Most holy Theotokos, save us.
Rejoice, Bride of God, for thou didst bear the Healer of mankind; mystical rod on whom blossomed the unfading Flower. Rejoice, Lady, for through thee we are made full with joy and inheritors of life.
Most holy Theotokos, save us.
No tongue, however eloquent, has power to sing thy praises. Above the seraphim you are exalted, O Lady, for thou didst bear Christ the King. Implore Him now to deliver from every harm those who with faith bow down before thee.
Glory to the Father, and to the Son, and to the Holy Spirit.
The nations of the earth praise thee, and call thee blessed, and they cry unto thee: Rejoice, O pure one, scroll written by the Father's hand. Implore Him, O Theotokos, to inscribe thy servants in the Book of Life.
Now and ever, and to the ages of ages, Amen.
We thy servants implore thee, O pure Theotokos, and bend the knee of our heart. Incline thine ear and save us, who sink in afflictions; and preserve thy people from all conquest of the enemy.
CANTICLE EIGHT
(Irmos) The holy Children in the furnace the Child of the Theotokos saved, then was type, now is its fulfillment, and the whole creation gathers to sing: All ye works, praise the Lord, and exalt Him unto all ages.
Most holy Theotokos, save us.
O pure one, thou didst receive the Word in thy womb, and didst hold Him Who holds all things. Thou didst feed with milk Him who by His command feeds all the universe; To Him we sing: All you His works, praise the Lord, and exalt Him unto all ages.
Most holy Theotokos, save us.
O holy and pure Virgin, Moses perceived in the burning bush the great mystery of thy birth-giving; and the Children represented it in advance, and revealed it clearly as they stood in the midst of the fire and were not burnt. Therefore, we praise thee unto all ages.
Most holy Theotokos, save us.
We have by thy child-bearing been clothed with incorruption, who once by deceit were stripped naked; and we have seen the Light, who once sat in the darkness of sins, O Maiden, dwelling‑place of Light. Therefore, we praise thee unto all ages.
Glory to the Father, and to the Son, and to the Holy Spirit.
Through thee the dead are made alive, for thou hast given birth to Him who is the enhypostatic Life; the speechless are made eloquent, the lepers are cleansed; diseases are driven away; the hosts of aerial spirits are conquered, O Virgin, the salvation of mortals.
Now and ever, and to the ages of ages, Amen.
Thou hast given birth to world’s salvation, O pure one, and through thee we are raised from earth to heaven. Rejoice, O most Blessed one, protection and strength, rampart and fortress of those who sing: All you His works, praise the Lord, and exalt Him above unto all ages.
The Royal Doors are opened and the deacon/priest does the great censing.
CANTICLE NINE
(Irmos) Let all those earth born, illumined in spirit leap for joy, and let the order of the bodiless spiritual hosts celebrate with honor the holy feast of the Mother of God, and let them cry out: “Rejoice! All-blessed, pure, and Ever‑Virgin, Theotokos!”
Most holy Theotokos, save us.
O Maiden, deliver us from temptation, from heathen attack, and from every other misfortune that comes upon sinful mortals, because of the multitude of our sins. Enable us the faithful to cry to thee, Rejoice! For through thee we have become partakers of eternal joy.
Most holy Theotokos, save us.
Thou hast appeared to be our illumination and confirmation, and so we cry out to thee: Rejoice, never‑setting star that didst bring the mighty Sun into the world; rejoice, O pure one that didst open the locked gate of Eden; rejoice, pillar of fire, guiding mortal men towards the life on high.
Most holy Theotokos, save us.
Let us reverently stand in the house of our God, and let us cry aloud: Rejoice, Queen of the world; rejoice, Mary, the Lady of us all; rejoice, for thou alone art without blemish and most honorable among women; Rejoice, vessel that received the unfailing ointment, poured upon thee.
Glory to the Father, and to the Son, and to the Holy Spirit.
Rejoice, Ever‑Virgin; rejoice, dove that has given birth to the merciful One; rejoice, pride of all the saints, crown of those engaged in spiritual combat; rejoice, divine ornament of all the righteous and salvation of us the faithful.
Now and ever, and to the ages of ages, Amen.
O God, spare thine inheritance, and overlook all our sins. Receive the intercession of her that on earth conceived thee without seed, when in thy great mercy thou hast willed, O Christ, to assume a form that was not thine own.
In the fifth week, we chant “To thee the Champion Leader…” followed by the fourth stasis (Page 34).
TONE EIGHT
To thee, the Champion leader, I thy city, delivered from tribulation, offer hymns of victory and thanksgiving, since thou hast power invincible, O Theotokos, set me free from all forms of danger, that I may cry unto thee: Rejoice, O Bride without bridegroom!
The priest dons the phelonion. Then, standing in the center of the church, reads the appropriate stasis of the Akathist Hymn, and we all remain standing while it is read.
FIRST STASIS
Oikos One
The annunciation of Gabriel

An archangel was sent from heaven, to say to the Theotokos: Rejoice (three times).
And as he saw thee, O Lord, taking bodily form he stood in awe and with his bodiless voice he cried aloud to her:
1- Rejoice, for through thee joy will shine forth. Rejoice, for through thee the curse will be destroyed.
2- Rejoice, restoration of fallen Adam. Rejoice, redemption of the tears of Eve.
3- Rejoice, height hard for the human thought to ascent. Rejoice, depth hard for the eyes of angels to explore.
4- Rejoice, for thou art the throne of the King. Rejoice, for thou holdest the upholder of all.
5-Rejoice, star making the Sun to appear. Rejoice, womb of the divine Incarnation.
6- Rejoice, for through thee the creation is renewed. Rejoice, for through thee the Creator becomes a babe.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Two
The perplexity of Mary
Beholding herself in chastity, the Holy Maiden spoke boldly to Gabriel: Thy strange words seem hard to my soul to accept. How dost thou speak of childbirth from a virginal conception, crying aloud: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Two
Mary’s question and the Archangel’s response

Seeking to know the unknowable, the Virgin cried to him who ministered unto her: 'From a virgin womb how can a Son be born? 'Tell thou me.' Then he answered her in awe, crying:
1- Rejoice, initiate of God's inexpressible will. Rejoice, thou faith in that which demands silence.
2- Rejoice, prelude of Christ's miracles. Rejoice, culmination of His teachings.
3- Rejoice, heavenly ladder by which God came down. Rejoice, bridge leading those of earth to heaven.
4-Rejoice, marvel greatly valued by the angels. Rejoice, wound much mournful to the demons.
5- Rejoice, thou who inexpressibly gavest birth to the Light. Rejoice, thou who hast taught no one how it was done.
6- Rejoice, thou who surpassest the knowledge of the wise. Rejoice, thou who illuminest the minds of the faithful.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Three
The conception of Mary
Then the power of the Most High overshadowed her that did not know wedlock, so that she might conceive, and showed forth her fruitful womb as a pleasant field for all who wish to reap the harvest of salvation, chanting: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Three
Mary’s visit to Elizabeth and the hymn of John the Baptist

Receiving God in her womb, the Virgin ran to Elizabeth; when her unborn child heard the Theotokos salutation rejoiced and leaped as it were with songs, and cried to her:
1- Rejoice, vine of unfading bloom. Rejoice, orchard of untainted fruit.
2- Rejoice, thou who dost tend the farmer who loves mankind. Rejoice, thou who dost blossom forth the sower of our life.
3- Rejoice, field producing crops of compassion. Rejoice, table full-laden with an abundance of forgiveness.
4- Rejoice, thou who dost revive the meadow of Eden. Rejoice, thou who dost prepare a haven for our souls.
5- Rejoice, acceptable incense of intercession. Rejoice, oblation for the whole world.
6- Rejoice, good will of God towards mortals. Rejoice, access of mortals to God.
Rejoice, O Bride without bridegroom!
The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Four
The suspicion of Joseph
Having inwardly a tempest of doubtful thoughts, chaste Joseph was disturbed: knowing thee to be unwedded, O blameless one, he suspected thee of an illicit love. But when he learned that thy pregnancy was of the Holy Spirit, he said: Alleluia!

The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

In the first week, we skip to the Kontakion on page 39.
In the fifth week, we begin the Canon on page 12.

SECOND STASIS
The birth of Christ
Oikos Four
The praise of the shepherds

The shepherds heard the angels singing praises to Christ's coming in the flesh. When they ran to Him as to the Shepherd, they beheld Him as a lamb without blemish, pasturing in the womb of Mary; they sang praises to her, saying:
1- Rejoice, Mother of the Lamb and Shepherd. Rejoice, fold of reason-endowed sheep.
2-Rejoice, bulwark against unseen enemies. Rejoice, key to the gates of Paradise.
3-Rejoice, for the things of heaven rejoice with earth. Rejoice, for things on earth dance with the heavens.
4-Rejoice, never‑silent voice of the apostles. Rejoice, never-conquered courage of the victorious martyrs.
5- Rejoice, firm protector of the faith. Rejoice, shining proof of grace.
6- Rejoice, thou through whom Hades was laid bare. Rejoice, thou through whom we are clothed with glory.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Five
The wise men are led by a star

When they saw the star pursuing divine course, the Wise Men followed in its splendor, and holding it as a lantern, they sought thereby the mighty King; and attaining the Unattainable, they rejoiced and cried to Him: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Five
The praise of the wise men

The children of the Chaldeans saw the Virgin holding in her hands Him Who fashioned man with His hand, and acknowledging Him as the Master, even though He took the form of a servant, they hastened to worship Him with their gifts, and cried out to the blessed one:
1- Rejoice, Mother of the never setting star: Rejoice, daybreak of the mystical Day.
2-Rejoice, thou who hast quenched the furnace of deception. Rejoice, those who illuminest all who are initiated into the mystery of the Trinity.
3-Rejoice, thou who didst cast out the inhuman tyrant. Rejoice, thou who didst show forth Christ to be the Lord and lover of mankind.
4-Rejoice, deliverance from the worship of pagan idols. Rejoice, liberation from the mud of sin.
5-Rejoice, thou who makest the worship of fire to cease. Rejoice, thou who hast set us free from the flames of passion.
6-Rejoice, guide of the faithful to chastity. Rejoice, gladness of all generations.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Six
Return of the Wise Men to Babylon

The Wise Men became God-bearing preachers, returned to Babylon, fulfilling your command and preaching thee to all as the Christ, and leaving Herod to his foolish talking, for he did not know how to sing: Alleluia!

The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Six
Out of Egypt I called my Son (Hos. 11:1)

Illuminating Egypt with the light of truth, thou didst cast out the darkness of falsehood; and unable to endure thy power, O Savior, their idols fell down, and those who had been delivered from them cried to the Theotokos:
1-Rejoice, uplifting of mankind. Rejoice, downfall of demons.
2-Rejoice, thou who hast trampled upon the error of deception. Rejoice thou who hast exposed the deceit of the idols.
3-Rejoice, sea that has drowned the immaterial Pharaoh. Rejoice, rock that has refreshed all who thirst for life.
4-Rejoice, pillar of fire, guiding those in darkness. Rejoice, protection of
the world, more spacious than the cloud.
5-Rejoice, food successor of manna. Rejoice, servant of holy joy.
6 - Rejoice, promised land. Rejoice, thou from whom flow milk and honey.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Seven
The presentation into the temple

As Simon was about to depart from this deceitful world, Thou wast presented to him as a new-born babe, but he recognized thee as the perfect God; and was amazed at thine inexpressible wisdom, and cried out: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

In the second week, we skip to the Kontakion on page 39.
In the fifth week, we continue with Canticle Four on page 14

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THIRD STASIS
The redemptive ministry of Christ
lkos Seven
Manifesting Himself to us, His creatures, the Creator revealed a new creation. From a Virgin’s womb He blossomed, preserving it intact as it was before: so that, at the sight of this miracle, we might sing her praises, crying:
1 - Rejoice, flower of incorruption. Rejoice, crown of abstinence.
2- Rejoice, bright foreshadowing the resurrection. Rejoice, reflector of the angels' life.
3- Rejoice, tree of marvelous fruit from which the faithful are nourished. Rejoice, tree of shady leaves where many are sheltered.
4- Rejoice, for thou hast born the Guide for the lost. Rejoice, for thou hast born a Deliverer for the captives.
5- Rejoice, intercessor with the Righteous Judge. Rejoice, pardon for many who have fallen.
6- Rejoice, robe for those stripped of boldness of speech, Rejoice, tenderness overcoming all desire.
Rejoice, O Bride without bridegroom!
The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Eight
Drawing the faithful to the heights

Seeing this strange childbirth, let us become strangers to the world, turning our minds to heaven. For this reason the most high God appeared on earth as a humble man, that He may draw to the heights those who cry aloud to Him: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Eight
The Divine condescension

While fully present here below, the infinite Word was in no wise absent from those on high: for the condescension was divine, and not a mere change of place. He was born of a Virgin, chosen by God who heard such words as these:
1- Rejoice, space of the spaceless God. Rejoice, gate of the solemn mystery.
2- Rejoice, tidings doubted by unbelievers. Rejoice, undoubted pride of the faithful.
3- Rejoice, most holy chariot of Him who rides upon the cherubim. Rejoice, best of all dwellings for Him who rides upon the seraphim.
4- Rejoice, thou who bringst opposites to harmony. Rejoice, thou who joinest together childbirth and virginity.
5- Rejoice, thou through whom our transgression was annulled. Rejoice, thou through whom Paradise was opened.
6- Rejoice, key to the Kingdom of Christ. Rejoice, hope of eternal blessings.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Nine
Marvel of the Angles at the Incarnation

All the hosts of angels marveled at the great work of Thine Incarnation. For they saw the unapproachable God, as a man approachable by all, living with us, and hearing from all: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Nine
Mute orators and eloquent faithful.

O Theotokos, we see eloquent orators as dumb as fish before thee, for they are at a loss to say how thou couldst give birth, while remaining a virgin. But we, marveling at the mystery, cry aloud with faith:
1- Rejoice, vessel of God's wisdom. Rejoice, treasury of His providence.
2- Rejoice, thou who showest forth the lovers of wisdom without wisdom. Rejoice, thou who provest logicians illogical.
3- Rejoice, for the cunning disputants are shown to be fools. Rejoice, for the myth‑makers have withered away.
4- Rejoice, thou who didst disperse the complications of the Athenian thought. Rejoice, thou who didst fill the fishermen's nets.
5- Rejoice, thou who didst draw us from the depth of ignorance. Rejoice, thou who didst illumine many with knowledge.
6- Rejoice, Raft of those who seek salvation. Rejoice, haven for the seafarers of life.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Ten
Incarnation of God and deification of man

Wishing to save the world, the Creator of all things came to it of His own will. As God He is our Shepherd, yet He appeared for our sake as a man like us; and so the like called upon the like, as God He hears our cry: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

In the third week, we skip to the Kontakion on page 39.
In the fifth week, we continue with Canticle Six on page 17.

FOURTH STASIS
Praising Mary and her Son
Oikos Ten
Rampart art thou for virgins and for all who recourse to thee, O Virgin Theotokos; for the Creator of heaven and earth prepared thee, O pure one, to dwell in thy womb, and teach all to cry out to thee:
1- Rejoice, pillar of virginity, Rejoice, gate of salvation.
2 -Rejoice, leader of the spiritual regeneration. Rejoice, provider of divine goodness.
3-Rejoice, for thou didst regenerate those conceived in sin. Rejoice, for thou didst give sense to those who lost sense.
4- Rejoice, thou who didst annul the corrupter of minds. Rejoice, thou who gavest birth to the Sower of purity.
5- Rejoice, bridal chamber of a virgin marriage. Rejoice, thou who didst join the faithful to the Lord.
6- Rejoice, fair nursing‑mother of virgins. Rejoice, leader of holy souls as brides to Christ.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.
Kontakion Eleven
Odes of praise to the holy King.

Every hymn falls short when it strives to dwell on the multitude of thy many mercies, O Holy King. For though we offer to thee songs of praise numberless as the sands, yet we do not do anything worthy of thy blessings to us who cry to thee: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.

Oikos Eleven
Mary as a beacon-light

We see the Holy Virgin as a beacon Light, enlightening those who live in darkness; for having kindled the immaterial light, she leads all to divine knowledge; and she illumines their minds with radiance, so that they honor her saying:
1- Rejoice, ray of the spiritual Sun. Rejoice, beam of the unfading moon.
2-Rejoice, lightning‑flash that shines within our souls. Rejoice, thunder that strikes down the enemies.
3- Rejoice, for thou didst cause the many-lighted Star to dawn. Rejoice, spring that makes the River with many streams to flow.
4- Rejoice, for thou dost prefigure the baptismal font. Rejoice, for thou dost wash away the stain of sin.
5- Rejoice, laver that cleanses the conscience. Rejoice, cup wherein the wine of joy is mixed.
6- Rejoice, sweetness of Christ's fragrance. Rejoice, life of mystical banquet.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Twelve
Renting asunder the record of our sins

Willing to grant mankind release from the ancient debts, the Redeemer came of His own will to those who had departed from His grace; He rent asunder the record of their sins, and from all of them He hears the cry: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.
Oikos Twelve
The sanctification of His dwelling place

While we hymn thine Offspring, we exalt thee, O Theotokos, as a living temple. For the Lord who holds all things in His hand made His dwelling in thy womb; He sanctified thee, glorified thee, and taught all to cry to thee:
1- Rejoice, tabernacle of God the Word. Rejoice, Holy one, holier than the holy of holies.
2- Rejoice, ark made golden by the Spirit. Rejoice, inexhaustible treasury of life.
3- Rejoice, precious crown of rightful authorities. Rejoice, venerable boast of godly priests.
4- Rejoice, unshaken tower of the Church. Rejoice, unconquered rampart of the Kingdom.
5- Rejoice, thou through whom the signs of victory are raised on high. Rejoice, thou through whom our enemies fall down.
6- Rejoice, healing of my body. Rejoice, Salvation of my soul.
Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom one time.

Kontakion Thirteen
Supplication
O Mother, worthy of all praise, who hast given birth to the Word, Holiest of all the saints (three times): accepting this our offering, deliver from every affliction and from the future torment all those who cry aloud to thee: Alleluia!
The priest censes the icon of the Theotokos nine times, while the people sing Alleluia one time.
_______________________________________________________
Then the first Oikos is read again in the Fifth week:
An archangel was sent from heaven, to say to the Theotokos: Rejoice (three times).
And as he saw thee, O Lord, taking bodily form he stood in awe and with his bodiless voice he cried aloud to her:
1- Rejoice, for through thee joy will shine forth. Rejoice, for through thee the curse will be destroyed.
2- Rejoice, restoration of fallen Adam. Rejoice, redemption of the tears of Eve.
3- Rejoice, height hard for the human thought to ascent. Rejoice, depth hard for the eyes of angels to explore.
4- Rejoice, for thou art the throne of the King. Rejoice, for thou holdest the upholder of all.
5-Rejoice, star making the Sun to appear. Rejoice, womb of the divine Incarnation.
6- Rejoice, for through thee the creation is renewed. Rejoice, for through thee the Creator becomes a babe.

Rejoice, O Bride without bridegroom!
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The priest censes the icon of the Theotokos nine times, while the people sing Rejoice, O Bride without bridegroom three times.

_________________________________________________________________________
And then again the Kontakion:
KONTAKION, TONE EIGHT
To thee, the Champion leader, I thy city, delivered from tribulation, offer hymns of victory and thanksgiving, since thou hast power invincible, O Theotokos, set me free from all forms of danger, that I may cry unto thee: Rejoice, O Bride without bridegroom!


People: Holy God, Holy Mighty, Holy Immortal, have mercy on us. (Three Times)
Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen.
All-Holy Trinity, have mercy on us. Lord, cleanse us from our sins. Master, pardon our iniquities. Holy God, visit and heal our infirmities for thy Name’s sake.
Lord, have mercy, Lord, have mercy, Lord, have mercy.
Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen.
Our Father who art in heaven, hallowed be thy name; thy kingdom come; thy will be done, on earth as it is in heaven. Give us this day our daily bread. And forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil.
Priest: For thine is the kingdom, and the power, and the glory, of the Father, and of the Son, and of the Holy Spirit: now and ever, and unto ages of ages.”
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People: Amen.
The following Kontakion of Theodore the Tyro is read at this point during the first Friday of the Great Lent:
KONTAKION OF THEODORE THE TYRO (8th Tone)
Having received the faith in Christ like a breastplate on thy heart thou didst trample upon the enemy's hosts, O long-suffering champion. Thou hast been crowned in eternity with a heavenly crown, since thou art invincible.

The following Kontakion is read at this point during the second, third and fourth Fridays of the Great Lent:
KONTAKION OF THE SAINTS IN THE EIGHTH TONE
To Thee, O Lord, creator of all the world, the universe offers to thee the God-bearing Martyrs as our nature's first‑fruits. Thus, preserve thy Church in perfect peace by the prayers of the pure Theotokos, O most merciful One.

In the Fifth week we sing the following Troparion:
TONE EIGHT
When the bodiless Archangel took knowledge of the secret command, went eagerly to Joseph's house, and said to her that did not know wedlock: Lo, He who bowed the heavens in his descent to earth is contained wholly and unchanged in thee. As I see him "taking the form of a slave" in thy womb I become amazed crying out unto thee: Rejoice, O Bride without bridegroom!

Reader: Lord, have mercy. (forty times)
Thou who art at all times and at every hour in heaven and earth worshiped and glorified, O Christ our God, most patient, most merciful, and most compassionate; thou lovest the just and the righteous, and hast mercy on sinners, thou callest all to repentance and salvation through the promise of the good things to come: receive, O Lord, our prayers at this hour, and guide our life to thy commandments. Sanctify our souls, purify our bodies, direct our thoughts, clarify our intentions, and deliver us from all distress, evil and sorrow. Surround us with thy holy angels, so that guided and guarded by their host, we may attain to the unity of the faith and the full knowledge of thine unapproachable glory. For blessed art thou unto ages of ages, Amen.
Lord, have mercy. (Three times)
Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages. Amen.
More honorable than the Cherubim and more glorious beyond compare than the Seraphim, thou who without corruption gavest birth to God the Word and art truly Theotokos, we magnify thee.
Bless, father, in the name of the Lord.
Priest: May God be gracious to us and bless us. And make his face to shine upon us, and have mercy on us.
Then the first Chanter says the following prayer before the icon of the Theotokos[2]
PRAYER OF PAUL THE CENOBITE
TO THE MOST HOLY MOTHER OF GOD
O pure Lady, bride of God, chaste virgin, spotless, blameless and undefiled, who, through thy wondrous birth‑giving, united God the Word with mankind, and joined our fallen nature with the heavenly things. Thou only art the hope of the hopeless, help of the oppressed, ready protection of those who flee to thee, and refuge of all Christians: despise me not who am a wretched sinner, who have defiled myself with shameful thoughts, words and deeds, and in my indolent thinking have become a slave to the passions of life. Since thou art the Mother of God, who is the Lover of mankind, have compassion in thy kindness on me a sinner and a prodigal son; accept this prayer from my impure lips, and, with thy maternal favor, implore thy Son, my Lord and my God, that He may reveal for me his loving kindness, forgive my countless sins, convert me to true repentance, and make me a faithful doer of his commands. And as thou art gracious, compassionate, and lover of goodness, be my constant companion: in this present life, be with me as an ardent helper and protector to turn away the assaults of my enemies and to guide me to salvation; at the hour of my death, surround my wretched soul and drive away the dreadful sight of the wicked devils; on the awesome day of judgment, deliver me from eternal punishment and make me an heir of thy Son's glory, O Holy Theotokos, my Lady, through the grace and the love for mankind of thy Son our Lord and Savior Jesus Christ. To Him and to His eternal Father and to His all‑holy, good and life‑giving Spirit are due all glory, honor and worship, now and ever and unto ages of ages,

People: Amen.


Then the second Chanter says the following prayer before the icon of our Lord Jesus Christ:
PRAYER OF THE MONK ANTIOCHTUS
TO OUR LORD, GOD AND SAVIOR JESUS CHRIST
Now that we go to sleep, grant us, O Master, the repose of our soul and body. Preserve us against the dark slumber of sin and against any nightly sensual pleasure of the night; quiet the assaults of our passions, arrest the fiery darts that are insidiously thrown at us; still the commotions of our flesh and calm all earthly and worldly thought within us. Grant us, Lord, a watchful mind, chaste thought, a sober heart, a gentle sleep free from evil dreams; at the hour of prayer, raise us up, strong in the practice of thy commands and ever‑mindful of Thy judgments. Grant us to sing Thy glory throughout the night; to praise, bless and glorify Thine all‑honorable and majestic name, of the Father, and of the Son and of the Holy Spirit, now and ever and unto ages of ages,
People: Amen.
The first Chanter
O most glorious, ever‑virgin and blessed Theotokos, commend our prayers to thy Son, our God, and entreat Him to save through Thee our souls.
The second Chanter
The Father is my hope, the Son my refuge, the Holy Spirit my protection: O all‑holy Trinity, glory to Thee!
In thee I place all my hope, O Mother of God; keep me under thy protection.
In the first week of Great Lent the priest reads the attached Gospel reading (See Last Page.).

Priest: Glory to thee, our God, and our hope, glory to thee.
People: Glory to the Father, and to the Son, and to the Holy Spirit: now and ever, and unto ages of ages, Amen. Lord, have mercy, Lord, have mercy, Lord, have mercy, Father Bless.
Priest: O Christ our true God, through the intercessions of His all‑pure, all-blameless holy Mother, of our venerable and God‑bearing Fathers; of the holy and glorious ancestors of God, Joachim and Anna, and of all Thy saints: have mercy on us and save us, for Thou art merciful and lover of mankind.
The priest asks the congregation to forgive him, and to pray for him:
Priest: Bless me, fathers, and forgive me, brethren, for I am a sinner.
People: May God forgive you, O holy father!
Priest: Let us pray for the peace of the world.
People: Lord, have mercy!
Priest: For all Orthodox and Pious Christians,
People: Lord, have mercy!
Priest: For our Father and Metropolitan (NAME), and for our Father and Bishop (NAME), and all our brethren in Christ.
People: Lord, have mercy!
Priest: For those who are away from us, our parents and our brethren.
People: Lord, have mercy!
Priest: For those who hate us and those who love us.
People: Lord, have mercy!
Priest: For those who have asked us, unworthy as we are, to pray for them.
People: Lord, have mercy!
Priest: For the release of captives.
People: Lord, have mercy!
Priest: For the travelers by space, sea, air and land.
People: Lord, have mercy!
Priest: For those afflicted with sickness.
People: Lord, have mercy!
Priest: Let us pray also for abundance of the fruits of the earth.
People: Lord, have mercy!
Priest: For all our parents and brethren departed from this life, for those who rest in this place and in every other place.
People: Lord, have mercy!
Priest: Let us pray also for ourselves.
People: Lord, have mercy! (Three times).

The people present approach to kiss the icon of the Mother of God, chanting in the Third Tone:
Awed by the beauty of thy virginity and the exceeding radiance of thy purity, Gabriel stood amazed and cried to thee, O Mother of God: "What praise may I offer thee, that is worthy of thy beauty? By what name shall I call thee? I am lost and bewildered. But I shall greet thee, as I was commanded: 'Rejoice! O full of grace."
Priest: Through the prayers of our holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.
People: Amen.
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In the first week of the Great Lent the priest reads the Gospel reading.

THE GOSPEL

Priest: Wisdom, attend, let us hear the holy Gospel. Peace be to all.
People: And to thy spirit!
Priest: The reading from the holy Gospel according to St. John.
People: Glory to thee, O Lord, glory to thee.
Priest: Let us attend. The Lord said to His disciples: “I am the true vine, and my Father is the vine-grower. He removes every branch in me that bears no fruit. Every branch that bears fruit he prunes to make it bear more fruit. You have already been cleansed by the word that I have spoken to you. Abide in me as I abide in you. Just as the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in me. I am the vine, you are the branches. Those who abide in me and I in them bear much fruit, because apart from me you can do nothing. Whoever does not abide in me is thrown away like a branch and withers; such branches are gathered, thrown into the fire, and burned. If you abide in me, and my words abide in you, ask for whatever you wish, and it will be done for you.
People: Glory to thee, O Lord, glory to thee.

[1] As a type of Christ (Lev. 16:6).
[2] In some traditions the priest reads both prayers.