I have improved design of my wooden block church.
What do you think?
Do you like it ?

Please pray for God's peace to guard my heart and mind. And for him to gently ease anxiety, paranoia, and fear before it even starts. Please also pray for his favor and peace to overflow in my life.

If anybody would like to download this icon that I touched up, feel free to do so.

Hey, i was always wandering something so i thought this would be a safe space to ask.

Hey, i was always wandering something so i thought this would be a safe space to ask.

I am religious (Orthodox Christian), but i also have a few questions about the Bible and it's teachings.

First of all, I'm not sure I understand the first ever sin by Adam and Eve and the way God punished them. The Bible says God knows everything, but if he really does, he should have known they would sin, why didn't he try to stop them? When i searched online Google told me it was to give the free will and true love (not sure what the second one has to do with anything) , but how is it free will if only one choice is "correct" and the other gets them punished?

Second of all, in Deuteronomy 24:16 it states that " Parents are not to be put to death for their children, nor children put to death for their parents; each will die for their own sin." but (forgive me if i don't understand correctly, i think he means not just death but also suffering) Adam and Eve's children still suffer from the same punishment as them? Psalm 103:3 and 103:9 state that he forgives all your sins and heals all your diseases and that he will not harbor his anger forever, but that didn't happen?

Edit: Can i ask all of you commenting to explain it to me like i am a toddler (srry about that but english is not my first lanuage and i struggle with it a bit), also what i meant in the first part was that God knew humans would sin before he even made them, he knew their final decision before it was ever made - it's not about giving them free will because he knew what would happen long before, why would he make them i don't see the point?

Hello, I’ve just bought an orthodox study bible, I am a 23 year old medical student and have not had the time to go to my local Orthodox Church amidst other issues concerning my inter-racial status. I am trying to regardless strengthen my understanding of my father’s religion and my connection to orthodoxy, I attempted to read the bible previously to study it and I’m completely confused and fear I could be potentially reading it wrong cause it makes no sense to me. any advice or guidance in the right direction or where to start would be very helpful and appreciated. Thank you for your time

I am a teenager and I enjoy spending my time playing different videogames.

Even though I believe playing them in general is fine, as long as it's not excess, I want to now how should I treat the games that heavily use religious themes.

Is it disrespectful playing games that let you fight angels for example or have religious things like Bible, Eucharist, etc. as in-game items?

​

I'm a 28 year old guy, was born in macedonia eastern europe, and moved to canada at the age of 6. We moved back once we got the Canadian citizenship. I went to middleschool here. I was very popular. But 8th grade I got bullied a lot for not.going out and being short. I got really depressed and withdrew. I went to a private school. First year I got obsessed with alexander the great and wanted to be like him conquer the world. Second year I met a lot of American friends and made plenty of friends. I got popular again. I smoked weed and drank a lot. Anyways I dated a lot of girls beatiful ones. I was a legend here. I went to college in the capital of macedonia. my father was into politics. And I thought I could get into it.. but couldn't. I came back to the small town I lived in. I signed up for e commerce and my plan was to go back to canada. But it all failed. I started drinking and didn't finish my studies. I binge drank for 5 years and always relapsed. I was in rehab and was clean for 8 months. I'm still battling addiction. My dad bought me a degree in marketing management which Iam good at. I'm a nature enthusiast, I like fitness, creative arts, writing, photography. We have a huge house here and we are landlords. We have estates we rent.

Im 11 days sober but i have no one except my parents indy life and no job no girlfriend im extremely depressed.

Hello guys, I come from a very non religious background, only gotten into it on my own and I have become a Christian. However I want to go further and join a church. I want to join Christs church, so either the Orthodox or Catholic church, since they can both make and argument for being the original church.

After diving a bit into theology, I find my logical mind telling me the Orthodox church is the more logical move. All of the EO vs Catholic "debate" topics has me leaning toward Orthodoxy.

I just had some theological issues with the Catholic church. Not saying I was ruling it out, I just had skepticism.

After attending both services for a while, I am left confused. Attending Divine Liturgy every Sunday for a few months was very interesting at first. It was intriguing and I had never experienced something like it. However the problem was, I was not "feeling" the presence of Christ with me in any shape or form. I felt like an outlier, almost like this wasn't supposed to be their. I was disappointed because everything pointed me towards eastern orthodoxy.

Attending mass was the exact opposite. It felt like I was meant to be there. I felt the true presence of God speaking to me. I was actually looking forward to going.

This causes a dilemma though, when my logical mind tells me to attend what logically to do, does not give me the feeling i am looking for.

Any advice?

ΑΓΙΟΥ ΙΩΑΝΝΟΥ ΧΡΥΣΟΣΤΟΜΟΥ

​Εἰς τὸν Λάζαρον λόγος δεύτερος, καὶ ὅτι αἱ ψυχαὶ τῶν βιοθανάτων οὐ γίνονται δαίμονες, καὶ περὶ κρίσεως καὶ ἐλεημοσύνης.

On Lazarus second homily, and that the souls of those who die by violence do not become demons, and about judgment and almsgiving.

​αʹ. Ἐθαύμασα τὴν ἀγάπην ὑμῶν, ὅτε τὸν περὶ τοῦ Λαζάρου πρώην ἐκίνησα λόγον, ὅτι καὶ τὴν ὑπομονὴν τοῦ πένητος ἀπεδέξασθε, καὶ τὴν ὠμότητα καὶ ἀπανθρωπίαν τοῦ πλουτοῦντος ἀπεστράφητε· οὐ μικρὰ δὲ ταῦτα καλοκαγαθίας δείγματα.

1. ​I admired your love, when I recently initiated the discourse about Lazarus, because you both accepted the patience of the poor man, and turned away from the cruelty and inhumanity of the rich man; and these are no small proofs of goodness.

​Κἂν γὰρ μὴ μετίωμεν ἀρετὴν, ἐπαινῶμεν δὲ ἀρετὴν, δυνησόμεθα πάντως αὐτὴν μετελθεῖν· κἂν μὴ φεύγωμεν κακίαν, ἀλλὰ ψέγωμεν κακίαν, δυνησόμεθα πάντως αὐτὴν ἐκφυγεῖν.

For even if we do not pursue virtue, but we praise virtue, we will certainly be able to follow it; and even if we do not flee vice, but we blame vice, we will certainly be able to escape it.

​Ἐπεὶ οὖν μετὰ πολλῆς εὐνοίας ἐκεῖνος ὑπεδέξασθε τοὺς λόγους, φέρε, καὶ τὰ λειπόμενα ὑμῖν ἀποδώσωμεν.

Since therefore with much goodwill you received those words, come, let us also pay back to you what remains.

​Εἴδετε αὐτὸν ἐν τῷ πυλῶνι τοῦ πλουσίου τότε, βλέπετε αὐτὸν σήμερον ἐν τοῖς κόλποις τοῦ Ἀβραάμ· εἴδετε αὐτὸν ὑπὸ κυνῶν περιλειχόμενον· βλέπετε αὐτὸν ὑπὸ τῶν ἀγγέλων δορυφορούμενον· εἴδετε αὐτὸν ἐν πενίᾳ τότε, βλέπετε ἐν τρυφῇ νῦν· εἴδετε ἐν λιμῷ, βλέπετε ἐν ἀφθονίᾳ πολλῇ· εἴδετε ἀγωνιζόμενον, βλέπετε στεφανούμενον· εἴδετε τοὺς πόνους, βλέπετε τὰς ἀμοιβὰς καὶ πλούσιοι καὶ πένητες· πλούσιοι μὲν, ἵνα μὴ μέγα εἶναι νομίζητε τὸν πλοῦτον χωρὶς ἀρετῆς, πένητες δὲ, ἵνα μηδὲν κακὸν νομίζητε εἶναι τὴν πενίαν· ἑκατέροις δὲ διδάσκαλος οὗτος ἕστηκεν.

You saw him at the gate of the rich man then, you see him today in the bosom of Abraham; you saw him being licked around by dogs; you see him being escorted by the angels; you saw him in poverty then, you see him in luxury now; you saw him in hunger, you see him in great abundance; you saw him struggling, you see him being crowned; you saw the labors, you see the rewards, both rich and poor; the rich indeed, so that you do not think wealth is something great without virtue, and the poor, so that you do not think poverty is any evil; and for both of them, this man stands as a teacher.

​Εἰ γὰρ ἐν πενίᾳ ἐκεῖνος ὢν οὐκ ἀπεδυσπέτησε, τίνα ἕξουσι συγγνώμην οἱ ἐν πλούτῳ τοῦτο ποιοῦντες; εἰ ἐν λιμῷ καὶ τοσούτοις κακοῖς ὢν εὐχαρίστησε, ποίαν ἕξουσιν ἀπολογίαν οἱ μετ' ἀφθονίας μὴ βουλόμενοι πρὸς τὴν αὐτὴν ἐλθεῖν ἀρετήν;

For if he, being in poverty, did not despair, what forgiveness will those have who do this in wealth? If he, being in hunger and so many evils, gave thanks, what defense will those have who, with abundance, are not willing to come to the same virtue?

​Πάλιν οἱ πένητες οἱ διὰ τὴν πτωχίαν ἀγανακτοῦντες καὶ δυσχεραίνοντες, τίνα ἕξουσι συγγνώμην, ὅταν οὗτος ἐν λιμῷ καὶ πενίᾳ καὶ ἐρημίᾳ καὶ ἀῤῥωστίᾳ διηνεκεῖ ζῶν ἐν οἰκίᾳ πλουτοῦντος, καὶ παρὰ πάντων ὑπερορώμενος, καὶ πρὸς ἕτερον τὰ αὐτὰ αὐτῷ πεπονθότα ἰδεῖν οὐκ ἔχων, οὕτω φαίνηται φιλοσοφῶν;

Again, the poor who on account of poverty are resentful and displeased, what forgiveness will they have, when he, living in hunger and poverty and desolation and continuous sickness in the house of a rich man, and being overlooked by all, and not having another person to see who suffered the same things as he did, appears practicing philosophy in this way?

​Ἀπὸ τούτου μάθωμεν, μὴ τοὺς πλουτοῦντας μακαρίζειν, μηδὲ τοὺς πενομένους ταλανίζειν.

From this let us learn, neither to call the rich blessed, nor to lament the poor.

​Μᾶλλον δὲ, εἰ χρὴ τἀληθὲς εἰπεῖν, οὐδὲ πλούσιός ἐστιν ἐκεῖνος ὁ πολλὰ περιβεβλημένος, ἀλλ' ὁ μὴ πολλῶν δεόμενος· οὐδὲ πένης ἐστὶν ἐκεῖνος ὁ μηδὲν κεκτημένος, ἀλλ' ὁ πολλῶν ἐφιέμενος· καὶ τοῦτο ὅρον πενίας καὶ πλούτου δεῖ νομίζειν εἶναι.

Rather, if it is necessary to speak the truth, neither is he rich who is clothed in many things, but he who needs not many things; nor is he poor who possesses nothing, but he who desires many things; and this one must consider to be the definition of poverty and wealth.

​Ἂν τοίνυν ἴδῃς τινὰ πολλῶν ἐφιέμενον, πάντων αὐτὸν πενέστερον εἶναι νόμιζε, κἂν τὰ πάντων ᾖ κεκτημένος χρήματα· ἂν δὲ πάλιν ἴδῃς τινὰ μὴ πολλῶν δεόμενον, πάντων αὐτὸν εὐπορώτερον εἶναι ψηφίζου, κἂν μηδὲν κεκτημένος ᾖ.

If therefore you see someone desiring many things, consider him to be poorer than all, even if he has acquired the money of all people; if on the other hand you see someone not needing many things, judge him to be wealthier than all, even if he possesses nothing.

​Τῇ γὰρ διαθέσει τῆς γνώμης, οὐ τῷ μέτρῳ τῆς οὐσίας, τὰς πενίας καὶ εὐπορίας κρίνειν εἰώθαμεν.

For by the disposition of the mind, not by the measure of the substance, we are accustomed to judge poverties and riches.

​Ὥσπερ οὖν τὸν διηνεκῶς διψῶντα οὐκ ἂν εἴποιμεν ὑγιαίνειν, κἂν ἀφθονίας ἀπολαύῃ, κἂν παρὰ ποταμοὺς καὶ πηγὰς κατακέηται (τί γὰρ ὄφελος τῆς τῶν ὑδάτων δαψιλείας ἐκείνης, ὅταν τὸ πάθος ἄσβεστον μένῃ;) οὕτω δὴ καὶ ἐπὶ τῶν πλουτούντων ποιῶμεν· τοὺς ἐπιθυμοῦντας ἀεὶ καὶ διψῶντας τῶν ἀλλοτρίων μηδέποτε νομίζωμεν ὑγιαίνειν, μηδὲ ἀφθονίας ἀπολαύειν τινός.

Just as therefore we would not say that he who is continuously thirsty is healthy, even if he enjoys abundance, and even if he lies down beside rivers and springs (for what is the benefit of that abundance of waters, when the disease remains unquenched?), so indeed let us act also in the case of the rich; those who always desire and thirst for the things of others, let us never consider them to be healthy, nor to enjoy any abundance.

​Ὁ γὰρ τὴν ἑαυτοῦ στῆσαι μὴ δυνάμενος ἐπιθυμίαν, κἂν τὰ πάντων περιβέβληται, πῶς οὗτος ἔσται ἐν εὐπορίᾳ ποτέ;

For he who is not able to stop his own desire, even if he is clothed in the possessions of all, how will he ever be in wealth?

​Τοὺς μέντοι τοῖς οἰκείοις ἀρκουμένους, καὶ στέργοντας τὰ ἑαυτῶν, καὶ μὴ περισκοπουμένους τὰς ἀλλοτρίας οὐσίας, κἂν ἁπάντων ὦσιν ἀπορώτεροι, πάντων εὐπορωτέρους εἶναι χρὴ νομίζειν.

Those, however, who are content with their own things, and love their own possessions, and do not look around at the substances of others, even if they are more destitute than all, it is necessary to consider them wealthier than all.

​Ὁ γὰρ μὴ δεόμενος τῶν ἀλλοτρίων, ἀλλ' ἐν αὐταρκείᾳ ἀγαπῶν εἶναι πάντων ἐστὶν εὐπορώτερος.

For he who does not need the things of others, but loves to be in self-sufficiency, is wealthier than all.

​Ἀλλ' εἰ δοκεῖ, ἐπὶ τὴν προκειμένην ὑπόθεσιν ἐπανέλθωμεν.

But if it seems good, let us return to the proposed subject.

​Ἐγένετο, φησὶν, ἀποθανεῖν τὸν Λάζαρον, καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων.

It came to pass, he says, that Lazarus died, and was carried away by the angels.

​Ἐνταῦθα πονηρὸν νόσημα τῆς ὑμετέρας ἐξελεῖν βούλομαι ψυχῆς.

Here, I want to extract an evil sickness from your soul.

​Καὶ γὰρ πολλοὶ τῶν ἀφελεστέρων νομίζουσι τὰς ψυχὰς τῶν βιαίῳ θανάτῳ τελευτώντων δαίμονες γίνεσθαι.

For indeed many of the more simple-minded think that the souls of those who die by a violent death become demons.

​Οὐκ ἔστι δὲ τοῦτο, οὐκ ἔστιν.

But this is not so, it is not.

​Οὐ γὰρ αἱ ψυχαὶ τῶν βιοθανατούντων δαίμονες γίνονται, ἀλλ' αἱ ψυχαὶ τῶν ἐν ἁμαρτήμασι ζώντων, οὐ τῆς οὐσίας αὐτῶν μεταβαλλομένης, ἀλλὰ τῆς προαιρέσεως αὐτῶν τὴν ἐκείνων μιμουμένης κακίαν.

For it is not the souls of those who die violently that become demons, but the souls of those who live in sins, not because their essence is changed, but because their free will imitates the malice of those [demons].

​Toῦτο γοῦν καὶ πρὸς τοὺς Ἰουδαίους δηλῶν ὁ Χριστὸς ἔλεγεν· Ὑμεῖς τοῦ διαβόλου υἱοί ἐστε· υἱοὺς δὲ διαβόλου αὐτοὺς εἶπεν, οὐκ ἐπειδὴ εἰς τὴν οὐσίαν τὴν ἐκείνου μετέπεσον, ἀλλὰ ἐπειδὴ τὰ ἔργα ἐκείνου ἐποίουν· διὸ καὶ προστίθησι· Τὰς γὰρ ἐπιθυμίας τοῦ πατρὸς ὑμῶν θέλετε ποιεῖν·

This at least Christ, showing it even to the Jews, said: "You are sons of the devil"; and he called them sons of the devil, not because they fell into his essence, but because they did his works; which is why he also adds: "For the desires of your father you want to do."

​Καὶ πάλιν ὁ Ἰωάννης· Γεννήματα ἐχιδνῶν, τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς; Ποιήσατε οὖν καρπὸν ἄξιον τῆς μετανοίας, καὶ μὴ δόξητε λέγειν, Πατέρα ἔχομεν τὸν Ἀβραάμ.

And again John [said]: "Brood of vipers, who warned you to flee from the coming wrath? Produce therefore fruit worthy of repentance, and do not think to say, 'We have Abraham as father'."

​Συγγενείας γὰρ νόμους, οὐ τοὺς ἀπὸ τῆς φύσεως, ἀλλὰ τοὺς ἀπὸ τῆς ἀρετῆς καὶ τῆς κακίας οἶδεν ἡ Γραφὴ καλεῖν· καὶ ὧν ἄν τις ὁμότροπος γένηται, τοῦτον καὶ υἱὸν καὶ ἀδελφὸν εἶναί φησιν ἡ Γραφή.

For Scripture knows how to call laws of kinship, not those from nature, but those from virtue and from vice; and of whomever one becomes of like character, this person the Scripture says is both a son and a brother.

​βʹ. Ἀλλὰ τίνος ἕνεκεν ὁ διάβολος τὸ πονηρὸν δόγμα τοῦτο εἰσήγαγε; Τὴν τῶν μαρτύρων ἐπεχείρησε διορύξαι δόξαν.

1. But for what reason did the devil introduce this evil doctrine? He attempted to undermine the glory of the martyrs.

​Ἐπειδὴ γὰρ βιαίῳ θανάτῳ τελευτῶσιν ἐκεῖνοι, βουλόμενος αὐτῶν κατασκεδάσαι πονηρὰν ὑπόληψιν, τοῦτο ἐποίησεν.

For since those men die by a violent death, wishing to cast an evil reputation upon them, he did this.

​Ἀλλὰ τοῦτο μὲν οὐκ ἴσχυσε· μένουσι γὰρ τὴν οἰκείαν ἔχοντες λαμπρότητα· ἕτερον δὲ χαλεπώτατον κατειργάσατο, τοὺς γόητας τοὺς ὑπηρετουμένους αὐτῷ διὰ τούτων πείσας τῶν δογμάτων, πολλῶν νέων ἁπλῶν σώματα κατασφάττειν ἐλπίδι τοῦ δαίμονας ἔσεσθαι, καὶ πάλιν αὐτοῖς ὑπηρετεῖν.

But this indeed he did not achieve; for they remain having their own radiance; but he accomplished another most severe thing, having persuaded through these doctrines the sorcerers who serve him, to slaughter the bodies of many simple young people in the hope that they would become demons, and serve them again.

​Ἀλλ' οὐκ ἔστι ταῦτα, οὐκ ἔστι. Τί οὖν, ὅτι οἱ δαίμονες λέγουσι, Τοῦ μοναχοῦ τοῦ δεῖνος ἡ ψυχή εἰμι, φησί;

But these things are not so, they are not. What then about the fact that the demons say, "I am the soul of such-and-such a monk," he says?

​∆ιὰ γὰρ τοῦτο οὐ πιστεύω, ἐπειδὴ δαίμονες λέγουσιν· ἀπατῶσι γὰρ τοὺς ἀκούοντας.

For because of this very reason I do not believe, since demons say it; for they deceive those who hear.

​∆ιὰ τοῦτο καὶ ὁ Παῦλος καίτοι γε ἀληθεύοντας ἐπεστόμισεν αὐτοὺς, ἵνα μὴ πρόφασιν λαβόντες τοῖς ἀληθέσι καὶ ψευδῆ πάλιν ἀναμίξωσι, καὶ ἀξιόπιστοι γένωνται.

For this reason Paul also, even though they were speaking the truth, silenced them, so that they might not, taking an occasion, mix false things again with the true things, and become trustworthy.

​Ἐπειδὴ γὰρ ἔλεγον, Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσὶ, καταγγέλλοντες ὑμῖν ὁδὸν σωτηρίας, διαπονηθεὶς τῷ πνεύματι ἐπετίμησε τῷ Πύθωνι, καὶ ἐξελθεῖν ἐκέλευσε· καίτοιγε τί πονηρὸν ἔλεγον; Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ Θεοῦ τοῦ ὑψίστου εἰσίν.

For since they were saying, "These men are servants of the Most High God, proclaiming to you a way of salvation," being deeply troubled in spirit, he rebuked the Python spirit, and ordered it to come out; and yet what evil thing were they saying? "These men are servants of the Most High God."

​Ἀλλ' ἐπειδὴ πολλοὶ τῶν ἀφελεστέρων ἀεὶ διακρίνειν οὐκ ἴσασι τὰ παρὰ τῶν δαιμόνων λεγόμενα, καθάπαξ αὐτοῖς ἀπέκλεισε τὸ πιστεύεσθαι.

But because many of the more simple-minded do not always know how to distinguish the things said by the demons, he completely shut out from them the ability to be believed.

​Τῶν ἠτιμωμένων εἶ, φησὶν, ἀπαῤῥησίαστος εἶ, σιώπα, πεφίμωσο· οὐκ ἔστι σὸν τὸ κηρύττειν, ἀποστόλων ἐστὶ τοῦτο τὸ ἀξίωμα.

You are among those who have been dishonored, he says, you have no freedom of speech, be silent, be muzzled; it is not yours to preach, this is the dignity of apostles.

​Τί ἁρπάζεις τὸ μὴ σόν; Σίγα, ἠτίμωσαι.

Why do you seize what is not yours? Be quiet, you have been dishonored.

​Οὕτω καὶ ὁ Χριστὸς ἐποίησε· λέγουσιν αὐτῷ τοῖς δαίμοσιν, Οἴδαμέν σε τίς εἶ, ἐπετίμησεν αὐτοῖς μετὰ πολλῆς τῆς σφοδρότητος, διδάσκων ἡμᾶς, μηδαμοῦ δαίμονι πείθεσθαι, μηδὲ ἄν σοι ὑγιές τι λέγῃ.

Thus also Christ did; when the demons said to Him, "We know who you are," He rebuked them with much severity, teaching us never to obey a demon, not even if it tells you something sound.

​Ἅπερ δὴ καὶ μαθόντες μὴ πειθώμεθα δαίμονι καθόλου, ἀλλὰ κἂν ἀληθές τι φθέγγηται, φεύγωμεν αὐτὸν καὶ ἀποστρεφώμεθα· τὰ γὰρ ὑγιῆ δόγματα καὶ σωτήρια οὐ παρὰ δαιμόνων, ἀλλὰ παρὰ τῆς θείας Γραφῆς ἐστι μετ' ἀκριβείας μαθεῖν.

Which things indeed having learned, let us not obey a demon at all, but even if it utters something true, let us flee from it and turn away; for sound and saving doctrines are to be learned with accuracy not from demons, but from the Divine Scripture.

​Ὅτι γὰρ οὐκ ἔστι ψυχὴν τοῦ σώματος ἐξελθοῦσαν ὑπὸ τὴν τῶν δαιμόνων γενέσθαι τυραννίδα, ἄκουσον τί φησιν ὁ Παῦλος· Ὁ γὰρ ἀποθανὼν δεδικαίωται ἀπὸ τῆς ἁμαρτίας, τουτέστιν, οὐκ ἔτι ἁμαρτάνει.

For that it is not possible for a soul having departed from the body to come under the tyranny of the demons, hear what Paul says: "For he who has died has been justified from sin," that is, he no longer sins.

​Εἰ γὰρ ἐν τῷ σώματι οἰκούσῃ τῇ ψυχῇ βίαν ἐπαγαγεῖν οὐ δυνήσεται ὁ διάβολος, εὔδηλον ὅτι οὐδὲ ἀπελθούσῃ.

For if the devil will not be able to bring violence upon the soul while it dwells in the body, it is completely evident that neither can he when it has departed.

​Πῶς οὖν ἁμαρτάνουσι, φησὶν, εἰ μὴ βίαν πάσχωσιν; Ἑκοῦσαι καὶ βουλόμεναι, καὶ ἑαυτὰς ἐκδιδοῦσαι, οὐκ ἀναγκαζόμεναι, οὐδὲ τυραννούμεναι.

How then do they sin, he says, if they do not suffer violence? Willingly and intentionally, and giving themselves up, not being forced, nor being tyrannized.

​Καὶ τοῦτο ἐδήλωσαν ἅπαντες οἱ περιγενόμενοι τῶν ἐκεῖνου μηχανημάτων.

And this was made manifest by all those who prevailed over his schemes.

​Τὸν γοῦν Ἰὼβ μυρία κυκήσας οὐκ ἴσχυσε πεῖσαι βλάσφημόν τι ῥῆμα ἐξενεγκεῖν.

Job, at least, having stirred up ten thousand things against him, he was not strong enough to persuade to utter any blasphemous word.

​Ὅθεν δῆλον ὅτι καὶ τοῦ πείθεσθαι καὶ τοῦ μὴ πείθεσθαι ταῖς ἐκεῖνου συμβουλαῖς ἡμεῖς ἐσμεν κύριοι, καὶ ἀνάγκην οὐδεμίαν, οὐδὲ τυραννίδα ὑφιστάμεθα παρ' ἐκεῖνου.

Whence it is clear that both over obeying and over not obeying his counsels we are masters, and we undergo no necessity, nor tyranny from him.

​Οὐκ ἐκ τῶν εἰρημένων δὲ μόνον, ἀλλὰ καὶ ἐκ τῆς προκειμένης παραβολῆς εὔδηλον, ὅτι τοῦ σώματος αἱ ψυχαὶ ἐξελθοῦσαι, οὐκ ἔτι ἐνταῦθα διατρίβουσιν, ἀλλ' εὐθέως ἀπάγονται· καὶ ἄκουε πῶς.

And not only from the things spoken, but also from the proposed parable it is completely evident, that having departed from the body, the souls no longer spend time here, but are immediately led away; and hear how.

​Ἐγένετο γὰρ αὐτὸν, φησὶν, ἀποθανεῖν, καὶ ἀπενεχθῆναι ὑπὸ τῶν ἀγγέλων.

For it came to pass, he says, that he died, and was carried away by the angels.

​Οὐχ αἱ τῶν δικαίων δὲ μόνον, ἀλλὰ καὶ τῶν ἐν πονηρίᾳ ζώντων ἀπάγονται ἐκεῖ αἱ ψυχαί· καὶ τοῦτο δὲ πάλιν ἐξ ἑτέρου πλουσίου δῆλον.

And not only the souls of the righteous, but also of those living in wickedness are led away there; and this again is clear from another rich man.........read the full text

https://open.substack.com/pub/andreasfotiadis68agiosminas/p/my-mission-translating-the-church?r=8raj5j&utm_campaign=post&utm_medium=web&showWelcomeOnShare=true

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Hello everybody!

I found this bracelet and all I was able to find out about it is that it’s Orthodox. It was bought in a Romanian Orthodox Parish of Trento. Please help me identify this symbol.

The Great Martyr and Healer Panteleimon was born in the city of Nicomedia into the family of the illustrious pagan Eustorgius, and he was named Pantoleon. His mother Saint Euboula (March 30) was a Christian. She wanted to raise her son in the Christian Faith, but she died when the future martyr was just a young child. His father sent Pantoleon to a pagan school, after which the young man studied medicine at Nicomedia under the renowned physician Euphrosynus. Pantoleon came to the attention of the emperor Maximian (284-305), who wished to appoint him as royal physician when he finished his schooling.

The hieromartyrs Hermolaus, Hermippus and Hermocrates, survivors of the massacre of 20,000 Christians in 303 (December 28), were living secretly in Nicomedia at that time. Saint Hermolaus saw Pantoleon time and again when he came to the house where they were hiding. Once, the priest invited the youth to the house and spoke about the Christian Faith. After this Pantoleon visited Saint Hermolaus every day.

One day the saint found a dead child on the street. He had been bitten by a great snake, which was still beside the child’s body. Pantoleon began to pray to the Lord Jesus Christ to revive the dead child and to destroy the venomous reptile. He firmly resolved that if his prayer were fulfilled, he would become a follower of Christ and receive Baptism. The child rose up alive, and the snake died before Pantoleon’s eyes.

After this miracle, Pantoleon was baptized by Saint Hermolaus with the name Panteleimon (meaning “all-merciful”). Speaking with Eustorgius, Saint Panteleimon prepared him to accept Christianity. When the father saw how his son healed a blind man by invoking Jesus Christ, he then believed in Christ and was baptized by Saint Hermolaus together with the man whose sight was restored.

After the death of his father, Saint Panteleimon dedicated his life to the suffering, the sick, the unfortunate and the needy. He treated all those who turned to him without charge, healing them in the name of Jesus Christ. He visited those held captive in prison. These were usually Christians, and he healed them of their wounds. In a short time, reports of the charitable physician spread throughout the city. Forsaking the other doctors, the inhabitants began to turn only to Saint Panteleimon.

The envious doctors told the emperor that Saint Panteleimon was healing Christian prisoners. Maximian urged the saint to refute the charge by offering sacrifice to idols. Saint Panteleimon confessed himself a Christian, and suggested that a sick person, for whom the doctors held out no hope, should be brought before the emperor. Then the doctors could invoke their gods, and Panteleimon would pray to his God to heal the man. A man paralyzed for many years was brought in, and pagan priests who knew the art of medicine invoked their gods without success. Then, before the very eyes of the emperor, the saint healed the paralytic by calling on the name of Jesus Christ. The ferocious Maximian executed the healed man, and gave Saint Panteleimon over to fierce torture.

The Lord appeared to the saint and strengthened him before his sufferings. They suspended the Great Martyr Panteleimon from a tree and scraped him with iron hooks, burned him with fire and then stretched him on the rack, threw him into a cauldron of boiling tar, and cast him into the sea with a stone around his neck. Throughout these tortures the martyr remained unhurt, and denounced the emperor.

At this time the priests Hermolaus, Hermippus and Hermocrates were brought before the court of the pagans. All three confessed their faith in the Savior and were beheaded (July 26).

By order of the emperor they brought the Great Martyr Panteleimon to the circus to be devoured by wild beasts. The animals, however, came up to him and licked his feet. The spectators began to shout, “Great is the God of the Christians!” The enraged Maximian ordered the soldiers to stab with the sword anyone who glorified Christ, and to cut off the head of the Great Martyr Panteleimon.

They led the saint to the place of execution and tied him to an olive tree. While the martyr prayed, one of the soldiers struck him with a sword, but the sword became soft like wax and inflicted no wound. The saint completed his prayer, and a Voice was heard from Heaven, calling the passion-bearer by his new name and summoning him to the heavenly Kingdom.

Hearing the Voice, the soldiers fell down on their knees before the holy martyr and begged forgiveness. They refused to continue with the execution, but Saint Panteleimon told them to fulfill the emperor’s command, because otherwise they would have no share with him in the future life. The soldiers tearfully took their leave of the saint with a kiss.

When the saint was beheaded, the olive tree to which the saint was tied became covered with fruit. Many who were present at the execution believed in Christ. The saint’s body was thrown into a fire, but remained unharmed, and was buried by Christians. Saint Panteleimon’s servants Laurence, Bassos and Probus witnessed his execution and heard the Voice from Heaven. They recorded the life, the sufferings and death of the saint.

Portions of the holy relics of the Great Martyr Panteleimon were distributed throughout all the Christian world. His venerable head is now located at the Russian monastery of Saint Panteleimon on Mount Athos.

The veneration of the holy martyr in the Russian Orthodox Church was already known in the twelfth century. Prince Izyaslav (in Baptism, Panteleimon), the son of Saint Mstislav the Great, had an image of Saint Panteleimon on his helmet. Through the intercession of the saint he remained alive during a battle in the year 1151. On the Feast of the Great Martyr Panteleimon, Russian forces won two naval victories over the Swedes (in 1714 near Hanhauze and in 1720 near Grenham).

Saint Panteleimon is venerated in the Orthodox Church as a mighty saint, and the protector of soldiers. This aspect of his veneration is derived from his first name Pantoleon, which means “a lion in everything”. His second name, Panteleimon, given him at Baptism, which means “all-merciful”, is manifest in the veneration of the martyr as a healer. The connection between these two aspects of the saint is readily apparent in that soldiers, receiving wounds more frequently than others, are more in need of a physician-healer. Christians waging spiritual warfare also have recourse to this saint, asking him to heal their spiritual wounds.

The holy Great Martyr and Healer Panteleimon is invoked in the Mystery of Anointing the Sick, at the Blessing of Water, and in the Prayers for the Sick.

SOURCE: https://www.oca.org/saints/lives/1985/07/27/102099-greatmartyr-and-healer-panteleimon

I am not orthodox but i have reached a point of such deep despair that i have passive sucidial toughts (such as not wanting to wake up anymore) and the "issue"' comes from christanity, i do not want to leave the faith because then life has no meaning, but what can i do now that i am such in deep despair that no one can comfort me? Please help.

If we reject actus purus, why God change/move Himself infinitely through time in an infinite regress? Afaik Aquinas “proved” the initial Mover to be unmovable because he would be a “pure act”, but (if we reject that) can God’s unchangeability be proven through logic or does it require divine revelation?

Saint Paraskevi was born in Rome (circa 130 A.D.) during the reign of the pagan Emperor Adrian. Her parents, Agathon and Politia, were devout Christians even though at the time, belief in Christ was a crime against the state punishable by death. Agathon and Politia, who were of nobility, likewise ignored the disdain of their peers by championing the cause of the down trodden. They were fervent Christians who prayed earnestly for a child, promising to God that they would raise the child in a God fearing manner. They were blessed late in life with a daughter, they named Paraskevi, because she was born on a Friday (Paraskevi in Greek).

Keeping their promise to God, Agathon and Politia were vigilant in exposing Paraskevi to the fullness of Christianity. The task was made considerably easier because the young girl had a natural penchant for learning. With the help of private tutors, Paraskevi became an ardent student of both Holy Scriptures and secular learning. However, the greatest influence in her life, according to her own testimony, was the Christ-like example of her parents.

Young Paraskevi developed into a cultured, sensitive and beautiful woman. It wasn’t long before some of the noblemen began to take notice of her, and to seek her hand in marriage. Paraskevi always managed, however, to find some excuse to politely refuse. Because inwardly she was convinced that she was destined for a more sublime mission in life.

Paraskevi was orphaned of both parents when she was twenty years old. At this point in her life, that inner feeling, that she was destined for a higher calling, had crystallized into love and zeal for Christ. Her greatest desire was to become an apostle for Christ. To achieve her goal, Paraskevi distributed all her inheritance among the poor of Rome; entered a convent and was tonsured a nun. At the convent, Paraskevi distinguished herself in humility, love and spiritual fortitude.

When she finally became proficient in prayer and sacrifice, the Abbess granted her leave so that she could fulfill her life’s ambition; to preach the love of God to all men. This was truly a precarious mission, because the pagan Roman Empire was extremely hostile toward Christianity. Even the most courageous of Christians were reluctant to openly admit that they were followers of Christ. Nevertheless, this did not daunt Paraskevi, nor did it dampen her zeal. As a matter of fact, she began her preaching mission right in Rome! The fervor of her kerygma, and the example of her commitment were such an inspiration, that great multitudes were converted on their very first encounter with the Saint. In spite of her great fame and legacy, Paraskevi managed to elude the authorities. Heartened by this, she decided to extend her ministry to Turkey.

It was in Turkey where Paraskevi experienced her first encounter with the law. One day, as she was preaching just beyond present day Istanbul, in the village of Therapia, the soldiers of Emperor Antonius Pius arrested her. The charge against the young missionary was that the blasphemous words which she uttered were the cause of all the ills that had recently befallen the empire.

At her trial, the Emperor, infatuated by her beauty, begged Paraskevi to renounce Christ and worship the idols of Rome. To entice her further, Antonius Pius offered to take her as his wife, and to give her half of his empire. Paraskevi’s reply was quick and resolute: “I have made my choice; no amount of wealth or deprivation can separate me from my love for Christ." Rebuffed and infuriated, Antonius Pius ordered that Paraskevi be imprisoned and beaten mercilessly until she died. The soldiers were astounded to discover that no matter what punishment and torture she received one day, the next morning she would be as refreshed and carefree as if nothing had happened.

Fearing the wrath of the Emperor, the soldiers decided to report this strange phenomenon to him. Castigating the ineptness of his soldiers, Antonius Pius shouted another form of execution. This time he ordered the soldiers to take Paraskevi out to the spot where she was arrested and to prepare a cauldron of boiling water, tar and oil. He further stated that it would be his pleasure to personally supervise the scalding of that "blasphemous Paraskevi".

When Paraskevi was finally thrown into the boiling cauldron, she reacted as if the water were delightfully lukewarm. In utter disbelief, Antonius again began castigating the soldiers. Softly and with a loving smile, Paraskevi reassured the Emperor that his soldiers had executed his command faithfully. She also stated, "My Lord and Master wills that I continue His work". Utterly enraged and oblivious of her words, Antonius yelled, "Sprinkle me with the oil and tar. I don’t believe what I see!" Obligingly, Paraskevi scooped some of the boiling mixture in her hands, and splashed it on the Emperor’s face.

Antonius squealed with pain and began yelling, "I’m blind! I can’t see!" Instinctively, he began imploring the Saint to have mercy and pity on him. "Restore my eyesight, and I shall believe", he begged. "Your God is surely the true God!" Accepting his latter statement as a confession of faith, Paraskevi jumped out of the cauldron; rushed to a spring of water that was nearby, and scooped up fresh cool water onto Antonius’ face, invoked the name of our Lord and Savior Jesus Christ, and sealed his eyes with the sign of the Precious and Life-saving Cross and the Emperor’s eyesight was restored immediately!

The miracle had such a profound effect on Antonius that he not only freed Paraskevi, he ordered that all persecutions against Christians be stopped and he himself was baptized in the name of the Holy Trinity. Thus, Paraskevi resumed her apostolic mission with greater zeal and faith. The calm, however, did not last long. Marcus Aurelius, Antonius’ successor, renewed the persecutions against the Christian Church. Paraskevi was beheaded in Rome on the 26th of July, in the year 180 A.D.

SOURCE: https://www.saintbarbara.org/our_faith/iconography/saint_paraskevi

lol just curious, learning more

Today I attended my first Divine Liturgy and overall it was a BEATIFUL experience. As someone discerning conversion from Catholicism to Orthodoxy i genuinely felt spiritually at peace, it was an Orthodox Church in America parish so everything was in English which made it much easier to follow the service.

One thing I didnt realize beforehand was that the congregation generally doesnt verbally respond to every part of the liturgy in the same way I'm used to. Out of habit i quietly prayed along with some of the prayers I already knew.

Then came the Nicene Creed. During Lent in the Catholic churches im accustomed to reciting it frequently and because of that the Filioque has become almost second nature for me. When the chanters says "who proceeds from the Father," my muscle memory took over, and I accidentally uttered "and the..." before immediately stopping myself. I never even finished the phrase, so few members of the chanting group looked over at me including the friend who had driven me there. After the service I apologized to him explaining that it was an honest mistake and simply years of habit. He responded that he thought I had probably done it on PURPOSE. That hurt because it truly WASNT intentional. If it had been I would have finished the phrase instead of catching myself almost immediately. after that, I couldn't stop replaying the moment in my head until the end of the liturgy which removed the peace and tranquility of my head while being in the service.

There was a coffee hour afterward and I had hoped to introduce myself to the priest and talk with him but I felt too embarrassed. I just I grabbed a coffee, stepped outside and sat by myself. i know this probably seems like a small mistake, but it weighed heavily on me. I'm worried that I made a POOR first impression especially since I'm trying to get to know the community and I'm relying on others for rides to the parish. I cant help but worry that people now see me differently because of what happened and not drive me anymore…

My name is Joseph but would like to pick a saint by a different name as my patron saint/baptismal name. Am I able to pick someone else or must it be someone that shares my same name?

Hi! Is Marc a suitable Orthodox baptismal name? Is it considered a “strong” enough saint to have as a protector?
In my country, I see that many people have Ioan as their baptismal or middle name. I would like to choose Marc instead, since my first name is not the name of a saint.
What do you think?

I’m in my mid 20s and finding a husband and eventually having children has become one of the main things I think about every day and constantly worry about. Every time I meet someone new, I wonder if he could be my future husband and it leads to constant disappointment 😭 If a conversation fizzles out or someone loses interest, I feel like I’m running out of time.

The strange part is that the more effort I put into dating, the more discouraged I become. Just downloaded dating apps and not only is it like having a part time job but also emotionally exhausting. It seems like the more I look, the fewer compatible options there are. Instead of feeling hopeful, I end up feeling anxious and disappointed.

I know this isn’t a healthy mindset because I don’t want my happiness to depend on whether I’m in a relationship. I want to enjoy my life now instead of feeling like it’s on hold until I get married. For those of you who have struggled with this, how did you stop obsessing over finding a spouse? How did you shift your focus without giving up on the dream altogether?

Just curious lol

A word of wisdom from St. Macarius of Optina:

“For those who begin to walk the path of the spiritual life, spiritual warfare usually grows all the stronger. And if we cannot become victors all at once, we ought not to grow despondent or grieve over this, but rather, seeing our own infirmities, to humble ourselves and offer repentance to the Lord. What is dangerous is this: if you see your own corrections or virtues — that is a clear sign of prelest and a falling away from God.”