Friday, September 14, 2007

GREAT COMPLINE

GREAT COMPLINE
Translated
By
Father Michel Najim

Great Compline is read on Monday, Tuesday, Wednesday, and Thursday, (until Great Tuesday Evening) during the great lent, and on other occasions as directed by the Typicon.
The priest, standing before the Royal Doors, makes three metanias and says:

Priest: Blessed is our God, always, both now and ever, and unto ages of ages.

People: Amen.

Priest: Glory to thee, our God, our hope, glory to Thee.

O heavenly King, Comforter, the Spirit of Truth, everywhere present, and filling 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.

People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit, both 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, both 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, both now and ever, and to the ages of ages.

People: Amen. Lord have mercy. (12 times)

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto ages of ages. Amen.

Come let us worship and fall down before God our King. (Reverence)
Come let us worship and fall down before Christ, our King and our God. (Reverence)
Come let us worship and fall down before the very Christ, our King and our God. (Reverence)

If we were in the first week of the Great Lent we read Psalm 70 <69>:

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 after my soul.
let them be turned back and brought to shame who desire to hurt me.
Let them be turned back in shame who say to me, “Aha, aha!”
Let all those who seek after Thee rejoice and be glad in Thee, O God,
and let those who love Thy salvation say continually: “The Lord be magnified!” But I am poor and needy; O God make haste to me!
Thou art my help and my deliverer; O Lord, make no long tarrying.

Otherwise we will read the following Psalms:

PSALM 4

When I called upon Thee, O God of my righteousness, Thou didst hear me! In mine affliction, Thou hast given me relief.
Have compassion on me, and hear my prayer.
How long, O sons of men, will you be slow of heart? Why do you love vanity, and seek after lying?
But know that the Lord has made wonders for his saint; the Lord hears me when I cry unto him.
In your anger, sin not; be penitent on your beds for what you say in your hearts.
Offer sacrifice of righteousness, and put your hope in the Lord. Many say: "Who will show us good things?"
O Lord, Thou hast signed the light of Thy face upon us; Thou hast put gladness in my heart, more than when their corn, and wine and oil abounded.
I shall lay down and sleep in peace;
for Thou alone, O Lord, made me to dwell in hope.


PSALM 6
O Lord, rebuke me not in Thine anger, or discipline me in Thy wrath.
Have mercy on me O Lord, for I am weak.
Heal me, O Lord, for my bones tremble, and my soul also is shaken severely.
And Thou, O Lord- How long?
Turn to me, O Lord, save my soul; deliver me for Thy mercy’s sake.
For in death there is none that is mindful of thee; in Hades, who can give Thee praises?
I am worn out with my mourning, every night, I flood my bed with tears, I drench my couch with my weeping.
My eyes waste away because of grief; I am worn out because of all my enemies.
Depart from me, all you workers of evil, for the Lord has heard the sound of my weeping.
The Lord has heard my supplication; the Lord has accepted my prayer.
All my enemies shall be ashamed and be troubled; let them turn back, and suddenly be put to shame.

Psalm 13 <12>

How long, O LORD? Wilt Thou forget me forever? How long wilt Thou turn Thy face away from me?
How long must I bear pain in my soul, and have sorrow in my heart daily? How long will my enemy be exalted over me?
Look upon me, hear me, O LORD my God; enlighten mine eyes, or I will sleep the sleep of death; and my enemy will say, "I have prevailed against him."
And those who trouble me rejoice when I am shaken.
But I have hoped in Thy mercy.
My heart shall rejoice in Thy salvation.
I will sing to the LORD, because He is benevolent to me, and I will praise the name of the most high Lord.
Look upon, and hear me, O LORD my God; enlighten mine eyes, or I will sleep the sleep of death; and my enemy will say, "I have prevailed against him."

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto ages of ages. Amen

Alleluiah, Alleluiah, Alleluiah, Glory to thee, O God. (Thrice with three reverences).

Lord, have mercy. Lord, have mercy. Lord, have mercy.

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto ages of ages. Amen

Psalm 25<24>

Unto Thee, O LORD, I lift up my soul.
O my God, in Thee I trust; let me not be put to shame for ever; let not mine enemies laugh at me.
Indeed, let not those who wait on Thee be put to shame; let those be ashamed who without cause act lawlessly.
Show me Thy ways, O LORD; teach me Thy paths.
Lead me in thy truth and teach me, for Thou art the God of my salvation; On Thee have I wait all the day long.
Remember, O LORD, Thy mercy and Thy compassion, For they are from everlasting.
Remember not the sins of my youth, or my transgressions; according to Thy mercy remember me, for Thy goodness sake, O LORD.
Good and upright is the LORD; Therefore He gives the law to sinners in the way.
The humble He guides in justice, and the humble He teaches His way.
All the paths of the LORD are mercy and truth, for those who seek after His covenant and His decrees.
For Thy name's sake, O LORD, pardon my iniquity, for it is great.
Who is the one that fears the LORD? Him shall He teach the way He chooses.
His soul shall dwell among good things, and his descendants shall inherit the earth.
The might of the LORD is with those who fear Him, and He will show them His covenant.
My eyes are ever toward the LORD, For He shall draw my feet out of the snare.
Look upon me, and have mercy on me, For I am lonely and afflicted.
The troubles of my heart have enlarged; Bring me out of my distresses!
Consider my affliction and my pain, and forgive all my sins.
Consider how many are my enemies, and with what hatred they hate me.
Keep my soul, and deliver me; let me not be put to shame, for I have hoped in Thee.
The innocent and upright have cleaved unto me, for I waited on thee O LORD.
Redeem Israel, O God, out of all their troubles!

Psalm 31<30>
In Thee, O LORD, have I hoped; let me not be put to shame in the age to come; rescue me, and deliver me in Thy righteousness.
Incline Thine ear unto me, deliver me speedily; be Thou to me for a protecting God, and a fortress of defense to save me.
For Thou art my strength and my fortress; and for thy name's sake, wilt Thou lead me and guide me.
Thou wilt bring me out of the snare which they have secretly laid for me, for Thou art my defender, O Lord.
Into Thy hands I commit my spirit; Thou hast redeemed me, O LORD God of truth.
Thou hast hated those who regard worthless idols; but I have hoped in the LORD.
I will be glad and rejoice in Thy mercy, for Thou hast considered my affliction; Thou hast delivered my soul of adversities.
And have not delivered me into the hands of the enemies; Thou hast set my feet in a wide place.
Have mercy on me, O LORD, for I am in distress; mine eye wastes away from grief, my soul and my body!
For my life is spent with grief, and my years with sighing; my strength fails because of my misery, and my bones waste away.
I am the scorn of all mine enemies, an horror to my neighbors, and object of dread to my acquaintances; those who see me in the street flee from me.
I am passed out of mind like one who is dead, I am like a broken vessel.
For I hear the slander of many; Fear is on every side; While they take counsel together against me, they scheme to take away my life.
But as for me, I have hoped in Thee, O LORD; I said, "Thou art my God." My lots are in Thy hand;
Deliver me from the hand of my enemies, and from those who persecute me.
Let Thy face shine upon Thy servant; Save me for thy mercies' sake.
Let me not be put to shame, O LORD, for I have called upon Thee; Let the wicked be put to shame; Let them go down to Hades.
Let the lying lips be put to silence, which speak insolent things against the righteous with pride and contempt.
Oh, how great is Thy goodness, which Thou hast laid up for those who fear Thee, and prepared for those who hope in Thee before the children of men!
Thou shalt hide them in the secret place of Thy presence from human plots; Thou shalt hold them safe under Thy shelter From the strife of tongues.
Blessed be the LORD, for He has wondrously shown His mercy in a strong city!
For I said in my alarm, "I am driven far from Thine eyes;” But Thou heard the voice of my supplications when I cried out unto Thee.
Love the LORD, all His saints! the LORD preserves the faithful, and fully repays those who act haughtily. Be strong, and let your heart take courage, all who wait for the LORD.

Psalm 91<90>
He who dwells in the shelter of the Most High will abide under the shadow of the God of heaven.
He will say to the LORD, "Thou art my refuge and my fortress; My God, in Him I will hope."
He shall deliver thee from the snare of the hunters, and from the troubling word.
He shall cover thee with His feathers, and under His wings thou shalt have hope.
His truth shall encompass thee with a shield. Thou shalt not be afraid of the terror by night, nor of the arrow that flies by day.
Nor of the thing that walks in darkness, nor of the calamity and the demon of noonday.
A thousand may fall at Thy side, and ten thousand at Thy right hand, but it shall not come near Thee.
Only with Thine eyes shalt Thou look, and see the punishment of the wicked.
For Thou, O LORD art my hope. Thou madest the Most High thy refuge.
No evil shall befall Thee, nor shall any scourge come near Thy tent.
For He shall give His angels charge over Thee, to keep Thee in all thy ways.
In their hands they shall bear Thee up, so that Thou wilt not dash Thy foot against a stone.
Thou shalt tread upon the lion and the adder, the young lion and the serpent thou shalt trample underfoot.
For he has set his hope upon Me, and I will deliver him; I will shelter him, because he has known My name.
He shall call unto Me, and I will answer him; I will be with him in trouble; I will rescue him and honor him.
With long life I will satisfy him, and show him My salvation.

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto ages of ages. Amen

Alleluiah, Alleluiah, Alleluiah, Glory to Thee, O God (Thrice).

Lord, have mercy. Lord, have mercy. Lord, have mercy.

Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and unto ages of ages. Amen

Outside the Great Lent, the following Verses (Stichoi) are read. During the Great Lent they are chanted alternately by each choir, slowly, and with a great voice.
Tone six
1- God is with us, know ye nations, and be vanquished, for God is with us.
2-Hearken ye unto the ends of the earth, for God is with us.
3- Ye mighty ones, be vanquished. for God is with us.
4-For though ye should prevail, yet again shall ye be vanquished, for God is with us.
5- And every counsel ye shall take, the Lord shall bring to naught, for God is with us.
6- And every word ye speak, will not abide in you, for God is with us.
7-We will not fear your terror and we will not be in dread, for God is with us.
8-The Lord our God, him we shall regard as holy, and He will be our fear, for God is with us.
9- And as I put my trust in Him, He will be my sanctification, for God is with us.
10- I will hope on Him, and I will be saved by Him, for God is with us.
11-Behold, I and the children whom the Lord has given me, for God is with us.
12- The people who walked in darkness, have seen a great light, for God is with us.
13- We who lived in a land and shadow of death, on us light has shined, for God is with us.
14- For a child has been born for us, a son given unto us, for God is with us.
15- Government rests upon his shoulders, for God is with us.
16- There is no limit for his peace, for God is with us.
17- And he is named Angel of the great Counsel, for God is with us.
18- Wonderful Counselor, for God is with us.
19- Mighty God, supreme power, prince of peace, for God is with us.
20- Father of the age to come, for God is with us.

Glory to the Father and to the Son and to the Holy Spirit, for God is with us.

Both now and ever and unto ages of ages, Amen, for God is with us.
Both now and ever, and unto ages of ages, Amen, for God is with us.
God is with us, know ye nations, and be vanquished, for God is with us.

And immediately we read the following Troparia.

Having passed this day, I thank Thee, O Lord; and ask Thee that the evening and the night be without sin; Grant this to me, O Savior, and save me.

Glory to the Father and to the Son and to the Holy Spirit,

Having passed this day, I glorify Thee, O Master; and ask Thee, that this evening and the night be without stumbling, Grant this to me, O Savior, and save me.

Both now and ever and unto ages of ages, Amen. Both now and ever, and unto ages of ages, Amen

Having passed this day, I sing praises to Thee, O holy One; and I ask Thee that the evening, and the night, be safe from the snares of adversaries, Grant this to me, O Savior, and save me.

Then the two choirs sing together in Tone Six.

1-The bodiless nature of the cherubim glorify Thee in unceasing hymns.
2-And the seraphim, the six winged angels exceedingly exalt Thee in unceasing voices.
3- And all the hosts of angels praise Thee with thrice-holy hymns.
4-For Thou art before all, O Father; and Thy Son, who, like Thee, is without beginning.
5- And as Thou bearest the Spirit of life, equal in honor to Thee, thou made manifest the indivisible Trinity.
6- O Virgin, most holy Mother of God, and ye the eyewitnesses of the Word and his ministers.
7- All the choirs of the Prophets and Martyrs, since Thine is the life immortal.
8-Intercede unceasingly for us all; for we are all in distress.
9-That, saved from the error of the evil one, we may cry with the angels' hymn.
10-Holy! Holy! Holy! O thrice holy Lord. Have mercy upon us and save us. Amen.


Then immediately we recite 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 became 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 sitteth 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 proceedeth 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.
And the following Stichoi, the first of which is sung three times and the rest twice, except the last one which is sung only once. The second choir leads the chanting in Tone Six.



1- O Most holy Lady Theotokos, intercede for us sinners (Thrice).
2- All ye heavenly powers, angels and archangels, intercede for us sinners (Twice).
3- O Saint John, Prophet, Forerunner and Baptist of our Lord Jesus Christ, intercede for us sinners (Twice).
4- O Glorious saints, Apostles, Prophets, Martyrs, and all saints, intercede for us sinners (Twice).
5- O holy ones, and the God-bearing Fathers; O shepherds and teachers of the universe, intercede for us sinners (Twice).
6- O divine, invincible and indestructible power of the precious and life giving Cross, forsake us not sinners (Twice).
7- O God, forgive us sinners (Thrice).
8- And have mercy upon us (Once).

Then:

People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit, both 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, both 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, both now and ever, and to the ages of ages.

People: Amen. Amen.

On feast days we chant the troparion of the feast, otherwise the following Troparia are inotned in Second Tone. On Mondays and Wednesdays.

O Christ God, enlighten my eyes, lest I will sleep the sleep of death and my enemy will say, "I have prevailed against him."

Glory to the Father and to the Son and to the Holy Spirit,

O God, be the Defender of my soul; for "I am stepping among snares" . Rescue me from them and save me, O good One, since Thou art the Lover of mankind.

Both now and ever, and unto ages of ages, Amen.

Since we have no more boldness towards God, for the multitude of our sins, implore him who was born of Thee, O virgin Theotokos; for the prayers of the Mother avail much to win the Master's favor. O most venerable one, turn not away from the pleading of sinners; for he who willed to suffer for our sins is merciful and able to save us.

Other Troparia in Tone Eight On Tuesdays and Thursdays.
O Lord, Thou knowest the sleepless of my invisible enemies, and the weakness of my wretched body, O my Creator. Wherefore, into Thy hands I commend my spirit. Shelter me with the wings of Thy goodness, or I will sleep the sleep of death. Enlighten my spiritual eyes with the delight of Thy divine words, and wake me at the proper time for Thy glorification, since Thou alone art good and the Lover of mankind.

verse: Look upon me and have mercy on me, as Thou had mercy in Thy judgment upon those who love Thy name.

How awesome is Thy judgment, O Lord, when the angels are present, all men assembled, the books opened, works uncovered, and thoughts searched. What judgment then will be mine, who am conceived in iniquities? Who shall extinguish the flames of fire for me? Who shall lighten my darkness if Thou, O Lord, hast not mercy on me, since Thou art the Lover of mankind?

Glory to the Father and to the Son and to the Holy Spirit,

Give me tears, O God, as Thou formerly gavest the sinful woman. Make me worthy to wash Thy feet which delivered me from the way of error. Grant that I may offer Thee, as a fragrant ointment, a pure life renewed by repentance, so that I also, may hear Thy good voice: "Thy faith has saved thee; go in peace" .

Both now and ever, and unto ages of ages, Amen.

O Theotokos, because of my confident hope in Thee, I will be saved; and because I have obtained thy help, O most pure one, I shall not fear, I shall pursue my enemies and drive them away, for I wear thy protection as a breastplate, and cry to thy most powerful help Save me, O Lady, by thine intercession, and wake me from my dark slumber, so that I may glorify thee by the might of the Son of God, made flesh of Thee.
Then:
Lord, have mercy (forty times)
Glory to the Father and to the Son and to the Holy Spirit, Both now and ever, and unto ages of ages, Amen.

More honorable than the Cherubim and beyond compare more glorious than the Seraphim; remaining Virgin, thou gavest birth to God the Word, and art truly Theotokos, we magnify thee.

And the Priest says:
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us.

People: Amen.

The Following Prayer By Basil The Great

O LORD, O Lord, who hast delivered us from every "arrow that flies by day, save us of every thing that walks in darkness, and accept the "lifting up of our hands as an evening sacrifice." Consider us worthy to pass the period of night without blame or temptation. Deliver us from every trouble and fear that comes to us of the devil. Grant repentance to our souls and diligence to our minds to meditate on Thy just and awesome judgment. Nail down our flesh with thy fear, and mortify our earthly passions, so that in the stillness of the night we may rejoice in the contemplation of Thy judgments. Drive from us every improper imagination and harmful passion and raise us in time of prayer, strengthened in the Faith and advancing in Thy commandments, by the good will and goodness of Thine only begotten Son, with whom Thou art blessed, together with Thy good and most Holy and life-giving Spirit, both now and ever, and unto ages of ages.

People: Amen. Come let us worship and fall down before God our King. (Reverence)
Come let us worship and fall down before Christ, our King and our God. (Reverence)
Come let us worship and fall down before the very Christ, our King and our God. (Reverence)
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.

Psalm 102 <101>

Hear my prayer, O LORD, and let my cry come unto Thee.
Turn not Thy face away from me in the day of my distress; Incline Thine ear unto me.
Answer me speedily in the day that I call.
For my days are passing away like smoke, and my bones are burned like a firewood.
My heart is stricken and withered like grass, so that I forgot to eat my bread.
Because of the sound of my groaning my bones cling to my skin.
I am like a pelican of the wilderness; I am like an owl in a ruined house.
I lie awake, and am like a lonely sparrow on the housetop.
My enemies reproached me all day long. Those who deride me swear an oath against me.
For I have eaten ashes like bread, and mingled my drink with weeping, because of Thine indignation and wrath; For Thou hast lifted me up and cast me down.
My days are like a shadow that draws to a close, and I wither away like grass.
But Thou, O LORD, shalt endure forever, and Thy remembrance is unto all generations.
Thou wilt arise and have pity on Zion; For its time to have compassion on her, Yea, the appointed time has come.
For Thy servants take pleasure in her stones, and have pity on its dust.
So the nations shall fear Thy name, and all the kings of the earth Thy glory.
For the LORD shall build up Zion; He shall appear in His glory.
He shall regard the prayer of the destitute, and shall not despise their prayer.
This will be recorded for the generation to come, That a people yet to be born shall praise the LORD.
For He looked down from the height of His sanctuary; From heaven the LORD viewed the earth,
To hear the groaning of the prisoner, to set free the children of those doomed to death,
To declare the name of the LORD in Zion, and His praise in Jerusalem,
When peoples gather together, and the kings, to worship the LORD.
He has chosen him in the way of his strength; He has declared unto me the fewness of my days.
Take me not away at the half of my days; Thine years endure throughout all generations.
In the beginning of Lord, Thou laid the foundation of the earth, and the heavens are the work of Thy hands.
They will perish, but Thou wilt endure; they will all wear out like a garment,
Like a cloak Thou wilt change them, and they will be changed. But Thou art the same, and Thine years will have no end.
The children of Thy servants shall have their dwelling, and their offspring will be guided aright for ever.

THE PRAYER OF MANASSEH

O Lord Almighty, God of our fathers, of Abraham and Isaac and Jacob and of their righteous offspring; Who created heaven and earth with all their order; Who bound the sea by Thy word of command, Who confined the deep and sealed it with Thine awesome and glorious name; at whom all things shudder, and tremble with fear before Thy power, for Thy glorious splendor cannot be borne, and the wrath of Thy threat to sinners is unendurable; yet immeasurable and unsearchable is Thy promised mercy, for Thou art the Lord Most High, the compassionate, long suffering, and very merciful, and Thou dost repent at the evils of men. O Lord, according to Thy great goodness Thou hast promised repentance and forgiveness to those who have sinned against Thee, and in the multitude of Thy mercies Thou hast appointed repentance for sinners, so that they may be saved. Therefore Thou, O Lord, God of Hosts, hast not appointed repentance for the righteous, for Abraham and Isaac and Jacob, who did not sin against Thee, but Thou hast appointed repentance for me, who am a sinner. For the sins I have committed are more in number than the sands of the sea; my transgressions are multiplied, O Lord, they are multiplied! I am not worthy to look up and see the height of heaven because of the multitude of my iniquities. I am weighted down with many iron fetters, so that I can not raise my head and I have no relief; for I have provoked Thy wrath and have done what is evil in Thy sight, not doing Thy will nor keeping Thy commandments. And now I bend the knee of my heart, for Thy kindness. imploring Thee, O Lord, I have sinned, I have sinned, and I acknowledge my transgressions. I earnestly implore Thee, forgive me, O Lord, forgive me, destroy me not with my transgressions. Be not angry with me forever, or store up evil for me; condemn me not to the depths of the earth. For Thou art the God, even the God of those who repent, and in me Thou wilt manifest Thy goodness; for, unworthy as I am, Thou wilt save me according to Thy great mercy, and I will praise Thee continually all the days of my life. For all the hosts of heaven sing Thy praise, and Thine is the glory unto ages of ages.


People: Amen.

Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit, both 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, both 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, both now and ever, and to the ages of ages.

People: Amen. Amen.

The two choirs alternately sing the following Troparia not rapidly, but slowly.

Tone six

Have mercy on us, O Lord, have mercy on us, for, deprived of all defense, we, sinners, offer this supplication unto Thee, as Master: Have mercy on us.

Glory to the Father, and to the Son, and to the Holy Spirit,

Have mercy on us, O Lord, for "in Thee we trust," be not exceedingly angry with us, nor remember our iniquities, but look favorably upon us even now, as the compassionate one, and deliver us from our enemies; for Thou art our God, and we are Thy people; we are all the works of Thy hands, and upon Thy name have we called.

Both now and ever, and unto ages of ages. Amen.

Open to us the door of compassion, O Blessed Theotokos; for hoping in thee, we will not fail. Through thee we may be delivered from adversities, for thou art the salvation of the Christian race.
Then:
Lord, have mercy (forty times)

Glory to the Father, and to the Son, and to the Holy Spirit, Both now and ever, and unto ages of ages. Amen.

More honorable than the Cherubim and beyond compare more glorious than the Seraphim; remaining Virgin, thou gavest birth to God the Word, we magnify Thee.

And the Priest says:
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us, and save us.

People: Amen.


AND THIS PRAYER OF MARDARIUS

O Master God, the Father Almighty; O Lord the only-begotten Son, Jesus Christ; and Thou, O Holy Spirit; one Godhead, one might, have mercy on me a sinner, and save me, Thine unworthy servant, by judgments known to Thee; for Thou art blessed unto ages of ages, Amen.
Come let us worship and fall down before God our King. (Reverence)
Come let us worship and fall down before Christ, our King and our God. (Reverence)
Come let us worship and fall down before the very Christ, our King and our God. (Reverence)

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 after my soul.
let them be turned back and brought to shame who desire to hurt me.
Let them be turned back in shame who say to me, “Aha, aha!”
Let all those who seek after Thee rejoice and be glad in Thee, O God,
and let those who love Thy salvation say continually: “The Lord be magnified!” But I am poor and needy; O God make haste to me!
Thou art my help and my deliverer; O Lord, make no long tarrying.

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.
Turn not thy face away 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.

THE DOXOLOGY

Glory to God in the highest, and on earth peace, good will among men.

We hymn Thee, we bless Thee, we worship Thee, we glorify Thee, we give thanks unto Thee for Thy great glory.

O Lord King, heavenly God, 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 takest away the sin of the world, have mercy on us, Thou that takest away the sins of the world.

Receive our prayer, Thou that sittest at the right hand of the Father, and have mercy on us.

For Thou only art holy, Thou only art the Lord, O Jesus Christ, to the glory of God the Father. Amen.

Every evening will I bless Thee, and I will praise Thy name forever; yea, forever and ever.

O Lord, Thou hast been our refuge from generation to generation. I said: Lord, be merciful unto me; heal my soul, for I have sinned against Thee.

Lord, I have fled unto Thee; teach me to do Thy will, for Thou art my God.

For Thou art the source of life; in Thy light shall we see light.

O continue Thy mercy unto them that know Thee.

Vouchsafe, O Lord, to keep us this night without sin.

Blessed art Thou, O Lord, the God of our fathers, and praised and glorified is Thy name forever. Amen.

Let Thy mercy be upon us, O Lord, 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 by Thy statutes.

O Lord, Thy mercy endures for ever; forsake not the hands 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. Both now and ever, and unto ages of ages. Amen.

Here may be said the Canon of the day or of the Mother of God.

People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit, both 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, both 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, both now and ever, and to the ages of ages.

People: Amen.

Then Choir/People alternate the following verses of Psalm 150 and its antiphon:

In the Sixth tone

O Lord of Hosts, be with us, for in afflictions we have no other helper but Thee; Lord of hosts, have mercy on us!

Verse 1: Praise God in His sanctuary; praise Him in His firmament of His power.

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Verse 2: Praise him for his mighty deeds; praise him according to his surpassing greatness!

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Verse 3: Praise him with trumpet sound; praise him with lute and harp!

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Verse 4: Praise him with tambourine and dance; Praise him with strings and pipe!

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Verse 5: Praise him with clanging cymbals; praise him with clashing cymbals! let every thing that has breath praise the Lord!

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Right Choir\ Praise God in His sanctuary!

Left Choir\ praise Him in His firmament of His power!

Both Choirs/all the congregation very solemnly:

O Lord of Hosts, be with us, for we have no other help in afflictions but Thee; O Lord of hosts, have mercy on us!

Glory to the Father and to the Son and to the Holy Spirit,

O Lord, were not Thy saints to intercede for us and Thy goodness to show compassion upon us, how we would dare to sing praises to Thee, O Savior, whom the angels unceasingly praise? O Thou that knowest our hearts, have compassion on our souls.

Both now and ever and unto ages of ages.

Great are the multitudes of my transgressions, O Theotokos. In thee, I take refuge, O pure one, and implore salvation. Visit my ailing soul, and intercede with thy son and our God, that he may give me forgiveness of the grievous deeds I have done, O alone blessed one.

The first Choir chants in Second Tone,

O all-holy Theotokos, forsake me not as long as I live: entrust me not to any human protection, but do thyself help me and have mercy on me.

And the Second Choir,

To thee I entrust all my hope, O mother of God, keep me under thy protection.

Then:
Lord, have mercy (forty times)

Thou who at all times and at every hour in heaven and on earth art worshipped and glorified, O Christ God, Who art long-suffering, plenteous in mercy, and most compassionate, Who lovest the righteous, and have mercy on sinners, Who callest all to 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, make chaste our bodies, correct our thoughts, purify our intentions, and deliver us from all sorrow, evil and pain. Surround us with Thine 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"

Then:

Lord, have mercy (three times)

Glory to the Father, and to the Son, and to the Holy Spirit, Both now and ever, and unto ages of ages. Amen.

More honorable than the Cherubim and beyond compare more glorious than the Seraphim; remaining Virgin, thou gavest birth to God the Word, and art truly Theotokos, we magnify thee.

Father, give the blessing, in the name of the Lord.

Priest: May God be gracious unto us and bless us. May He make His face shine upon us, and have mercy on us.



Prayer of St. Ephraim the Syrian

O Lord and Master of my life, take from me the Spirit of sloth, curiosity , lust of power, and idle talk.
(prostration).
But give to me Thy servant the spirit of chastity , humility, patience and love. (prostration).
Yes, O Lord and King, grant me to see my own sins and not to condemn my brother, for thou art blessed unto ages of ages. Amen. (prostration).


People: Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.
Holy God, Holy Mighty, Holy Immortal, have mercy on us.

Glory to the Father and to the Son and to the Holy Spirit, both 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, both 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, both now and ever, and to the ages of ages.

People: Amen. Lord have mercy. (12 times)


Then the first Chanter says the prayer of Paul the cenobite, a monk of the monastery of the benefefactress before the icon of the Theotokos.

O pure Lady, bride of God, chaste virgin, spotless, blameless and undefiled, who by thy wondrous birth-giving united God the Word to mankind, and joined our fallen nature with and 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 pleasures 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 open unto me his loving kindness, forgive my countless sins, convert me to true repentance, and make me 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 unto 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 creating Spirit is due all glory, honor and worship, both now and ever and unto ages of ages,

People: Amen.




Then the second Chanter says the prayer of the Monk Antiochtus of Pandectis before the icon of our Lord 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 insidiously thrown at us; still the rebellions 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 phantasies; 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, both 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!

The first Chanter

In thee I place all my hope, O Mother of God; keep me under thy protection.

In the first week of the Great Lent the priest reads from the Royal Doors the Gospel readings of the day.

And the priest imparts the blessing, saying:

Priest: Peace be to all!

People: And with thy spirit!

Priest/Deacon: Let us bow our heads to the Lord.

People: To Thee, O Lord!

While the people bow, their beads, the priest says aloud:

O Most Merciful Master, Lord Jesus Christ our God, through the intercessions of His all pure, all-blameless holy Mother, by the might of Thy precious and life giving Cross; by the protection of the honorable bodiless powers of heaven, at the supplication of the honorable and glorious prophet, Forerunner and Baptist John, of the holy, glorious, all-blessed Apostles; of the holy, glorious, and right-victorious Martyrs; of our venerable and God bearing Fathers; of the holy and glorious ancestors of God, Joachim and Anna, and of all Thy saints: Make our supplications acceptable to Thee. Grant the forgiveness of our sins. Protect us under the shelter of Thy wings. Drive far from us all enemies and foes. Preserve our lives in peace. O Lord, have mercy on us and upon Thy world, and save our souls, for Thou art merciful, O God, and lover of mankind.

The priest asks the congregation to forgive him, and to pray for him :

Priest: Bless me, fathers, and forgive me, holy brethren, for I am a sinner.

People: May God forgive you, O holy father!
Glory to the Father and to the Son and to the Holy Spirit, both now and ever, and to the ages of ages. Amen. Lord have mercy. (3 times)

Holy Father, Bless.

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 N. and Father and Bishop N, 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 are kind to us and minister unto 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 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. Let us pray also for them.

People: Lord, have mercy! (Three times).

After they have asked forgiveness from each other the priest says the following prayer:

O LORD, forgive those who hate us and treat us unjustly, be generous to those who do good to us, and grant our parents and our household all the means of salvation and eternal life; visit those who are sick and grant them health; direct those who are at sea; be the companion of those who travel by land and air; grant forgiveness of their sins to those who serve us and to those who are merciful to us; in the greatness of Thy compassion, have mercy on those who ask us, unworthy as we are, to pray for them. Remember, O Lord, our fathers and brethren departed, and grant them repose where the light of Thy face will direct them. O Lord, remember our brethren who are in captivity: preserve them against any harm. Remember those who bear fruit to Thy churches: fulfill their request of salvation and eternal life. O Lord, remember us wretched servants and unworthy sinners: enlighten our minds with Thy knowledge, and lead us in the ways of Thy commandments, through the intercession of Thy wholly pure mother, our Lady, the Theotokos and ever virgin Mary, and of all Thy Saints, for Thou art blessed unto ages of ages, Amen.
ON MONDAY AND WEDNESDAY, SECOND TONE
O good one, thou protectest those who with faith take refuge under thy strong hand. For we, the oppressed sinners, have no other mediation in afflictions and perils but thee, O Mother of the Most High. Therefore, we fall down before thee. Rescue thy servants from every tribulation.
ON TUESDAY AND THURSDAY, FIRST TONE
O Christ, when the virgin saw Thine unjust slaughter she cried to Thee in grief. O Most Sweet Child, how is it that Thou diest unjustly? How art Thou suspended on a tree, Thou who hast suspended all the earth upon the waters? O Most merciful Benefactor, do not leave me alone, I am Thy Mother and Handmaid.
Priest: Through the prayers of our Fathers, Lord Jesus Christ our God, have mercy on us and save us.

People: Amen.

FLESHLY, PSYCHIC AND SPIRITUAL MANFLESH'S

FLESHLY, PSYCHIC AND SPIRITUAL MANFLESH'S
AND SOUL'S WARFARE -ACCORDING

TOTHE APOSTLE PAUL AND ST JOHN CHRYSOSTOM
H.E. METROPOLITAN DR. PAUL YAZIGI
St. John of Damascus Intitute of Theology
University of Balamand
INTRODUCTION

The contemporary world offers a plurality of anthropologies. Each one of these is based on a cosmo-theory. Each one reflects a religiosity and affects, by the same token, man's spiritual energies, in one way or the other. Conversing today with such a variety of anthropologies is not possible only but in the deepening in the Christian anthropology, the one that can only be approached through the knowledge of and communion with Jesus Christ, something that has been expressed and established by the teaching and the witness of the Holy Fathers of the Church. The discipleship to their teaching is not only urgent for us today, but it is quite the only possible approach at hand, in order to converse with the contemporary man in general, and to expose, on the one hand, the Christian view of man, and on the other hand, to defy the manifold trends of the world anthropologies at their root. Drawing closer to the richness of the Christian tradition, we choosed to examine one aspect of the whole thematic, that of man in his threefold situation or, better to say classification, i.e. the fleshly, the psychic and the spiritual. In this regard, we will keep in view the interrelation between the soul and the body, as well as the man's warfare in its apparent duplicity, that of the body and that of the soul. In this perspective, since we choosed to examine our subject according to the resources of the Orthodox Tradition, reference to the Apostle Paul cannot be avoided at any rate. In that case, it is also unescapable to seek for St John Chrysostom's exegesis, since the latter is the most authoritative interpreter of Apostle Paul's Letters.
A- BODY AND SOUL, BODILY AND SPIRITUALWARFARE
1. Preliminary
It is possible to man to benefit from the consequences of the Fall, or better to say, to benefit from the therapeutic measures themselves that God provided after the Fall to secure a pedagogical environment for man to walk in, and even more, to benefit from the existence of Satan and his presence. In fact, the prevalence of evil and sin, as well as the kingdom of Satan do not constitute in themselves a form of violence that urges man to commit sin. The post-lapsarian atmosphere gives the impression of a new situation suitable for the flourishing of sin. Nontheless, this impression would come out true only when the postlapsarian situation is considered apart from God's wisdom and love to mankind. It is precisely this perspective that St John Chrysostom assimilates in order to defend not only the absolute pre-lapsarian freedom of man against any form of violence against him, but also man's post-lapsarian freedom that leads him to his perfection.
2. Man's body in the post-lapsarian and eschatological perspectives
Right from the beginning, St John Chrysostom considers that the body (owvma), after the Fall, cannot be seen as the one who induced sin. Apostle Paul's expressions that describe the body as that of sin, or as that of death, etc., can be misinterpreted and understood as some kind of reproach against the body, only when these expressions are considered without their eschatological background(1). For example, when St John Chrysostom explains Apostle Paul's verse "Let not sin therefore reign in your mortal bodies …"(2), he says that the Apostle is not accusing the "mortal body" to be the cause of sin. Actually, he is trying to give comfort. Giving comfort is necessary, since victory against sin is a difficult task and needs a lot of struggle and much more 'philosophy' (filosofiva)(3). Therefore, the Apostle Paul uses here the term "mortal" in its temporal and eschatological connotation. In fact, he intends to say: "this mortality, as a state, will reach an end". It is something that comforts man while enduring the hardship of the struggle, gives courage and stimulates the zeal, and by the same token, makes victory an easier task(4). Sin reigns not only through the mortal body, but also through sloth. This is indeed the meaning of the Apostle Paul's words: "to make you obey their passions [of your mortal bodies]". Thereby, he clearly indicates, "The body is a means (mevson) for evil and virtues. It is like a weapon"(5). The eye, for example, is an instrument whose function is to see, but seeing in good or evil way is the work of the intention (proaivresh). In the same perspective, when the Apostle Paul invites "to be crucified with Christ", "for the destruction of the body of sin", St John Chrysostom explains that Apostle Paul's use of the term 'body' does not designate the human body as such, but craftiness in its entirety. The same applies when he speaks about wickedness in its entirety, naming it "old man". By the same token, somebody can understand Apostle Paul's exhortation towards deadening one's body's members(6). The Apostle Paul as "body of death" also designates the body. Indeed, it is death that seized the body, and not the body that brought about death. As a matter of fact, a captive is said to belong to barbarous, not because he comes from them and is indeed a barbarous, but because he is in their possession(7). In the same perspective, when interpreting Apostle Paul's stripping of the body, in reference to 2 Cor. 5,4, St John Chrysostom explains that the body is not considered as "evil", neither does he simply have in mind the body. Actually, he is speaking of the corruption and its contradistinction with incorruptibility. He says that we do not groan for the way we will be delivered by from the body, "but we hasten to be freed from corruptibility that is within"(8). In this way, he provides us with an eschatological interpretation about the fact that the Apostle Paul does not reject the body, but that he is groaning from the corruptibility of the body and desires the life to come which will not swallow the body but its corruptibility ("in order that corruptibility will be swallowed by life"). According to St John Chrysostom, the Apostle Paul is looking forward seeing the eschatological form of the body, and reaching the moment when he will wear it incorruptible. If he is meanwhile groaning, it is from life's present situation, a situation that is an alteration of the primitive beauty and an alienation from God's will, since God created man, not to leave him to die, but "to work out immortality"(9). For, when the Apostle Paul says: "food is meant for the stomach and the stomach for the food; and God will destroy both one by one"(10), he is not condemning the body, but he is predicting in regard to the eschatological state when man will not eat or drink. It is the immoderate extravagance of the soul that is being condemned here. Moreover, St John Chrysostom remarks that the Apostle Paul continues saying: "but the body is not for prostitution but for the Lord"(11). Furthermore, in the verse Rom. 7,5, St John Chrysostom says that the Apostle Paul "is designating that the principal (archv) of craftiness (ponhriva) is elsewhere. It comes from the active thoughts (energouvntwn logismwvn) and not from the activated members (energoumevnwn melwvn)"(12). So far, it becomes clear that St John Chrysostom, through his eschatological focus, is refuting the misinterpretations of basic verses from Apostle Paul's letters.

3. The relationship between the body and the soul
For St John Chrysostom, the relationship between the body and the soul can be compared to the relationship between the "horseman" and the "horse"(13), or between the "ship" and the "captain"(14), or between a "lady" and her "servant"(15), etc. Using these comparaisons, he transfers the responsibility for the actions from the body to the soul. This way, the soul is given more importance in comparaison with the body, while the flesh (savrka) turns to be "inferior" in regard to the soul. Nonetheless, this does not mean that the soul and the body are struggling one against the other, or that the flesh is crafty. On the contrary, these comparaisons put the tone on the harmony and the responsibility, as this can be seen in the example of "a guitarist and its guitar", or of "a ship and its captain". Consequently, it is useless to take care of the body, when the soul is being neglected. While referring to this overturn of the hierarchy of values, St John Chrysostom adds: in this case happens what can be observed when the servant is having a good time, and being in a state of relaxation confers no benefit at all to her lady who is about to die(16). Furthermore, he also refers to the Apostle Paul, who wants to show how much the soul is precious and valuable: in fact, when punishing the Corinthian who was caught committing fornication, he indeed consigned his body to "Satan", as to a rough pedagogue, "for the destruction of the flesh"(17). But he did so in order to save his soul. A similar example to which he makes reference is that of Job(18). Elsewhere, he teaches that the soul is the one that will save the body, because whatever the body had suffered happened because the soul had sinned; if the soul behaves again righteously, the body will partake in the soul's glory as well(19).

Certainly, man is a 'doubled nature' (difuevòv ) creature, one whole and psychosomatic being, where the body is perceived as the soul's instrument which expresses its energies (enerv geievòv ), an instrument suitable in everything to respond to the energies of the 'philosophic' soul(20). Nevertheless, someone can wonder about the extent to which the body is that much well matched to the soul and its needs, mainly because it is the body that blinds the soul. But this can be easily answered: it is not at all the body that blinds the soul, but luxury. Luxury is the "enemy" not only of the soul, but also of the nourished body, because the body in his relation to the soul "becomes weaker instead of being stronger"(21).
4. The soul's immortality
For St John Chrysostom, the essence of the soul (yuchv) is incomprehensible (akatavlhpto). It is indeed so because it exists. In fact, if we mutilate one member of the body, the other members won't die. The soul still exists, but we do not know the way this occurs(22). "The soul has a bodiless and immortal essence (ousiva) and has a great supremacy over the body"(23). If the soul of the animals is their blood, it is not the same when speaking about man's soul(24). Certainly, there is no doubt for St John Chrysostom concerning the immortality of his soul. At any rate, this fact is questioned neither in idolatry nor in philosophy. Needless to say that the soul is immortal not because it is so from its own nature (fuvsei), as a soul without beginning (avnarch) and unborn (agevnnhth), but because God "breathed into it"(25) and wanted it to be immortal. Indeed, He wanted that we live unto eternity: therefore, the soul is immortal due to God's will(26). It is God who donated man an immortal soul so that he can enjoy the eternal kingdom. "The irrational creatures are useful only for the present life", whereas it has been given to us "an immortal soul, so that we can stand by the king's side forever in the endless ages"(27).
5. The priority of the soul and its dignity
The main advantage that the soul acquires in regard to the body is reflected in its character's agility (eukivnhto). In fact, the soul's psychic dignity (nobility) (yucikhv eugevneia) or sickness (morbidity) cannot be considered as its constituent by nature (fuvsei), whereas the bodily beauty belongs to the body by nature (fuvsei), and remains non transferable, because whatever belongs to the nature is "immovable and non transferable". Any alteration can easily occur to the soul, because what is psychic depends on the intention (proaivresh) and does not belong to the nature(28). As an application of these truths within an ethic focus, someone can affirm that there is no illness of the soul that can remain incurable(29); every illness of hers has its suitable medicines. For these reasons precisely, it seems strange to St John Chrysostom to see man taking more care of his body and even trying to alter its beauty, -something that is impossible -, whereas he neglects the soul's dignity and beauty, at the time when the improvement of their soul is within reach. This is the reason why St John Chrysostom firmly recommends a change one's care in a way that all the care and attentiveness would be focused on the soul(30).

6. Feeding the soul in its interrelation with the soul's energies
When St John Chrysostom speaks about feeding the soul he uses the image of the bread and the body: in as much the bread is for the body, likewise the word (lovgoò) is to the soul. As a matter of fact, whenever we see someone eating stones, immediately we doubt whether he is a man; we must know too that whenever one feeds his soul with nonsense (alogiva), instead of the word (lovgoò), this means that he has lost his human distinctiveness. Indeed, the Scripture says: "man shall not live by bread alone, but by every word that proceeds from the mouth of God"(31). Having in mind the context of the present life, someone can deduce that a body is living from the fact that it is acting; likewise, the life of the soul can be discerned from its energies (enevrgeieò). That someone walks, drinks, or stands on both his feet, cannot be considered as energy (enevrgeia) of the human soul. On the contrary, it "shows that this man is an irrational creature in a human shape"(32), according to St John Chrysostom. The merciless rich in Luke, who only used to eat, drink and enjoy one's self, is an example of one's soul not performing any of its activities (enevrgeieò). Man's soul and its energies are interrelated: when man's soul dies, its energies fade away; vice versa, the absence of these energies is a proof of the soul's death. Because when Satan rushes and hits the soul, then, if the soul is dead, it will feel nothing; and when Satan steals its treasure, it will remain inactive. When the soul is not nourished, it dies. It is not decomposed into dirty liquid, ashes and dust like the body, but "it is dismantled into a dirtier state, to drunkenness, anger, greed, to incongruous love and inopportune desires". For example, Joseph had a living body, whereas the Egyptian woman had a dead one. Job and the Apostle Paul showed through their spiritual activity (energy) that they have a living soul. This is what the Apostle Paul intended to say when he wrote: "she who
is self-indulgent is dead even when she is alive"(33).

7. The biological life and the soul's spiritual energies
Generally, St John Chrysostom wants throughout all these to make it crystal clear that the biological life of the body constitutes neither a feature of being a man, nor a mark that distinguishes him from all the living creatures. Specific feature of man is the spiritual energy (pneumatikhv enevrgeia), a fact that can only be understood in its fulfillment when the soul is receptive of the energies of the Holy Spirit(34). Indeed, the eschatological dimension of the Christian ethics, in the scope of the anthropological perspective of St John Chrysostom, establishes a difference between biological life in itself (as a separate entity) and the biological life of man: the biological life does not embrace man's life, whereas man's life embraces the biological one as well as the spirit, the living soul, and the work of virtue. The living man is not defined from the fact that he is breathing or looking at the sun, but from fulfilling the possibility of doing good things, from caring for whatever is related to the true life, the coming one and real. Dealing with man's life leads to affirm that "Biwvnai" does not mean "zhn". Life cannot be confused with the being, neither death with non-existence(35). Life, as defined by St John Chrysostom, is the work of virtue, the care for the real life, the existence of a living soul. If it is useless to cover a dead body with a "fashioned dress", it is also useless to cover a dead soul with a "beautiful body". In the eschatological perspective, death will attain the body as well as the soul. If the death of the soul is dangerous, on the contrary, the death of the body is useful, since it promotes the moral perfection and leads man toward his original destination. The bodily death comes by nature (fuvsei), and not by the will (prtoairevsei). Therefore, this death is "rapidly dismantled". On the contrary, the psychic death comes by the will (proairevsei) and constitutes a crime, i.e. a sin. Consequently, this death "is not dismantled at all"(36). Apostle Paul's teaching is very characteristic in this perspective: raising a dead soul is quite superior to raising dead people.
8. Flesh, body and spirit in the scope of the spiritual warfare
But he who wants to nourish his soul and live in godliness (eusevbeia) is persecuted if not by sin that reigns in the world, then it would be, without fail, by Satan himself, or even by passions, as the Apostle Paul says: "the flesh desires against the spirit"(37). To realize one's decision to nourish one's soul needs "a lot of philosophy (filosofeivn), since such an endeavor does not match at all with comfort (avnesh)". For this reason, the Apostle Paul says: "I pommel my body and subdue it", alluding to the exercise of violence and the hardship of the struggle that would face those who are subduing their body(38). Referring to such an atmosphere, he says: "though our outer nature is wasting away, our inner nature is being renewed everyday"(39). Some people, misunderstanding Apostle Paul's verse Gal. 5, 17, claim that he is dividing man in two opposite substances, showing thereby that the soul is waging war against the flesh. Nevertheless, this is not true according to St John Chrysostom. Indeed, the latter remarks that the Apostle Paul "is not calling here flesh the body", since the body is not considered in the category of those elements that "are causing the action (apov ta kinouvnta)" or "are promoting the motion (apov ta
energouvnta)", but in the category of those elements that "are put to motion (atov ta kinouvmena)" or "upon which the action falls (atov ta
energoumevna)"(40). In this perspective, when interpreting the verse: "I pommel my body and subdue it", he remarks that the Apostle Paul says neither "refute", nor "punish", because "the flesh is not an enemy"(41). In the Scripture, "flesh" does not simply designate the body. In fact, St John Chrysostom makes here the following point: "he does not call flesh only the nature (fuvsh) of the body, but the crafty intention (proaivresh)". On the other hand, the Apostle Paul says: "you are not in the flesh but in the spirit", and "those who live according to the flesh cannot please God at any rate". According to St John Chrysostom's interpretation, the Apostle does not mean that one should deaden his flesh, because he himself (i.e. the Apostle Paul) had a flesh too. Indeed, in the context of this verse of the Apostle Paul, "Flesh" means "the earthly thought (logismovò)", the sloth and unaware thought. The responsibility of carrying such a thought cannot be attributed to the body but is considered to be a crime of the sloth soul. When the Apostle says: "the work of the flesh are plain …, impurity, licentiousness, …, enmity, strife, jealousy, anger"(42), even though he attributes impurity to the body, he could not impute to it the enmity, the anger, etc. It is clear by now that when the Apostle Paul uses the term 'flesh', he designates the fleshly care and not the body itself. The words "flesh", "body" and "soul" in the Scripture do not have always the same meaning. For example, "Christ's flesh", i.e. his body, designates the Church. Consequently, designating the fleshly care using the word "flesh" is not considered to be a reproach against the body(43). St John Chrysostom reaches the point where he understands the word "spirit" (pneuvma) to be not the living soul, i.e. the spiritual constituent of man but "the Holy Spirit", certainly without denying the role of he soul. Consequently, the warfare between the flesh and the spirit designates the war between fleshly care that is located in the evil desires and in mortality, on the one hand, and the Holy Spirit who is the Life-giver, on the other hand. At any rate, it is not an ontological warfare between the body and the soul, but it is a moral warfare of death and life. In this regard, St John Chrysostom writes: "what is the enmity? It is the enmity of the soul towards the body, of evil towards virtue". Indeed, he intends to speak about the warfare of a living or a dead soul(44).
B- FLESHLY, PSYCHIC AND SPIRITUAL MAN
In the context of what has been previously developed, in as much "flesh" designates the "care" (frovnhma) of the flesh, likewise, "fleshly man" (sarkikovò avn+rwpoò) is the one who lives according to "the care of the flesh", in luxury, extravagance, greed, and every sin(45). He is the one who confines himself to fleshly pleasures, "who is attached to the present world and its affairs for ever, being away from the energy of the Spirit". This person, putting aside "the mind" (nouò), and the "principal" (archv) of the soul, "becomes entirely dedicated to the flesh"(46) and looks at things using only his bodily eyes, with which "nobody could learn the heavenly things". In the same way, the "psychic man" (yucikovò avn+rwpoò) is the one who "examines things with the mind (diavnoia) only"(47). As St John Chrysostom puts it, the bodily eyes and the logic (logikhv) are not able to know correctly the heavenly things, since, when about those things of the world, they do not even have a correct knowledge, how much would be like when they would examine man himself using only the logic (logikhv) and the mind (diavnoia). Surely, this will result into a lot of foolishness and much mockery(48), because "it is not sufficient to have either a body or a soul by themselves when someone is not enjoying the heavenly assistance". Indeed, without this "heavenly assistance", i.e. God's encouragement and strengthening, man, not only does not see correctly, but also cares for quite the opposite things. This fact is not due to the nature of the observed object, but to the weakness the man who "could not understand that he is being put to trial on the spiritual level (anakrivnetai
pneumatikwvò)". In other words, he is not conscious that he needs faith(49). Therefore, the soul and the body are not sufficient for man to reach perfection. Undoubtedly, he needs what reveals his humanity, i.e. his spirituality (pneumatikovthta)(50). It is a reality that is demonstrated by the fact that when we love or hate someone, we do so, not because he is a man as such, but more precisely, because he is such or such a man(51), i.e. good or evil man. "The spiritual man" (pneumatikovò ávn+rwpoò) exploits all man's dimensions: he is the new creature, the one that God wanted from the beginning, when He made the first movement, i.e. the creation of the matter, and gave to man the responsibility of leading the creation towards to its spiritual fulfillment (apopneumavtwsh), or better to say, towards its christification (cristopoivhsh) in the image of God (i.e. of Christ)(52). He is the man who, even though time is passing by, does not get old, but on the contrary, is renewed, having in his possession more knowledge and higher experiences, becoming more and more vigorous, all the more stronger. He is born to live. The natural law has no power over him. In this regard, birth is not the first step for this man towards death. The nature of the body of the spiritual man does not change, but the body becomes a spiritual body, a body that is cleansed from the fleshly care (sarkikov frovnhma). St John Chrysostom summarizes all this approach and refers to Apostle Paul's verse: "you are not in the flesh but in the spirit". As he explains it, the nature of the body does not "change", but "it acquires wings". In other words, it is spiritualized (apopneumatwvnetai). What happens here can be compared to what happens to the iron. The iron, when placed in the fire, becomes like fire, while its nature remains the same(53). Likewise, the spiritual man, after being propelled as with wings, becomes like an "angel". He dwells seemingly down on earth but in regard to his care (frovnhma), he has climbed to heaven(54). In such an instance, not only his body is led by his soul, but also his soul is led by the Spirit. St John Chrysostom affirms in this regard that the one who serves the Spirit and is under His discipleship cannot be master of his own opinion (gnwvma), because he has chosen to subdue it in every way to the authority of the Spirit. Nevertheless, man's discipleship to the Holy Spirit presupposes asceticism, a pure life, and a life that transcends the fleshly care. It is an approach that St John Chrysostom bases on God's word to Noah: "my spirit shall not abide in men for ever, for they are flesh"(55). The spiritual man does not reject the body. Instead, he purifies it with God's grace. This man is the man according to the image and likeness of God. He partakes in and has communion with God's grace(56). On the opposite, the "fleshly" and even the "psychic" man, lacking for the likeness of God that comes through the practice of virtue, is no more a real man. He has crippled his human being. In the end, he becomes a crippled man. On the other hand, the spiritual man, using the eyes of the body as well as the eyes of faith, knows everything related to the fleshly and psychic man, i.e. the unbeliever. As St John Chrysostom explains it, the spiritual man acquires besides the knowledge of the nature of the present things (of the world), that the others know too, a higher knowledge: the value of the coming things, what the world will be like at the end, what is awaiting the unrepentant sinners, what the just will enjoy, and the fact that the present things of the world do not have any value by themselves. On the contrary, the fleshly and psychic man is not aware of the presence of such knowledge(57). At this level, St John Chrysostom compares this man to a blind who cannot see everything that a spiritual man can, or to an illiterate person who, when he receives a letter, perceives in it nothing but paper and ink. The spiritual man, instead, is compared to an educated man who can read, hear the voice (of the sender) throughout the paper and converse with him. This man, having possessed the experience given by the Holy Spirit as an additional eye, sees deeper and perceives all those things that are hidden to the others. These eyes are more truth worthy than those of the body(58).
C- "MAN" ACCORDING TO THE HOLY SCRIPTURE
Man (avn+rwpoò) is superior to the irrational creatures not according to the flesh, but, and only, according to his spiritual dimension. Man's dignity (nobility) (eugevneia) and generally his superiority are not confined to his bodily profile, as for example in regard to the faculties of seeing and hearing, with which many animals are superior to him, but in the possibility and ability of divine knowledge (+eognwsiva), of godliness (eusevbeia) and virtuous life: "we are worse than wild pigs, when we are naked from virtue", as St John Chrysostom says characteristically( 59). In his commentary of the parable of Lazarus and the rich, he remarks that, within the context of the Gospel, no name is being attributed to the rich, because God does not consider him to be a man, since he lacks for man's dignity (nobility). Indeed, the treasure accumulated through plundering shows the rich to be a wolf and not a man. In fact, the rich "lost his dignity (nobility) through craftiness". Man is recognized as a man not from his external features, but from the internal one. It is like the tree that is recognized not from its leaves but from its fruits(60). According to another interpretation, St John Chrysostom remarks that for the Scripture, "man" (avn+repoò) is usually the venerable and the holy, whereas it usually reserves to the sinners the terms "fleshes"(61), "dogs", "horses", "serpents" and "wolves"(62). "Man" is the one who is destined to true life, whereas "the multitude" is much more considered to be a substance destined to fire. This way, the spiritual law becomes clear, the one that stipulates: "better one who does God's will than a multitude who is disobedient to His will"(63). The prophet Elijah was one, but the world was not worthy of him. In another biblical instance, only Noah, from all those who lived at his time, is named "man", because he was the only one who vouchsafed man's image, since man's image is not but to practice virtue. All the others, those contemporary to Noah, had betrayed the dignity (nobility) of man's nature with their crafty intentions and had fallen in the state of the irrational creatures(64). If, in the world's judgment, man is the fleshly and psychic man, as St John Chrysostom remarks, then to the Scripture and the Christian ethics, man is not the one who simply has hands and feet, neither the one who is rational, but the one who practices courageously godliness and virtue. Indeed, the Scripture calls Job "man", only for his virtue. Quite in the same perspective, St John Chrysostom defines man the one who reveals the energies (enevrgeieò) of the soul and his disposi- tion (diav+esh) to accomplish the spiritual and divine things. In his final classification, St John Chrysostom affirms categorically that man is only the "worker of virtue" and "the spiritual man". All the more, the Apostle Paul used quite the same criterion when he made a classification of men. As St John Chrysostom points it out, wealth and any similar things did not constitute Apostle Paul's criterion to establish such a classification. In the end, having in mind such an approach, someone can understand the reason why Isaiah, when entering into Jerusalem, could not see men(65).
CONCLUSION
In short, according to St John Chrysostom, it became clear that man's decision to become a "monster" or an "angel" is not affected by the post-lapsarian situation, but it mainly depends on his will. Even though man is living in a dramatic situation, he did not loose the authority of managing his freedom. To be a fleshly or a spiritual man is not a feature of man's nature, but of his will. Indeed, spiritual men have the same nature with that of the fleshly men. Moreover, they live in the same context and under the same conditions. Such an instance is witnessed in various ways in the Scripture. Indeed, many changes occurred, where publicans became apostles and disciples transformed into betrayers, where prostitues and burglers became virteous and magiciens bowed in reverence, and last but not least, unfaithful became faithful. In conclusion, all the previous changes could happen by the will (proairevsei) and not by the nature (fuvsei). If whatever related to virtue or evil happens by nature, then there would not be any hope or possibility to change(66).
________(1) See Rom. 6, 6; 24 and 2 Cor. 5, 4.
(2) Rom. 6, 12.
(3) The practice of virtue became much more difficult than before. It "needed much more philosophy": Hom. in Rom. 11, 3, PG 60, 487 etc. Hom. in Rom. 12, 3, PG 60, 498 etc.
(4) Hom. in Rom. 11, 2-3, PG 60, 486-7.
(5) "Do not yield your members to sin as instruments of wickedness but … as instruments of righteousnessi", Rom. 6, 13.
(6) 2 Cor. 4, 10.
(7) Rom. 6, 24 and Hom. in Rom. 13, 4, PG 60, 512.
(8) Hom. in 2 Cor. 10, 1-2, PG 61, 467-8. Hom. in Rom. 13, 4, PG 60, 512.
(9) Hom. in 2 Cor. 10, 2, PG 61.
(10) 1 Cor. 6, 13.
(11) Hom. in 1 Cor. 17, 1, PG 61, 140.
(12) Hom. in Rom. 12, 4, PG 60, 499 and 13, 2, PG 60, 509, as well as Rom. 7, 5: "while we were living in the flesh, our sinful passions, aroused by the law, were at work in our members to bear fruit of death".
(13) Hom. in Acts 29, 4, PG 60, 220.
(14) Hom. in Rom. 13,2, PG 60, 509.
(15) Hom. in Mat. 55, 4, PG 57, 544.
(16) As above.
(17) 1 Cor. 5, 5.
(18) Hom. in 48th Psalm 5, PG 55, 229. Likewise, "for what will it profit a man, if he gains the whole world and forfeits his life?" (Mat. 16, 26). Will a father prefer his house instead of his son? Likewise, God will not prefer the world instead of man's soul, that soul that has been bought at a price, that of the precious blood of His Son (1 Cor. 7,
23), as St John Chrysostom says.
(19) Hom. in 1 Cor. 15, 2, PG 61, 120-1.
(20) Hom. in 1 Cor. 39, 8 PG 61, 345.
(21) As above.
(22) See "On the incomprehensibility of God", Malingrey, A.-M., Sources Chrétiennes, t.
28, p. 295.
(23) Hom. in Gen. 13, 3, PG 53, 107. The bond and the relationship between the soul and the body have always preoccupied man's mind. Contemporary fields as psychology or psychiatry and Freud as well pretend that the soul is located in man's brain or in man's heart. A Theory as this is being denyed today by heart's transplantation operation or by brain operation (Decorticate). At any rate, the issue does not belong to these domains of Science, because the immaterial soul can not be located using the istological ot the pathological methods. See, Doctor Traboulsi, A., Orthodox vision of man, Ed. An Nour, Beirut 1989, p. 58-60.
(24) Lev. 17, 4.
(25) Hom. in Gen. 12, 5, PG 53, 103.
(26) Hom. in John 31, 5, PG 59, 182-4. Hom. in 1 Cor. 7, 5, PG 60, 90-1. See Romanides,
J., The forefathers' sin, 2nd edtion, Athens 1989. Karmiri, I., St John Damascene
Dogmatic teaching, Athens 1940.
(27) Hom. in John 31, 5, PG 59, 182-4. See Romanides, The forefathers' sin, 2nd edtion,
Athens 1989, p. 118.
(28) Catechism 1, 10, Sources Chrétiennes, t. 50, p. 113.
(29) Letter to the Theodore 2, 15, PG 47, 299.
(30) Catechism 8, 21-22, Sources Chrétiennes, t. 50, p. 258-9.
(31) Mat. 4, 4.
(32) Hom. in 2 Cor. 16, 3, PG 61, 438 etc.
(33) 1 Tim. 5, 6.
(34) See Yazigi, Ierod. Paul, Eschatology and Ethics - The Eschatological basis of the life in Christ according to St John Chrysostom, Thessalonica 1992, p. 44 etc.
(35) See Hom. in 1 Tim. 13, 3-4, PG 61, 438 etc. God created the world out of nothing, and brought out the creation into being according to His will. Death does not mean a return to nothingness and non-existence. See Trabulsi, A., Orthodox vision of man, ed. An Nour, Beirut 1989, p. 34. See also, Hom. in Gen. PG 53, 345. Hom. in 1 Cor. PG 61, 143. Hom. in Col. PG 62, 318. Hom. in the poor Lazarus PG 48, 1021. See Moulard, A., St John Chrysostom, his life, his work, Paris 1949, p. 123. Zizioulas, J., "Apantisis", Sinaxi 3 (1982), p. 80 etc.
(36) Hom. in 1 Tim. 13, 3-4, PG 567-9. This is the reason why St John Chrysostom affirms that, according to the Scripture, there are living who had died (1 Tim. 5, 6) and dead who are living (Abraham, Isaak, …(Mat. 22, 32)). See Hom. in Rom. 13, 7-8, PG 60, 517-20: Those who live practicing virtue are the only one who live, while those who live in pleasure are already dead. See Hom. in Rom. 11, 5, PG 60, 489. Hom. in Eph. 4, 1, PG 62, 31. Gregory Palamas, Letter to Xenia, PG 150, 1049; Moral Chapters, PG 150, 1152-3.
(37) Hom. in the poor Lazarus 3, 6, PG 48, 1000. See Gal. 5, 17.
(38) Hom. in the poor Lazarus 3, 6, PG 48, 1000. See 1 Cor. 9, 27.
(39) Hom. in Eph. 13, 2, PG 62, 95-6. See 2 Cor. 4, 16.
(40) Hom. in Gal. 5, 5, PG 61, 672. Hom. in Rom. 12, 4, PG 60, 499; 13, 2, PG 60, 509. See the soul desires: Psalm 83, 2; 1 King 20, 4; Wisdom Sirach 18, 30; Psalm 41, 2.
(41) Hom. in 1 Cor. 23, 1-2, PG 61, 190.
(42) Gal. 5, 19-21. See Hom. in Gal. 5, 5, PG 61, 672.
(43) As above. Hom. in 1 Cor. 42, 1, PG 61, 361 etc.
(44) Hom. in Acts 37, 3, PG 60, 266-7. Hom. in 1 Cor. 42, 1, PG 61, 361 etc. Hom. in Gen. 12, 5, PG 53, 103.
(45) Hom. in Eph. 5, 4, PG 62, 40-2. Hom. in 2 Cor. 3,3, PG 61, 408. Hom. in 1 Cor. 42, 1, PG 61, 361 etc. See Rom. 8, 6.
(46) Hom. in 1 Cor. 7, 5, PG 61, 60-1: at this point, St John Chrysostom clarifies that the appellation "fleshly care" does not slander the body, because it is impossible to sin with the soul's participation. Hom. in 2 Cor. 3, 3, PG 61, 408.
(47) Hom. in 1 Cor. 7, 5, PG 61, 60 etc.
(48) Hom. in 1 Cor. 7, 5, PG 61, 60-1. See 1 Cor. 2, 14.
(49) Hom. in Eph. 5, 4, PG 62, 40-2. Hom. in 2 Cor. 3, 3, PG 61, 408: "… and he will find himself without the Spirit's energy, having the possibility to go everywhere, to get lost wherever he wills".
(50) According to the Orthodox Theology, the Greek term "pneuatikovò avn+rwpoò", which originated from Apostle Paul's letters, defines man's morality with the term "pneumatikovthta". In the Western Theology, the term spirituality is related to the moral and religious life of the believer, in opposition to the worldly life of the unbelievers. See Mantzarides, G., Orthodox spiritual life, Pournara, Thessalonica 1986, p. 18. See Hoeffe, O., (edt.), "Spiritualité", Dictionnaire de la Morale, Paris 1983, p. 190-1.
(51) Hom. in Col. 8, 1, PG 62, 352.
(52) As above.
(53) Hom. in Rom. 13, 8, PG 60, 518. See Rom. 8,8. See Mantzarides, G., Orthodox spiritual life, Pournara, Thessalonica 1986, p. 149.
(54) Hom. in Rom. 13, 7, PG 60, 517.
(55) Gen. 6, 3. Hom. in 2 Cor. 3, 3, PG 61, 408.
(56) See About unclear prophecies … 2, 5, PG 56, 182: as St John Chrysostom remarks, man is spiritual "because of the energies of the Spirit". See Mantzarides, G., Orthodox spiritual life, Pournara, Thessalonica 1986, p.19.
(57) Hom. in 1 Cor. 7, 5, PG 61, 60-1.
(58) Hom. in 1 Cor. 7, 1, PG 61, 55-6. Hom. in Gen. 28, PG 53, 259. According to him, the faith is an eye that is more credible than the bodiby eye: Catechism 8, 6, Sources Chrétiennes, t. 50, p. 251.
(59) Hom. in Phil. PG 7,6, PG 62, 237-8.
(60) Hom. in the poor Lazarus 6,4, PG 48, 1032-3. St John Chrysostom remarks in this regard, that Jesus, when naming Lazarus, acknowledged the latter as a cherished person for his virtue and his patience, whereas when He did not deign to name the rich, he reckognised neither him as a man, nor his glory as weel. He only underlined his suffering, because his glory is simply a dream, whereas his suffering is a fact.
(61) Hom. in Acts 8, 3, PG 60, 74. Hom. in those who left …1, PG 51, 68.
(62) Hom. in 1 Tim. 13, 4, PG 62, 569.
(63) Wisdom Sirach 16, 3.
(64) Hom. in Gen. 23, 3, PG 53, 201.
(65) Hom. in Rom. 2, 5, PG 60, 406. See Is. 50,2.
(66) Hom. in 1 Cor. 2, 3, PG 61, 22; Hom. in John 1, 3, PG 59, 28; Hom. in Mat. 59, 2, PG 57, 575-6.

St. John Chrysostom: The Prophet of Charity


CHRYSOSTOM was a powerful preacher. He was fond of preaching, and regarded preaching as the duty of a Christian minister. Priesthood is authority, but it is authority of word and conviction. This is the distinctive mark of Christian power. Kings compel, and pastors convince. The former act by orders, the latter by exhortations. Pastors appeal to human freedom, to human will and call for decisions. As Chrysostom used to say himself, "We have to accomplish the salvation of men by word, meekness, and exhortation." The whole meaning of human life for Chrysostom was in that it was, and had to be, a life in freedom, and therefore a life of service. In his preaching he spoke persistently about freedom and decision. Freedom was for him an image of God in man. Christ came, as Chrysostom used to remind, precisely to heal the will of man. God always acts in such a way as not to destroy our own freedom. God Himself acts by calls and exhortations, not by compulsion. He shows the right way, calls and invites, and warns against the dangers of wickedness, but does not constrain. Christian pastors must act accordingly. By temperament, Chrysostom was rather a maximalist, sharp and rigoristic, but he was always against compulsion, even in the struggle with heretics. Christians are forbidden, he used to insist, to apply violence even for good aims: "Our warfare does not make the living dead, but rather makes the dead to live, because it is conducted in the spirit of meekness and humility. I persecute by word, not by acts. I persecute heresy, not heretics. It is mine more to be persecuted, than to persecute. So Christ was victorious as a Crucified, and not as a crucifier." The strength of Christianity was for him in humility and toleration, not in power. One had to be strict about oneself, and meek to the others.


Yet, Chrysostom was in no sense a sentimental optimist. His diagnosis of the human situation was stern and grim. He lived in a time when the Church was suddenly invaded by crowds of nominal converts. He had an impression that he was preaching to the dead. He watched the lack of charity, and the complacent injustice and saw them almost in an apocalyptic perspective: "We have quenched the zeal, and the body of Christ is dead." He had an impression that he was speaking to people for whom Christianity was just a conventional fashion, an empty form, a manner and little more: "Among the thousands one can hardly find more than a hundred of them who are being saved, and even about that I am doubtful." He was rather embarrassed by the great number of alleged Christians: "an extra food for fire."

Prosperity was for him a danger, the worst kind of persecution, worse than an open persecution. Nobody sees dangers. Prosperity breeds carelessness. Men fall asleep, and the devil kills the sleepy. Chrysostom was disturbed especially by an open and deliberate lowering of standards and requirements, even among the clergy. Salt was losing its savour. He reacted to this not only by a word of rebuke and reprimand, but by deeds of charity and love. He was desperately concerned with the renewal of society, with the healing of social ills. He was preaching and practising charity, founding hospitals and orphanages, helping the poor and destitute. I le wanted to recover the spirit of practising love. He wanted more activity and commitment among Christians. Christianity for him was precisely "the Way," as it had been sometimes described in Apostolic times, and Christ Himself was "the Way." Chrysostom was always against all compromises, against the policy of appeasement and adjustment. He was a prophet of an integral Christianity.

Chrysostom was mainly a preacher of morality, but his ethics was deeply rooted in the faith. He used to interpret Scripture to his flocks, and his favorite writer was St. Paul. It was in his epistles that one could see this organic connection between faith and life. Chrysostom had his favorite dogmatic theme, to which he would constantly return first of all, the theme of the Church, closely linked to the doctrine of Redemption, being the sacrifice of the High Priest Christ; the Church is the new being, the life in Christ, and the life of Christ in men. Secondly, the theme of Eucharist, a sacrament and a sacrifice. It is but fair to call Chrysostom, as he was actually called, "the teacher of Eucharist," doctor eucharisticus. Both themes were linked together. It was in the Eucharist, and through it, that the Church could be alive.
Chrysostom was a witness of the living faith, and for that reason his voice was so eagerly listened to, both in the East and in the West; but for him, the faith was a norm of life, and not just a theory. Dogmas must be practised. Chrysostom was preaching the Gospel of Salvation, the good tidings of the new life. He was not a preacher of independent ethics. He preached Christ, and Him crucified and risen, the Lamb and the High Priest. Right life was for him the only efficient test of right beliefs. Faith is accomplished in the deeds, the deeds of charity and love. Without love faith, contemplation, and the vision of the mysteries of God are impossible. Chrysostom was watching the desperate struggle for truth in the society of his own days. He was always concerned with living souls; he was speaking to men, to living persons. He was always addressing a flock, for which he felt responsibility. He was always discussing concrete cases and situations.

One of his constant and favorite subjects was that of wealth and misery. The theme was imposed or dictated by the setting in which Chrysostom had to work. He had to face the life in great and overcrowded cities, with all the tensions between the rich and the poor. He simply could not evade social problems without detaching Christianity from life, but social problems were for him emphatically religious and ethical problems. He was not primarily a social reformer, even if he had his own plans for Christian society. He was concerned with the ways of Christians in the world, with their duties, with their vocation.


In his sermons we find, first of all, a penetrating analysis of the social situation. He finds too much injustice, coldness, indifference, and suffering and sorrow in the society of his days. And he sees well to what extent it is connected with the acquisitive character of the contemporary society, with the acquisitive spirit of life. This acquisitive spirit breeds inequality, and therefore injustice. He is not only upset by fruitless luxury of life; he is apprehensive of wealth as a standing temptation. Wealth seduces the rich. Wealth itself has no value. It is a guise, under which the real face of man is concealed, but those who hold possessions come to cherish them, and are deceived; they come to value them and rely on them. All possessions, not only the large ones, are dangerous, in so far as man learns to rely upon what is, by its very nature, something passing and unreal.

Chrysostom is very evangelical at this point. Treasures must be gathered in heaven, and not on earth, and all earthly treasures are unreal and doomed to corruption. "A love for wealth is abnormal," says Chrysostom. It is just a burden for the soul, and a dangerous burden. It enslaves the soul; it distracts it from the service to God. The Christian spirit is a spirit of renunciation, and wealth ties man to inanimate things. The acquisitive spirit distorts the vision, perverts the perspective. Chrysostom is closely following the injunctions of the Sermon on the Mount. "Do not be anxious for your life, what you shall eat, nor for your body, what you shall put on. . ." Life is greater than clothing or food, but it is anxiety which is the prevailing temper of the acquisitive society.

Christians are called to renounce all possessions and to follow Christ in full confidence and trust. Possessions can be justified only by their use: feed the hungry, help the poor, and give everything to the needy. Here is the main tension, and the main conflict, between the spirit of the Church and the mood of the worldly society. The cruel injustice of actual life is the bleeding wound of this society. In a world of sorrow and need, all possessions are wrong--they are just proofs of coldness, and symptoms of little faith. Chrysostom goes so far as to denounce even the splendor of the temples. "The Church," he says, "is a triumphant company of angels, and not a shop of a silversmith. The Church claims human souls, and only for the sake of the souls does God accept any other gifts. The cup which Christ offered to the disciples at the Last Supper was not made of gold. Yet it was precious above all measure. If you want to honor Christ, do it when you see Him naked, in the person of the poor. No use, if you bring silk and precious metals to the temple, and leave Christ to suffer cold and nakedness in the outside. No use, if the temple is full of golden vessels, but Christ himself is starving. You make golden chalices, but fail to offer cups of cold water to the needy. Christ, as a homeless stranger, is wandering around and begging, and instead of receiving Him you make decorations."

Chrysostom was afraid that everything kept aside was in a sense stolen from the poor. One cannot be rich, except at the cost of keeping others poor. The root of wealth is always in sortie injustice. Yet, poverty was not for Chrysostom just a virtue by itself. Poverty meant for him first of all need and want, and suffering and pain. For this reason Christ can be found among the poor, and he comes to us in the guise of a beggar, and not in that of a rich man. Poverty is a blessing only when it is cheerfully accepted for Christ's sake. The poor have less anxiety than the rich and are more independent-or at least may be. Chrysostom was fully aware that poverty can be tempting too, not only as a burden, but as an incentive of envy or despair. For that very reason he wanted to fight poverty, in order not only to ease the suffering, but to remove temptations also.

Chrysostom was always concerned with ethical issues. He had his own vision of a just society, and the first prerequisite was, in his opinion, equality. It is the first claim of any genuine love. But Chrysostom would go much further. He felt that there was but one owner of all things in the world-God Himself, the Maker of all. Strictly speaking, no private property should exist at all. Everything belongs to God. Everything is loaned rather than given by God in trust to man, for God's purposes. Chrysostom would add: Everything is God's except the good deeds of man--it is the only thing that man can own. As everything belongs to God, our common Master, everything is given for common use. Is it not true even of worldly things? Cities, market-places, streets-are they not a common possession? God's economy is of the same kind. Water, air, sun and moon, and the rest of creation, are intended for common use. Quarrels begin usually when people attempt to appropriate things which, by their very nature, were not intended for the private possession of some, to the exclusion of others.
Chrysostom had serious doubts about private property. Does not strife begin when the cold distinction mine" and "thine" is first introduced? Chrysostom was concerned not so much with the results, as with causes-with the orientation of the will. Where is man going to gather his treasures? Chrysostom was after justice in defense of human dignity. Was not every man created in God's image? Did God not wish salvation and conversion of every single man, regardless of his position in life, and even regardless of his behavior in the past? All are called to repentance, and all can repent. There was, however, no neglect of material things in his preaching. Material goods come also from God, and they are not bad in themselves. What is bad, is only the unjust use of goods, to the profit of some, while others are left starving. The answer is in love. Love is not selfish, "is not ambitious, is not self-seeking." Chrysostom was looking back to the primitive Church. "Observe the increase of piety. They cast away their riches, and rejoiced, and had great gladness, for greater were the riches they received without labor. None reproached, none envied, none grudged; no pride, no contempt. No talk of 'mine' and 'thine.' Hence gladness waited at their table; no one seemed to eat of his own, or another's. Neither did they consider their brethren's property foreign to themselves; it was a property of the Master; nor again deemed they ought their own, all was the brethren's." How was this possible, Chrysostom asks: By the inspiration of love, in recognition of the unfathomable love of God.
In no sense was Chrysostom preaching "communism." The pattern itself may be deceitful and misleading as any other. The real thing is the spirit. What Chrysostom was preaching in the cities, monks were fervently practising in their communities, professing by deeds that God was the only Master and owner of everything. Chrysostom did not regard monastic life just as an advanced course for the select, but rather as a normal evangelical pattern intended for all Christian. At this point he was in full agreement with the main tradition of the early Church, from St. Basil and St. Augustine up to St. Theodore of Studium in the later times. But the strength of monasticism is not in the pattern itself, but in the spirit of dedication, in the choice of a "higher calling." Was this calling only for the few? Chrysostom was always suspicious of inequality. Was it not dangerous to discriminate between the "strong" and the "weak"? Who could judge and decide in advance? Chrysostom was always thinking about real men. There was some kind of individualism inherent in his approach to people, but he valued unanimity most highly--the spirit of solidarity, of common care and responsibility, the spirit of service. No person can grow in virtue, unless he serves his brethren. For that reason he always emphasized charity. Those who fail to do charity will be left outside the bridal chamber of Christ. It is not enough, he says, to lift our hands to heaven-stretch them to the needy, and then you will be heard by the Father. He points out that, according to the Parable of the Last Judgment, the only question which will be asked then, is that about charity. But again it was not just a moralism with him. His ethics had an obvious mystical depth. The true altar is the body of men itself. It is not enough to worship at the altars. There is another altar made of living souls, and this altar is Christ Himself, His Body. The sacrifice of righteousness and mercy should be offered on this altar too, if our offerings are to be acceptable in God's sight. The deeds of charity had to be inspired by the ultimate dedication and devotion to Christ, who came into the world to relieve all want, and sorrow, and pain.
Chrysostom did not believe in abstract schemes; he had a fiery faith in the creative power of Christian love. It was for that reason that he became the teacher and prophet for all ages in the Church. In his youth he spent some few years in the desert, but would not stay there. For him monastic solitude was just a training period. He returned to the world to proclaim the power of the Gospel. He was a missionary by vocation; he had an apostolic and evangelistic zeal. He wanted to share his inspiration with his brethren ' He wanted to work for the establishment of God's Kingdom. He prayed for such things in common life so that nobody would need to retire to the wilderness in search for perfection, because there would be the same opportunity in the cities. He wanted to reform the city itself, and for that purpose lie chose for himself the way of priesthood and apostolate.

Was this a utopian dream? Was it possible to reshape the world, and to overrule the wordliness of the world? Was Chrysostom successful in his mission? His life was stormy and hard, it was a life of endurance and martyrdom. He was persecuted and rejected not by the heathen, but by false brethren, and died homeless as a prisoner in exile. All he was given to endure he accepted in the spirit of joy, as from the hand of Christ, Who was Himself rejected and executed. The Church gratefully recognized that witness and solemnly acclaimed Chrysostom as one of the "ecumenical teachers" for all ages to come.
There is some unusual flavor of modernity in the writings of Chrysostom. His world was like ours, a world of tensions, a world of unresolved problems in all walks of life. His advice may appeal to our age no less than it did to his own. But his main advice is a call to integral Christianity, in which faith and charity, belief and practice, are organically linked in an unconditional surrender of man to God's overwhelming love, in an unconditional trust in His mercy, in an unconditional commitment to His service, through Jesus Christ, our Lord.
by: Georges Florovsky