Homily on the Day of the Holy Trinity, or Pentecost (Fr. Daniel Sysoev)

Homily on the Day of the Holy Trinity (Pentecost) 

By Fr. Daniel Sysoev

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

I congratulate all of you on the feast of Pentecost, on the day of the Descent of the Holy Spirit upon the Apostles, on the day of the manifestation of the Consubstantial and Indivisible Holy Trinity!

On the day of Pascha, the Lord granted His disciples a gift from His Spirit. This was not yet the fullness of that gift; nevertheless, it foreshadowed today's feast, when the Holy Spirit descended upon the Apostles in the form of tongues of fire and thereby transformed them, remade them, leavened them anew, made them new beings, participants in a new life, and brought them — and through them all of us — into the Kingdom of God on earth.

It is noteworthy to recall the Resurrection of Christ. The Apostles were sitting in a small locked room, “for fear of the Jews” (John 20:19), discussing the disappearance of the body from the tomb. Suddenly Christ passed through the locked doors and gave them the Life-Giving Spirit, who delivers them from their sins. By His breath Christ dispelled the stale air of that room. In reality, this entire world is one vast stale room in which mankind lives under the oppression of death, bound by space and time, shackled by corruption and decay. Wherever a person goes, he carries destruction and corruption with him.

Homily One on the Third Day of Pentecost (St. Justin Popovich)

Homily One on the Third Day of Pentecost 

By St. Justin Popovich

(Delivered in 1965 at the Ćelije Monastery)

 

There would be no Lord Christ in this world after His Crucifixion and Resurrection if the Holy Spirit had not descended upon the Apostles and founded the Church of Christ. What is the Church of Christ? The Church of Christ is nothing other than the testimony to the Risen and Ascended Lord Jesus, a testimony given by the Holy Spirit through the Holy Apostles, through holy men. Such is the Church of Christ in this world. More than that, the Church is Christ's unceasing testimony through all Christians of every age, a testimony concerning the Risen and Ascended Lord Christ.

Therefore, today it was said in the Holy Gospel that the Lord Christ was powerfully declared to be the Son of God by the Holy Spirit through the Resurrection from the dead.¹ He was powerfully declared indeed—by Him alone, only by Him. For what kind of testimony could have been given by the frightened disciples who hid themselves from the Jews? They had scattered; there were many doubts and much unbelief concerning Christ's Resurrection. They did not want to believe.² Thomas demanded to touch the Risen Lord³—he was full of fear and trembling. But when the Holy Spirit descended upon the Holy Apostles on the day of Holy Pentecost, then the Heavenly Power, all the Heavenly Powers, filled the souls of the Holy Apostles, filled all the faithful, filled the Church of Christ, and laid the Holy Trinity as its foundation, for the Holy Trinity is the foundation of the Church.

The Lord was powerfully proclaimed—but by whom? First, by fishermen, by simple men. No one could say: "Look, they attended great and lofty schools, studied philosophy and science; that is why they are so mighty and powerful, why they testify so forcefully." What do you expect from fishermen? What from farmers? Profound words of wisdom? No, such things were not found among them. "What we have seen and heard, that we testify," proclaims the Holy Apostle Peter together with all the Holy Apostles.⁴ "What we have seen and heard, what our hands have touched, what our eyes have beheld, what our ears have listened to—that is what we preach: Christ the Lord, Risen from the dead."

Yes, we do not preach ourselves; we preach nothing of our own. But then there comes the great witness, glorious and splendid, highly educated and the most learned of all—Saul, who through the Holy Spirit became Paul. What do we hear from him? What testimony does he give? What strength, what power! Yet he too renounces himself: "I am nothing. I am the greatest and foremost of all sinners."⁵ I know only one thing: that the Lord came into this world, was crucified for me, rose again, and ascended into heaven in order to give me Eternal Life. Yes, that alone He grants; only the Lord Christ grants Eternal Life. Even if you are a great sinner, faith—faith in Him—saves you. You have heard the wondrous Good News of Saint Paul, who says: "I am not ashamed of the Gospel of Christ, for it is the power of God unto salvation for everyone who believes."⁶ I am not ashamed of the Gospel of Christ.

What are the philosophers of this world? What are the sciences? How does the scientist end his life? The philosopher? The sage? In a grave, in death—which means in corruption, worms, and decay. Therefore I am ashamed of every philosophy, of every science; I am ashamed of everything that does not conquer death in this world.

The Good Lord, the Risen Christ, through the Holy Spirit grants us eternal salvation, grants eternal goodness, grants the true Gospel—the Gospel of Christ, the Gospel of Eternal Truth. Eternal Truth came into our earthly world and proclaimed: "I am the Truth."⁷ I am the Way to Eternal Truth, the Way to Eternal Life. "I am the Light of the world,"⁸ the righteousness of this world, the righteousness of God in this world. People, has any greater gift ever visited you? Has the earth, has any human being, ever been gladdened by such wondrous tidings? No! Certainly not!

Therefore, therefore I am not ashamed of the Gospel of Christ, says the Holy Apostle, for it is the power of God unto salvation for everyone who believes.

The power of God: every sin flees from that power; every death flees from that power; every devil flees from that power. It is the power of God unto salvation for everyone—not human power. There are many powers, but the Spirit is one. God is one, who works all things in all.⁹ God—the Holy Trinity.

What are the powers that the Holy Spirit grants? They are powers that destroy and annihilate every sin, every death, every devil, every hell, every torment, every affliction of this world. When they cleanse a human soul, when they drive out from it death and sin and every devil and every demon, then these divine powers of the Holy Spirit fill our souls with the Truth of God, the Righteousness of God, the Goodness of God, the Beauty of God, the Joy of God, and the Eternal Life of God. Such are the powers that the Lord Christ has given us through His Holy Spirit. What is that Power with which the Church of Christ was clothed on the day of Holy Pentecost—the Power from on high?¹⁰ Those divine powers become ours; they become mine, and yours, and every person's, on one condition: that we believe in the Lord Christ, in the Holy Trinity—the Father, and the Son, and the Holy Spirit.

 

✠ Support the Mystagogy Resource Center ✠

For more than fifteen years, the Mystagogy Resource Center has provided thousands of free Orthodox Christian articles, translations, lives of saints, theological studies, and spiritual resources for readers throughout the world. Your support helps sustain and expand this one-man ministry and its ongoing work for the Church.

PayPal • Credit Card • Debit Card • Venmo

 

These holy powers, these divine powers, the Lord has left to His Church, and each of us can receive them through the Holy Mysteries and the holy virtues. Every Holy Mystery—Holy Baptism, for example—and indeed the entire Holy Trinity participates in our salvation.¹¹ We are baptized in the Name of the Father and of the Son and of the Holy Spirit, and everything demonic flees from us, while we are filled with God, with God Himself, with all the divine powers. In Holy Communion, we are filled with the whole Lord Christ. What sort of Power, then, is within us? A holy Power! It comes from the Lord; it is His gift. But how we receive these holy powers depends upon us.

What must we do in order to bring these divine powers into our souls, to cleanse ourselves from every sin, and to fill ourselves with every divine Power: Eternal Life, Eternal Truth, Eternal Righteousness? Today we heard in the Holy Gospel the Gospel of the Beatitudes. This holy Gospel tells us that we Christians are filled with divine powers, with holy divine powers, when we practice the holy virtues in our lives. In the nine Beatitudes the Lord has encompassed all the virtues of the New Testament, all the virtues of heaven.¹²

The first virtue is humility: “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.”¹³ The poor in spirit are those who humble their earthly spirit before the Spirit of God, the Spirit of Christ, and who feel and affirm: My spirit is nothing compared to the Spirit of God; my spirit, if it is to become something, if it is to be perfected, must be completed by the Holy Spirit, must be perfected by Him, must be filled with Him. And the path to this is humility. To humble one's mind, one's entire self before the Lord Christ, before the Holy Trinity, and to live according to the Holy Gospel: Blessed are the humble, for theirs is the Kingdom of Heaven. And when you humble yourself, you often endure great suffering. You may have to humble yourself before a person who is perhaps quite unworthy, but for Christ's sake you do it, and you do so with great struggle and effort. Yet the Lord grants wondrous consolation; the Comforter Spirit fills your soul with blessedness. That is why the Savior placed as the first condition, as the first call to holy virtue—what? Humility.

Blessedness would not be blessedness if you did not humble yourself. By humbling yourself before the Lord Christ, before His Holy Gospel, receiving Him wholly and entirely, together with the Holy Spirit and the Holy Trinity through faith and humility—behold, the Kingdom of Heaven is yours. “Blessed are the poor in spirit, for theirs is the Kingdom of Heaven.” Behold how seemingly small a virtue humility is, and yet you have brought the entire Kingdom of Heaven into your soul. What mercy! What a gift from the wondrous Lord Jesus, the only Lover of mankind! The holy virtue of humility, and within it the holy divine power that is invincible and all-conquering, cleansed of every sin, every death, every devil, fills the soul with Eternal Divine Truth, Eternal Righteousness, Eternal Life—with the entire Kingdom of Heaven. O man, what more could you ask of the Lord Christ? What more could you ask of the only true God? Behold, for one virtue, for one small effort, He gives you the whole Heavenly Kingdom.

And now the Good Lord speaks to you of a second virtue: “Blessed are the meek,”¹⁴ “Blessed are those who mourn, for they shall be comforted.”¹⁵ Penitential mourning is the first characteristic of a true Christian. When, in the light of the Holy Spirit, a person examines himself and his soul, what does he see within himself? Weaknesses, infirmities, sins, defeats, falls. Then his eyes become fountains of tears; then they weep tears of repentance and contrition. The heart repents, the soul repents, the conscience repents, and the eyes pour forth tears.

“Blessed are those who mourn, for they shall be comforted.” Yes, the Comforter stands beside you and gathers your tears of repentance. Believe, believe that there is no sin, no multitude of sins, no collection of all the sins of this world, that cannot be washed from your soul and mine by tears of repentance. The gracious Comforter so wondrously stirs the soul and sets it in motion that tears begin to flow, flooding all the abysses of your soul, all the mountains and fires of your soul, and you wash away your sins through your penitential weeping. In this holy virtue you feel yourself to be a suffering sacrifice. In our afflictions He gives us blessedness; through the pangs of repentance, through tears of repentance, through the sufferings of repentance, He grants us tears of blessedness. You repent and feel how the Lord gently caresses your repentant soul. The gracious Comforter refreshes it with the dew of heavenly grace... And then, one after another, come all the Beatitudes.

Then there is the Beatitude concerning mercy—what a wondrous holy virtue, what a holy power! The heart of a Christian is full of the Savior's mercy, full of the goodness of the Comforter. The more a Christian labors over himself, the more merciful his soul becomes. “What is a merciful heart?” asks Saint Isaac the Syrian. “A merciful heart is a heart that prays for all creation, for every human being, for every sufferer, for every person. More than that—for every blade of grass, for every little plant, and even for the demons, that the Lord may save them...”¹⁶ Such is the tenderness of the heart of every true and holy Christian; such is the heart of God's saints, and of all Christians to a lesser degree. The more you strive for your heart to become merciful, the more you feel an ever greater blessedness spreading throughout your soul. “Blessed are the merciful, for they shall obtain mercy.” And again, in your efforts to transform yourself into a merciful being, the Good Lord, the Holy Comforter, pours forth mercy through divine power, through holy and all-conquering power, and you become a hero, an invincible hero, whom nothing can harm. And so it is with all the Beatitudes.

These are the holy virtues, and through them the holy powers descend into our souls, and we ourselves are filled with God as we are filled with the holy virtues. This glad tidings is proclaimed to the world by the Chief Apostle Peter. In his Epistle he writes to Christians—to Christians of all times—and says: “All divine powers have been granted to us by the Lord Christ, all divine powers necessary for life both in this world and in the next,”¹⁷ both in this world and in the next. In the Church holy divine powers are bestowed, and therefore the Holy Apostle says that we must receive these powers.

How can we obtain them—you and I, Peter, Paul, John, Mark? How shall we acquire them, gain them, bring them into our souls? How? Through virtue, through labor, fleeing the corruption of this world, the pleasures of this world, the passions of this world, so that we may show, as he says, “in faith virtue, in virtue knowledge, in knowledge self-control, in self-control steadfastness, and in steadfastness love.”¹⁸ Thus all the virtues draw one another along, are bound together, and proceed one from another. And when we possess them, says the Holy Apostle, we become “partakers of the divine nature.”¹⁹ That means that we are deified; we fill ourselves with divine powers. Instead of sin and death and the devil dwelling within us, behold, there are divine powers, and through them and in them the Most Holy Trinity: God the Father, God the Son, and God the Holy Spirit! This is the goal of our life. This is the goal of every human being: to deify himself, to fill himself with divine powers. As the Holy Apostle Paul says in the Epistle to the Colossians: “that we may be filled with all the fullness of God.”²⁰

That is why the Lord came into this world. That is why He took flesh upon Himself: to show that the little human body can contain the whole God and live by God in this world. Therefore we are obliged to fill ourselves with all the fullness of God. Divine holy powers are given to us through the divine holy virtues and the divine Holy Mysteries. Every holy virtue is accessible both to me and to you. What, then, depends upon us? Effort, labor, work, vigilance, growth in the virtues. None of us possesses perfect faith; we must strive for our faith to grow within us. None of us possesses perfect evangelical love; we must labor continually so that divine love may increase within us. None of us possesses perfect prayer; we must strive so that evangelical prayer may grow within us, that it may increase without ceasing.

A Christian is always growing, always striving, always advancing; he never stands still. Saint Gregory of Nyssa says: “A Christian never stands still. If he stops, he has already begun to go backward.” We are always moving forward. Before us lies Eternal Life, Eternal Divine Truth, and these must be acquired continually; they require unceasing labor. Never forget: blessed are those who fulfill the Gospel of Christ, the commandments of Christ. And all who labor in any virtue, who seek to strengthen it within themselves, and amid all trials and afflictions...²¹

Notes: 

1 Romans 1:4

2 Mark 16:11

3 John 20:25

4 2 Peter 1:16; 1 John 1:1–2

5 1 Timothy 1:15

6 Romans 1:16

7 John 14:6

8 John 8:12

9 Ephesians 4:4–6; 1 Corinthians 12:4–6

10 Luke 24:49; Acts 1:4–8; 2:4

11 A few words are inaudible on the tape. — Transcriber's note

12 Matthew 5:3–11

13 Matthew 5:3

14 Here, apparently by accident, the preacher had begun the third Beatitude (Matthew 5:5), but then returned to the second. — Editor's note

15 Matthew 5:4

16 See Fr. Justin's study, The Gnoseology of Saint Isaac the Syrian. — Editor's note

17 2 Peter 1:3

18 2 Peter 1:4–7

19 2 Peter 1:4

20 Colossians 1:10

21 The sermon is unfinished; the tape ended. — Transcriber's note

Source: Translated by John Sanidopoulos.

 

Saint Nikephoros the Confessor of Constantinople in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

Saint Theophanes, the hymnographer of Saint Nikephoros, with a verse that is at once bold and realistic, reveals to us the spiritual stature of the Saint whose feast is being celebrated:

“As Patriarch you stand next to the Patriarch, the divine elder Abraham O Nikephoros. On the second, Nikephoros found his allotted portion in Eden.” (Verses from the Synaxarion)

And he does not stop there. Not only Abraham, but all the great Patriarchs of the Old Testament, such as Isaac, Jacob, and Moses, honor Saint Nikephoros with odes and hymns, considering that he has been added to their own heavenly choir. 

“The choirs of the Patriarchs honor your holy memory, O Nikephoros, with hymns and songs; for they have received your glorious soul as an addition to their ranks.” (Kathisma at Matins)

Why is this so? We might have expected the Holy Hymnographer to tell us first of all that he was the child of a martyr — his father Theodore was a martyr. And yet, not a single reference is made to the saintly father. The Hymnographer, one might say, is dazzled by the holy life of Saint Nikephoros, and it is upon this that he focuses both his own attention and ours.

Prologue in Sermons: June 2

On the Fear of God and on the Fact that the Lord Receives Our Prayers in Every Place

June 2

(A Homily of Saint John Chrysostom)
 
By Archpriest Victor Guryev

In order that the virtuous life may not seem difficult to us, we must hold fast to the following: we must have the fear of God in our hearts, and we must pray more fervently, not being constrained by any particular place for prayer. This is evident from the following.

Saint Chrysostom says:

“If you have learned to sin, then impose upon yourself the fear of God, and you will overcome the habit of sin. Then it will not be difficult for you to conquer anger within yourself and forgive the one who has grieved you. Then it will not be difficult for you to pray to God and ask His mercy. Then you will speak no evil words against anyone. Then you will not envy your neighbor. Then you will learn to love everyone. Then it will be easy for you to avoid foul speech and slander, and you will not trouble others. Then you will not swear oaths. Then you will be merciful toward people.

SUNDAY OF HOLY PENTECOST

By Archpriest Grigory Dyachenko

Jesus Christ on the Last Day of the Feast of Tabernacles

The Feast of Tabernacles, which commemorated the people's rest in the Promised Land after the labors of their wanderings, was a feast of the Law, since at that time special attention was given to its reading. In the prophecy of Zechariah it symbolically signified the time when all nations would gather in Jerusalem to worship the true God. On the last day of this feast, according to custom, there took place a symbolic pouring out of water from the Pool of Siloam (this water is mentioned in the same chapter of Zechariah and also by Ezekiel), which flowed beneath the Temple Mount, while the words of the Prophet Isaiah were sung: “Everyone who thirsts, come to the waters” (cf. Isaiah 55:1).

It was probably in reference to this meaning of the feast and its ceremonies that the Lord, appearing on that day in the assembly of the people, proclaimed: “If anyone thirsts, let him come to Me and drink” (cf. John 7:37). And comparing Himself to the Temple from beneath which living water flows, He applies the same image to those who believe in Him. Just as He pours forth living water, so those who believe in His name, having received the Spirit, will not only possess this water within themselves, in their own hearts, but will also pour it out for others, spreading everywhere the light of the knowledge of God.

Homily One on the Second Day of Pentecost (St. Justin Popovich)

Homily One on the Second Day of Pentecost 

By St. Justin Popovich

(Delivered in 1965 at the Ćelije Monastery)

Behold the treasury of all blessings, and the treasury of all divine and heavenly powers, and of that Kingdom of God upon earth. For the Church of Christ on earth is indeed the Kingdom of God. The Kingdom of God for me and for you; and the King ought to reign both in my soul and in yours. If the Lord Christ and His Holy Spirit reign within us, then neither sin nor evil nor the devil will reign. Then we shall be able to overcome everything that separates us from God and the Lord, everything that separates us from Eternal Life, Eternal Truth, and Eternal Righteousness.

The Church of Christ in this world is full of angels, full of Eternal Truth, the Eternal Righteousness of God, and the Eternal Life of God. How does she look upon the sinner? Just as the Lord said in the Holy Gospel: she looks upon the sinner as upon a sick man, and upon sin as our disease, the most terrible and dreadful disease. Yet nothing is easier than conquering sin; nothing is easier than being healed of this most terrible illness. How? Through the Holy Spirit and the Lord Christ.

Holy Martyr Justin the Philosopher in the Hymnography of the Orthodox Church

By Fr. George Dorbarakis

 

1. Saint Justin was from Flavia Neapolis in Syria, the son of Priscus, son of Bacchius. He came to Rome during the reign of Emperor Antoninus. Opposing the error of idolatry, he presented written defenses on behalf of the faith and confession in Christ, by which he demonstrated the truth and power of this faith, while overthrowing the errors of paganism on the basis of Holy Scripture. Because he was envied by the philosopher Crescens, he was put to death, though only after first enduring many tortures. Saint Justin, because of the purity and holiness of his life, and having reached the highest summit of virtue and become completely filled with every kind of divine and human wisdom, left behind writings for all the faithful that are full of every wisdom and benefit. For they offer the knowledge of God to all who study them.

2. The Service of the day does not focus only on Saint Justin the Philosopher and Martyr. Since other martyrs also suffered together with him — such as Saints Justin (another martyr of the same name), Chariton, Charito, Evelpistus, Hierax, Peon, and Valerian — the hymns refer generally to all of them, and only to a small extent to Saint Justin the Philosopher alone. Yet Justin holds a unique place among them all, since he is "the founder of the first Christian theological school and a new and striking presence in the Church." This is because, although "part of his theological thought did not become part of the Tradition of the Church, the Church had no difficulty understanding and honoring him, since Justin the teacher, though only a layman, became a martyr of her faith, and because he was the first who, even without complete success, seriously attempted, with boldness and prudence, to set Christian truth in dialogue with philosophical thought, especially Platonism" (Stylianos Papadopoulos).

June: Day 1: Teaching 3: Venerable Dionysius of Glushetsk

 

June: Day 1: Teaching 3:
Venerable Dionysius of Glushetsk
 
(According to the Gospel, what should our charity be like?)

By Archpriest Grigory Dyachenko

I. Today the memory of the Venerable Dionysius of Glushetsk is celebrated. The Venerable Dionysius, known in the world as Dmitri, was born in the vicinity of Vologda in the year 1362. Who his parents were and how the first years of his life passed are unknown. Information about the Saint begins from the time of his monastic tonsure by Dionysius of the Holy Mountain, abbot of the Monastery of the Savior on Kamenny Island in Lake Kubenskoye. Dionysius remained in that monastery for nine years, and afterward sought a more secluded place and withdrew to the Glushitsa River. After some time, other ascetics began to gather around him and settled near his cell.

Seeing the increase of the brotherhood, Dionysius asked Bishop Gregory of Rostov for a blessing to establish a monastery. “Your desire is praiseworthy,” said the bishop, “for the Lord Himself taught: ‘Where two or three are gathered in My name, there am I in the midst of them’ (Matthew 18:20).”

Greek Customs and Traditions Associated with the Monday of the Holy Spirit

The Monday of the Holy Spirit (Δευτέρα του Αγίου Πνεύματος) is one of the most beloved feast days of the Greek springtime. Throughout Greece, the feast combines liturgical celebration with customs rooted in traditions from Byzantine and Ottoman times, local village life, Pontic customs, and in some cases even practices that some believe preserve echoes of ancient Greek communal festivals. While the feast is centered on the worship of the Holy Spirit and participation in the Divine Liturgy, it is also marked by pilgrimages, fairs, dances, athletic competitions, horse races, communal meals, and unique local celebrations.

The most widespread custom is attendance at the Divine Liturgy, especially in churches and monasteries dedicated to the Holy Trinity (Αγία Τριάδα). Since many Trinity chapels are built on mountains and hills, pilgrims often travel long distances, sometimes on foot, to attend the feast. After the services, large communal meals and festivals frequently take place. Roasted lamb, goat, local cheeses, bread, wine, and seasonal foods are shared. In many villages large cauldrons of food are prepared and offered free of charge to all visitors. This custom survives particularly in Epirus, Macedonia, Thessaly, and parts of Thrace.

Throughout rural Greece, the feast is associated with πανηγύρια (village festivals). Families gather, relatives return to their ancestral villages, traditional musicians perform, and local dances continue well into the evening. In many communities this is one of the most important annual social events.