Cool picture of an erupting volcano in Iceland with an Aurora Borealis overhead. You can read more about it at: http://antwrp.gsfc.nasa.gov/apod/ap060129.html

More awesome pictures by him: http://www.iww.is/art/shs/pages/thumbs.html

(You can click on these thumbnails to see a larger image with caption)

http://www.westsrbdio.org/prolog/

About the visions of the invisible world

"We look not to what is seen but to what is unseen"(2 Corinthians 4:18).

We see this material and transient world, but we look to that spiritual and immortal world.

We see earthly joy, often interrupted by tears and sighs and, in the end, always concluded in death; but we look to spiritual joy among the angels and saints of God in the heavens, to joy uninterrupted and eternal.

We see sufferings and failures of the righteous in this life; but we look at their glory and celebration in that world.

We see many successes, glory and honor of the unrighteous in this life, but we see their defeat, condemnation and indescribable torment in eternity.

We see the Church of God often humiliated and persecuted in this world, but we look to the final victory of the Church over all of her enemies and adversaries both visible and invisible.

Brethren, we often see tyrants and abductors as rulers and wealthy men in this age, and we see saints as poor, dejected and forgotten, but we look at the other kingdom, the Kingdom of God, eternal, sinless and immortal in which the saints will reign without one, no, not one tyrant or abductor.

O Lord, most patient and most merciful, open our spiritual vision that we may see that which awaits us after this short-lived life and that we endeavor to fulfill Your law.

To You be glory and thanks always. Amen.

Much of the Orthodox World are still celebrating the 12 days of Christmas in that they celebrate the Nativity of Christ on January 7th (December 25th on the older Julian calendar). I have noticed that many Protestants now see Christmas/Nativity as a feast with pagan origins. This could not be further from the truth.

Here is a homily by Pope Leo the Great (reposed in 451 AD) and it is quite clear by his own words, that the Feast of the Nativity of Christ has nothing to do with the celebration of Saturnalia, but rather was placed on this date to counteract such temptations among the Christian faithful:

http://web.archive.org/web/20010312234236/www.holylight.com/Christmas1.html

The Eastern Churches actually celebrated this feast on the same day as Theophany (known as Epiphany in the western church, celebrated on January 6th) and it wasn't until the 6th century that they chose to move it to the 25th of December in order for there to be church-wide unity with the celebration of such an important feast day.

Here is an excerpt including a number of patristic references on the history of the celebration of the Nativity of Christ:

The present Feast, commemorating the Nativity in the flesh of our Lord Jesus Christ, was established by the Church. Its origin goes back to the time of the Apostles. In the Apostolic Constitutions (Section 3, 13) it says, "Brethren, observe the feastdays; and first of all the Birth of Christ, which you are to celebrate on the twenty-fifth day of the ninth month." In another place it also says, "Celebrate the day of the Nativity of Christ, on which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world."

In the second century St Clement of Alexandria also indicates that the day of the Nativity of Christ is December 25. In the third century St Hippolytus of Rome mentions the Feast of the Nativity of Christ, and appoints the Gospel readings for this day from the opening chapters of St Matthew.

In 302, during the persecution of Christians by Maximian, 20,000 Christians of Nicomedia (December 28) were burned in church on the very Feast of the Nativity of Christ. In that same century, after the persecution when the Church had received freedom of religion and had become the official religion in the Roman Empire, we find the Feast of the Nativity of Christ observed throughout the entire Church. There is evidence of this in the works of St Ephraim the Syrian, St Basil the Great, St Gregory the Theologian, St Gregory of Nyssa, St Ambrose of Milan, St John Chrysostom and other Fathers of the Church of the fourth century.

St John Chrysostom, in a sermon which he gave in the year 385, points out that the Feast of the Nativity of Christ is ancient, and indeed very ancient. In this same century, at the Cave of Bethlehem, made famous by the Birth of Jesus Christ, the empress St Helen built a church, which her mighty son Constantine adorned after her death. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian in 535, the universal celebration of the day of the Nativity of Christ was decreed by law. Thus, Nicephorus Callistus, a writer of the fourteenth century, says in his History that in the sixth century, the emperor Justinian established the celebration of the Nativity of Christ throughout all the world.

Patriarch Anatolius of Constantinople in the fifth century, Sophronius and Andrew of Jerusalem in the seventh, Sts John of Damascus, Cosmas of Maium and Patriarch Germanus of Constantinople in the eighth, the Nun Cassiane in the ninth, and others whose names are unknown, wrote many sacred hymns for the Feast of the Nativity of Christ, which are still sung by the Church on this radiant festival.

During the first three centuries, in the Churches of Jerusalem, Antioch, Alexandria and Cyprus, the Nativity of Christ was combined together with the Feast of His Baptism on January 6, and called "Theophany" ("Manifestation of God"). This was because of a belief that Christ was baptized on anniversary of His birth, which may be inferred from St John Chrysostom's sermon on the Nativity of Christ: "it is not the day on which Christ was born which is called Theophany, but rather that day on which He was baptized."

In support of such a view, it is possible to cite the words of the Evangelist Luke who says that "Jesus began to be about thirty years of age" (Luke 3:23) when He was baptized. The joint celebration of the Nativity of Christ and His Theophany continued to the end of the fourth century in certain Eastern Churches, and until the fifth or sixth century in others.

The present order of services preserves the memory of the ancient joint celebration of the Feasts of the Nativity of Christ and Theophany. On the eve of both Feasts, there is a similar tradition that one should fast until the stars appear. The order of divine services on the eve of both feastdays and the feastdays themselves is the same.

This is really neat. There is now an effort to put up the original translations that were made of the Bible, liturgical texts and spiritual writings for the native people of Alaska during the Russian missionary effort in the 1800's online. This would be great to include in modern history or American history study.

http://www.asna.ca/alaska/

We are presently in the Antiochian Archdiocese under Bishop Joseph in California, but a Khouria friend who is under Bishop Mark posted this on her blog. I liked it, so I decided to post it on mine as well.

Bishop Mark's Nativity Message

Come, let us rejoice in the Lord, proclaiming the present mystery; for He hath broken the middle wall of partition, and the flaming spear shall turn about, and the cherubim shall admit all to the tree of life. As for me, I shall return to enjoy the bliss of paradise from which I was driven away before, by reason of iniquity; for the likeness of the Father, and the Person of His eternity, which it is impossible to change hath taken the likeness of a Servant, coming from a Mother who has not known wedlock; free from transubstantiation, since He remained as He was, true God, and took what had not been, having become Man for His love of mankind. Wherefore, let us lift our voices unto Him crying, O Thou Who wast born of the Virgin, O God, have mercy upon us.

Dear faithful,
Christ is Born! Glorify Him!
The incarnation of our Lord Jesus Christ demonstrates God’s love for fallen mankind. The Creator comes seeking His creation which had gone astray. Our Lord comes to give Life to those who were wed unto death. The doors to paradise have been opened and our self-willed exile may come to an end! I say, ‘may come to an end,’ because the Lord invites, but compels no one! The Lord has opened the gates, let us choose to enter. Our Lord offers Life, let us accept it. Communion with God is offered, but forced on no one.

May we, who are continually tempted to love creation more than the Creator, through repentance, prayer and fasting turn more fully unto Him and become partakers of His Divine Life. Then we may sing with the Holy Angels, “Glory to God in the highest, and on earth peace among men with whom he is pleased!”(Luke 2: 14) Have a blessed Feast!
Your unworthy father in Christ,

+ MARK
Bishop of Toledo and the Diocese of the Midwest

The Nativity  of Christ

Bishop Alexander (Mileant).

Translated by Seraphim Larin and Daniel Olson

Contents: The event of the Nativity of Christ. The adoration of the Magi. The Son of God and the Son of Man. The purpose of the incarnation of the Son of God. The divine service for the Nativity and the Nativity Canon.

In the history of mankind, there is no event greater and more joyful than the incarnation and coming of the Son of God into the world. It is an act of the endless love of God the Father, Who so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

The incarnation of the Son of God from the Virgin Mary changed the world for the better in a radical way: It gave men a new way of thinking, ennobled their morals and directed world events along a new course. It brought men power to struggle against sin, reconciled men to God, brought about the adoption of men by the Father, and regenerated their whole nature. It poured a stream of divine life into the corrupted human organism and thereby brought eternal life to men. For these reasons, the incarnation of the Son of God proved to be at the very center of world events, and chronology is reckoned relative to it - before and after the Nativity of Christ. The celebration of the Nativity of Christ became a most joyous festival of believing humanity.

In the present article, we shall recount the events surrounding the Nativity of Christ, we shall talk about the spiritual significance of this event, and finally we shall discuss the main features of the Nativity divine service.

Preceding the Nativity of Jesus Christ, there was a general expectation of the Saviour. The Jews expected His coming on the basis of prophecies, and all the prophecies relating to the coming of the Son of God had been fulfilled. For example, the Patriarch Jacob had foretold that the Saviour would come when the scepter would depart from Judah (Gen 49:10). The prophet Daniel had foretold that the Kingdom of the Messiah would begin at the seventieth week (490 years) after the issuance of a command concerning the restoration of Jerusalem, during the era of a powerful pagan kingdom, which would be as strong as iron (Dan 9:24-27). And, indeed, at the end of Daniel's seventy weeks, Judæa fell under the dominion of the mighty Roman Empire, while the scepter passed from Judah to Herod, an Idumæan by birth.

The pagans also, in misery from unbelief and a general dissipation of morals, expected a Deliverer with impatience. Men, having fallen away from God, began to deify earthly good things, wealth and worldly glory. The Son of God rejected these worthless idols as the fruit of sin and human passions and was pleased to come into the world under the most modest conditions.

Two Evangelists describe the events of the Nativity: Apostles Matthew (of the twelve) and Luke (of the seventy disciples). Since the Evangelist Matthew wrote his Gospel for the Hebrews, he set himself the aim of proving that the Messiah descended from the forefathers Abraham and King David, as had been foretold by the prophets. Therefore, the Evangelist Matthew begins his narrative of the Nativity of Christ with a genealogy (Matt. 1:1-17).

Knowing that Jesus was not the son of Joseph, the Evangelist does not say that Joseph begat Jesus, but says that Jacob begat Joseph, the husband of Mary, from whom was born Jesus, Who is called Christ. But why, then, does he adduce Joseph's genealogy and not Mary's? The Hebrews did not have the custom of reckoning genealogies according to the female line, but their Law commanded a man to take a wife without fail from the tribe to which he belonged. Therefore, the Evangelist, not deviating from custom, adduces Joseph's genealogy, to show that Mary, Joseph's wife, and consequently also Jesus, descend from the same tribe of Judah and clan of David.

The most holy Virgin, informed by the Archangel Gabriel that she had been chosen to become the mother of the Messiah, set out for a meeting with Elizabeth, being only the espoused bride of Joseph. Almost three months had already passed since the good tidings of the angel. Joseph, who had not been initiated into this mystery, noticed her condition; her outward appearance gave him cause to consider unfaithfulness. He could have publicly denounced her and subjected her to the severe punishment established by the Law of Moses, but, in accordance with his goodness, he did not want to resort to such a drastic measure. After long vacillations, he decided to put his bride away secretly, without making any publicity, having delivered to her a bill of divorcement.

But an angel appeared to Joseph in a dream and declared that the bride espoused to him would give birth from the Holy Spirit; therefore he advised Joseph, 'fear not to take unto thee Mary thy wife.' And he was further instructed to name the Son born of her Jesus (Ieshua), that is, Saviour, since He would save His people from their sins. Joseph recognized this dream as inspiration from on high and obeyed it, taking Mary as his wife, but knew her not, that is, he lived with her not as a husband with a wife, but as a brother with a sister (or, judging from the enormous difference in years, rather as a father with a daughter). In narrating this, the Evangelist adds for himself: Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel (Isaiah 7:14). The name "Emmanuel" means "God with us." Here, Isaiah is not calling the One born of the Virgin Emmanuel: he is saying that men will call him such. Thus, this is not the proper name of the One born of the Virgin, but only a prophetic indication that God will be in His person.

The holy Evangelist Luke notes that the time of the Nativity of Christ coincided with a census of the inhabitants of the Roman Empire. This census was carried out in accordance with the command of Cæsar Augustus, that is, the Roman emperor Octavian, who had received the title Augustus ("sacred") from the Roman Senate. The edict on the census came out in the 746th year from the founding of Rome, but in Judæa the census began approximately in the 750th year, during the final years of the reign of Herod, who was surnamed the Great.

The Hebrews reckoned their genealogies according to tribes and clans. This custom was so strong that, having learned of the command of Augustus, they went to be registered each to the town of his clan. Joseph and the Virgin Mary descended, as is well known, from the clan of David. Therefore, they went to set out for Bethlehem, called the city of David because David was born there. Thus, by God's Providence, the ancient prophesy of the Prophet Micah was fulfilled, that Christ would be born precisely in Bethlehem: But thou, Bethlehem Ephratah, though thou be little among the thousands of Judah, yet out of thee shall come forth unto me that is to be a ruler in Israel; whose goings forth have been from of old, from everlasting (Micah 5:2, Matt. 2:6).

According to Roman laws, women were subject to the universal census equally with men. Therefore, Joseph went to Bethlehem not alone, but with the Most Holy Virgin. An unexpected journey to his native Bethlehem, a journey so close to the delivery of the Infant, must have convinced Joseph that Cæsar's decree was providential, directing events for the Son of Mary to be born precisely where the Messiah-Saviour ought to be born.

After an exhausting journey, the elderly Joseph and the Virgin Mary arrived in Bethlehem. There was no room in the inn for the mother of the Saviour of the world, and she, with her companion, was forced to lodge in a cave, where livestock were driven from pasture during bad weather. Here, during a winter night, under the most wretched conditions, the Saviour of the world - Christ - was born.

Having borne a Son, the Most Holy Virgin herself swaddled Him and laid Him in a manger. In these brief words, the Evangelist informs us that the Mother of God gave birth painlessly. The Evangelist's expression, brought forth her firstborn son, causes unbelievers to say that, after Jesus the first-born, the Most Holy Virgin had other children, since the Evangelists mention the "brethren" of Christ (Simon, Joses, Judas and James). However, according to the Law of Moses (Ex. 13:2), every infant of the male sex that openeth the womb was called the first-born, even if he were the last. The so-called "brethren" of Jesus in the Gospels are not His own brothers, but only relatives, the children of the aged Joseph by his first wife, Salome, and also the children of Mary the wife of Cleophas (whom the Evangelist John calls his mother's sister). In any case, they all were much older than Christ and therefore could not in any way be the children of the Virgin Mary.

Jesus Christ was born at night, when everyone in Bethlehem and its environs was sleeping. Only the shepherds, who were watching over the flock entrusted to them, were not sleeping. Unto these modest men, who labored and were heavy laden, an angel appeared with the joyous tidings of the birth of the Saviour of the world. The resplendent light surrounding the angel amidst the nocturnal darkness frightened the shepherds. But the angel at once calmed them, saying: Fear not: for, behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Saviour, which is Christ the Lord. By these words, the angel gave them to understand the true purpose of the Messiah, Who had come not for the Jews alone, but for all people, for joy would be to all people who would accept Him as the Saviour. The angel explained to the shepherds that they would find Christ, the Lord Who had been born, in swaddling clothes, lying in a manger.

Why did an angel not announce the birth of Christ to the Jewish elders, to the scribes and the Pharisees, calling them also to worship the Divine Infant? Because these blind leaders of the blind had ceased to understand the true meaning of the prophecies concerning the Messiah and, on account of their exclusiveness and haughtiness, they imagined that the Deliverer would appear in the full splendor of a majestic conqueror-king, to subjugate the whole world. The modest preacher of peace and love toward one's enemies was unacceptable to them.

The shepherds did not doubt that the angel had been sent to them from God, and therefore they were counted worthy to hear the triumphant heavenly hymn: Glory to God in the highest, and on earth peace, good will among men. The angels glorify God, Who had sent the Saviour to men, for from that time, the peace of the conscience has been restored and the enmity between heaven and earth, which arose as a consequence of sin, has been eliminated.

The angels withdrew, while the shepherds hastily set out for Bethlehem; they found the Infant lying in a manger and were the first to worship Him. They told Mary and Joseph about the event that had brought them to the cradle of Christ; they told the same to others also, and all that heard their story were astonished. But Mary kept all these things, and pondered them in her heart, i.e., she remembered all that she had heard. The Evangelist Luke, who describes many events in the life of the Virgin, such as the Annunciation and the details of the birth of Christ (Luke, Ch. 2), evidently wrote from her words. On the eighth day after his birth, the Infant was circumscribed as prescribed by the Law of Moses.

A further Gospel story, concerning the adoration of the Magi (Matt., Ch. 2), is very edifying. This is, first of all, a story about the "epiphany" or manifestation of Christ to the pagans.

Joseph and the Most Holy Mother of God with the Infant Jesus were still in Bethlehem when Magi came to Jerusalem from a distant land to the east (Persia or Babylon). Learned men, engaged in observing and studying the stars, were called Magi or wise men. At that time, men believed that, at the birth of a great man, a new star appears in the sky. Many pagans within the confines of Persia, had learned from the dispersed Jews of the coming of the Messiah, the Great King of Israel. From the Jews, they could even have learned the following prophecy of Balaam relating to the Messiah: I shall see him, but not now: I shall behold him, but not nigh: there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab (Num. 24:17). ("Moab" is a personification of the enemies of the Messiah.) The Persian Magi thus expected that, when the promised King would be born, a new star would appear in the sky. The prophecy of Balaam spoke of a star in the spiritual sense; nevertheless, the Lord, in His mercy, to bring the pagans to faith, gave a sign in the sky in the form of the appearance of an extraordinary star. Having seen it, the Magi understood that the expected King had been born.

After a protracted and long journey, they finally reached Jerusalem, the capital of the Jewish kingdom, and began to ask: Where is he that is born King of the Jews? For we have seen his star in the east, and are come to worship him. These words from such conspicuous strangers, stirred up many of the inhabitants of Jerusalem, including King Herod, to whom the arrival of the exotic eastern scholars was immediately reported.

From the first days of his accession, Herod's throne had been shaky. The people hated him as a usurper of the Davidic throne and a tyrant, and they abhorred him as a pagan. The last years of Herod's life were complicated still more by personal adversities and bloody reprisals. He became extremely suspicious, and for the least cause executed enemies both real and imagined. Thus perished several of Herod's children and even his wife, whom earlier he had loved ardently. Ill and decrepit, Herod now resided in his new palace in Sion. Having heard of a King Who had been born, he became particularly agitated. Vulnerable in his old age, he feared that his rule would be overthrown and handed over to the new-born King.

In order to clear up just who this new pretender to the throne was, Herod gathered all the priests and scribes - men that knew the books of Sacred Scripture well - and he inquired of them where Christ should be born. They answered: In Bethlehem of Judæa: for thus it is written by the prophet Micah. Then Herod privately summoned the Magi, found out from them the time of the appearance of the star, and sent them on to Bethlehem. Feigning piety, the cunning Herod said to them: Go and search diligently for the young child; and when ye have found him, bring me word again, that I may come and worship him also. In fact, Herod was going to use their report to put the Infant to death.

The Magi listened to King Herod without suspecting anything, and went to Bethlehem. There again that star appeared, which they had seen before in the east. Moving across the sky, it went before them, indicating the way. In Bethlehem, the star stopped over that spot where the Infant Jesus was, Who had been born.

The Magi went into the house and saw the Infant Jesus with His mother. They bowed down to the ground before Him and presented to Him their gifts: gold, frankincense and myrrh (a precious aromatic oil). In the gifts of the Magi, one may see the following symbolic significance. They brought gold to Him, as to a King (as tribute or taxes); frankincense, as to God (incense is used at divine services); and myrrh, as to a Man Who must die (the dead were anointed with oils mixed with aromatic myrrh).

Having worshipped the King awaited by all, the Magi would have returned to Jerusalem and to King Herod. However, an angel appeared to them in a dream, revealing Herod's perfidious designs, and commanded them to return to their own country by another way, without passing through Jerusalem. Tradition has preserved the names of the Magi, who afterwards became Christians: Melchior, Gaspar and Balthasar.

Thus, the first to worship the Saviour Who had been born were shepherds, nature's true children, who could open up before Him only the treasure of their hearts, full of simplicity, faith and humility. Significantly later came the Magi from the East, imbued with erudite wisdom, who laid down gold, frankincense and myrrh, together with reverent joy, before the Divine Infant. They had had to make a long journey to reach Judæa, and even from Jerusalem, they were not immediately able to find the birthplace of the King of the Jews. Does this not indicate that both simplicity of heart and profound, conscientious erudition lead equally to Christ? But the first way is more direct, short and sure than the second. The shepherds were guided directly by angels, while the Magi were "taught" by an unreasoning star, and, through Herod, by the scribes and the Jewish elders. Not without difficulties and dangers did they attain their desired goal, and they did not hear the heavenly harmony that sounded over the earth - Glory to God in the highest, and on earth peace, good will among men. (Metropolitan Anastasy's thought).

"Great is the mystery of godliness [piety]: God was manifest in the flesh" (I Tim. 3:16). These words of the holy Apostle testify that the miracle of the incarnation of the Son of God exceeds the understanding of our limited mind. Indeed, we can believe, but cannot explain, the event that took place two thousand years ago in Bethlehem: that, in the one Person of Jesus Christ, two natures so different and contrary in essence were joined together: the superterrestrial, eternal and infinite divine nature with the material, limited and feeble human nature.

Nonetheless, the Gospels and the apostolic epistles reveal to us, to the extent of our abilities, certain aspects of the miracle of the incarnation of the Son of God. Saint John the Theologian, at the very beginning of his Gospel, elevates our thought to the pre-eternal existence of the Second Person of the Most Holy Trinity, Whom he calls the Word, saying: In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. And the Word was made flesh, and dwelt among us (John 1:1-3, 14).

The Son of God's name, the Word, indicates that one must not understand His birth from the Father in the sense of an ordinary birth: it occurred passionlessly and without separation. The Son of God is born from the Father like a word is born from a thought. A thought and a word are distinct from one another, and at the same time inseparable. There is no word without a thought, and a thought is without fail expressed in a word.

The subsequent apostolic preaching reveals all the more fully the truth of Christ's divine-human nature: He is the only begotten (the only) Son of God, Who was begotten of the Father before all ages, i.e., He is eternal, as God the Father is also eternal. The Son of God has the same divine nature that God the Father has, and is therefore omnipotent, omniscient and omnipresent. He is the Creator of the visible and invisible worlds, and of us men. In a word, He, being the Second Person of the Most Holy Trinity, true and perfect God. Faith in Jesus Christ as the incarnate Son of God represents the stronghold or rock upon which the Church is established, according to the word of the Lord: Upon this rock I will build my church; and the gates of hell shall not prevail against it (Matt. 16:18).

Being perfect God, Christ the Saviour is at the same time also perfect Man. He had a human body and soul with all its properties - reason, will and senses. As a man, He was born of the Virgin Mary. As the Son of Mary, He obeyed her and Joseph. As a man, He was baptized in the Jordan and went around the towns and villages with His salvific preaching. As a man, He experienced hunger, thirst, fatigue; he had a need for sleep and rest; he endured painful sensations and physical sufferings. Living the physical life inherent to a man, the Lord also lived a spiritual life as a man. He strengthened His spiritual powers by fasting and by prayer. He experienced human feelings - joy, wrath, sorrow; he shed tears. In this way, the Lord Jesus Christ, having taken on our human nature, was in all things like unto us, except for sin.

Having two natures, Jesus Christ also had two free wills. Jesus Christ's rational, conscious, human will invariably subordinates its human aspirations and desires to His divine will. But the human will in Christ is clearly visible during His difficult experiences in the garden of Gethsemane: O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt (Matt. 26:39).

Thus, by His obedience to God the Father, the Lord Jesus Christ corrected our disobedience and taught us to put God's will above our own desires.

The parable of the lost sheep speaks graphically and vividly of the purpose of the coming of the Son of God into the world. The good shepherd leaves the ninety-nine sheep, by which is meant the angelic world, and sets out for the mountains in order to seek out his lost sheep - the human race perishing in sins. The shepherd's great love for the perishing sheep is evident not only in the fact that he solicitously seeks it, but especially in the fact that after finding it, he takes it upon his shoulders and carries it back. In other words, God, by His power, returns to man the innocence, holiness and blessedness lost by him; having united Himself with our human nature, the Son of God, according to the word of the Prophet, hath borne our griefs, and carried our sorrows (Isaiah, Ch. 53).

Christ became man not only to teach us the true way and to show us a good example. He became man in order to unite us with Himself, to join our feeble, diseased human nature to His divinity. The Nativity of Christ testifies to the fact that we attain the ultimate aim of our life not only by faith and by striving for good, but chiefly by the regenerating power of the incarnate Son of God, with Whom we are united.

Delving deeply into the mystery of the incarnation of the Son of God, we see that it is closely bound up with the mystery of Holy Communion and with the Church, which, according to apostolic teaching, is the mystical Body of Christ. In the Holy Communion of the Body and Blood of Christ, a man is joined to the divine-human nature of Christ; he unites with Him and in this union is wholly transfigured. At the same time, in Holy Communion, a Christian unites also with other members of the Church - and thus the mystical Body of Christ grows.

Heterodox Christians who do not believe in Holy Communion understand union with Christ in an allegorical, metaphorical sense, or in the sense of only a spiritual communion with Him. But for spiritual communion, the incarnation of the Son of God is superfluous. After all, even before the Nativity of Christ, the prophets and the righteous were counted worthy of grace-filled communion with God.

One must understand that man is ill not only spiritually, but also physically: all of human nature has been harmed by sin. It is essential, therefore, to heal the whole man, not only his spiritual part. To remove any doubt in the necessity for total communion with Himself, the Lord Jesus Christ, in His discourse on the Bread of Life, speaks thus: Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day... He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him (John 6:53-54, 56). Later, Christ uses the metaphor of the grapevine to explain to His disciples that it is precisely in close union with Him that man receives the strength essential for spiritual development and perfection: As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing (John 15:4-5).

Some holy Fathers have justly likened Holy Communion to the mystical tree of life, from which our primogenitors ate in Eden, and which afterwards St. John the Theologian saw in paradise (Gen. 2:9, Rev. 2:7, 22:2). In Holy Communion, a Christian is joined to the immortal life of the God-Man.

Thus, the purpose of the incarnation of the Son of God lies in the spiritual and physical regeneration of man. Spiritual renewal is accomplished throughout the course of a Christian's whole life. But the renewal of his physical nature is completed on the day of the general resurrection of the dead, when the righteous shall shine forth as the sun in the kingdom of their Father (Matt. 13:43).

Next to Pascha, the Nativity of Christ is the most joyous festival, and may justly be called the "Winter Pascha." The celebration of the Nativity of Christ was established very early, possibly already in the first century. But until the end of the fourth century, the Nativity of Christ was celebrated with His Baptism on the 6^th of January (the 19^th according to the New Style) and was called Theophany. Beginning in the fourth century, the Nativity of Christ began to be celebrated on the 25^th of December (on the day of the pagan festival in honor of the "Invincible Sun"). At present, this takes place on the 7^th of January according to the Gregorian Calendar. The Church prepares the faithful for a worthy celebration of the Nativity of Christ by a forty-day fast, which begins on the 15 ^th/28^th of November, on the day after the commemoration of the Apostle Philip (hence "Philip's Fast"). Orthodox Christians spend the Eve of the Nativity of Christ in strict fasting. According to the Typicon, on this day one may only eat sochivo (boiled wheat with honey), so this day is called Sochel'nik.

On the Eve of the Nativity of Christ, the "Royal Hours" are performed. This divine service differs from the usual "Hours" by the reading of special "paremias" (readings from the Bible, primarily from the Old Testament) corresponding to the feast. Furthermore, the Apostol and Gospel are read.

The Liturgy of St. Basil the Great is then performed with Vespers. At this Vespers, the stichera on "Lord, I have cried," depict both the inner significance and the outward picture of the Nativity of Christ. Thus, we hear how, with the Incarnation of the Son of God, the strife between God and men ceases, the fiery sword of the angel (blocking the entry to paradise) is turned back, and we receive access to paradise. We also hear of the doxology of the angels, of Herod's confusion, and of the unification of all men under the authority of the Roman emperor Augustus.

Additional paremias are read at Vespers. The first paremia (Gen. 1:1-13) speaks of the creation of man by God. The second (Num. 24:2-9, 17-18) speaks of the prophetic significance of the star out of Jacob and the birth of the Messiah, to whom all men will submit. The third (Micah 4:6-7, 5:2-4) speaks of the birth of Christ in Bethlehem. The fourth (Isaiah 11:1-10) speaks of the Rod (i.e., the Messiah) that would come forth from the root of Jesse and of the fact that the Spirit of God would rest upon Him. The fifth (Baruch 3:36-38; 4:1-4) speaks of the appearance of God on earth and of His life among men. The sixth (Dan. 2:31-36, 44-45) prophecies the restoration of the Heavenly Kingdom by God. After the conclusion of the Liturgy, the priests stand before the icon of the feast in the middle of the Church, and glorify Christ with the singing of the troparion and the kontakion of the feast.

In the evening, on the Eve of the Nativity of Christ, a solemn All-night Vigil is served. This begins with Great Compline and the triumphant singing of the verses: God is with us, containing a prophecy of the birth of the Messiah (see Isaiah 7:14, 8:8-15 and 9:6-7). The stichera at the Litia express the triumph of heaven and earth, of angels and men, who rejoice over the descent of God to the earth and the spiritual and moral change in men that followed. The stichera for the Aposticha proclaim that a most glorious miracle has been performed: the Word is born incorruptibly from a Virgin and is not separated from the Father. After "Now lettest Thou Thy servant depart," the following troparion is sung.

Before the reading of the Six Psalms at the beginning of Matins, the church choir joins with the heavenly choir to sing: Glory to God in the highest, and on earth, peace, good will among men.

In the Canon, the thought is expressed that He Who was born of the Virgin is not a simple man, but God, Who has appeared in the flesh on earth for the salvation of men, as was foretold concerning Him in the Old Testament. In the Canon, Jesus Christ is called the Benefactor Who has reconciled us with God, and the Father Who has freed us from the authority of the devil and saved us from sin, the curse and death (see the Canon of Matins below). After the sixth ode of the Canon and the Small Litany is sung the following kontakion.

On the very feast of the Nativity, at the beginning of the Liturgy, instead of the psalms "Bless the Lord, O my soul" and "Praise the Lord, O my soul," special antiphons are sung. The prokeimenon before the Apostol expresses the worship of Jesus Christ by all creation: Let all the earth worship Thee and chant unto Thee; let them chant unto Thy name, O Most High. The reading from the Apostol explains how, through the incarnation of Jesus Christ, we have become children of the Heavenly Father: But when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ (Gal. 4:4-7). The Gospel reading tells of the adoration by the Magi of the Lord Who had been born.

Instead of "It is truly meet," the following zadostoinik is sung:

At the All-night Vigil for the Nativity of Christ, two canons are sung, written by the renowned hymnographers of the eighth century, St. Cosmas of Maiuma and St. John of Damascus. Both canons are saturated with sublime and profound thoughts, with beautiful images and majestic turns of speech: they are worthy of the solemnity of the feast.

The theme of the canon of St. Cosmas is that Christ, having become man, abides also as he was, as God. The writer of the canon, imbued with this event, glorifies with rapture and reverence the God-Man Who came down to earth, ascribing to him the names, properties and actions that were attributed to him by the ancient prophets. The inspired writer arouses others to joy and to a worthy meeting with the newborn King of glory, beginning the canon with the words of St. Gregory the Theologian: Christ is born, give ye glory (from a Nativity sermon by St. Gregory the Theologian), and at the end of the canon repeats the words of St. Chrysostom: A strange and most glorious mystery do I see. Saint John of Damascus, in his canon, depicts those salvific actions that took place for the human race because of the appearance of the Son of God in the flesh, events clearly revealed in the New Testament. We present here only the Canon of Cosmas of Maiuma. "Canons" always have nine "odes," but the second ode exists only in the canons of Great Lent.

This canon was kindly provided by Michael Bishop, who can be reached at ReaderMB@Michael-Bishop.com. Other services in English can be obtained from his web page at http://www.Michael-Bishop.com.

First Canon. Tone 1

Irmos: Christ is born; glorify Him! Christ comes from heaven; go to meet Him! Christ is on earth; be exalted! Sing to the Lord, all the earth! And praise Him in gladness, O people, for He has been glorified!

Glory to Thee, our God, glory to Thee.

Man was made in the image of God, but he sinned, and lost immortality. He fell from the divine and better life, enslaved completely by corruption. Now the wise Creator fashions him again, for He has been glorified!

Glory to Thee, our God, glory to Thee.

The Creator shaped man with His own hands, but when He saw us perishing eternally, He bowed the heavens and came down to earth, and clothed Himself completely in our nature, truly incarnate from a pure and holy Virgin, for He has been glorified!

Glory to Thee, our God, glory to Thee.

Wisdom, and Word, and Power, Christ our God is the Father's Son, His Radiance. He was made man, a mystery concealed from every spirit above or on the earth. He has won us for Himself, for He has been glorified!

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

Katavasia: Christ is born, glorify Him. Christ is from heaven, receive Him. Christ is on earth, be lifted up; sing to the Lord, all the earth and praise Him with joy all people: For He has been glorified.

Second Canon (written originally in iambic verse). Tone 1

Irmos: Of old the Master that works wonders saved His people, making the watery wave of the sea into dry land; and now of His own will has He been born from a maiden, and so He established a path for us whereby we may mount to heaven. We glorify Him Who in essence is equal to the Father and to mortal men.

Glory to Thee, our God, glory to Thee.

Plainly foreshadowed by the burning bush that was not consumed, a hallowed womb has borne the Word. God is mingled with the form of mortal men, and so He looses the unhappy womb of Eve from the bitter curse of old. We men give Him glory.

Glory to Thee, our God, glory to Thee.

A star showed plainly to the Magi the Word that was before the sun, Who has come to make transgression cease. They saw Thee wrapped in swaddling clothes, within a poor and lowly cave, Who sharest all our sufferings, and in joy they gazed upon Thee, Who art at once both man and Lord.

Katavasia: Of old the Master that works wonders saved His people, making the watery wave of the sea into dry land; and now of His own will has He been born from a maiden, and so He established a path for us whereby we may mount to heaven. We glorify Him Who in essence is equal to the Father and to mortal men.

Irmos: To the Son, begotten of the Father, before all ages and incarnate of the Virgin without seed in these latter days- To Christ our God, let us cry out: "Thou hast raised up our horn. Holy art Thou, O Lord!"

Glory to Thee, our God, glory to Thee.

Adam was made from dust, yet he shared God's life-giving breath. He was deceived by woman and fell, but from the dead, he saw Christ born of woman. He shouted, "For my sake Thou hast become like me. Holy art Thou, O Lord!"

Glory to Thee, our God, glory to Thee.

Thou hast assumed a body of lowly clay, O Christ. By sharing our humble flesh, Thou hast made our race partakers of divinity. By becoming mortal man yet remaining God, Thou hast raised us from death to life. Holy art Thou, O Lord!

Glory to Thee, our God, glory to Thee.

Make merry, O Bethlehem! Thou art the King of Judah's princes. Christ, the Shepherd of Israel, who rides on the shoulders of the cherubim, has come forth from thee for all to see. He has raised us from death to life, and reigns over all.

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

Katavasia: To the Son who before all times was born immortal of the Father, and in these latter days became incarnate without seed of the Virgin, let us cry out to Christ our God, Thou who hast raised our horn, Holy art Thou, O Lord.

Irmos: Graciously accept, O Benefactor, the praises of Thy servants, and bring down the despiteful and haughty looks of the enemy. O blessed Lord Who sees all, raise us up far above sin, and establish Thy singers firm and unshaken upon the foundation of the faith.

Glory to Thee, our God, glory to Thee.

The choir of shepherds abiding in the fields was overwhelmed by the strange sight they were counted worthy to behold: For they looked upon the all-blessed Offspring of an all-pure Bride; and they saw also the ranks of bodiless angels, who sang in praise of Christ the King, incarnate without seed.

Glory to Thee, our God, glory to Thee.

He Who rules the heights of heaven, in His compassion, has become such as we are, born of a Maiden who has not known man. The Word Who before was wholly outside matter, in these last times has assumed the material substance of the flesh so that He might draw unto Himself fallen Adam, the first-formed man.

Katavasia: Graciously accept, O Benefactor, the praises of Thy servants, and bring down the despiteful and haughty looks of the enemy. O blessed Lord Who sees all, raise us up far above sin, and establish Thy singers firm and unshaken upon the foundation of the faith.

Heaven brought the first fruits of the Gentiles as a gift for Thee: A star summoned the wise men to the babe in the manger. They were amazed to see neither throne nor scepter, but only abject poverty. What is more humble than a cave? What is more lowly than swaddling clothes? Yet the riches of Thy divinity shone through all these. O Lord, glory to Thee!

Let the heavens rejoice and let the earth be glad! The Lamb of God has been born on earth, Granting redemption to the world. The Word, Who rests in the bosom of the Father, Has come forth without seed from the Virgin. The wise men were struck with amazement, Seeing Him born as an infant in Bethlehem. Let all creation glorify Him!

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

Let the heavens rejoice...

Irmos: Stem and flower of the root of Jesse, Thou hast blossomed from the virgin, O Christ. From the mountain overshadowed by the forest Thou art come, made flesh from her that knew no man. O God, not formed from matter - glory to Thy power, O Lord!

Glory to Thee, our God, glory to Thee.

Thou art the Expectation of the nations, O Christ, foretold by Jacob in days of old. Thou have sprung from Judah's tribe, to plunder the might of Damascus and the spoils of Samaria, replacing error with faith acceptable to God. Glory to Thy power, O Lord.

Glory to Thee, our God, glory to Thee.

Thou hast filled the star-gazers with joy, O Lord. They knew the hidden meaning of the prophet Balaam's words. Thou hast made the star of Jacob to rise. As the first-fruits of the Gentiles it led them unto Thee. Thou didst openly receive their precious gifts. Glory to Thy power, O Lord!

Glory to Thee, our God, glory to Thee.

Thou hast descended into the Virgin's womb, O Christ, like rain on the fleece and as raindrops watering the earth. All earth's rulers fall down before Thee: Ethiopia and the islands of Arabia, the kings of Tarshish, of Sheba, and the Medes. Glory to Thy power, O Lord!

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

Katavasia: Rod of the stem of Jesse, and flower that budded forth from a virgin, O most lauded Christ. From the mountain covered with darkness Thou art come, made flesh from Her that knew no wedlock, O God who art not formed from matter. Glory to Thy might, O Lord.

Irmos: Of old Habakkuk the Prophet was counted worthy to behold ineffably the figure and symbol of Christ's birth, and he foretold in song the renewal of mankind. For a young babe, even the Word, has now come forth from the Mountain that is the Virgin, unto the renewal of the peoples.

Glory to Thee, our God, glory to Thee.

Of Thine own will, O Most High, Thou hast come forth equal to mortal men, Taking flesh from the Virgin, to purge the poison of the serpent's head. God by nature, Thou hast lead all from the gates that know no sun to the life-giving light.

Glory to Thee, our God, glory to Thee.

O you people that before were sunk in corruption, but now have escaped wholly from the perdition of the adversary, lift up your hands and clap them in songs of praise, honoring Christ alone, our Benefactor, Who in His compassion is come into our midst.

Glory to Thee, our God, glory to Thee.

O Virgin, sprung from the root of Jesse, thou hast passed beyond the boundaries of human nature, for thou hast borne the pre-eternal Word of the Father. According to His good pleasure, by a strange self-empting, He passed through thy womb, yet kept it sealed.

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

Katavasia: Of old Habakkuk the Prophet was counted worthy to behold ineffably the figure and symbol of Christ's birth, and he foretold in song the renewal of mankind. For a young babe, even the Word, has now come forth from the Mountain that is the Virgin, unto the renewal of the peoples.

Irmos: O God of Peace, Father of Mercies, Thou hast sent Thine angel of great counsel to grant us peace. We are guided to the light of the knowledge of God, and keeping watch by night, we glorify Thee, O Lover of Man!

Glory to Thee, our God, glory to Thee.

Thou wast registered as Caesar's subject, O Christ, in obedience to his decree. We were slaves of sin, and subject to the hateful enemy; by Thy poverty Thou hast set us free! Thou wast united to our nature in every way. Though we were formed from dust, by this communion we are made divine!

Glory to Thee, our God, glory to Thee.

Behold, the Virgin, as foretold of old, has conceived and given birth to God made man. She remains a virgin still. Through her we are reconciled to God. Let us sinners faithfully sing her praise: she is truly Theotokos.

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

Katavasia: O God of Peace, Father of Mercies, Thou hast sent Thine angel of great counsel to grant us peace. We are guided to the light of the knowledge of God, and keeping watch by night, we glorify Thee, O Lover of Man!

Irmos: The sea monster cast forth Jonah as it had received him, like a babe from the womb. And when the Word came to dwell in the Virgin and was made flesh, He came forth preserving her uncorrupt, for as He Himself was not subject to decay, He kept His mother free from harm.

Glory to Thee, our God, glory to Thee.

Christ our God has come in the flesh. The Father begot Him from the womb before the morning star. He rules the heavenly hosts, yet now He lies in a manger of dumb beasts. He Who looses the tangled knots of sin now is wrapped in swaddling clothes.

Glory to Thee, our God, glory to Thee.

A Son is born and given to the faithful, a newborn child of Adam's race, yet He is Father and Ruler of the world to come. He is called the Angel of Great Counsel. He is the Mighty God; He rules all creation by His might.

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

Katavasia: The sea monster cast forth Jonah as it had received him, like a babe from the womb. And when the Word came to dwell in the Virgin and was made flesh, He came forth preserving her uncorrupt, for as He Himself was not subject to decay, He kept His mother free from harm.

Today the Virgin gives birth to the transcendent One, and the earth offers a cave to the unapproachable One. Angels, with shepherds, glorify Him. The wise men journey with the star, since for our sake the Eternal God was born as a little child!

Bethlehem has opened Eden: come let us see! We have found joy in a secret place: come, let us seize Paradise hidden in the cave! There the unwatered Root has appeared, blossoming with forgiveness. There is found the undug Well, from which David longed to drink of old. There the Virgin has borne a child, quenching Adam's and David's thirst. Let us hurry to this place, where the Eternal God was born as a little child!

Irmos: The children brought up together in godliness scorned the impious decree of the tyrant. They were not afraid of the threat of fire, but standing in the midst of the flames, they sang: "Blessed art Thou, O God of our fathers!"

Glory to Thee, our God, glory to Thee.

The shepherds abiding in the fields were terrified by a dazzling sight. Around them shone the glory of the Lord. An angel shouted unto them, "Sing praises. The Messiah is born!" Blessed art thou, O God of our fathers!

Glory to Thee, our God, glory to Thee.

After the angel spoke, the hosts of heaven suddenly cried out: "Glory to God in the highest. Peace on earth, good will to men. Christ has shone forth." Blessed art Thou, O God of our fathers!

Glory to Thee, our God, glory to Thee.

"What news is this?" asked the shepherds. "Has God's Messiah truly come? Let us go to Bethlehem." They saw Thee there, and worshipped Thee. With Thy mother, they sang: "Blessed art Thou, O God of our fathers!"

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

Katavasia: The children brought up together in godliness scorned the impious decree of the tyrant. They were not afraid of the threat of fire, but standing in the midst of the flames, they sang: "Blessed art Thou, O God of our fathers!"

Irmos: The furnace moist with dew was an image prefiguring a wonder beyond nature, for it did not burn the children whom it had received, nor did the Fire of Divinity consume the Virgin's womb when it entered it. So let us raise the song: "Let all creation bless the Lord and exalt Him throughout all ages!"

Glory to Thee, our God, glory to Thee.

The daughter of Babylon drove David's children from Zion with sword and spear. Now she sends her sons, the wise men, bearing gifts, to worship in David's city, where God has come to dwell. So let us raise the song: "Let all creation bless the Lord, and exalt Him throughout all ages!"

Glory to Thee, our God, glory to Thee.

Grief had silenced the harps. Zion's children would not sing in a foreign land. But now Chris

Few people realize that the Old Testament generally used by Christians in the English-speaking world, the Masoretic, actually is a revised version done by the Jews after they became threatened by the rapid growth of Christianity. Its prophecies regarding the coming of Christ are substantially reduced or removed altogether.

Christ and His Apostles actually quoted from the Septuagint, the Greek version of the Old Testament, most frequently. To see a chart comparing the Old Testament quotes found in the New Testament go to: Comparisons Between the Bible and the Septuagint. St. Justin Martyr (martyred in 165 AD) in his Dialogue with Trypho writes:

Here Trypho remarked, "Whether [or not] the rulers of the people have erased any portion of the Scriptures, as you affirm, God knows; but it seems incredible."

"Assuredly," said I, "it does seem incredible. For it is more horrible than the calf which they made, when satisfied with manna on the earth; or than the sacrifice of children to demons; or than the slaying of the prophets. But," said I, "you appear to me not to have heard the Scriptures which I said they had stolen away. For such as have been quoted are more than enough to prove the points in dispute, besides those which are retained by us, and shall yet be brought forward."

Here is a great website on the history of music with cd recommendations:

http://www.unf.edu/classes/medieval/medievalmusic.htm

Here is a quote from it regarding early Christian music. It is amazing, but St. Augustine is talking about the same kind of rules of chant followed by a church reader today (both our two oldest sons and my husband are learning how to read in church):

Early Christian Music

The history of modern western music can be traced directly to the music of the Christian church of the early medieval period. Although annotated manuscripts only date from the late Carolingian period, they already represent a developed tradition. The interesting question, then, is where did early Christian music come from?

 

Like the Jewish communities from which they originated, Christians sang psalms (although not, apparently, in the eucharistic liturgy until the 4th century), but from the earliest days they also seem to have sung hymns, several of which are embedded in the New Testament. The earliest Christian music to survive is a Greek hymn to the Trinity found about a century ago among the Oxyrhynchus papyri. There is an agreement that it represents some form of Egyptian musical tradition.

Apart from that, we know that Christians deliberately rejected all forms of pagan music -- music for the theater, ritual music, and music which used instruments and orchestras. What was acceptable was monodic singing of psalms and hymns. The complex issues presented by music are seen in Augustine's reaction to his own pleasure in musical psalms.

Augustine on Listening to Psalms

At other times, shunning over-anxiously this very deception, I err in too great strictness; and sometimes to that degree, as to wish the whole melody of sweet music which is used to David’s Psalter, banished from my ears, and the Church’s too; and that mode seems to me safer, which I remember to have been often told me of Athanasius, Bishop of Alexandria, who made the reader of the psalm utter it with so slight inflection of voice, that it was nearer speaking than singing. Yet again, when I remember the tears I shed at the Psalmody of Thy Church, in the beginning of my recovered faith; and how at this time I am moved, not with the singing, but with the things sung, when they are sung with a clear voice and modulation most suitable, I acknowledge the great use of this institution. Thus I fluctuate between peril of pleasure and approved wholesomeness; inclined the rather (though not as pronouncing an irrevocable opinion) to approve of the usage of singing in the church; that so by the delight of the ears the weaker minds may rise to the feeling of devotion. Yet when it befalls me to be more moved with the voice than the words sung, I confess to have sinned penally, and then had rather not hear music.

Source: Confessions [trans. Pusey.]

And here is a website on ancient Jewish liturgics: http://liturgica.com/html/litJLit.jsp?hostname=null

And early  Christian liturgics: http://liturgica.com/html/litEChLit.jsp?hostname=null

All three of these links would go well for the rhetoric level of the Early Church study plan we are working on.

The study plan we are working on will include a lot of early church patristic writings. Because a lot of people are unfamilar with these texts, it would be helpful to have an introduction. I found one website (nonOrthodox) that can help to offer that: Handbook of Patrology. I do have a strong love for patristic literature. In fact, it was the early Church text on the Martyrdom of St. Polycarp of Smyrna (disciple of the Apostle John), which converted me to Christ. I can only pray for such faith for myself and our family.

It is no where near finished yet, but a group of us are working together to put together a free online Charlotte Mason/Classical type of curriculum that will have a heavy emphasis on patristic literature. Here is a sample of what we are developing. We still need to select a history spine for logic/rhetoric and there still are some other things that need to be tweaked. But once these decisions are made, the rest of the weeks should come together pretty easily.

Copywork made from church hymns for the Apostles can be found at: Lives of Saints. More copywork is currently being developed for hymns found in the New Testament and excerpts from the Liturgy of St. James of Jerusalem, the most ancient liturgy in existence attributed to be originally written by St. James, the first Bishop of Jerusalem and Brother of the Lord as described in Acts. here two (nonOrthodox) guides:Handbook of Patrology and Guide to Early Christian Writings which might be helpful as an introduction to the history of these patristic texts.

Thanksgiving is normally a low-key day for us. My husband lost his sister and father on this day in a plane accident, so that always keeps it kind of somber. We were planning on doing a 'festive' lenten meal because we were not planning on have any friends/family over, but now we have been invited to eat at another military family's house (nonOrthodox) that also homeschool and have 8 children, so we will go ahead and enjoy the feast with them.

In the morning, however, we do hope to do a home prayer service by chanting the Akathist of Thanksgiving written by an imprisoned hieromonk in the Siberian Gulag just before his repose. It is a beautiful service of thanksgiving, and when you realize what he was thanking God for while enduring such misery, it is truly moving.

We have a cd of the service as well as the online text from:

http://www.saintignatiuschurch.org/akathistcd.html

All the words of the text are here, just scroll down. It is a wonderful prayer service to say at home.

The Prologue from Ohrid has totally reorganized its online site http://www.westsrbdio.org/prolog/ and it is wonderfully user-friendly now. I most definitely recommend it for daily readings. I really liked the homily for November 21st so I will post it here:

HOMILY
on the faithful as one body and one spirit

…There is one body and one spirit (Ephesians 4:4).

The Holy Apostle counsels the faithful to strive to be one body and one spirit. By one body is understood ``one Faith,'' without divisions, without heresies and without self-will: the whole Church is one body of which Christ is the Head. By one spirit is understood ``love,'' the ardent love of all the faithful for Christ, from which proceeds mutual love. The many become as one; many men become as one man. This is the miracle of the Christian Faith and Christian love. There is no power in the world which can be a stronger bond among men: not the same blood, or the same language, or the same hearth, or the same parents, or any type of common material interests. None of these is even nearly as powerful a bond as Christian faith and love. By this powerful, irresistible bond, all the members of the Church are bound to each other. The Church of God stands as one man, in time and in eternity-one body and one spirit. There is nothing more contradictory to this wondrous unity than the pride of individual men. Pride distorts faith, cools love, creates heresies, divides the Church, and sacrifices the good of the whole for individual satisfaction. Pride, in essence, is the absence of both faith and love. Brethren, may God save us from pride, the primal infirmity of the human race, that we may always be one body and one spirit in our Lord Jesus Christ.

To Thee, O Lord Jesus; to Thee, the Head of the Church, be glory and praise forever. Amen.

The Constitution of the United States in many ways can be compared to Holy Scripture. It is suppose to contain the guiding principles of our government. Yet, it is painfully apparent how the interpretation of the Constitution is being distorted  to meet the desires and personal opinions of the modern age. Its original intent is no longer important.

The same thing can easily be said of the Holy Scriptures. Its interpretation, too, is becoming increasingly distorted in order to support a very wide range of views. And it is all too evident that it can easily be manipulated to say whatever the interpreter wants it to say. But God knew well the dangers of this. For this reason, He didn't leave Holy Scripture for personal interpretation, 2Pet. 1:20.

A very important patristic document that I want all my children to be familiar with when they are ready, was written by a fifth century western saint, St. Vincent of Lerins. This writing continues to be the guiding principle of the proper interpretation of Scripture within the Orthodox Church today. Too bad our government doesn't approach the Constitution in a similar way. Anyway, you can read it at:

http://www.westernorthodox.com/commonitory

I am on a great e-mail list: http://www.groups.yahoo.com/groups/orthodoxclassicalhs and someone there posted some very interesting links for games on Mesopotamia and other ancient cultures:

http://www.mesopotamia.co.uk/

http://www.ancientegypt.co.uk/menu.html

http://www.ancientindia.co.uk/

http://www.ancientchina.co.uk/menu.html

Our younger children are studying Ancient this year following "Story of the World," and this will be nice supplements.

My life is very compartmentalized. People at church see one side of me. And people on the internet, depending on which forum they are on, will often see another. I guess I am going to continue this fragmentation by having separate blogs. Only if you read all of them will you get a fuller picture.

Anyway, this is my 'business' blog. It will consist of material either having directly to do with our home business, educational philosophy or homeschooling in general.

My personal blog can be found at http://www.homeschoolblogger.com/grelihm . That one is more about our personal everyday life.

And then I have a third blog at http://www.xanga.com/crazymamaofmany . That one is going to be more focused on raising children from an Orthodox perspective.

My goal is to make one post a day on each of these. I don't want to get too busy with them. But I want to do enough to keep them up. If that turns out to be too much (I am starting to get busy elsewhere), I might slow down to a post on only one blog each day.

‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all they mind’ (Luke 10:27). Christ put the heart first in His Commandment. The heart is the most personal component of a human being. Our brains and our minds reflect in their way the state of our heart; as the Lord said, thoughts proceed out of the heart (Matt. 15:19, Mark 7:21). ‘Our ideas, our philosophical systems, our cosmologies, our world views, are nothing else but the history of our hearts.’* As we develop spiritually, our intellect no longer remains separated, exiled in the brain. Mind and heart are united in a re-integrated person.

The heart is cleansed and awakened by grace and by life according to the Gospel; that is why so many of our contemporaries are only aware of the heart’s physical functions. Sometimes they acknowledge also its emotional facet – though in the case of the emotions many consider the term ‘heart’ to be symbolic or metaphorical. Those who follow a Christian path will discover that the heart is the meeting place between the real ‘I’, the human hypostasis, and the living God. The pure in heart see God there. Knowledge of Him originates there. The cultivation of the heart is a task beyond any secular educational system. Intellectual ability is now deemed the criterion of knowledge. Because we are spiritually frozen we do not recognize a thought until it has taken a cerebral form. In reality, moral and spiritual judgments are decided in the heart.

Child to a spiritual father: ‘What shall I do about [personal problem]?’ Elder: ‘I think you should decide about that yourself’. Child: ‘But I can’t’ Elder: ‘That’s because you tried to decide here [hand on forehead] rather than here [hand on heart].’

Obviously this was a personal answer. But the fact that it was given to a child is significant. It also shows us that in Christian life, deciding by the heart does not mean being guided by the emotions rather than by reason. Neither does it mean that feelings are superior to thinking. Nor do we deny the value of reasoning. Deciding by our heart means opening the core of one’s being to God’s enlightenment, and letting the effect of that prayer colour our decision-making.

In the spiritual education of children, our first concern is not to train their wills, but to attract grace – by our life and prayer – to their environment, and to let each child’s heart become attached to grace. Theological discussion with children is a very small proportion of Christian education. Prayer that God will touch them with grace is a permanent dimension of all our dealings with children, even when they are not with us.

Protopresbyter George Metallinos, recalling the holy Elder Porphyrios: ‘He told me that I must deal with one of my children by praying a lot more. He specifically said to me about that child, “Whatever you would say to that child […], say it to God. Kneel before God and through the grace of God, your words will be conveyed to your child.” About my other child, he said to me: “[…] He listens, but he easily forgets. Therefore, again you will kneel and you will ask for God’s grace, so that your fatherly words will fall upon good soil and will be able to bear fruit.”**

*Fr. Theokletos Dionysiatis, “Between Heaven and Earth [in Greek], (Athens, 1955), p. 130.

**Klitos Ionnidis, “Elder Porphyrios, Testimonies and Experiences,” (Athens: Convent of the Transfiguration, 1997), p. 77.

Learning With Discernment – The Education Theory of St. Basil the Great

Prove all things; hold fast that which is good. (II Thess. 5:21)

Born in a climate of unbelief, our modern culture with its multiform expressions of chaos, corruption and despair, has little--if anything--that recommends itself to an Orthodox curriculum. No arguments here. But what of the rich repository of arts and letters accumulated by Western civilization in years gone by, before it cut loose altogether from its Christian moorings? What of Milton, Shakespeare, Dickens, Hugo, Beethoven, Goethe, Cervantes, Melville, and a host of others who for so long provided the standard fare of an educated man? Can they assist the Orthodox parent and educator in the task of training up a child in the way in which he should go? (Prov. 22:6).

In giving a positive (if qualified) answer to this question, we have tried to substantiate our position in our intermittent series, "Forming the Soul." The series has met with appreciation, although not always with agreement among our readers. Some would incline to steer clear of heterodox sources, fearing to throw a child off course and would argue for an education wholly absorbed--or as nearly as possible--- in the Holy Scripture, Lives of Saints, church music, and iconography.

The debate is not new. Among the ancient Greeks and Romans literature--philosophy, poetry, drama---exerted substantial influence in guiding and even determining the national ideal. After Christianity was introduced, there was some question as to the relation between this new religion and pagan learning. In the West Tertullian condemned philosophy as the source of all heresy. A more positive attitude is found among the Church Fathers of the East. St. Justin Martyr ("the philosopher"), Athenagoras, St. Clement of Alexandria and his pupil Origen all esteemed Greek philosophy as having served the ancients as a guide to righteousness. The same view was held by St. Basil the Great, who provided a fair summation of this argument in his Address to Young Men on the Right Use of Greek Literature. While Homer, Socrates, Plato, Hesiod and others referenced in this essay have virtually disappeared from the modern curriculum, its guidelines lend themselves to a broader application and may be studied with profit by those uncertain as to the proper place of secular learning in an Orthodox Christian education.

Dr. F. M. Padelford, whose translation of the Address is excerpted below, describes the essay as "the educational theory of a cultured man, whose familiarity with classical learning and enthusiasm for it were second only to his knowledge of the Scriptures and zeal for righteousness."

St. Basil was born in Cappadocia in 329, into a wealthy family of culture and piety. Together with his six brothers and sisters he was trained in the Holy Scripture from childhood by his grandmother, St. Macrina (the elder) and his mother, St. Emmelia. (To the eternal credit of these women, three of the children became saints: Basil, Gregory of Nyssa and Macrina; and three became bishops: Basil, Gregory and Peter.) Their father was a rhetorician and was undoubtedly pleased when Basil began to manifest a similar talent under the tutelage of the celebrated rhetorician and sophist, Libanius, who also inspired Basil with a love for Greek literature. Basil continued his studies in the refined intellectual atmosphere of Athens where he received a thorough training in the classics. There he made fast friends with another Cappadocian youth and future saint, Gregory Nazianzen. Of their student years, St. Gregory later wrote;; "We knew but two walks: the first and dearest, that which led to the Church and its teachers; the other, less exalter, which led to the school and its master.

There was never any question as to the superiority of the Christian way. Years later Basil lamented to a friend: "I have consumed almost all my youth in the vain attempt to acquire the teaching of a wisdom which is folly in God's eyes." Nevertheless, as Dr. Padelford notes, "the Church...found her hold upon classical learning the most effective weapon against the pagans," and Basil himself used it to advantage in defending the Church against various outbursts of Arianism and in converting many to the Faith. Pagans and Jews joined the crowds of Christians who mourned the Saint's repose on January 1, 379.

The Address makes clear, moreover, that Basil's appreciation of classical learning was not limited to its usefulness in the field of Christian apologetics. Recognizing that it contains a partial revelation of the truth, he recommended the study of Greek literature as a preparatory course for those not yet prepared for the "strong meat" of the Scriptures. Even more relevant for us today, St. Basil guides the reader in the use of discernment--without which the Christian should scarcely venture into the maze of secular learning.

Space precludes printing the Address in its entirety. We have therefore prefaced a few excerpts with Dr. Padelford's convenient summation.

• I. Introduction: Out of the abundance of his experience the author will advise young men as to the pagan literature, showing them what to accept, and what to reject.
• II. To the Christian the life eternal is the supreme goal, and the guide to this life is the Holy Scriptures; but since young man cannot appreciate the deep thoughts contained therein, they are to study the profane writings, in which truth appears as in a mirror.
• III. Profane learning should ornament the mind, as foliage graces the fruit-bearing tree.
• IV. In studying pagan lore one must discriminate between the helpful and the injurious, accepting the one, but closing one's ears to the siren song of the other.
• V. Since the life to come is to be attained through virtue, chief attention must be paid to those passages in which' virtue is praised; such may be found, for example, in Hesiod, Homer, Solon, Theogenis, and Prodicus.
• VI. Indeed, almost all eminent philosophers have extolled virtue. The words of such men should meet with more than mere theoretical acceptance, for one must try to realize them in his life, remembering that to seem to be good when one is not so is the height of injustice.
• VII. But in the pagan literature virtue is lauded in deeds as well as in words, wherefore one should study those acts of noble men which coincide with the teachings of the Scriptures.
• VIII. To return to the original thought, young men must distinguish between helpful and injurious knowledge, keeping clearly in mind the Christian's purpose in life. So, like the athlete or the musician, they must bend every energy to one task, the winning of the heavenly crown.
• IX. This end is to be compassed by holding the body under, by scorning riches and fame, and by subordinating all else to virtue.
• X. While this ideal will be matured later by the study of the Scriptures, it is at present to be fostered by the study of the pagan writers; from them should be stored up knowledge for the future.

Conclusion: The above are some of the more important precepts; others the writer will continue to explain from time to time, trusting that no young man will make the fatal error of disregarding them.

If there is any affinity between the two literatures [i.e., sacred and profane], a knowledge of them should be useful to us in our search for truth; if not, the comparison, by emphasizing the contrast, will be of no small service in strengthening our regard for the better. With what now may we compare these two kinds of education to obtain a simile? Just as it is the chief mission of the tree to hear its fruit in its season, though at the same time it puts forth for ornament the leaves which quiver on its boughs, even so the real fruit of the soul is truth, yet it is not without advantage for it to embrace the pagan wisdom, as also leaves offer shelter to the fruit, and an appearance not untimely. That Moses, whose name is a synonym for wisdom, severely trained his mind in the learning of the Egyptians, and thus became able to appreciate their deity. Similarly, in later days, the wise Daniel is said to have studied the lore of the Chaldeans while in Babylon, and after that to have taken up the sacred teachings.

Altogether after the manner of bees must we use these writings, for the bees do not visit all the flowers without discrimination, nor indeed do they seek to carry away entire those upon which they light, but rather, having taken so much as is adapted to their needs, they let the rest go. So we, if wise, shall take from heathen books whatever befits us and is allied to the truth, and shall pass over the rest. And just as in culling roses we avoid the thorns, from such writings as these we will gather everything useful, and guard against the noxious. So, from the very beginning, we must examine each of their teachings, to harmonize it with our ultimate purpose, according to the Doric proverb, 'testing each stone by the measuring-line'.

To be sure, we shall become more intimately acquainted with these precepts in the sacred writings, but it is incumbent upon us, for the present, to trace, as it were, the silhouette of virtue in the pagan authors. For those who carefully gather the useful from each book are wont, like mighty rivers, to gain accessions on every hand.....For the journey of this life eternal I would advise you to husband resources, leaving no stone unturned, as the proverb has it, whence you might derive any aid.

Quotations from Essays on the Study and Use of Poetry by Plutarch and Basil the Great, F. M. Padelford, trans.,Yale Studies in English, Vol. XV; New York, Holt and Co. 1902.

http://www.roca.org/oa/102/102e.htm

A year ago I sent out copies of "Our Young Folks' Josephus" to a number of homeschooling companies (you can read about the book at: Paidea Classics). Though it has been selling well at the retail level, particularly through Amazon, I honestly have been discouraged at its reception on the wholesale level. But I am learning that patience is an extremely important virtue when it comes to small home businesses. These things do take time. Today Rainbow Books notified me that they want to include it in their catalog. Yippee!!! The Book Peddler also plans to include it next year. So things are definitely looking up. Meanwhile, we are making steady sales through amazon.

I have much to be grateful. Glory to God for all things! I have been struggling emotionally because our family has put a lot of money and time into Paidea, at a time when we should be saving and preparing for my husband's retirement from the Air Force. It is scary, and I have struggled with guilt as things have been slow. But I have been learning a lot and we both are very pleased with how our company is progressing. We have very good products. People are starting to take notice of that. Meanwhile, this experience is helping us to develop a second company that will act as a inexpensive alternative for wholesale distributors. It will be the perfect solution for small publishers and bookstores, particularly church bookstores (as well as small homeschool companies). Distributors are horrendeously expensive for us small companies.

As someone without much in the way of formal higher education and with a large family of 8 children, it has been hard. But God certainly has been good to us. I have hope that my dream of our moving onto our acreage in Texas, as posted in the banner above, may very soon come true. And, hopefully, God willing, my husband will be able to work from home, help with the education of our children, and be able to devote more time to the Church.

Those are my prayers. May God hear them and have mercy on us!