From Your Parish Priest

Sunday of the Fathers of the Seventh Ecumenical Council

10/16/2016

In the Name of the Father and of the Son and of the Holy Spirit.

The Orthodox Church designates that the Sunday falling on or immediately after October 11 each year be celebrated as the Sunday of the 367 Holy Fathers of the Seventh Ecumenical Council convened under the Empress Irene, and held in Nicaea, Asia Minor in AD 787.

The controversy at that time was the Iconoclast heresy, according to which it was believed that it was improper to use Icons. Iconoclasm erroneously proposed that since Jesus Christ was Divine, He could not, and should not, be portrayed by an earthly image. It also wrongly maintained that the depiction and veneration of an Image of Christ amounted to nothing more than idolatry and superstition, supposing that the faithful would look to the Icon as an idol, and worship it rather than God Himself. Iconoclasm is in fact a form of Monophysitism, the heresy that distrusted and downgraded the human side of Jesus Christ. The Iconoclasts (Icon-breakers) fought with fiery zeal against the presence of Icons and to rid the Church of all Images.

The Orthodox Faith, however, has always maintained that Icons serve to preserve the doctrinal theology of the Church. Although Jesus Christ is Divine, He had become a real man and had truly assumed human nature. As the Theanthropos (God-Man) He was seen by many people during His earthly ministry, and He could therefore be, and in fact should be, portrayed or depicted iconographically in a human form. It is also equally proper and right to love and venerate the Image of Christ, for in doing so, we offer an expression of worship and devotion to the Person represented by the material Image: Jesus Christ, our Lord, God, and Savior.

Concerning Icons, the Fathers of the Seventh Ecumenical Council said: “We declare that painted Icons and those in mosaic and other suitable material of our Lord and Savior Jesus Christ, of our undefiled Lady the Theotokos, of the honorable Angels, and of all the Saints and Holy People are to be placed in the holy Churches of God, on sacred vessels and vestments, on walls and panels, in houses and by the roadsides. For the more continually these persons are observed through such painted representations, so much the more will the observers be inspired to recollect or remember the depicted persons and to aspire after them. We define also that they should be kissed and that they are an object of veneration and honor (τιμητική προσκύνηση), but not of real worship (λατρεία), which is reserved for Him Who is the subject of our faith and is proper for the Divine Nature. But just as we do to the figure of the venerable and life-giving Cross, and to the Holy Book of Gospels, and other sacred objects, so we must also honor Icons with the offerings of incense and candles, for such has been the pious custom of antiquity. For the honor paid to the Icon passes to its prototype, and he who venerates an Icon venerates through it the person that is depicted.”

Amen.

From Another Homilist

Fourth Sunday of Saint Luke
How is the authority of the Church expressed?

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

The authority of Christ is expressed in His words contained in the Gospels and, above all in His acts, especially in the act of His Resurrection from the dead.

The authority of the Christ is expressed in the acts of His Church, especially in the acts of the Apostles to whom He revealed His knowledge, and to whom He gave the power, through the Holy Spirit to Act in His name.

The authority of Christ in the Church is expressed by the Holy Spirit through those who have succeeded the Apostles and who are gathered in prayer. The authority of the Church is expressed through Church Councils by the Holy Spirit, Who is the Comforter, the Spirit of Truth, sent by Christ from the Father, to lead us into all truth.

The Book of the Acts of the Apostles tells us how, after Pentecost, the Apostles gathered together in a Council and discussed and prayed about common problems. This is known as the Council of Jerusalem. At the end of this Council, the Apostles made decisions which, as they said, “seemed good to the Holy Spirit and us” (cf. Acts 15, 28).

There have been Seven Great Councils of Bishops, successors to the Apostles. At these Councils, known as “Ecumenical,” or “Universal,” Councils, not a dozen bishops, but hundreds of bishops gathered from all over the Christian world, to take decisions on very important issues, defining the dogmas of our Orthodox Faith.

The last of these Ecumenical Councils took place in the eighth century and it is this, the Seventh Ecumenical Council, that the Church remembers on this Sunday in October every year.

Some people may ask, “Why is it that the last Ecumenical Council took place so long ago, and why were there only Seven Ecumenical Councils? Aren’t there pressing issues of the faith today?”

The answer to the first question is simple. All the great issues defining our Faith were resolved at these Seven Councils. The answer to the second, is also fundamental: the pressing issue “of the faith today” is our willingness to live according to the faith.

Consider, for example, the following. The Seventh Council in the eighth century can be seen as having addressed and resolved the “great issues” of the twentieth century. How so? The Fathers in AD 787 said that since Christ truly became a man, He was seen, and icons can be painted of Him. This very simple, obvious truth has absolutely profound consequences.

They also said that icons of the other saints be painted too. The saints were material beings, made of flesh and blood like us, so they were seen and can be depicted. They were created, like us, in the image of God, and they became holy through their struggles.

The implication is clear: although fallen and sinful, man has a divine calling. We are called to be, and we can become, true icons of Christ, for we are made in the image of God.

But the enemies of the Seventh Council said the opposite. Known as iconoclasts (icon-destroyers), they professed that Christ had not truly become man and therefore icons cannot be painted of Him.

But by denying that Christ became fully human, they also denied the image of Christ in man – and thus we man is unable to become like Christ. The Iconoclasts in effect denied the essence of our Faith.

To prove their point, they took icons out of churches and burnt them on huge bonfires, reducing church buildings into vast, empty spaces devoid of spiritual presence.

Worse, denying the image of Christ in man, they denied the humanity and inestimable worth of each and every man before God. Thus, they organized massacres and persecutions, burning not only icons, but also men. They were godless: denying the presence of man in Christ, they also denied the presence of God in man.

Iconoclasm was anathematized in the eighth century, but throughout history it has reappeared. In sixteenth and seventeenth century Europe images from churches and human-beings were burned, horses were stabled in churches, and cannon were fired from church towers.

In the twentieth and twenty-first centuries iconoclasm hides behind all sorts of philosophies. Churches are being dynamited, priests and the faithful massacred, and images of God burned.

Beginning with destroying God, man has gone on to destroy his fellow-man by the tens of millions. These disasters happened because once we deny Christ, then we deny the image of Christ within us, and we end by denying man himself who is created in the image of God.

The Fathers of the Seventh Ecumenical Council truly speak to the contemporary world, saying: “Rise from the dead and live!”

Reverend Andrew Phillips,
Saint John’s Orthodox Church, Colchester, England

Hymns of the Day

Resurrectional Apolytikion in the Plagal Fourth Mode

From on High did You descend, O merciful Lord, for us did You endure, three days in the tomb that we may be, released from passions in this world, You who are our resurrection and our life Glory unto You O Lord.

Apolytikion for Sun. of the 7th Ecumenical Council in the Plagal Fourth Mode

Exceedingly glorified are You, • O Christ our God, • Who established • upon the earth our fathers • as illuminating stars, • and through them • You guided all of us to the true faith. • O compassionate One, glory to You.

Seasonal Kontakion in the Second Mode

A protection of Christians unshamable, intercessor to our Holy Maker, unwavering, please reject not the prayerful cries of those who are in sin. Instead, come to us, for you are good; your loving help bring unto us, who are crying in faith to you: hasten to intercede and speed now to supplicate, as a protection for all time, Theotokos, for those who honor you.

Gospel and Epistle Readings

Matins Gospel Reading

Sixth Orthros Gospel
The Reading is from Luke 24:36-53

At that time, Jesus, having risen from the dead, stood in the midst of his disciples and said to them, "Peace to you." But they were startled and frightened, and supposed that they saw a spirit. And he said to them, "Why are you troubled, and why do questionings rise in your hearts? See my hands and feet, that it is I myself; handle me, and see; for a spirit has not flesh and bones as you see that I have." And when he said this, he showed them his hands and his feet. And while they still disbelieved for joy, and wondered, he said to them, "Have you anything here to eat?" They gave him a piece of broiled fish, and he took it and ate before them.

Then he said to them, "These are my words which I spoke to you, while I was still with you, that everything written about me in the law of Moses and the prophets and the psalms must be fulfilled. Then he opened their minds to understand the scriptures, and said to them, "Thus it is written, that the Christ should suffer and on the third day rise from the dead, and that repentance and forgiveness of sins should be preached in his name to all nations, beginning from Jerusalem. You are witnesses of these things. And behold, I send the promise of my Father upon you; but stay in the city, until you are clothed with power from on high."

Then he led them out as far as Bethany, and lifting up his hands, he blessed them. While he blessed them, he parted from them, and was carried up into heaven. And they worshiped him, and they returned to Jerusalem with great joy, and were continually in the temple blessing God.

Epistle Reading

Prokeimenon. Fourth Mode. Daniel 3.26,27.
Blessed are you, O Lord, the God of our fathers.
Verse: For you are just in all you have done.

The reading is from St. Paul's Letter to Titus 3:8-15.

TITUS, my son, the saying is sure. I desire you to insist on these things, so that those who have believed in God may be careful to apply themselves to good deeds; these are excellent and profitable to men. But avoid stupid controversies, genealogies, dissensions, and quarrels over the law, for they are unprofitable and futile. As for a man who is factious, after admonishing him once or twice, have nothing more to do with him, knowing that such a person is perverted and sinful; he is self-condemned.

When I send Artemas or Tychicos to you, do your best to come to me at Nicopolis, for I have decided to spend the winter there. Do your best to speed Zenas the lawyer and Apollos on their way; see that they lack nothing. And let our people learn to apply themselves to good deeds, so as to help cases of urgent need, and not to be unfruitful.

All who are with me send greeting to you. Greet those who love us in the faith. Grace be with you all. Amen.

Gospel Reading

Sunday of the 7th Ecumenical Council
The Reading is from Luke 8:5-15

The Lord said this parable: "A sower went out to sow his seed; and as he sowed, some fell along the path, and was trodden under foot, and the birds of the air devoured it. And some fell on the rock; and as it grew up, it withered away, because it had no moisture. And some fell among thorns; and the thorns grew with it and choked it. And some fell into good soil and grew, and yielded a hundredfold." And when his disciples asked him what this parable meant, he said, "To you it has been given to know the secrets of the kingdom of God; but for others they are in parables, so that seeing they may not see, and hearing they may not understand. Now the parable is this: The seed is the word of God. The ones along the path are those who have heard; then the devil comes and takes away the word from their hearts, that they may not believe and be saved. And the ones on the rock are those who, when they hear the word, receive it with joy; but these have no root, they believe for a while and in time of temptation fall away. And as for what fell among the thorns, they are those who hear, but as they go on their way they are choked by the cares and riches and pleasures of life, and their fruit does not mature. And as for that in the good soil, they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience." As he said these things, he cried out "He who has ears to hear, let him hear."

Patristic Gospel Commentary

Fourth Sunday of Saint Luke
Sunday of the Fathers of the Seventh Ecumenical Council

Luke 8:4-10. And when many people were gathered together, and were come to Him out of every city, He spake by a parable: a sower went out to sow his seed. And as he sowed, some fell along the way; and it was trodden down, and the winged creatures of the air devoured it. And some fell upon a rock; and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns; and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundredfold. And when He had said these things, He cried, He that hath ears to hear, let him hear. And His disciples asked Him, saying, What might this parable be? And He said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand.

What David said of old, speaking prophetically in the person of Christ, has now come to pass: I will open My mouth in parables (Psalm 77:2).

The Lord speaks in parables for many reasons: to make His listeners more attentive and to stir up their minds to seek the meaning of what is said. For we are apt to be curious about sayings that are obscure in meaning and to disregard sayings that are clear.

He also speaks in parables so that those who are unworthy may not understand what is said concerning spiritual mysteries. And there are many other reasons why He speaks in parables.

A sower, therefore, went out, that is, the Son of God went forth from the Fathers bosom, from the hidden fastness of the Father, and became manifest to all.

Who went out? He Who is ever sowing. The Son of God never ceases to sow in our souls. Not only by His teaching, but by all of creation and by the events of our daily lives, He plants good seed in our souls.

He went out, not to slay trespassers or to burn off the stubble, but to sow. For there are many reasons why a farmer might go forth, besides to plant. He went out to sow His own seed: the word of teaching was His own, and not another’s.

The prophets had spoken, not their own words, but the words of the Holy Spirit. This is why they said, Thus saith the Lord.

But Christ had His own seed to sow. When He taught, He did not say, "Thus saith the Lord," but, "I say unto you."

As He sowed, that is, as He taught, some seed fell along the road. He did not say that the sower threw the seed along the road, but instead that some fell there. Christ the Sower sows and teaches, and His word falls upon his listeners everywhere, and it is they who show themselves to be like a road, or a rock, or thorns, or good soil.

When the disciples ask about the parable, the Lord says, Unto you it is given to know the mysteries of the kingdom of God, that is, unto you who desire to learn, for everyone that asketh, receiveth (Matthew 7:8).

To the others who are not worthy of the mysteries, He speaks obscurely. They think that they see, but they do not; they hear, but they do not understand.

And this is to their benefit. The Lord hides these things from them so that they will not fall under greater condemnation for understanding the mysteries and then disregarding them. He who understands, and then disregards, deserves a more severe punishment.

Luke 8:11-15. Now the parable is this: The seed is the word of God. Those along the way are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, who for a while believe, and in time of temptation fall away. And that which fell among thorns are they, which, when they have heard, go forth, and are choked with cares of riches and of pleasures of this life, and bring no fruit to perfection. But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patient endurance.

Here are described three types of those who are not saved.

First, there are those along the way, who do not receive and accept the word at all. Just as a pathway, which is well trodden and compacted, cannot receive the seed because it is hard, so also those who are hardened in their hearts do not accept the word at all. Though they hear the word, they give it no heed.

Next there are those on the rock who hear the word, and then do not endure temptations because of human weakness, and deny the faith.

The third kind are those who hear the word and then are choked by the cares of life.

Three parts, therefore, perish, and only one part is saved. Few are saved; most perish. See that it is not said of those who are choked, that they are choked by riches, but rather by the cares of riches.

It is not wealth that harms, but the cares and worries about wealth which fill the mind. Indeed, many have received great benefit from their wealth, when they poured it out to feed the poor.

Consider the preciseness of the Evangelist, when he says of those who are saved, that when they have heard the word, they keep it, in contrast to those who are along the pathway, who do not keep the word; instead, the devil takes the word from them. And they bring forth fruit, in contrast to those who are choked by the thorns, and who bring no fruit to maturity. In truth those whose fruit never ripens bear no fruit at all.

Those who bring forth fruit with patient endurance stand in contrast to those who are on the rock, who receive the word but then do not endure the onslaught of temptations and show that they cannot withstand the test.

See how the Evangelist says three things concerning those who are saved, that they keep the word, that they bring forth fruit, and that they do so with patient endurance. By these three statements he distinguishes the saved from those who perish – those along the pathway who do not keep the word; those among thorns who bring no fruit to perfection; and those on the rock who do not patiently endure the assault of temptations.

Saint Theophylaktos, Bishop of Ochrid and Bulgaria (AD 1055–1107)
From The Explanation of the Gospel of Saint Matthew

Wisdom of the Fathers

For by seed here He means His doctrine, and by land, the souls of men, and by the sower, Himself .... For as the sower makes no distinction in the land submitted to him, but simply and indifferently casts his seed; so He Himself too makes no distinction of rich and poor, of wise and unwise, of slothful or diligent, of brave or cowardly; but He discourses unto all, fulfilling His part, although foreknowing the results.

St. John Chrysostom

Homily 44 on Matthew 12, 4th Century

When you see life's pleasures, beware that they might not distract you, for they conceal death's snares. Likewise a fisherman casts not his hook to no purpose. As bait for his hook, the enemy uses the delusion of sensuality to arouse desire, that he might thereby catch men's souls and subject them to himself. A soul which has been caught to serve the enemy's will then serves as a snare for other souls, for it conceals the grief of sin with its apparent delight.

St. Ephraim the Syrian

A Spiritual Psalter no 43, pg. 74, 4th century

Christ says to His Apostles: “I am the way, the truth and the life” (John 14:6). The correct question is not “What is truth?” but rather “Who is the truth?” Truth is a Person, and He has an image. This is why the Church not only speaks of the Truth, but also shows the Truth: the Image of Jesus Christ.”

Leonid Ouspensky, Theology of the Icon

Let us build on the Lord, as on a foundation of faith, with gold, silver, and precious stones, raising a temple of holiness (cf. 1 Corinthians 3:12). Let us build, that is to say, with pure undebased theology, with a way of life that is lucid and radiant, with divine thoughts and conceptual images more precious than jewels. Let us not use wood, hay or stubble, that is, idolatry – which is a passionate desire for sensible things – or a meaningless way of life, or thoughts which are impassioned and as empty of wise understanding as straw.

Saint Maximos the Confessor

Saints and Feasts

October 16

Sunday of the 7th Ecumenical Council

Today the Church remembers the 350 holy Fathers of the Seventh Ecumenical Council under the holy Patriarch Tarasius (February 25).

The Synod of 787, the second to meet at Nicea, refuted the Iconoclast heresy during the reign of Empress Irene and her son Constantine VI.

The Council decreed that the veneration of icons was not idolatry (Exodus 20:4-5), because the honor shown to them is not directed to the wood or paint, but passes to the prototype (the person depicted). It also upheld the possibility of depicting Christ, Who became man and took flesh at His Incarnation. The Father, on the other hand, cannot be represented in His eternal nature, because “no man has seen God at any time” (John 1:18).

In Greek practice, the holy God-bearing Fathers of the Seventh Ecumenical Council are commorated on October 11 (if it is a Sunday), or on the Sunday which follows October 11. According to the Slavic MENAION, however, if the eleventh falls on Monday, Tuesday, or Wednesday, the service is moved to the preceding Sunday.

October 16

Longinus the Centurion

The Holy Martyr Longinus the Centurion, a Roman soldier, served in Judea under the command of the Governor, Pontius Pilate. When our Savior Jesus Christ was crucified, it was the detachment of soldiers under the command of Longinus which stood watch on Golgotha, at the very foot of the holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord, and of the great and awesome portents that appeared at His death. These events shook the centurion’s soul. Longinus believed in Christ and confessed before everyone, “Truly this was the Son of God” (Matthew 27:54).

According to Church Tradition, Longinus was the soldier who pierced the side of the Crucified Savior with a spear, and received healing from an eye affliction when blood and water poured forth from the wound.

After the Crucifixion and Burial of the Savior, Longinus stood watch with his company at the Sepulcher of the Lord. These soldiers were present at the All-Radiant Resurrection of Christ. The Jews bribed them to lie and say that His disciples had stolen away the Body of Christ, but Longinus and two of his comrades refused to be seduced by the Jewish gold. They also refused to remain silent about the miracle of the Resurrection.

Having come to believe in the Savior, the soldiers received Baptism from the apostles and decided to leave military service. Saint Longinus left Judea to preach about Jesus Christ the Son of God in his native land (Cappadocia), and his two comrades followed him.

The fiery words of those who had actually participated in the great events in Judea swayed the hearts and minds of the Cappadocians; Christianity began quickly to spread throughout the city and the surrounding villages. When they learned of this, the Jewish elders persuaded Pilate to send a company of soldiers to Cappadocia to kill Longinus and his comrades. When the soldiers arrived at Longinus’s village, the former centurion himself came out to meet the soldiers and took them to his home. After a meal, the soldiers revealed the purpose of their visit, not knowing that the master of the house was the very man whom they were seeking. Then Longinus and his friends identified themselves and told the startled soldiers to carry out their duty.

The soldiers wanted to let the saints go and advised them to flee, but they refused to do this, showing their firm intention to suffer for Christ. The holy martyrs were beheaded, and their bodies were buried at the place where the saints were martyred. The head of Saint Longinus, however, was sent to Pilate.

Pilate gave orders to cast the martyr’s head on a trash-heap outside the city walls. After a while a certain blind widow from Cappadocia arrived in Jerusalem with her son to pray at the holy places, and to ask that her sight be restored. After becoming blind, she had sought the help of physicians to cure her, but all their efforts were in vain.

The woman’s son became ill shortly after reaching Jerusalem, and he died a few days later. The widow grieved for the loss of her son, who had served as her guide.

Saint Longinus appeared to her in a dream and comforted her. He told her that she would see her son in heavenly glory, and also receive her sight. He told her to go outside the city walls and there she would find his head in a great pile of refuse. Guides led the blind woman to the rubbish heap, and she began to dig with her hands. As soon as she touched the martyr’s head, the woman received her sight, and she glorified God and Saint Longinus.

Taking up the head, she brought it to the place she was staying and washed it. The next night, Saint Longinus appeared to her again, this time with her son. They were surrounded by a bright light, and Saint Longinus said, “Woman, behold the son for whom you grieve. See what glory and honor are his now, and be consoled. God has numbered him with those in His heavenly Kingdom. Now take my head and your son’s body, and bury them in the same casket. Do not weep for your son, for he will rejoice forever in great glory and happiness.”

The woman carried out the saint’s instructions and returned to her home in Cappadocia. There she buried her son and the head of Saint Longinus. Once, she had been overcome by grief for her son, but her weeping was transformed into joy when she saw him with Saint Longinus. She had sought healing for her eyes, and also received healing of her soul.

Parish News and Information

“The Jesus Prayer”

In the past weeks we have addressed what the Jesus Prayer is;
today we continue our series noting its uniqueness from other forms.

The Jesus Prayer is Not a Form of Eastern Meditation

In all Orthodox Prayer, we are seeking a relationship with a personal God based on faith and love in Jesus Christ.

The Jesus Prayer, and its practice, is totally different from Eastern prayer or meditation in yoga, Hindu or Sufi practices.

Orthodox Prayer is different from Buddhism

The Buddha never taught about any form of God. The aim of Buddhism is to free oneself from all suffering and to attain “Nirvana,” or the “perfect peace of mind.

The common practice in Buddhist prayer is to use a constantly-repeated mantra which is important for its sounds. Many practice this form of meditation to gain calmness in their lives.

This sounds good, and it may seem like our use of the Jesus Prayer, but it is not focused on God.

Orthodox Prayer is different from Islam

Sufism is a branch of Islam defined as “a science whose objective is the reparation of the heart and turning it away from all else but God.”

The aim of Sufism to reach an awareness of oneness with the universe, believing that in doing so one can attain fundamental truths that are within us, but often remain hidden.

This also sounds good, but Islam does not believe that Jesus is God, viewing Him only as a lesser prophet to Mohammad.

Orthodox Prayer is different from Hinduism

The aim of Hinduism is to gain release from the cycle of reincarnation caused by karma (the consequences of past actions, in this or in previous lives).

Hindu meditation techniques facilitate this release and are intended to lead to some absolute truth. Many practice this form of meditation to relax and lessen the stress of over-active lives.

This too sounds good, but we know that only Jesus is the “Truth.” Hindu, or “New Age,” ideas are taught without any specific aim of repentance, nor to do the will of God, or to seek union with Christ.

The Aim of the Jesus Prayer, and all Orthodox Prayer

We practice of the Jesus Prayer with an attitude of repentance and humility, seeking an encounter with the living Christian God, Jesus. We may gain benefits of relaxation or reduced stress, but this is not the aim of our effort. Union with God is.

To be continued in next week’s bulletin...

If you have any questions or concerns, please speak with your parish priest!

Worship Schedule

Services This Week

Daily Matins:
Tuesday, Wednesday, Thursday, and Friday at 8:00 am

Daily Vespers:
Monday, Tuesday, Thursday, and Friday at 6:00 pm

Weekly Paraklesis:
Wednesday at 6:00 pm

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