8/14/2019 06 Nov-Dec 05en

1/4

St John Chrysostom or goldenmouth as he is known as a result of

his eloquent preaching, was of

Greek origin born in Antioch(Syria) in approximately 347. The

liturgy that the Orthodox celebrate

most Sundays of the year isattributed and named after him. His

life was neither calm nor easy

although it could have been giventhat he belonged to the intellectual

and aristocratic circles of his day.He was an ascetic towards the

beginning of his life and a martyr

towards the end of it. He spent his

life as an evangelist and a preacher

of the Gospel dealing withcontemporary issues of the fourth

century. His father died following

his birth, leaving his mother ayoung widow at 20 years of age.

She wished to remain unmarriedand devoted her life to St Johns

upbringing and good education.

At 18 years of age St John wassent to study grammar, poetry,

rhetoric and philosophy and soonbecame a most outstanding pupil.He decided to practice law opening

his door to wealth and a high publicoffice. As an upright young man

distinguished by a high moral

character, Antiochian societyclashed with his emerging sense of

identity leading him to abandon the

legal profession. At that time

Chrysostom met and came under the

influence of archbishop

Meletius, under whosegentle guide he began towithdraw from secular life

and apply himself to thestudy of religion. After

undergoing catechism and a

period of probation, he wasbaptised by Meletius in

approximately 369. He waslater ordained reader by

Meletius but as yet had not

received his call to the

ministry.

Some five years after hisbaptism, St John withdrew

into the ascetic life. He

became a monk and

connected to a community ofhermits in the mountains ofAntioch, remaining there for fouryears. Following this period he

retired deeper into the desert to livein a cave by himself. Within two

years however he had exhausted his

body and impaired his healthforcing him to withdraw completely

from the desert. He went back toAntioch in 381 where he gavehimself to pastoral ministry. As one

commentator has described thisperiod in Chrysostoms life, he

went back to Antioch tempered,

chastened, and strengthened by histime of contemplation in the

wilderness, ready to do whatever itmay be Gods will he should do.The silence of the desert had

prepared his mind to shape thewords which were to stir mens

minds and hearts (Donald Attwater,

St John Chrysostom (The BrucePublishing Company, Milwaukee,

USA, 1939) 24).

page 2

yearXXX

N

ovember-December

C H R I S T M A SChrist is Born!Glorify Him!

Bishop Seraphim Joseph Sigrist

The Life of St John

Chrysostom

by V ick i Petrak is

Sydney

the Fathers of the Church

A child looks forward to Christmas,

and so do we, because at thismoment considering what Paul

Claudel called the Eternal

Childhood of God we are free to setaside just for a moment ourtiredness and our experience andbecome like the children we really

in our deep heart never ceased to be.The child expects...And it is certain that as long as thereis time there is expectation. We livefrom moment to moment inexpectation. But we cannot reallyexpect what we have notexperienced; without an experience

first there can be a longing but notexpectancy. If we have never been

loved, how will we expect orpage 2

8/14/2019 06 Nov-Dec 05en

2/4

Parochial Life | november - december 2005 |

pag. 2

St Meletius ordained Chrysostomdeacon at the age of 37. He became

know to common people and was

loved by them. In 386 archbishop

Flavian ordained Chrysostom into

the priesthood. At the cathedral inthe Old Town called the Palea and

in other churches, Chrysostom

devoted himself to cultivating his

gift as preacher for the next twelve

years.Chrysostom was later to become

bishop of Constantinople, when hewas just over 50 years of age. He

did not take this new role lightly.Constantinople was in need of

reform following the degradation ofsociety under the influence of Arianclergy for many years. Chrysostom

took courage and commenced

reform, first in his own house. He

refused to attend dinner parties, theimperial court or ride about in a

chariot. He sold the extensive

episcopal wardrobe, works of art

and other possessions, and used theproceeds for his charitable causes.

In a city where society was living in

its peak element, materially,Chrysostom the monk on the throne

of bishop, offended.

He continually attacked the rich

for their luxury and extravagance

and the empress Eudoxia took this

matter personally. In all sectors of

the community he gained enemies,especially in the person of the

bishop of Alexandria, Theophilus,

who rallied against him and where

in a meeting of 36 bishops they

accused Chrysostom on 29fabricated accounts. He was deposed

from his office in August 403, but

was recalled the next day because ofthe uprising of the people.

Following his return St John was

again exiled to Cucusus in Armeniafive days following Pentecost (June

9), 404, where he remained for threeyears. From there he was further

banished to the end of the Black Sea

and forced to travel on foot in severe

weather until his death onSeptember 14, 407 in Pontus prior toreaching his final destination ofexile. The Church remembers him

on January 30th, and November 13th.

The fathers...page. 1

imagine love except as amysterious word with noknown connotation, as alonging.

But children haveexperienced Christmas andso has the world andbecause of Christmas,expectation is possible...At Christmas the world

moves from longing toExpectation (allowing a

capital E to thatExpectation grounded in a

certain hope and not just ina dull sense of passingtime) and what a greatdifference that is, and howit is at the centre of the joyat the deep heart of nature,and how indeed Christmasis not only the beginning ofExpectation but really thebeginning of the Creationof all things... For it is thatfinal union of Creator toCreation which is the goal

of Creation and itsbeginning...

Let Expectation begin foryou again, or for the first

time, this day, and pray thesame for me! Unless youbecome as a little child...it is said, and here thereason why is clear. That

the heart of Expectation ispossible first to the child...May this heart be born inus also!Merry Christmas!

[His Grace, The RightReverend BishopSeraphim, is a retiredbishop of the OrthodoxChurch of Japan. Born in

New York as Joseph

Sigrist, he studied at StVladimirs OrthodoxTheological Seminary,Crestwood, NY,graduating in 1967. Aftergraduating he travelled toJapan teaching English. Hewas ordained deacon andpriest, later taking his

monastic vows on October18, 1969, where he

received the nameSeraphim. On December18, 1971, he wasconsecrated Bishop of

Sendai and East Japan.He has taught EasternChristianity and Arthurianstudies at Drew Universityand has written several

books, the most notablebeing Theology of Wonder

(Crestwood, NY: StVladimirs Seminary Press,1999). He currently residesin New York and

participates in the liturgyof various parishes

throughout themetropolitan area of New

York. He is activelyinvolved with youth andmission in Moscow known

as the HosannaCommunity, whose effortsreach out to youth, poor,prisoners and thehandicapped. Bishop

Seraphim maintains anactive and informativediary, which may bevisited on http://www.livejournal.com/users/seraphimsigrist/

I gratefully acknowledgeVladyka Seraphim as my

spiritual father and thankhim for his contribution to

this issues Parochial Life(D.C.)]

CHRISTMAS...page 1

BishopSeraphimJ

osephSigrist

8/14/2019 06 Nov-Dec 05en

3/4

Parochial Life | november - december 2005 |

pag. 3

The Orthodox service of matins

for the Nativity of Christ is

abundantly filled with ecclesial

theology on the Birth of Christ. It

is resplendent with biblical

references and connotations. In

this article, I would like to travel

through matins on a rather simpler

level to gather some thoughts on

the idea of gifts. Gift giving has

become an integral part of ourChristmas celebrations. What,

however, are the most valuable

gifts?

Christ is born, meet him! Once

more, I come to the Christ child

and stand there agog. Shepherds

stood amazed. Where is my gift?

The magi bring theiracceptable

gifts and worship Him. Gold,

frankincense and myrrh. Gold

represents a gift to honour a king,

frankincense is a fitting oblationfor the Divine and myrrh for the

Son of Man (who will die).

Make a joyful noise unto the

Lord(Psalm 65:1). The little

drummer boy, in a carol of

secular repute, has no gift to bring.

He gives to the Lord what he

himself has been given. He was

given the talent to play the drum,

so he plays the drum for the Lord.

Have I used my talents wisely andgenerously?

All things are filled with joy

today; Christ is born of the Virgin.

Am I filled with joy? Does it

show? Do I understand the

magnitude of this great wonder?

God is mingled with the form of

mortal man. Do I cry aloudwith

AdamO You, who for my sake

has become as I am, Holy are You,

O Lord?

Wherein is my joy? My Lord of

his own will has come forth, taking

flesh from the Virgin, to purge the

poison of the serpents head.

Christ has raised us who were sunk

in corruption and has released us

fromperdition of the adversary.

Ought we not lift up our hands and

clap them in songs of praise to

honour Christ alone, our

Benefactor Who in His compassion

is come into our midst?

I say again, Christ voluntarily

comes to earth. We read in matins:

How is He contained in a womb,whom nothing can contain? And

how can He who is in the bosom of

the Father be held in the arms of

His Mother? This is according to

His good pleasure, as He knows

and wishes. For being without

flesh, of His own will has He been

made flesh; and He who is, for our

sakes has become that which He

was not. Without departing from

His own nature he has shared in

our substance. Desiring to fill theworld on high with citizens, Christ

has undergone a twofold birth.

Do I give with a willing hand?

Am I pleased to give with alacrity,

without coercion or begrudging for

God loves a cheerful giver (2 Cor

9:7).

Furthermore may my praises

extend to the Theotokos (Mother

of God) through whom we are

reconciled to Godfor she broughtforth God made man and she

remained still a Virgin.

Christ gifts travel the vertical

axis both ways, to man and to God.

Uniting the world to the

immaterial essences,

He has made the Father merciful

to the creation.

The people that before walked in

darkness

This day have seen a light from the

beacon on high,

The Son offers to God the nations

as His inheritance.

Bestowing grace past telling

Where sin once flourished

abundantly.

Angels sing praises without

ceasing and shepherds in the fields

offer fitting hymns. The earth

offers a cave. Bethlehem has

opened Eden so let us come to see

it and to receive the things of

Paradise that are in the cave.The starspreads the good news

afar. What gift shall we bring?

Through Germanoss hymns in the

matins, we offer You the wealth of

our Orthodox faith, O God and

Saviour of our souls. Through

John the Monks hymn we offer

Glory to God in the highestand

prayforpeace on earth and

goodwill among men.Graciously

accept, O Benefactor the praises of

Your servants and establish Yoursingers firm and unshaken upon

the foundations of the faith.

Our prayer, our hope and our

praise are justified, for when we go

into the liturgy we hear St Paul

remind us that we are no more

servants, but sons and heirs of God

through Christ.

Being baptized in Christ, I have

put on Christ. I wish to give Him

my heart, my mind, and my soul sothat He may abide in me and I in

Him.

Finally every good and perfect

gift is from above, coming down

from Him, the Father of lights

(James 1:17). Thanks be to God

for all things.

Note: Words from matins in

italics are based on The FestalMenaion translated from the

original Greek by Mother Mary &Kallistos Ware, Faber & Faber,1977.

Gifts: A Meditation on the Matins

of the Nativity of Christ

by Presbytera E isodia M enis(Melbourne)

8/14/2019 06 Nov-Dec 05en

4/4

Parochial Life | november - december 2005 |

pag. 4

editor:Rev. Doru Costache, PhD

layout design:Ion Nedelcu (Bucharest)

address:64 Linthorn Ave,

Croydon Park,NSW 2133.

phone: (02) 9642 02 60www.geocities.com/

sfmaria_sydney

Middle wayA nomaloguehttp://www.livejournal.com/users/anomalogue/USA

Enter through the narrow gate; for

the gate is wide and the road is

easy that leads to destruction, and

there are many who take it. For the

gate is narrow and the road is hard

that leads to life, and there are few

who find it (Matthew 7:13).

No narrow path is narrow on one

side only.

Some people warn that the road is

narrow, and that many fall off the

left side into secularist pity-mongering. They say there is no

wading through the bottomless

mud, even if you wanted to. They

say everyone drowns on the left

side veer hard to the right.

The others point to the dark ditch

that lies on the right side of the

road fuming with myrrh and rot

and retribution. They say it is dark,

but echoes sound the bottom, that a

fall will break you stay far on theleft side.

***

When the Pharisees heard that he

had silenced the Sadducees, they

gathered together, and one of them,

a lawyer, asked him a question to

test him. Teacher, which

commandment in the law is the

greatest? He said to him, You

shall love the Lord your God with

all your heart, and with all yoursoul, and with all your mind. This

is the greatest and first

commandment. And a second is

like it: You shall love your

neighbour as yourself. On these

two commandments hang all the

law and the prophets (Matthew

22:34).

When one law is said to be like

another, both laws inter-define

the meanings converge and narrow.Imagine a Venn diagram: The first

circle is the broadest interpretation

of the first greatest commandment,

You shall love the Lord your God

with all your heart, and with all

your soul, and with all your mind.

The second circle is the broadest

interpretation of second greatest

commandment, You shall love

your neighbour as yourself. Where

those two laws intersect, that isChristianity.

Usually people pick the highest

law they like, and crush the other

into it, iron maiden style. They

make the one like the other.

That is off-the-mark. The highest

law is one and both at once: a

paradox.

ITS STRANGE

ISNT IT?

Isnt it strange how a 20 dollarbill seems like such a large amount

when you donate it to church, but

such a small amount when you goshopping?

Isnt it strange how 2 hours seemso long when youre at church, and

how short they seem when youre

watching a good movie?

Isnt it strange that you cant finda word to say when youre praying,

but you have no trouble

thinking what to talk about with a

friend?

Isnt it strange how difficult andboring it is to read one chapter of

the Bible, but how easy it is to read

100 pages of a popular novel or

ZANE GREY book?

Isnt it strange how everyonewants front-row-tickets to concerts

or games, but they do whatever ispossible to sit at the last row in

Church?

Isnt it strange how we need toknow about an event for Church 2-

3 weeks before the day so we can

include it in our agenda, but we

can adjust it for other events in the

last minute?

Isnt it strange how difficult it is

to learn a fact about God to share itwith others, but how easy it is to

learn, understand, extend and

repeat gossip?

Isnt it strange how we believeeverything that magazines and

newspapers say, but we question

the words in the Bible?

Isnt it strange how everyone

wants a place in heaven, but they

dont want to believe, do, or say

anything to get there?

Isnt it strange how we sendjokes in e-mails and they are

forwarded right away, but when we

are going to send messages about

God, we think about it twice before

we share it with others?

[We thankCarolyn for sharing thiswith us. D.C.]

In the Kingd om of Go d

one d oes not go from

vic tory to vic tory, but for

the m ost part from

de feat to defea t but

those a rrive who, afte r

ea c h de feat, instead o f

sitting dow n a nd

mourning a bout it, standup a nd go forwa rd

St T ik hon of Zadonsk