Pride , Faithfulness , Judgement - From Commentary of St. Paul's First Letter to Corinth

Apostle Paul exhorted the church to enjoy unity, based upon the exalted love of God, through the salvation work of the Son (Chapter 1); the fellowship of the Holy Spirit (Chapter 2); and receiving the care of God the Father for His church, His field, and His building (Chapter 3). The apostle intends for them not to be preoccupied with dissensions, but with God, the whole Love. Now, he is committed to defend himself; not to draw their sight to his person, nor for the sake of temporal glory he covets; but to confirm this church unity. He is the minister of the One Christ, the steward of the mysteries of God; a father to them in Jesus Christ, whose pleasure is not in having a group of them referred to him; but in the faithful realization of his mission, and in the preoccupation of the believers with the Lord, their Savior.

This chapter presents to us a live portrait of the commitment of the minister for faithfulness; faithfulness to God, being the steward of His mysteries; faithfulness to the Incarnate Word, to care for the ministry of salvation; faithfulness to the Church, to bear her humble features; and faithfulness to the ministry, to present a paternal compassion and commitment.

1- A steward of the mysteries of God 1 - 4

2- They should not judge their minister 5 - 6

3- The minister should not be puffed up 7 - 8

4- Troubles of the ministry 9 - 14

5- Paul’s paternal care 15 - 16

6- Sending Timothy to them 17

7- A promise to visit them 18 - 21

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If I am unable to judge myself, how can I claim to have the right to judge others?!

(Theodoret, Bishop of Cyrus

The Lord Jesus Christ Himself is the Shepherd of the church and her Founder: “I build My church”; She is His work, and not any body else’s. He would well understand this, he who knows the value of the dowry He offered for her: “knowing that you were not redeemed with corruptible things like silver or gold; but with the precious blood of Christ, as of a lamb without blemish and without spot” (1 Peter 1: 18, 19). Who, then, can work the vineyard of the Lord, or tend to His flock?! 

Jesus Christ in His care, is not in need of assistant shepherds; But, out of His limitless love for man, He called on him to partake of this task; We may be called ‘shepherds’, Yet, it is not us who do the work, but the ‘shepherd’ Himself in us; He still is the sole Shepherd!

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The enemy tries his best to divert the sight of the church away from the true Groom to the friend of the Groom, by either commending or reviling him. The church, being the bride of Jesus the One Groom, she has no one but Him; and has no other way but to let the Groom’s love and the thought of His coming, prevail over her mind and emotions, and fill her heart and life on every side. The enemy, on the other hand, not enduring to see a soul preoccupied with Jesus Christ, does his best to divert us away from the Groom toward someone else; even though a friend of the Groom. He lets us be preoccupied  with the good shepherds, glorifying and praising them; and not giving the glory to God who has given men this authority and this possibility; And with judging and criticizing the wicked. By that the bride’s mind is diverted from loving the Groom to judgment by commending or reviling others.

• Ham, son of Noah brought the curse upon himself by laughing when he saw the private parts of his father; whereas his two brothers who covered him up, got the blessing2.

(St. Ambrose)

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For I think that God has displayed us, the apostles, last, as men condemned to death; for we have been made a spectacle to the world, both to angels and to men” (9)

The apostle quoted this from what was happening in the Roman amphitheaters, where those condemned to death were presented to wrestle with voracious beasts, or to fight  one another; and the one who wins had to enter into a second, and a third fight, that end in his death. Sometimes they were committed to enter the arena naked for the amusement of the spectators who were thrilled to watch them die from their deadly wounds. It was said that those who were thrown to the voracious beasts in the morning,

were counted as being lucky, compared to those who were left until noon to fight until death against one another. The Roman emperors used those parades as a sort of entertainment and distraction for their people.

The apostles, like their Lord, were counted as not worthy to live, were condemned to death, to rid the world of them. Some believe that the apostle Paul wrote this, and in his mind a custom that prevailed in many pagan countries at the times of serious calamities and plagues; to choose the most evil and the least in social status, to be offered as human sacrifices to idols. And in the early eras, as the Christians were looked upon as the cause of those natural calamities, or of the defeat before enemies, they were offered as sacrifices to appease the wrath of their gods. They were counted as “the filth of the world,

the offscouring of all things” (13),not worthy of living, and should be got rid of. While some believe that he means here “the evil angels”; as the devil and his angels find their pleasure in scoffing the believers, and in seeing them tortured.

The apostle probably proclaims here that all men, even non-believers, could not deny the longsuffering of the apostles, and their receiving the condemnation of death with rejoice; Even angels would marvel to see the work of God’s grace in them.

The Lord Christ allows for His disciples and apostles to go through these troubles, to make them a spectacle both to angels and to men, to show their faithfulness, and to proclaim the grace of God that grants them the strength and endurance, to bring them over to the heavenly glories.

Paul was worthy to become a spectacle to angels, having strived to gain the reward of Christ; he struggled to set the angelic life on earth, by wrestling against the spiritual wickedness. The whole world indeed looked up at him to follow his lead.

(St. Ambrose)

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AN INSPIRATION FROM 1 CORINTHIANS 4

GRANT ME THE SPIRIT OF FATHERHOOD O FATHER OF ALL MANKIND

 In Your divine bosoms I find the warmth of love

There I join every believer in the spirit of true unity

And covet to have all mankind with me.

 

You counted me as Your minister and the steward of Your divine Mysteries.

To what ministry should I be committed, but to preach with love?

And what faithfulness should I present to You, but to practice love.

Grant me the wide-open heart.

To bear the icon of Your love.

And to bring every soul over to you.

Grant me to be Your ambassador by practical love.

O the true Love.

In Your bosoms I would get preoccupied with what preoccupy Your heart.

I would get preoccupied with the salvation of every soul.

And I would have no chance to condemn neither a minister or the ministered.

Nor, as a busybody, to seek in to know what lie in their hearts.

Nor to hasten the day of Judgment.

Nor to rob the chair of Your judgment.

Grant me the simplicity to see in everyone the splendor of Your glory.

To see You in everyone; which would bring joy to my soul.

And the thought of judgment would not crawl into my heart.

Instead of judgment, I shall present a sacrifice of thanksgiving to You.

I see You the source of every spiritual gift to me, to every minister, and to every

believer.

My heart praises You with a new song.

And my soul sings to You an exalted song.

And my tongue keeps on thanking You.

You did not let me and my brethren need anything.

You did not let us lack Your gifts.

But You give abundantly and without measure.

With every song of thanksgiving, I shall present a praise of love.

I covet for all to reign even without me.

For all to be glorified at my expense.

For all to find comfort in the midst of my suffering for Your sake.

Let them be rich; My riches are rather the fellowship of Your poverty.

Let them be glorified; My disgrace is rather the fellowship of the disgrace of Your

cross.

They condemned You to death, O Grantor of life.

Why then, should my soul moan if they count me a spectacle for their entertainment?

And why should I bother if I become a spectacle to angels and men?

Let me be expelled, and even die together with You.

And count Your disgrace my exalted glory.

Grant me the spirit of fatherhood, O Father of all mankind.

To embrace all in my heart, O You who embrace me in Yours

To love everyone more than the temporal light.

To partake of Your love, O You who delivered Yourself for my sake.

What should I seek from You, O Father?

But to become an icon of love for You.

That all inside me would be a fatherhood of love and wisdom!

From Father Tadros Malaty's - A Commentary on the First Epistle of Paul the Apostle to the Corinthians Chapter 4

Temple of God !

A Temple , place of worship unto the Lord -From Father Tadros Malaty's - A Commentary on the First Epistle of Paul the Apostle to the Corinthians' - 

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YOU ARE THE TEMPLE OF GOD: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you?”   I Corinthians 3:16
The apostle Paul speaks about the body as the temple of God, while having in mind the great number of priestesses who practiced corruption to the account of the temple of idols. That made him confirm the relationship of the believer’s body with the Lord Christ, as the temple of God and the dwelling place of the Holy Spirit. That made him as well, talk about the sanctity of matrimony and the danger of being attached to an adulteress (6: 15, 16).
In the old, Israel counted himself as the temple and the dwelling place of God; on account of that God  was living in their midst. The Lord Christ, having proclaimed that in case two or three gather together in His name, He will be in their midst; the Church became His holy temple.
Wherever God is, will be His temple, sanctified by His Holy Spirit. The Lord Christ, proclaiming to His disciples, that the subject of their preaching is “the kingdom of God is within you”, The Church as a  whole is His temple or His kingdom.; and every member in the Church is God’s temple. It is befitting of him, therefore, not to corrupt this temple, as it is not his own property; but he is just a steward on what God entrusted to him.
The body of the believer is:

• “The temple of God” (3: 16, 17; 19: 6)
• “The Lord’s” (13; 15)
• Should be offered as a living sacrifice to the Lord (Romans 1: 12)
• A dwelling place for God (Ephesians 2: 21, 22)
• A subject of the glory of God (1 Corinthians 6: 20)
• A subject of holiness (Psalm 93: 5)
• A place for peace (Haggai 2: 9; John 16: 33)
• A place where Christ will be manifested (2 Corinthians 4: 10, 11)
• Its members are for righteousness (Romans 6: 13)
• Conformed to the body of Christ (Philippians 3: 20, 21; John 2: 3).

What does he mean by saying that you are the temple of God, and the Spirit of God dwells in you?
a- The Church, on the level of the congregation, and on that of the member, is the throne of God, where He sits and works, and for the realization of His pleasure.
b- The Church is His kingdom, through which He sends the fruits of the Spirit, of love, joy, peace, and longsuffering (Galatians 5: 22, 23).
c- Through the Church, God leads His people in the midst of sufferings and afflictions, granting them the comforts of the Holy Spirit.
d- As a sanctuary for the Lord, the Church should not be used except for what is his. Even our body members are members of Christ.
e- The Church is the subject of His love; beloved by Him.
f- The body is a tool, moved by the spirit and the brain. What is intended by the spirit, will be shared by the body, whether the will is holy or evil .

“For now we live, if you stand fast in the Lord” (1 Thessalonians 3: 8). I do not wish you to stand fast in us, but in the Lord1.

• Although Paul was not actually ‘nobody’; Yet, if compared to God, he is nobody.
• No one should say in his heart: “God does not care for the sins of the body”.

According to the apostle: “Do you not know that you are the temple of God, and that the Spirit of God dwells in you? If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” (16, 17). So “Let no one deceives himself” (18).
Someone may say: My soul is the temple of God, and not my body; quoting the following testimony: “All flesh is as grass, and all the glory of man as the flower of the grass” (1 Peter 1: 24). What a bitter interpretation! Calling the body grass on account of that it dies. But, you should understand that, what dies for some time, would not also rise by sin. According to the apostle: Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God?” (1 Corinthians 6: 19). So, do not ever disregard the sins of the body, on the assumption that your bodies are from God. If you disregard the sin of the body, Are you not disregarding a sin you commit against the temple of God? Your body itself is the temple of the Spirit of God who is in you. So beware of what you do with the temple of God!
Just imagine, what would be worse than to commit adultery within the walls of the Church? You are now the temple of God in your coming in, and in your going out; if you dwell in your homes; if you wake up;… In all that you are a temple of God! So beware, lest it will forsake you, and you would be destroyed!
Speaking about the sin of adultery, and about taking the sin of the body lightly, the apostle says: “Do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God, and you are not your own” (1 Corinthians 6: 19). You were bought at a great price; If you chose to disregard your bodies, do not disregard your price !

(St. Augustine)

It is obvious that we are the temple of God if we do good. If someone is a temple of God; What is in the temple would necessarily be God’s No temple of God would be where an abundance of iniquities are.
(Father Valerian)

He who believes in Christ will receive the Holy Spirit who dwells in Him by the washing of the new birth, by which he would become spiritual. But such a person, if he, again, serves the covetousness of the world, he would become carnal. The apostle Paul says, that those who became spiritual according to the confession of their faith, may probably live as carnal; and insult the Holy Spirit dwelling in them.
(Theodore, Bishop of El-Missa)

“If anyone defiles the temple of God, God will destroy him. For the temple of God is holy, which temple you are” It is befitting of us, therefore, to watch over the holiness of the temple of God through receiving the sanctification of the Holy Spirit, that is realized by the true faith, the sound teachings, and the experience of the new life; As diversion from faith and the corrupt behavior would defile the temple.
He does not say ‘You are the temples of God’, but says: “You are the temple of God”; representing one unit embracing numerous diversified living stones (1 Peter 2: 5).
Certainly in the divine world, there is a specific place for God, where He chooses to dwell – the Church, the icon of heaven; which testifies to His salvation work and His exalted love.
The righteous man could be called ‘heaven’, as about him is said: “for the temple of God is holy, which temple you are” . If God dwells in His temple, and the saints are His temple, the expression “Who are in heaven” in the Lord’s prayer, would truly mean “who are in His saints”
I wish the Christians who are called for the eternal inheritance would understand the words: “Who are in heaven” in the Lord’s prayer, as “Who are in the saints and the righteous”. God, being not limited by a certain place; heaven, although higher than the material bodies in the world, yet, being material as well, it would accordingly be limited to a certain space.  Thus if we assume that God exists in the highest reach of the world, the birds would then be better off than us, as they live closer to God. 

It is not written that ‘The Lord is near to the tall, or to those who dwell on the mountains’, but “The Lord is near to those who have a broken heart” (Psalm 34: 18); as a reference to humility. So, if the wicked are called ‘earth’, the righteous, on the other hand, are called ‘heaven’, and about them is said: “For the temple of God is holy, which temple you are” (1 Corinthians 3: 17). Therefore, if God dwells in His temple; and he called the saints ‘His temple’, the expression “Who are in heaven” would mean “Who are in the saints”, and it would be fitting to correlate the righteous and the wicked, spiritually, as heaven and earth, materially.
(St. Augustine)

Paul so says to provoke the consciences of those who have corrupted their bodies by wicked life; and specifically that person who had sexual relationship with his father’s wife (1 Corinthians 5: 1-5).
(Amrosiaster)

Reminder - First call First Sunday after Feast of Pentecost

St. Luke 7 : For John the Baptist came neither eating bread nor drinking wine, and you say, ‘He has a demon.’ 34 The Son of Man came eating and drinking, and you say, ‘Here is a glutton and a drunkard, a friend of tax collectors and sinners.’ But wisdom is proved right by all her children.”

Acts 17 Now the Berean Jews were of more noble character than those in Thessalonica, for they received the message with great eagerness and examined the Scriptures every day to see if what Paul said was true.  As a result, many of them believed, as did also a number of prominent Greek women and many Greek men.

2 Corinthians 5:14-6:9 -St. Paul's declaration 

For Christ’s love compels us, because we are convinced that one died for all, and therefore all died.  And he died for all, that those who live should no longer live for themselves but for him who died for them and was raised again.

So from now on we regard no one from a worldly point of view. Though we once regarded Christ in this way, we do so no longer. Therefore, if anyone is in Christ, the new creation has come:[a] The old has gone, the new is here! All this is from God, who reconciled us to himself through Christ and gave us the ministry of reconciliation:  that God was reconciling the world to himself in Christ, not counting people’s sins against them. And he has committed to us the message of reconciliation.  We are therefore Christ’s ambassadors, as though God were making his appeal through us. We implore you on Christ’s behalf: Be reconciled to God. God made him who had no sin to be sin[b] for us, so that in him we might become the righteousness of God.

As God’s co-workers we urge you not to receive God’s grace in vain.  For he says,

“In the time of my favor I heard you,

    and in the day of salvation I helped you.”[c]

I tell you, now is the time of God’s favor, now is the day of salvation.

We put no stumbling block in anyone’s path, so that our ministry will not be discredited.  Rather, as servants of God we commend ourselves in every way: in great endurance; in troubles, hardships and distresses;  in beatings, imprisonments and riots; in hard work, sleepless nights and hunger; in purity, understanding, patience and kindness; in the Holy Spirit and in sincere love; in truthful speech and in the power of God; with weapons of righteousness in the right hand and in the left; through glory and dishonor, bad report and good report; genuine, yet regarded as impostors; known, yet regarded as unknown; dying, and yet we live on; beaten, and yet not killed

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May 31- 2026 First Sunday after Pentecost  Readings
Evening: St. Luke 8:4-15 , Morning St. Mathew 11:20-30
Holy Qurbana
Old Testament Readings
Genesis 41:38-49 , , Exodus 12:31-40
Joshua 5:9-12, Micha 3:8-10, 4:4-5
Jeremiah 29:10-16
New Testament Readings
Acts 17:10-15 , II Corinthians 5:14-6:9
St. Luke 7:27-35

CONSECRATION OF THE CHURCH IN THE EASTERN TRADITION ( Fr. BabyVarghese)

 Reminder as we consecrate our Church Building  of Father Baby Varghese's blog . 

Fr Dr Baby Varghese : CONSECRATION OF THE CHURCH IN THE EASTERN TRADITION

CONSECRATION OF THE CHURCH IN THE EASTERN TRADITION                  (Revd.Dr.B.Varghese, Kottayam)

In the early Church, no special building was thought to be necessary for the liturgical gatherings. Thus, Minucius Felix, a third century Christian convert in Rome said: “ We have no temples; we have no altars”. However by the fourth century, ‘temples and altars’ became essential for the celebration of the liturgy. Church fathers regularly referred to the places of worship in Jerusalem as the type of Christian churches. The dedication of the places for worship in ancient Israel provided a reason for the ‘blessing’ of the churches. In fact the Old Testament refers to the dedication of the tabernacle (Ex.40:1-11); Solomon’s Temple (1 Kings 8) and the Second temple under Zerubbabel (Ezra 6:6-17). The Temple and the altar were rebuilt and re-dedicated under the Maccabees (! Mac.4; 2 Mac. 10), which eventually led to the origin of the Jewish festival of Hanukah. This festival was probably behind the origin f the Sundays of the ‘Consecration of the Church (Kudosh ‘etho) and the Dedication of the Church (Hudosh ‘etho) in the Syriac tradition.

Consecration of the Church in the fourth century

  It is not easy to determine exactly what were the rites of the consecration of the church in the early Christian tradition. Apparently, the celebration of the Eucharist was the only essential ceremony. The first available record of the dedication of a church is that of the church in Tyre (now in South Lebanon) in 314 AD, by Paulinnus, bishop of that city. His sermon on the occasion has been quoted at length by Eusebius of Caesarea (Ecclesiastical History X,4). However, Eusebius does not give the details of the rite.

Eusebius speaks of the churches built during the reign of the Emperor Constantine. The rites included the celebration of the Holy Eucharist, a sermon, special prayers and thanksgiving. Constantine built a magnificent church over the Holy Sepulchre at Jerusalem, called Martyrium. Eusebius describes the beauty and the various parts of the building (Life of Constantine III, 25-40).  The consecration took place on September 14th, the anniversary of the discovery of the Holy Cross. In 335, Constantine called a synod of  all the bishops of the East, first in Tyre and then they were asked to proceed to Jerusalem for the dedication of the church. Another church, called the Anastasis or the Sanctuary of the Resurrection, built by Constantine, also was consecrated on the same day.

Eusebius tells us that there were various discourses delivered by the bishops. There was the celebration of the Eucharist and prayers were offered for the peace of the world as well as for the Emperor and his children. Eusebius writes:

“ Meantime the festival derived additional luster both from the prayers and discourses of the ministers of God, some of whom extolled the pious Emperor’s willing devotion to the Saviour of mankind, and dilated on the magnificence of the edifice which he had raised to his memory. Others afforded as it were, an intellectual feast to the ears of all present, by public disquisitions on the sacred doctrines of our religion. Others interpreted passages of the holy scripture and unfolded their hidden meaning; while such as were unequal to these efforts presented a bloodless sacrifice ad mystical service to God in the prayers which were offered for general peace, for the Church of God, for the Emperor himself as the instrumental cause of so many blessings and for his pious sons. I myself too, unworthy as I was of such privilege pronounced various public orations in honour of this solemnity, wherein I partly explained by a written description the details of the imperial edifice, and partly endeavoured to gather from the prophetic visions apt illustrations of the symbols displayed. Thus joyfully was the festival of dedication celebrated in the 13th year of our Emperor’s reign”. (Life of Constantine Bk IV, 43).

The presence of a large number of bishops was usual feature of the dedication ceremonies in the reign of Constantine. Often vigil was kept in the night preceding the dedication. Socrates, another Church Historian observes that the Council of Antioch in 341 was convened in order to dedicate the famous church there called ‘The Golden Church” (Dominicum Aureum). This church was begun by Constantine and finished by his son Constantius. 97 bishops attended the dedication ceremony on the invitation of Eusebius of Nicomedia (Ecclesiastical History II,8; Sozomen, Eccl Hist. III,5).

 St Athanasius of Alexandria speaks of a church in which he celebrated the Holy Eucharist (in 355) before it was consecrated. The church in question was called “Great Church” built in the royal quarters (‘Caesareum’) at Alexandria. The old church there was burnt under Julian the Apostate and rebuilt by Athanasius with the permission and at the expense of the Emperor Constantius. Arians charged it as a serious offence that he ‘celebrated’ the Eucharist in the Great church before it was consecrated’. Athanasius humbly sent an apology to the Emperor, pointing out that ‘he did not celebrate the dedication of the church, which he could not do with out the permission of the Emperor’. He confessed that ‘he did celebrate the Eucharist before its dedication’ and he excuses himself on account of ‘the great concourse of people that came to Alexandria on Easter day’. (Athanasius, Apology to the Emperor Constantius ch. xiv-xviii).

Anniversary of the Dedication

We have evidences that in the early Church, the anniversary of the dedication of a church was celebrated with festivity. In one of his sermons, Gregory of Naziansus (376 AD) refers to this custom:

“ That it was an old law, and very excellently constituted, to do honour to Churches by the feasts of their dedication, and that not for once only, but upon the annual return of the same day of their consecration; but otherwise such remarkable transactions might be forgotten in a long period of time, and be at last quite buried in the grave of oblivion”( Orations 43).

The earliest record of such anniversary is that of the two churches in Jerusalem, Martirium and Anastasis, consecrated in 373 AD. According to the Church Historian Sozomen, the festivities lasted for eight days:

“ The temple called the ‘great Martyrium’ which was built in the place of the skull at Jerusalem, was completed about the 30th year of the reign of Constantine….. Since that period, the anniversary of the consecration has been celebrated with great pomp by the Church of Jerusalem. The festival continues eight days, initiation by baptism is administered, and people from every region under the sun resort to Jerusalem during this festival, and visit the sacred places” ( Ecclesiastical History II, 26).

Etheria, a Spanish lady who visited Jerusalem as a pilgrim (end  of the fourth century) was present at the feast of the Dedication in Jerusalem. The anniversary of the dedication of some of the important churches found their permanent place in the liturgical calendar of the East and the West. September 14th became a feast in all Churches, because the Holy Cross was discovered on that date, and also because it was the anniversary of the dedication of the two churches in Jerusalem. Likewise, the feast of St Peter and St Paul is celebrated on 29th June, because it was the anniversary of the dedication of the St Peters Basilica in Rome. In the Syriac tradition, the feast of St Thomas was fixed on July 3rdm, because the Cathedral of t Thomas in Edessa was dedicated and its anniversary was regularly celebrated on that date.

Deposition of the Relics

In the 5th and 6th century dedication ceremony among the Latins and the Byzantines was preceded by the solemn transfer of the relics of a martyr or a saint to the altar. They appealed to Rev.6:9 (‘ John saw the under the altar the souls of the martyrs’) for this practice. However, this seems to be founded on the ancient custom of building  altars and churches over the tombs of the martyrs. The relics were brought in a triumphal procession and deposed on the altar. Among the Byzantines, the second Council of Nicea (787 AD) made it obligatory to place relics on the altar (Canon 7):

“We decree therefore that relics shall be placed with the accustomed service in as many of the sacred temples as have been consecrated without the relics of the martyrs.. And if any bishop from this time forward is found consecrating a temple without holy relics, he shall be deposed as a transgressor of the ecclesiastical tradition” (Nicene Post Nicene fathers of the Church Vol.14, p.560).

In the Syrian Orthodox tradition, relics are never placed on or under the altar. Thus a canon attributed to John of Tella says: “ The bones of the saints, though they are holy, shall not be placed on the altar” (Hudaya canon 1:6). The Syriac fathers generally saw the altar as the symbol of Christ’s tomb and this seems to be reason for the prohibition of placing the relics on it.

Anointing of the altar

The custom of anointing the altar is of Eastern origin. The oil for the baptismal anointing, whether perfumed or not, was used for this purpose. From the east, the custom reached the Latin West. An ancient Syriac canon gives the impression that anointing was the essential rite of the Syrian Orthodox liturgy of the consecration of the altars.

“Concerning altars in the churches and monasteries that were devastated by the barbarians, but about which one does not know whether they have been anointed or not. If they are of wood, material that is found in every country, hey shall be placed in the sacristy with honour in order to deposit (the sacred) garments there or to place chalices, cups and other vessels of the cult there – but one shall never offer on them. If they are of marble which cannot be found in all countries, they should be anointed. The bishop who anoints says: ’We anoint this altar, if it has not been anointed, in the name of the father, the Son, and the Holy Spirit” (A.Vööbus, The Synodicon in the West Syrian Tradition, CSCO 368, SS.162, Louvain, 1972, p.159).

This canon provides interesting information. The altar was generally made of wood like a table, which can be moved and could be used as a chest where liturgical vestments or vessels could be kept when they are not in use. Marble altars were rare and were probably expensive. The present fixed altar seems to be of later origin.

Washing of the altar

In the Latin tradition, altars were sometimes washed and then anointed and altar clothes were spread. This is apparently inspired by the baptismal liturgy in which immersion, anointing and putting on white robes are the important elements. As in baptism, the bishop first signed the altar without oil. Usually crosses were marked with the thumb. In the Latin tradition, X or A –Ω (Alpha – Omega), symbol of Christ are often marked.

Syriac Tradition

The originally consecration seems to have been limited to the altar and then Tablaito (Antimension). This is implied in the text from the Synodicon quoted above. Bar Hebraeus quotes a canon attributed to Severus of Antioch, which also suggests the same practice (Hudayacanon 1,6). However, the custom of consecrating the church building also can claim to be ancient. Thus in a canon attributed to Philoxenus (of Mabbugh?) we find: “ Because of the honour of peace and the benefit of the believers also, the altars and temples which had been anointed and consecrated by Eudoxius the Arian were accepted by the Orthodox bishops without being anointed and consecrated anew” (Synodicon II, p.184: CSCO 376, SS 164, Louvain, 1976).

 In the Malankara Orthodox Church, which follows the Syrian Orthodox liturgy, there is a solemn “laying on of the stone” ceremony at the beginning of the construction of the church. In a small chest 12 small pebbles are placed after being anointed with the Holy Myron. Each of them is placed in the main altar, side-altars (if any), four corners of the sanctuary as well as in the side walls. If there was no such ceremony at the beginning of the construction, the consecration of the new church shall begin with it and is celebrated o the eve. The liturgy of the consecration consists of three parts or ‘services’ and the first part is celebrated on the eve at the conclusion of the Vespers. Hudaya canon directs that the ordo of the Hudosh ‘etho (-Dedication of the Church, the second Sunday in the liturgical year) shall be used for Vespers and an all night vigil shall be kept. The service includes a series of psalms, hymns, Promiun-Sedro and readings from the Bible.

 In the second part dedication of the altar takes place. After the introductory prayers, altar and tablaita are signed thrice without oil. Then they are signed thrice with the Holy Myron. Then takes place the ‘dressing’ of the altar. Altar clothes are blessed and the cross and the candle sticks also are signed with Myron. These rites evoke the baptismal liturgy.

 In the third part, sanctuary and the nave are consecrated. The eastern, northern and the southern walls, as well as the entrance of the sanctuary are signed with Myron. Then in the nave, all the doors and windows are signed with the Myron. The dedication service is concluded with the Scripture readings (which includes John 10:22-38), litany, thanksgiving prayer and the exaltation of the cross towards four sides.

Consecration of the Church as a Sacrament

 Bar Hebraeus (d.1285), in his theological treatises Mnares kudshe (‘Light of the Sanctuary’) and Zalge (‘Rays’) gives the list of sacraments (roze). In both of them Consecration of the Church is listed among the sacraments. In the East Syrian tradition, the Patriarch Timothy II (d.1328) also included the ‘consecration of the altars’ in his list of the sacraments. Various canons found in the Hudaya canon ascribe special sanctity or sacramentality to the consecrated altars and tablaito. Tablaito always bears the name of the bishop who has consecrated it. This is precisely to handle them with care, as they have received special sanctity by consecration. All the Eastern Churches use tablaito (or antimension) on which the Paten and the Chalice are placed. It was probably introduced during the persecutions, when it was not possible to celebrate the Eucharist on a regular altar or inside a church. Hudaya canon directs that tablaito shall be consecrated by an orthodox bishop and a priest shall not celebrate without a tablaito. The use of broken tablaito or one blessed by heretics are also prohibited. Thus tablaito is regarded as the symbol of unity with the bishop.

St John Chrysostom Quotes

I exhort you, and I will not cease to exhort you to pay heed not only to what is said here, but when you are home also you should occupy yourselves attentively with the reading of Holy Scripture. Let no one say to me such cold words-worthy of judgment---as these: ‘I am occupied with a trial, I have obligations in the city, I have a wife, I have to feed my children, and it is not  my duty to read the Scripture but the duty of those who have renounced everything.’ What are you saying?! It is not your duty to read Scripture because  you are distracted by innumerable cares? On the contrary, it is your duty more than those others, more than the monks; they do not have such need of help as do you who live in the midst of such cares. You need treatment all the more, because you are constantly under such blows and are wounded so often. The reading of Scripture is a great defense against sin. Ignorance of the Scripture is a great misfortune, a great abyss. Not to know anything from the word of God is a disaster. This is what has given rise to heresies, to immorality; it has turned everything  upside down.

St. John Chrysostom on Scripture 

"There is nothing colder than a Christian who does not seek to save others." St. John Chrysostom. "What forgiveness, therefore, will there be for us, if (while we undergo such fury of the wicked one against ourselves) we do not bring to bear even the smallest part of this zeal for the salvation of our brethren, even while in these matters we have God for our helper! For when thou seest thy brother wicked and morose and giving no heed to thee, say thus within thyself: "Shall I not some time or other bo able to persuade him." Thus also St Paul commanded us to do: "The servant of the Lord must not strive, but be gentle unto all men, in meekness instructing those that oppose themselves, if God per-adventure will give them repentance to the acknowledging of the truth," (2 Tim. ii. 24, 25.)" St. John Chrysostom, Discourse I, Chiefly on the parable of the rich man and Lazarus (10 of --). "The whole year will be fortunate for you, not if you are drunk on the new-moon [New Year’ Day], but if both on the new-moon [January 1st], and each day, you do those things approved by God. For days come wicked and good, not from their own nature; for a day differs nothing from another day, but from our zeal and sluggishness. If you perform righteousness, then the day becomes good to you; if you perform sin, then it will be evil and full of retribution. If you contemplate these things, and are so disposed, you will consider the whole year favorable, performing prayers and charity every day; but if you are careless of virtue for yourself, and you entrust the contentment of your soul to beginnings of months and numbers of days, you will be desolate of everything good unto yourself."St. John Chrysostom, A Homily for the New Year. For the Christian ought to hold feasts not for months, nor new moons, nor Lord’s days, but continually through life to conduct a feast befitting him. What is the feast that befits him? Let us listen to Paul speaking, “Therefore let us celebrate the feast, not in the old leaven, nor by leaven of evil and wickedness, but with the unleavened bread of sincerity and truth.” [1 Corinthians 5,8]."St. John Chrysostom, A Homily for the New Year.

"Fasting is a medicine. But medicine, as beneficial as it is, becomes useless because of the inexperience of the user. He has to know the appropriate time that the medicine should be taken and the right amount of medicine and the condition of the body which is to take it, the weather conditions and the season of the year and the appropriate diet of the sick and many other things. If any of these things are overlooked, the medicine will do more harm than good. So, if one who is going to heal the body needs so much accuracy, when we care for the soul and are concerned about healing it from bad thoughts, it is necessary to examine and observe everything with every possible detail." St. John Chrysostom, On Fasting.

"Fasting is the change of every part of our life, because the sacrifice of the fast is not the abstinence but the distancing from sins. Therefore, whoever limits the fast to the deprivation of food, he is the one who, in reality, abhors and ridicules the fast. Are you fasting? Show me your fast with your works. Which works? If you see someone who is poor, show him mercy. If you see an enemy, reconcile with him. If you see a friend who is becoming successful, do not be jealous of him! If you see a beautiful woman on the street, pass her by."

St. John Chrysostom, On Fasting.

Mary was made Mother of God to obtain salvation for many who, on account of their wicked lives, could not be saved according to the rigor of Divine justice, but might be saved with the help of her sweet mercy and powerful intercession." St. John Chrysostom, On the Theotokos.

"Come, then, let us observe the Feast. Truly wondrous is the whole chronicle of the Nativity. For this day the ancient slavery is ended, the devil confounded, the demons take to flight, the power of death is broken, paradise is unlocked, the curse is taken away, sin is removed from us, error driven out, truth has been brought back, the speech of kindliness diffused, and spreads on every side, a heavenly way of life has been ‘in planted on the earth, angels communicate with men without fear, and men now hold speech with angels." St. John Chrysostom, On the Nativity of Christ.

"This is the Lord of glory Who is ascended into the heavens with a shout, and is seated on the right hand of the Father. Under His authority are angels, and dominions and powers, and it is He Who receives our pained prayers, and makes us victors over the pirates of this world. Under His dominion is every rank of the unclean spirits, as He says to us: 'Behold, I have given you authority to trample upon snakes and scorpions.'" St. John Chrysostom, On the Ascension.

Have you sinned? Come to Church. Tell God, ‘I have sinned.’ I do not demand anything else of you than this. Holy Scripture states, ‘Be the first one to tell of your transgressions, so you may be justified.’ Admit the sin to annul it. This requires neither labor nor a circuit of words, nor monetary expenditure, nor anything else whatsoever such as these. Say one word, think carefully about the sin and say, ‘I have sinned.'” St John Chrysostom  On Sin & Repentance

Scripture Readings - Bright week ( Heworo) Days

Christ is Risen !, Indeed He is Risen !! 

Heworo Days - Bright Week (Heworo) is a unique time in our liturgical calendar where the joy of the Resurrection is so abundant that it overflows into every day of the week. To emphasize this "new life," the Church assigns a specific Liturgical Tone to each day, moving sequentially through the tones, as well as Scripture Readings for each day . The structure reminds us that the Resurrection is not just a one-day event, but a reality that reorders our entire sense of time. Ideally,  Holy Qurbana is celebrated on every one of these days.   Pray we use and apply these

Heworo Monday

Evening: St. Luke 24:13-35 , Morning St. Matthew 28:11-20

Holy Qurbana

Old Testament Readings:

Genesis 41: 41-46 , Numbers 7:84-89 

I Kings 18:36-40 , Judges 8:13-21 

Jeremiah 1:4-12, Isaiah 40:9-15

New Testament Readings

1 Peter 2:19-25 , Romans 6:12-23

St. Luke 24:13-35  

Heworo Tuesday 

Evening : St Mark 15:37-16:8, Morning St. Mark 16:9-18 

Holy Qurbana

Old Testament Readings

Exodus 14:26-31 , Joshua 6:9-16

Wisdom of Solomon 1:1-8. Isaiah 63:8-14

New Testament Readings 

Acts 13:26-39 , Ephesians 6:10-24 

St. Matthew 28:11-20 

Heworo Wednesday 

Evening: St. Luke 23:46-24:12 ,Morning St. Luke 24:12-24 

Holy Qurbana

Old Testament Readings

Exodus 40:1-16 , Joshua 2:1-6 

Hosea 8:1-8, Isaiah 65:1-7 

New Testament Readings

Acts 4:8-21 , Hebrews 3:1-13 

St. Luke 24:1-12 

Heworo Thursday

Evening: St. John 19:30-20:2 , Morning St. John 20:3-18 

Holy Qurbana

Old Testament Readings 

Exodus 34:4-12 , I Kings 20:28-30 

Micah 4:1-7 , Zachariah 8:4-9 

Isiah 37:8-17 

New Testament Readings 

1 John 4:19-5:15 , Hebrews 11:3-6 

St. John 20:11-18 

Heworo Friday

Evening: St. John 20:18-23 , Morning : St. Matthew 27:50-61 

Holy Qurbana

Old Testament Readings 

Deuteronomy 16:1-8 , Joshua 8:30-33

Proverbs 9:1-11 , Joel 3:16-21 

Isaiah 26:1-8 

New Testament Readings

1 Peter 3:17-22 , Hebrews 11:32-40,

St. Matthew 28:1-10 

Heworo Saturday 

Evening: St. Luke 24:25-34 , Morning St. Mathew 27:62-28:20 

Old Testament Readings 

Joshua 1: 5-9 , I Kings 17:17-22

II Kings 23:21-25 , Isaiah 44: 23-28

New Testament Readings

Acts 26: 19-25 , Philippians 2:1-11

St. Matthew 28:11-20

This was from Me by St Seraphim of Viritsa

 This was from Me by St Seraphim of Viritsa . “This was from me” is a famous letter written by saint Seraphim of Viritsa that he sent to his spiritual child, a bishop who was in a Soviet prison at that time; this homily “This was from me” is written as a consolation and counsel to the bishop to let him know that God the Creator addresses to the soul of man.

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Things that concern you concern the apple of my eye. You are precious in my eyes and I love you; for this reason, it is a special joy for Me to train you. When temptations and the opponent come upon you like a river, I want you to know that,This was from Me.

I want you to know that your weakness has need of My strength, and your safety lies in allowing Me to protect you. I want you to know that when you are in difficult conditions, among people who do not understand you, and cast you away,This was from Me.

I am your God, the circumstances of your life are in My hands; you did not end up in your position by chance; it is precisely the position I have appointed for you. Weren’t you asking Me to teach you humility? And there – I placed you precisely in the atmosphere, the school where they teach this lesson. Your atmosphere, and those who live around you, are merely performing My will. Do you have financial difficulties and just barely make it? Know that, This was from Me.

I want you to know that I dispose of your money, so take refuge in Me and know that you are dependant upon Me. I want you to know that My storehouses are inexhaustible, and I am faithful in My promises. Let it never happen that they tell you in your need, “Do not believe in your Lord and God.” Have you ever spent the night in affliction? Are you separated from your relatives, the people you love? I allowed it to affect you so you turn to Me, and in Me to find consolation and comfort. Did your friend or someone to whom you opened your heart, deceive you? This was from Me.

I allowed this frustration to touch you so that you may learn that your best friend is the Lord. I want you to bring everything to Me and tell Me everything. Did someone slander you? Leave it to Me; be attached to Me, in Me your refuge so that you can hide from the contradiction of the nations. I will make your righteousness shine like light and your life like midday noon. Your plans were destroyed? Your soul yielded and you are exhausted? This was from Me.

You made plans and have your own aims; you brought them to Me to bless them. But I want you to leave it to Me, to direct and guide the circumstances of your life by the hand, because you are the orphan, not the protagonist. Unexpected failures found you and despair overcame your heart, know That this was from Me.

Because with this tiredness and anxiety I am testing how strong your faith is in My promises and your boldness in prayer for your relatives. Why, is it not you who entrusted their cares to my providential love? Is it not you who now leave them to the protection of my All Pure Mother? Serious illness found you, which may be healed or may be incurable, and nailed you to your bed. This was from Me. 

Because I want you to know Me more deeply, through physical illness, and to not murmur against this trial I have sent you. And do not try to understand My plans for the salvation of people’s souls in various ways, but unmurmuringly and humbly bow your head  before My goodness. You were dreaming to do something distinct and special for Me and, instead of doing it, you fell into a bed of pain. This was from Me.

Because then you were sunk in your own works and plans and I wouldn’t have been able to draw your thoughts to Me. But I want to teach you the most deep thoughts and My lessons, so that you may serve Me. I want to teach you to sense that you are nothing without Me. Some of my best sons are they, who are cut off from active life, to learn to use the weapon of ceaseless prayer. You were called unexpectedly to undertake a difficult and responsible position, supported in Me.

I entrust these difficulties to you, and for this reason the Lord your God will bless all your works, in all of your paths. In everything your Lord will be your guide and teacher. On this day in your hands, My child, I gave this vessel with the divine myrrh, for you to use freely. Remember always that every difficulty that you will come across, every offensive word, every slander and criticism, every obstacle to your works, which could cause frustration and disappointment, every revelation of your weakness and incabability, will be anointed with this oil, This was from Me.

Know and remember always, no matter where you are, That whatsoever stings, will be dulled as soon as you learn in all things, to look at Me.

Everything was sent to you by Me, for the perfection of your soul.All these things were from Me.
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From Life-Miracles-Prophecies of Saint Sraphim of Viritsa pp143-147, Translated by Fr. Nicholas Palis, Orthodox Kypseli Publications, 2005, Thessaloniki, Greece Shared from ICONANDLIGHT web page

March 24, 2026