Tag: Salvation History

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Introducing the Church Year: The Annunciation – March 25

The Annunciation

This is a recording of the Adult Catechism Class presented at Transfiguration GOC in Austin TX. by Fr. George P. Bithos on November 29, 2023. The series will present an “Introduction to the Orthodox Church Year”. This video discusses  This class discusses the Feast of the Annunciation to the All Holy Theotokos.  It is a raw recording of the class, please excuse the lack of polish.  To better appreciate the recording begin 30 sec. into the video. Thank you for your understanding. FrG

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Understanding the Church Year: The Meeting of Our Lord in the Temple (Feb. 2)

This is a recording of the Adult Catechism Class presented at Transfiguration GOC in Austin TX. by Fr. George P. Bithos on November 15, 2023. The series will present an “Introduction to the Orthodox Church Year”. This video discusses The Meeting of Our Lord, God and Saviour, Jesus Christ in the Temple.  It is a raw recording of the class, please excuse the lack of polish.  To better appreciate the recording begin 58 sec. into the video. Thank you for your understanding. FrG

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Understanding the Church Year – The Theophany of Our Lord (The Baptism of Christ) Jan 6

This is a recording of the Adult Catechism Class presented at Transfiguration GOC in Austin TX. by Fr. George P. Bithos on November 8, 2023. The series will present an “Introduction to the Orthodox Church Year”. This video discusses the Theophany of Our Lord, God and Saviour, Jesus Christ.  It is a raw recording of the class, please excuse the lack of polish.  To better appreciate the recording begin 58 sec. into the video. Thank you for your understanding. FrG

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Who is God?

Have you ever considered the possibility that your idea of God is too small?  What do you think about when you hear the word “GOD”?  Maybe, it would help if we consider some of the Church’s teachings about God.  First, let’s ask the basic question  Who is God?”  There are certain fundamental Orthodox teachings on this question.  When we try to define God, we come to Mystery.  Beginning with that question: What is God?  The Church says “GOD IS” – He is beyond all human understanding, language, and abilities to grasp or describe.

God is Love; whoever sought to define Him would be like a blind person trying to count the grains of sand of the sea shore.  – St. John Climakos

God is a God, who out of Love, reveals Himself to his creatures and creation.  Our God is a Personal God, that is why the question is WHO is GOD and not WHAT is God.  Our God is a TRINITARIAN GOD.  What does this mean?  The nature of God as Trinity is explained St. Basil in this way:

The Father is the origin of all, the Son realizes, and the Spirit fulfills. Every thing subsists by the will of the Father, comes into being though the action of the Son, and reaches its perfection through the action of the Holy Spirit…The number three therefore comes to your mind: the Lord who commands, The Word who creates, the Breath who confirms and what can it mean to confirm, if not to make perfect in holiness.

                                              Treatise on the Holy Spirit – ST BASIL OF CAESARIA.

Think about the description of the nature of God, as we can understand him.  Keep in mind; we can never understand the essence of God.  Yet, all Three Persons of the Holy Trinity share the same essence (Nicene-Constantinopolitan Creed).  They are unique persons; they are distinct but never separate.  They have but one will, the will of the Father.  NONE of three ever acts separately and apart from the other two. Metropolitan Kallistos Ware states, “They are not three Gods but one God.”  What is it about God that we experience and know?  We Orthodox view what and how we experience the Trinity in this way.

      • GOD’S ESSENCE – WHAT “IS”, THE INNER BEING OF GOD, IS TOTALLY TRANSCENDENT.  MAN CAN NEVER KNOW THE NATURE OF GOD AND GOD’S OTHERNESS.  THIS IS BEYOND OUR ABILITY OR CAPACITY TO COMPREHEND.
      • GOD’S ENERGY – GOD’S OPERATIONS OR ACTS OF POWER.  THESE REVEAL GOD IN THE WORLD TO HIS CREATION.  THIS IS CALLED GRACE, LIFE AND POWER AND IT FILLS ALL THINGS.

 God is love (1 John, 8). The Persons of the Holy Trinity relate to one and another in a bond of LOVE, a perfect outpouring of selfless communion that is continuous, constant and mysterious.  This is the nature of the relationship of the life of God as Trinity.  Our destiny is to share this love and to express it in our lives.  When we talk about God, we mean the Holy Trinity; and when we will speak of Christ, the second person of the Trinity, we speak of the Son of God revealed and encountered in the created world.  In Christ, empowered by God’s Holy Spirit and through our Baptism and Chrismation, we have the potential to partake in the nature of God as Trinity (2 Peter 1, 3). 

For Orthodox, the true image of God and the true nature of man are revealed in history by one event.  God has revealed Himself to us in Christ.  Through the Holy Spirit and the Virgin Mary, the Theotokos,. Christ accomplishes this by His Incarnation in the Flesh.  The Incarnation of our Savior, the Lord Jesus Christ, reveals the image of the Father to the world and only through Him, in the Holy Spirit, can we KNOW God the Father (St. John 17, 25-26).  The hymn of Christmas, by St. Romanos the Melodist, summarizes the theology of incarnation with this phrase, “A new born child; God before the Ages”. 

The Incarnation is an act of GOD out of love.  It is an act of God identifying with our nature and of sharing His Nature with us.  The nature of God as Trinity was the topic of the first two Ecumenical Councils; the next five great Councils dealt with who is Jesus and what is His relationship to us, His creation.

      • JESUS CHRIST IS FULLY AND COMPLETELY PERFECT GOD.
      • JESUS CHRIST IS FULLY AND COMPLETELY PERFECT HUMAN.
      • JESUS CHRIST IS NOT TWO PERSONS BUT ONE.
      • JESUS CHRIST IN HIS HUMANITY IS LIKE US IN EVERY WAY,  SAVE HE IS WITHOUT SIN.

Earlier we said, the Godhead is a perfect community of love shared between the THREE Persons of the Trinity.  The Incarnation is also about sharing and participation.  Christ shares our humanity, even to death on the cross.  This act of perfect Love enables us, in Christ, through His Spirit to participate in the life of God.  We are called to intimate communion, even friendship with our Lord.  The entire history of Christ in the world can be summed up in one word ENCOUNTER.  Through Him, in Him and with Him, we encounter the Living God.  Christ assumed our human nature and our human body.  He transformed them with the Glory of God and showed us the true original beauty of our created potential.  He presents it to His Father, wholly transfigured, so that we might share in the Nature of God.

This is the reason why the Word of God was made flesh, and the Son of God became the Son of Man: so that we could enter into communion with the Word of God and by receiving adoption might become the Sons of God.  Indeed, we should not be able to share in immortality without a close union with the Immortal.

                                                                                                St. Ireneaus of Lyons

In Christ, we are called to KNOW the Father.  This knowledge is the prayer of Christ before his crucifixion.  His Resurrection abolished the hold which death had on us since our fall.  His Accession granted us an intercessor at the Throne of God.  At Pentecost, He asks the Father to send His Spirit to continue His Presence among us.  His Second Coming will give the righteous immortality and perfect communion with God.  These words of prayer explain our relationship to God the Holy Trinity. 

My hope is the Father, 

My refuge is the Son.

 My Protection is the Holy Spirit,

O Holy Trinity – Glory to You.

                                            St. Ioannikios the Great

Christ is Risen!
Fr. George

 

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The Nativity in the Flesh of our Lord and Saviour Jesus Christ

For Orthodox, the true image of God and the true nature of man are revealed in history by one event.  God has revealed Himself to us in Christ.  Through the Holy Spirit and the Virgin Mary, the Theotokos, Christ accomplishes this by His Incarnation in the Flesh.  The Incarnation of our Savior, the Lord Jesus Christ, reveals the image of the Father to the world and only through Him, in the Holy Spirit, can we KNOW God the Father (St. John 17, 25-26).  The hymn of Christmas, by St. Romanos the Melodist, summarizes the theology of incarnation with this phrase, “A new born child; God before the Ages”. 

The Incarnation is an act of GOD out of love.  It is an act of God identifying with our nature and of sharing His Nature with us.  The nature of God as Trinity was the topic of the first two Ecumenical Councils; the next five great Councils dealt with who is Jesus and what is His relationship to us, His creation.

  • JESUS CHRIST IS FULLY AND COMPLETELY PERFECT GOD.
  • JESUS CHRIST IS FULLY AND COMPLETELY PERFECT MAN.
  • JESUS CHRIST IS NOT TWO PERSONS BUT ONE.
  • JESUS CHRIST IN HIS HUMANITY IS LIKE US IN EVERY WAY, SAVE HE IS WITHOUT SIN.

Our God as Trinity  is a perfect community of love shared between the Three Persons of one essence.  The Incarnation is also about sharing and participation.  Christ shares our humanity, even to death on the cross.  This act of perfect love enables us, in Christ, through His Spirit to participate in the life of God.  We are called to intimate communion, even friendship with our Lord.  The entire history of Christ in the world can be summed up in one word ENCOUNTER.  Through Him,  in Him and with Him, we encounter the Living God.  Christ assumed our human nature and our human body.  He transformed them with the Glory of God and showed us the true original beauty of our created potential.  In His Ascension He present our humanity  to His Father, wholly transfigured, so that we might share in the Nature of God. As we celebrate the great miracle of Christ’s incarnation let us allow Christ to be born in our hearts as He was born in that humble manger in a cave. By allowing Christ to be born within us we can become His presence in the  world to love our fellow human beings as He loves us. 

Ria and I wish you and your families a blessed Nativity and a joyous 2021. God Bless Fr. G 

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The Journey

 

Before I answer the question below, I want to point out the great loss of our heritage. The above icon is from the Exo-narthex of the Great Church of Chora in Constantinople now turned into a mosque by the Turkish government. May Our Lord, the Saviour, protect His Church in Chora and keep it safe.

When Mary and Joseph traveled from Nazareth to Bethlehem to pay their taxes, how long would the trip have taken?

A. The distance “as the crow flies” from Nazareth to Bethlehem is about 70 miles. Under normal circumstances, without too many winding roads or rough spots to traverse, people might well have been able to travel (on foot or by donkey) about 20 miles a day, for a total one-way trip of perhaps four days. However, we must keep in mind several factors that might have made this particular journey last longer.

First, the land of Samaria lay along the most direct route between Nazareth and Bethlehem, and in Jesus’ day, there was considerable hostility between Jews and Samaritans. Even if, as I think we can assume, Our Lady and St. Joseph bore no animosity toward Samaritans, it would have been difficult and even dangerous for them to travel through that country. They might have been harassed and would almost certainly have been refused lodging, just as Jesus and His disciples were treated some years later (see Luke 9:51-56).

Surely St. Joseph would have sought to protect his wife, and the Child she carried, from such a threat. So, as was common among the Jews of the day, the holy couple would probably have journeyed far off the “direct” route to avoid Samaria, taking a detour from Galilee across the Jordan River and then back again into Judea farther south. That would have added many miles, and several days, to the journey.

Second, remember that Mary was close to the end of her pregnancy. No doubt they had to travel much more slowly than normal to avoid excessive discomfort for her and risks to the health of both mother and Child.

Given these factors, the one-way trip may have taken a week or ten days, and perhaps much longer.

Second, remember that Mary was close to the end of her pregnancy. No doubt they had to travel much more slowly than normal to avoid excessive discomfort for her and risks to the health of both mother and Child.

Given these factors, my guess is that the one-way trip took at least a week or ten days, and perhaps much longer.

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The Entry of the Theotokos into the Temple (21 November 2020)

This Saturday we celebrated the Entry of the Theotokos into the Temple. What we know about this event in the life of the Theotokos can be found in two ancient sources. The Protoevagelium of James and The Gospel of the Birth of Mary.  These are materials that were not placed in the canonical sources. Some non-Orthodox “experts” have called these writings the “lost books” or “new sources” They were never lost nor are they new. Orthodox monastics and theologians have always used these sources to expand our understanding of the lives of the saints and events in salvation history. The hymnographers, iconographers and poets of the Church have drawn on these writings to enrich our liturgical and faith experience. These writings give the early events of the life of the Theotokos. The Protoevagelium Jacobi (aka The Infancy Gospel of James) presents the more detailed story of the events of her parental heritage, conception, birth and early life. As we know in the canonical Gospel of Luke, St. Luke begins his narrative with the story of St. John the Baptist and then relates the events of the Annunciation to the Theotokos. So these other sources are valuable as they present some of the rest of the Theotokos’ story. 

The Protoevagelium relates that Joachim and Anna, the Theotokos’ parents, were so grateful to God for His gift of the conception of Mary; they promised to dedicate Mary to God by presenting her to the Temple. The miracle of their having this blessed child erased the reproval of their community because of their inability to bear children. The thinking of that culture was that a childless couple could not participate in the possibility of being heirs to the promise of the future messiah. When  Mary reached the age of three, they fulfilled their pledge and escorted  her accompanied by 10 virgins with lit lamps to the Temple.  This was prophesied in Psalm 44 LXXII [45]. They were met by the High Priest Zacharias, who guided the child Mary into the Holy of Holies. We hear in the Protoevagelium, “Now Mary was in the Temple of the Lord like a dove being fed and she received food from the hand of an angel.” This was the Archangel Gabriel (notice the top left corner of the icon). What happened from age three until the mid-teenage years when we know that the Annunciation took place is not completely detailed. But we know the Virgin piously stayed in the Temple and found favour with God until her betrothal to Joseph.

The material concerning these years can be found in these ancient writings, As we commemorate these events perhaps reading some of these books could expand your understanding. We must know that the Church has not endorsed these writings as canonical, but looks on them as resources to expand and enhance our faith journey. God Bless and Have a Blessed Thanksgiving

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Traveling to Bethlehem (December 23. 2010)

Holy Family
Holy Family

Question: How are the Old and New Testament related? This time of year is the best time to ask this question. As we prepare to celebrate the Nativity in the Flesh, the best thing we can ask is what relationship between the two parts of the Bible. For we Orthodox, the Old and New Testaments are inexorably linked. The Old Testament is the foretelling of the New.  It holds up a mirror to Christ and to all the individual features of his life.  What do I mean?  Shall we look at the details?

  • Virgin Birth: Isaiah 7, 14 and Ezekiel 44, 27 – 44:4
  • Birth in Bethlehem: Micah 4 – 5
  • The Adoration of the Magi: Numbers 24, 15 – 17
  • Christ the Prince of Peace: Isaiah 6, 6 – 7.

These details of the Nativity show how God prepared the world through His prophets.  The Old Testament provides us Christ in shadow and in smoke.  The word that the Church uses for this relationship is foreshadow.  The arrival of the Messiah was an event for which God had to prepare the world. Christmas is two days away, are you spiritually prepared?

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