Translation from the Book

Ὁ Θεός στήν Καινή Διαθήκη, Βοήθημα Κατωτέρου Κατηχητικοῦ Β΄,

ἐκδ. «Χριστιανική Ἐλπίς» Ὀρθόδοξη Ἀδελφότητα, Θεσσαλονίκη 2015, σσ. 13-17

The Miraculous Fishing
Lk 5:1-11

   Let’s travel in places where Jesus walked (We show the map of Palestine).
• Where was Jesus born? In Bethlehem.
• Where did he live till the age of 30? In Nazareth.
• In which city did he settle in when he started his public action? In Capernaum.
• Nazareth and Capernaum belong to North Palestine, which was known as Galilee.
• We can also see Jerusalem close to Bethlehem in South Palestine, which is called Judea.
• Look at the river Jordan which is crossing almost the whole of Palestine.
   Here, you can also see a lake. It’ s so big that it is also called sea. It was called by three names: Lake or sea of Galilee or Tiberias or Gennesaret.
   A really amazing incident happened in that lake.
   The coast of Capernaum is crowded. What is going on? There are a lot of people around someone. He is Jesus. It’s not been a long time since the day that Jesus started teaching and his reputation has already spread. Everyone was talking about him with wonder. “Nobody has ever talked in such a way like this Teacher”.
   So, when they saw him at the beach, they surrounded him. They were eager to listen to him and Jesus didn’t object. But it was almost impossible for all those people to be able to see and listen to him. There were two small boats at the coast. The fishermen were tidying up their nets. They were two pairs of brothers, Peter and Andrew, James and John who were also friends and partners. Jesus got on the boat and asked Peter’s permission to stay in the boat to talk to the crowd. He, also, asked him if they could sail away from the coast so that the people could see him better. Peter gladly allowed him to preach, although he had been fishing the whole night and he was very tired. Moreover, Peter wanted to listen to Him as well.
   So, Jesus started talking. He was teaching with simple words and examples, so that he could easily be understood even by people without education and children. When he finished teaching, he wanted to “pay back” Peter for letting Him being on his boat. So, instead of money He told him to go deeper in the lake and let down again the nets. Jesus’ order sounded really weird to him because you can only go fishing at night. Also, they didn’t find any fish the night before. So, was it possible to find any during the day?
   But he was so impressed by Jesus' presence and teaching, that he told him: “Teacher, we had been trying the whole night but we didn’t manage to catch anything. I’ll try again only because you are asking me to”.
   And indeed, they let down their nets in the water again. He couldn’t believe it! Fish! A lot of fish! They shouted to their partners, James and John, to come for help. Soon both boats were so full of fish, they almost sunk. Peter was so thrilled that he kneeled in front of Jesus. He was feeling so weak and unworthy to host the holy teacher in his boat. “Lord, please get out of my boat, because I am a sinful man” he said with awe. Jesus reassured him saying: “Do not be afraid! From now on you will catch people!” What did he mean? With those words, Jesus was inviting Peter to a great mission: Instead of fishing in the lake, he would start guiding people to God.
   Peter, Andrew, James and John didn’t want to make money from that huge number of fish. At once, they abandoned their nets and followed Jesus. They became his disciples and Apostles. They were following Him wherever he was going, attending his teaching and miracles. After Jesus’ resurrection and Pentecost, they preached the gospel and they taught people about the true God. They became the greatest benefactors of humanity.
   We owe a debt of gratitude to lots of benefactors for the progress of culture, science and arts. But the Apostles remain the greatest of them. They offered the light that will never go out, the medicines to heel the soul and give eternal life! They gave us the opportunity to come to know Jesus Christ and the Holy Gospel! We owe to them infinite gratitude!
It’s worth meeting them one by one. How many were they? Twelve.
   Simon/Peter and Andrew: Sons of Jonah, fishermen at Galilee lake.
   James and John: Brothers and sons of Zebedee, partners with Peter and Andrew.
   Philip and Nathanael: Close friends! Philip was the first one to meet Jesus and he ran immediately to bring his friend Nathanael (also called Bartholomew)
   Matthew/Levi and Thomas: Matthew was a tax collector of the Roman Empire. At that time Jews were slaves and paid taxes to Romans. Thomas, had a Greek name like other Jewish because Greek was the common language in the Roman Empire.
   James of Alphaeus and Thaddaeus: James was the son of Alphaeus. Thaddaeus had two more names, Levvaeus and Judas (not the traitor).
   Simon the Zealot/Cananaean and Judas Iscariot: Zealots were the rebel body of Jews. They were mostly against tax collectors because these were collaborating with the conquerors. Judas Iscariot was the one who betrayed Jesus. After Christ’s Resurrection he was replaced by Matthias.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. All rights reserved.

1. THE PRAYERS OF THE FAITHFUL

1b. Conscience

   The priest, standing before the altar, says the first prayer of the faithful. This prayer refers to “conscience”, specifically, the priest who is to offer the Sacrament of the Holy Eucharist must have a clear conscience. But what is conscience?
   We can mention two persons as examples. They are involved in Christ’s Passion: Peter and Judas. Peter, the zealous disciple of Christ, boldly proclaimed that he would never betray his Lord, even if all the others did. Christ, however, told Peter: “Before the rooster crows tonight you will say three times that you don’t know me” (Mt 26,34). And so it happened. On the night of Holy Thursday, he watched the Divine Drama, hiding his own drama. His fear dominated him completely. He trembled with fear of being recognized as a disciple and arrested. Three times betrayed the Lord with curses and denials.
   Certainly, his conscience existed but it was asleep. With the crow of the rooster his conscience woke up. Just then Christ was passing through the courtyard and his glimpse affected him. Aware of his sin Peter went out and wept bitterly. However, with the help of the Divine Grace he repented and God’s peace returned to his heart.
   Judas was one of the Twelve but his sin was greater than Peter’s. Peter denied Christ from fear, but Judas betrayed Him from avarice. He sold his Teacher for thirty coins, the price of a slave. When he accepted the purse of the coins his conscience was diseased, darkened, distorted by avarice. Later, when he learnt that Christ was condemned, his conscience woke up. Like a stormy, troubled sea, it cast up great waves of despair, trying to drown him. Completely alone without the help of the Divine Grace, he fought the raging waves but he was overwhelmed by them. In despair, he ended his own life. He hung himself. Selfish people may kneel down and repent but avarice hardens the heart, darkens and confuses the mind.
   Conscience is the faculty of the soul which distinguishes good from evil. It is a natural part of man’s soul. Adam and Eve, the first to sin, felt the remorse of conscience and tried to hide from God’s sight. Cain, the first murderer, could never calm himself. The voice: “Cain, Cain where is your brother?” would not leave him in peace. As St. Chrysostomos said, it is better to be stung by a scorpion than by the conscience. When our passions roar in our souls, the voice of conscience can’t be heard. However, when Christ will be back to judge the world, the voice of our conscience will be endless and unbearable. It will be an eternal damnation.

1. THE PRAYERS OF THE FAITHFUL
1a. Faithful/Good people

   If order must prevail during the first part, the Liturgy of the Catechumens (those not yet baptized), so that everyone can hear the petitions, the prayers, readings and sermon, order must prevail much more in the second part. Now the Lord, no longer as Teacher but as Archpriest, prepares to celebrate the Sacrament of the Divine Eucharist, to offer His body and blood to the faithful. Those who really confess the “Symbol of the Faith” are the faithful. Only these can participate in this mystery of the Holy Eucharist.
   Are faithful the “christians” who come to church only on Christmas and Easter? If one were to ask these people: “Why don’t you come to church regularly?” The answer would be: “We don’t go to church, but we are good people.” Those who sign their own certificates of merit, are sadly mistaken.
   First, they don’t know themselves. If they were to examine their own lives from childhood to this day, they would find that they have often violated God’s will as expressed in Scripture. No matter how good they may appear to be, they may be corrupt at heart. If they don’t do evil acts, this might be for fear of becoming caught in the nets of human justice.
  Secondly, those who claim to be good don’t know the Bible. Because in the Gospels we read that in order to be saved, good deeds are not enough, no matter how many or how great they might be. A thousand acts of charity can’t save the unbeliever. If good acts could save a man, then it was not necessary for the Son of God to come into the world and be crucified. His sacrifice would have been in vain.
   So, we are saved through faith. “Whoever believes and is baptized will be saved; whoever does not believe will be condemned” (Mk 16,16). Faith is indispensible for salvation. The same faith is indispensible for participation in the mystery of the Holy Eucharist. We gain nothing if we go to church because it is the custom, if we go without faith in Christ.

Στά πλαίσια τοῦ ἑορτασμοῦ τῶν 200 χρόνων ἀπό τήν Ἐπανάσταση τοῦ 1821

θά γίνουν καθ᾿ ὅλη τή διάρκεια τοῦ ἔτους οἱ παρακάτω προβολές.

(Ἡ ἡμερομηνία συμπίπτει μέ ἐκείνην τοῦ γεγονότος πού περιγράφει ἡ θεατρική παράσταση)

Translation from the book:

Στεργίου Ν. Σάκκου, ΚΥΡΙΑΚΗ ἡ ἀναστάσιμη ἡμέρα, 

ἐκδ. «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ, ἔκδ. 4η, Θεσ/νίκη 2020, σσ. 17-24

(Stergios N. Sakkos [Read CV], SUNDAY: The Day of Resurrection, pp. 17-24)

   Part 2

Sunday: its theology

God came and walked on earth. He left His footprints on several places and some of these are:

• The stable in Bethlehem, where He was born in a manger,
• the lake in Galilee, where He walked and chose His first disciples,
• the hillsides and plains that heard His voice teaching the crowds,
• the mount of Transfiguration that saw His divinity shining like the sun,
• the garden of Gesthemane, where He shed tears of anguish,
• the place of Golgotha, where He shed His blood,
• his empty tomb.

   The whole Palestine, which He crossed “doing good and healing” (Acts 10,38), is the Holy Land that reminds us of Godman's visit. We can go to this Holy Land if we wish and kneel on the sacred ground. However, we can also find this Holy Land in every Church because there we can enter Christ's life through the Holy Sacraments:

♦ In the Prothesis (Preparation table) we see Bethlehem,
♦ in the Holy Altar we stare at Golgotha,
♦ in the baptismal font we see the river Jordan,
♦ from the oil lamp of the sanctuary we take the light of the Resurrection.

   On the other hand, during His lifetime lots of divine signs took place:
◊ Epiphany, when God Father showed His Son and the Holy Spirit rested on Him in the form of a dove,
◊ the Passion, when Jesus was gradually led to His crucifixion and death,
◊ the Resurrection, that filled with light and happiness the hearts of the faithful,
◊ the Ascension, which glorified human nature,
◊ the Pentecost, when the Holy Spirit laid the foundation of the Church.

   All those supernatural events that brought salvation to the suffering human beings are the religious celebrations of our Church that keep, through the grace of the Sacraments, alive the presence of Christ among us. So, the faithful, no matter of the age we live in, can:
√ Meet our Lord Jesus Christ, the Godman,
√ become his disciples,
√ walk with Him,
√ listen to His words,
√ see His miracles,
√ live His Resurrection,
√ commune Him.

   All the above, that is, the Holy Land and the sacred celebrations, are offered in a way that only God could cοnceive and attain, in the day of Sunday. On Sunday and during the Divine Liturgy, being its essential feature, we gather in church where our Lord comes physically through the Holy Eucharist. Sunday helps us to take part in His life from the manger to the empty tomb. There, in the Church, in front of the holy altar and among the angels and saints we embrace God’s space and our soul rests, because it senses the divine eternity. At the same time we enter in God’s time through the Holy Communion where Christ is present in the bread of Prothesis, on the altar and in the Holy Chalice. Then our soul, full of eternity, rejoices. Sunday offers a spiritual space without borders and a limitless time. It brings God both in our life and heart... Sunday offers an always present experience of God’s love, which is expressed and realized tangibly in the Divine Liturgy.
   It is, also, a living memorial of the past, a kind of a historical witness. It is a one and only witness in the course of humanity that constantly testifies the redemptive work of the resurrected Christ until this day.
   Also, Sunday is a prophecy of the future, as the enlightened Fathers of our Church have remarked. The present world is included in the seven days of the week, which are constantly recycled till this world comes to an end. Sunday is considered to be the eighth day, which succeeds the seventh, and prophesies the future life, inaugurated by Christ’s resurrection. This eighth day is the sweet eternity of God’s kingdom. It starts now in Christ’s Church and expands farther after this earthly time. Sunday allows us to have this experience in advance.
   When God started the creation of the world by bringing light in the abyss it was the first day of time. “And there was evening and there was morning, one day” (Ge 1,5). It was also the first day of the week when Christ started reforming mankind by defeating death in Hades, “But on the first day of the week” (Lk 24,1). So, on Sunday the faithful celebrate both the birthday of the creation and the revival of humanity by Jesus Christ, while we experience in advance the future world of eternity, the heavenly rebirth.

   When we talk about the theological meaning of Sunday, we present the great truths of our faith. Sunday is:
• The first day of the world’s creation,
• the day of the Resurrection and man’s re-creation,
• the apocalyptic day of the future eternity,
• the day of Divine Liturgy in our church life.

   Thinking of Sunday we feel, indeed, the need:
◊ To thank God for the world He offered us,
◊ to praise Him for His Church and His Resurrection and,
◊ to have an ever ending expectation for His blessed kingdom.
   The existence of Sunday in the worldly calendar constitutes a visit of God Himself, Who by approaching us breaks the earthly boundaries and opens the way to heaven, the way that leads to His Presence.

To be continued

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the article:

Εὐαγγέλου Ἀλ. Δάκα, Ὁ ἀληθινός χριστιανός, περιοδ. "Ἀπολύτρωσις" 76 (2021) 4-5.

(Evangelos Al. Dakas, PhD in Theology and Philologist)

   In the face of a new year, like the one that just dawned, it is imperative that we do a proper and honest self-examination. What did we achieve in the year that ended? What do we have in our hands? What did we lose? What do we expect for the year ahead? And of course, if we are to measure ourselves by the various criteria of this world, much more must we measure ourselves by the criteria of our faith. Do we truly believe? Are we true Christians? What relationship do we have with Holy God?
   These questions may seem provocative to some. We have learned to take our Christian identity for granted and therefore they’re perhaps incomprehensible to us. However, the Word of God advises: “Examine yourselves to see whether you are in the faith; test yourselves (2 Cor 13,5). It does not say "you have tried" but "try". It’s in present tense which means duration. That is, not to examine ourselves once, but continuously and completely. It is not enough that we were once connected with Christ. The important thing is that our connection is maintained active "until death" (Rev 2,10). “Everything is judged by its end”, says our wise folk.
   Unfortunately, the pandemic that broke out recently revealed that many of the faithful have a distorted relationship with the Lord. We do not approach him as he wants us to, but as we think we should. And the consequences, of course, are painful. Why does this happen? The causes are many and perhaps a simple member of the Church may bear a small percentage of responsibility for this situation. However, I would not like to deal with this issue now. In the limited space we have at our disposal, I think there is an urgent need to study something else, more basic: to review in some way, in the light of the recent crisis, what makes a true Christian and what is his quality and his limits. Therefore, according to "which once and for all was handed over to the faithful" (Jude 3), that is, the teaching of the Gospel:
  • A true Christian first and foremost loves God the Savior, as revealed in the Bible and in the apostolic tradition of the Orthodox Church. He does not worship other gods, not even his passions and desires. He is not a slave of his obsessions and doesn’t follow various perceptions about God. He only follows the Lord’s teachings and not human creations.
  • The true Christian humbly obeys the commandments of God and thus in this way he expresses his love. Humbly means that he never aims at the Pharisaic self-satisfaction and the glory of himself. That he has as a motto of his life "remain in obscurity" and tries to hide himself so that the Lord can reveal himself through him. A true Christian does not sacrifice God for his own benefit but instead his benefit for the sake of God.
  • A true Christian is not trapped in this world. He knows very well that “our citizenship is in heaven” (Phil 3,20) and that “for here we do not have an enduring city, but we are looking for the city that is to come” (Heb 13,14). Therefore, he does not depend on the earthly goods nor does he despair when he loses them. He only seeks the necessities and does not seek lots of things because he knows that these are nailing us to the ground and this is a great threat to spirituality.
  • A true Christian does not pursue a miracle nor does he demand one nor does he consider it as given. He knows that the Lord gives as many miracles as He wants and when He wants, that He mainly gives them to support the unbelievers and not the believers, and that to believe that He "owes" you a miracle is simply arrogance.
  • A true Christian loves his fellow man as he loves himself. He sees in him the image of God regardless of origin, religion, social status or gender. Ηe stands before him with respect and willingness to support him in everything. He is able to sacrifice for him anything of his own, even his own life, if need be. He does not reject him for his fall and does not judge him. He hates sin, but not the sinner.
  • A true Christian does not take revenge, only forgives. And even when he is harmed and endures injustice, he continues to keep his arms open for all. He does not ask for anything in return for his love, nor does he expect anything in return. He overcomes evil with good, he blesses, he does not curse, he does not threaten. And when he needs to be steadfast, he is not abusive, but always has in front of him as a rule the salvation of his brother.
  • Finally, a true Christian possesses the truth, but never tries to impose it. He absolutely respects the opinion of the other person and discusses with him, as much as it depends on him, peacefully. He does not become vindictive or offensive, and always acknowledges his mistakes and omissions. The true believer does not boast of knowing the truth, but tries to help the other person to understand, without offending his freedom or dignity at all.
   In conclusion, a true Christian has nothing to do with religiosity or fanaticism. On the one hand, he fights for his spiritual training and does not resort to simple excuses that remind us of idolatry, while on the other hand, if necessary, he sacrifices himself for his faith; and he does not kill others to "defend" it.
   A true Christian is, in other words, a true imitator of Christ.

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 INTRODUCTION TO THE “LITURGY OF THE FAITHFUL”

  Bishop Augoustinos N. Kantiotes (1907-2010) wrote short sermons on the Divine Liturgy. These sermons are characterized by their simple style and language. They are not intended for theologians or specialists, but for common people. So many examples are used to make their message clear. Although they are simply written, they deal with profound theological issues.
  These sermons were published in Greek in two volumes. In the second volume (ἐπισκόπου Αὐγουστίνου Ν. Καντιώτου, μητροπ. Φλωρίνης, Εἰς τήν Θείαν Λειτουργίαν, Πρακτικαί Ὁμιλίαι, τόμ. Β΄, ἔκδ. Ε΄, «Σταυρός», Ἀθῆναι 2007) the author gives a more detailed discussion of the more important part of the Divine Liturgy, “The Liturgy of the Faithful”. We’ll translate, in a series of articles, some extracts from this book.
  The Divine Liturgy is one of God’s greatest gifts to man. While participating in it, the believer not only communicates with the Triune God, but is mystically united with the God-Man, our Lord. The Divine Liturgy is a beautiful service of petitions and supplications, which involves all of man’s material and spiritual needs. But above all is an offering. Man offers God the simple material gifts of bread and wine, and God in return offers man the same gifts changed into the Body and Blood of Christ. The moment when a believer receives the Body and Blood of our Lord and Savior, Jesus Christ, is holy, divine and of utmost sweetness. Unfortunately, this treasure is perceived by only a few and appreciated by even fewer. A true believer is grieved when he sees that only very few people attend regularly church services.
  Hopefully, after reading these sermons, Christians will attend the Divine Liturgy with more reverence and will participate more often and with faith in the Holy Communion so that they can chant at the end: “We have seen the pure Light, we have found the true Faith, worshipping the undivided Trinity, Who has saved us”.

Messages about “Hope” from the three Hierarchs:
Basil the Great, John Chrysostom and Gregory the Theologian

   The three holy Hierarchs have been rightly characterized as the preachers of hope. In their wonderful writings they often refer to this subject, which nowadays is so relevant and necessary for everyone. Modern people experience insecurity and despair. The three saints Hierarchs can support and comfort us through the only "Living hope" of the world, Lord Jesus Christ.

  1. Blessed is the one who rests his hope in God only and not to the hope that the world offers... (M. Βασιλείου, Εἰς Ἠσαΐαν 10· PG 30,549C-D) (Basil the Great, On Isaiah 10, PG 30,549C-D).

  2. God, the Holy One, promises to those who have their hope in Ηim, to give them a way out of sorrow. Therefore, despite the fact that we have reached the ultimate limit of evil, we do not abandon hope in God, but we try to discern the works of His helping hand (Μ. Βασιλείου, Ἐπιστολαί 242· ΕΠΕ 2,26) (Basil the Great, Letters 242· EΠΕ 2,26).

  3. Hope inspires courage for the future, even in times when what is seen leads to despair (Ἰω. Χρυσοστόμου, Εἰς Ψαλμούς 142· ΕΠΕ 7,380) (John Chrysostom, On the Psalms 142, EΠΕ 7,380).

  4. We may suffer a lot but we have a powerful hope. We face dangers and intrigues, but we have the Οne who saves us. He is not a human being but God Himself (Ἰω. Χρυσοστόμου, Εἰς Α΄ Τιμόθεον 1,2· ΕΠΕ 23,124) (John Chrysostom, On the First Letter to Timothy 1,2· ΕΠΕ 23,124).

  5. In my life, I rely more on You, Jesus Christ, for encouragement than on my own efforts (Γρηγορίου Θεολόγου, Ποιήματα ΟΣΤ΄, ΕΠΕ 10,396) (Gregory the Theologian, Poems 76, ΕΠΕ 10,396).

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. All rights reserved.