Is there biblical evidence in support of Icons?

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ORTHODOXY IS LOVE

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Is there biblical evidence in support of Icons?

In the Holy Bible, Cherubim are Angels. Icons (images) of Angels.

Exodus 26:31 > “Make a curtain of blue, purple and scarlet yarn and finely twisted linen, with cherubim woven into it by a skilled worker.

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Exodus 25:17-21 > 17 “Make an atonement cover of pure gold—two and a half cubits long and a cubit and a half wide. 18 And make two cherubim out of hammered gold at the ends of the cover. 19 Make one cherub on one end and the second cherub on the other; make the cherubim of one piece with the cover, at the two ends. 20 The cherubim are to have their wings spread upward, overshadowing the cover with them. The cherubim are to face each other, looking toward the cover. 21 Place the cover on top of the ark and put in the ark the tablets of the covenant law that I will give you.

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Hebrews 9:5 > Above the ark were the cherubim of the Glory, overshadowing the atonement cover. But we cannot discuss these things in detail now.

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Acts 5:15 >As a result, people brought the sick into the streets and laid them on beds and mats so that at least Peter’s shadow might fall on some of them as he passed by.

Peter’s shadow is an icon (image) of Apostle Peter.

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Abel-Tasos Gkiouzelis

What is necessary for a saving Confession? – Saint Innocent of Alaska (+1879)

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JESUS CHRIST – ORTHODOXY

What is necessary for a saving Confession?

Saint Innocent of Alaska (+1879)

What is Confession? Confession is the oral avowal of one’s sins which lie heavy upon the conscience. Repentance cleanses the soul and makes it ready to receive the Holy Spirit, but confession, so to speak, only empties the soul of sins.

Let us present a simple analogy and comparison to confession. For example, suppose you had only one vessel of some kind, which you through negligence or laziness let reach a stage where little by little it accumulated all sorts of dirt so that your vessel became not only unuseable but even unbearable to look at without repugnance. But what if a king wanted to give you as a gift some sort of fragrant and precious balm, one drop of which could heal all infirmities and protect—what then? Would you refuse such a valuable gift only because you had no other clean vessel in which to put it? No! It would be very natural for you to accept such a gift and you would try to clean your vessel. How would you begin to clean your vessel? No doubt, before anything else, you would rid it of all uncleanness; you would begin by washing it with water and, perhaps would even burn it out so that it no longer retained any of its former odors. Isn’t that so?

Now let the vessel represent the soul given to you by God, which you have brought to such a state that it has been filled with all kinds of transgression and iniquities; let the sweet-smelling balm, given by the king, signify the Holy Spirit, Who heals all infirmities and afflictions, Whom the King of heaven and earth, Jesus Christ, freely bestows upon us. To examine your vessel signifies feeling your guilt before God and recalling all sins which have stolen into your heart. To clean out the vessel typifies the confession of your sins before your spiritual father, and washing with water and burning with fire signifies a sincere and even tearful repentance and a voluntary resolve to endure all unpleasantness, needs, afflictions, misfortunes, and even calamities that befall us.

Now tell me: Is Confession profitable or needful? Certainly it is profitable and even essential; because, just as it is impossible to cleanse a vessel without ridding it of all uncleanness, so it is impossible to purge your soul of sins without confession. But tell me, is confession alone enough for the reception of the Holy Spirit? Certainly not, because in order to receive the sweet-smelling and precious balm into a defiled vessel it is not enough to just empty it, but it is necessary to wash it with water and refine it with fire. Just so, in order to receive the Holy Spirit, it is not enough just to confess or recite your sins before a spiritual father, but it is necessary together with this to purge your soul with repentance or contrition and grief of soul, and burn it out with voluntary endurance of afflictions. So then, this is what confession and repentance mean!

What does a true and correct confession consist of? When we wish to cleanse our conscience of sins in the Mystery of Repentance, 1) before everything else it is necessary to believe in the Lord Jesus Christ and firmly hope that He is ready to forgive all sins, no matter of what magnitude, if only the sinner repents open-heartedly; it is necessary to believe and hope that the God of all wants and seeks our return. Of this He assures us through the prophet thus: As I live, saith the Lord, i. e., I assure and swear by My life, In desiring I do not desire, i e., I do not at all desire the death of a sinner, but entirely desire his conversion.

2) It is necessary to have a broken heart. Who is God? and who are we? God is the Almighty Creator of heaven and earth; He is the awful and righteous Judge. And we? We are weak and insignificant mortals. All people, even the greatest people, are less than dust before God, and we can never imagine how disgusting to God is any sin and how any transgression offends Him. And we, insignificant and weak, we mortals endlessly benefited by our God, dare to offend Him—the All-Good One? Oh! This is so horrible! We are such debtors before God, such transgressors, that not only should we not dare to call ourselves His children, but are not even worthy of being His lowliest servants.

Therefore, picturing all this, you see what contriteness, what lamentation it is necessary to have then, when we want to purge ourselves of sins. And such a feeling must be had not only before confession and during confession, but also after confession. And even more important, do you want to offer a sacrifice to God such as will be acceptable to Him? Naturally we all gladly want this and as far as possible we offer it. But what can we offer Him really acceptable.?—a broken heart. A sacrifice unto God is a broken spirit; a heart that is broken and humbled, here is an offering to God more priceless than all offerings and oblations!

3) It is necessary to forgive all our enemies and offenders all the harmful and offensive things they have done to us. Forgiveness—what does it mean to forgive? To forgive means never to avenge, neither secretly nor openly; never to recall wrongs but rather to forget them and, above all, to love your enemy as a friend, a brother, as a comrade; to protect his honor and to treat him right-mindedly in all things. This is what it means to forgive. And who agrees that this is difficult? So, it is a hard matter to forgive wrongs, but he who can forgive wrongs is for this reason great—truly great, both before God and before man,—Yes, it is a hard matter to forgive your enemies; but to do nothing, it is necessary to forgive, otherwise God Himself will not forgive. Jesus Christ said: If ye forgive men their trespasses, your heavenly Father will forgive you also your trespasses. But if ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses. On the contrary to this, though you pray to God every hour, though you have such faith that you can move mountains, even though you give away all of your belongings to the needy, and give your body to be burned,—if you do not practice forgiveness and do not wish to forgive your enemy, then all is in vain, for in such circumstances neither prayer, nor faith, nor charity, will save you, in short, nothing will save you.

But if it is needful to forgive our enemies, so likewise it is indispensable to ask also forgiveness of those people whom we have offended. Thus, if you have offended anyone by word, ask forgiveness of him, come and bow down at his feet and say, “Forgive me.” Have you offended by deed? Endeavor to expiate your guilt and offenses and recompense his damage, then be certain that all of your sins, no matter how heavy they be, will be forgiven you.

4) It is necessary to reveal your sins properly and without any concealment. Some say, “For what reason should I reveal my sins to Him Who knows all of our secrets?” Certainly God knows all of our sins, but the Church, which has the power from God to forgive and absolve sins, cannot know them, and for this reason She cannot, without confession, pronounce Her absolution.

Finally, it is necessary to set forth a firm intention to live prudently in the future. If you want to be in the kingdom of heaven, if you want God to forgive your sins—then stop sinning! Only on this condition does the Church absolve the penitent of his sins. And he who does not think at all about correcting himself confesses in vain, labors in vain, for even if the priest says, “I forgive and absolve,” the Holy Spirit does not forgive and absolve him!

From Orthodox Life, vol. 38, no. 4 (July-August, 1988), pp. 20-22.

Source:

http://www.pravoslavie.ru/101542.html

ORTHODOX CHRISTIANITY

If God is making you wait, you’re in good company

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ORTHODOX WEB

Joseph waited 13 years.

Abraham waited 25 years.

Moses waited 40 years.

Jesus waited 30 years.

If God is making you wait, you’re in good company.

An early prayer to the Theotokos, Holy Virgin Mary Mother of God

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HEAVEN ON EARTH – ORTHODOXY

An early prayer to the Theotokos,

Holy Virgin Mary Mother of God

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https://orthodox-apologetics.blogspot.com/2013/07/an-early-prayer-to-theotokos.html

ORTHODOX APOLOGETICS

This papyrus fragment is a prayer to the Theotokos written about 250 A.D., per papyrologists who have examined the handwriting style. (Theotokos means “God-bearer,” a term for Mary that was formally affirmed at the Third Ecumenical Council held at Ephesus in 431.) Some initially placed the papyrus in the fourth or fifth century (the John Rylands Library description below lists it as 3rd – 4th century), perhaps because they didn’t think that Christians would have been praying to the Theotokos that early. If the early dating is correct, this prayer must have already been part of the Church’s services or prayers, showing that petitions and prayers to the Theotokos and the Saints go back to the early days of the Church, perhaps to the second century.

The present form of the prayer in the Greek services and prayer books is:

Υπο την σην ευσπλαγχνιαν
καταφευγομεν Θεοτοκε.
τας ημων ικεσιας μη παριδης εν περιστασει,
αλλ’ εκ κινδυνων λυτρωσαι ημας,
μονη αγνη, μονη ευλογημενη

This roughly translates as (adapted from the Wikipedia entry for “Sub tuum praesidium,” the Latin version):

Beneath your compassion
we take refuge, Theotokos.
Our petitions do not despise in time of trouble,
but from dangers ransom us,
Only Holy, Only Blessed

In uncial (capital) letters this would be:

ΥΠΟ ΤΗΝ ΣΗΝ ΕΥΣΠΛΑΓΧΝΙΑΝ
ΚΑΤΑΦΕΥΓΟΜΕΝ ΘΕΟΤΟΚΕ.
ΤΑΣ ΗΜΩΝ ΙΚΕΣΙΑΣ ΜΗ ΠΑΡΙΔΗΣ ΕΝ ΠΕΡΙΣΤΑΣΕΙ,
ΑΛΛ’ ΕΚ ΚΙΝΔΥΝΩΝ ΛΥΤΡΩΣΑΙ ΗΜΑΣ,
ΜΟΝΗ ΑΓΝΗ, ΜΟΝΗ ΕΥΛΟΓΗΜΕΝΗ.

Read more:

https://theoblogoumena.blogspot.com/2007/08/john-rylands-papyrus-470.html

THEOBLOGOUMENA

Sanktulo Carranog de Irlando, Kimrio & Cornualles (+6-a jarcento) ╰⊰¸¸.•¨* Esperanto

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SAINTS OF MY HEART

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Llangrannog, Kimrio

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Sanktulo Carranog 

de Irlando, Kimrio & Cornualles

(+6-a jarcento)

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Sanktulo Carantoc estis kelta sanktulo de la frua 6-a jarcento.

Li naskiĝis en la antaŭ kimra regno Ceredigion, kaj estis filo de reĝo de tiu lando (aŭ Ceredig aŭ ties filo Corun). Tamen li mem ne deziris heredi la tronon, kaj fuĝis al la marborda vilaĝo Llangrannog. Kolombo forportis la rabotaĵojn produktatajn kiam li estigis fajron, kaj Carantoc fondis preĝejon en la loko kie la birdo formetis ilin. Li translokiĝis al Kornvalo antaŭ ol prediki en Irlando. Post kiam li revenis en Kimrion li Continue reading “Sanktulo Carranog de Irlando, Kimrio & Cornualles (+6-a jarcento) ╰⊰¸¸.•¨* Esperanto”

Video: Holy Virgin Mary, Mother of God (Panagia in greek) – Fr. Nikon of New Scete, Mount Athos, Greece

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HOLY VIRGIN MARY, MOTHER OF GOD

Holy Virgin Mary, Mother of God (Panagia in greek)

Fr. Nikon of New Scete, Mount Athos, Greece

The Saint of love, forgiveness & discernment: Saint Jacob Tsalikis of Evia Island, Greece (+1991)

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SAINTS OF MY HEART

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The Saint of love, forgiveness & discernment:

Saint Jacob Tsalikis of Evia Island, Greece (+1991)

22 November

Source:

http://orthochristian.com

http://orthochristian.com/98806.html

ORTHODOX CHRISTIANITY

Our age and today’s culture has, unfortunately moved away from the vision and pursuit of sanctity. The Orthodox faith is based on the presence of the saints. Without these, our Church is on the path towards secularization. Naturally, as we know from Scripture, God alone is holy, and sanctity derives from our relationship with Him, and therefore sanctity is theocentric rather than anthropocentric. Our sanctity depends on the glory and the grace of God and our union with Him, not on our virtues. Sanctification assumes the free will of the person being sanctified. As Saint Maximos the Confessor says, all that we bring is our intentions. Without those, God doesn’t act. And Saint John the Damascan repeats that we render honour to the saints ‘for having become freely unified with God and having Him dwell in them and by this participation having become by grace what He is by nature’. The saints didn’t seek to be glorified, but to glorify God, because sanctity means participation in and communion with the sanctity of God.

The source of sanctity in the Orthodox Church is the Divine Eucharist. By partaking of the Holy One, Jesus Christ, we become holy. The ‘holy things’, the Body and Blood of Christ, are given as communion ‘to the holy’, the members of the Church. Sanctity follows on from Holy Communion. The ascetic struggles of the saints are not an aim but a means which leads to the aim, which is Eucharistic communion, the most perfect and complete union with the Holy One. In the Lord’s prayer, the ‘Our Father’, we see that sanctification is associated with the Kingdom of God. We ask that His Kingdom come into the world so that everyone can praise Him and can partake of His sanctity and His glory, which is what we call ‘deification’.

The Kingdom of God and deification are an eternal extension of the Divine Liturgy within space and time, as Saint Maximos the Confessor writes. By taking part in the Continue reading “The Saint of love, forgiveness & discernment: Saint Jacob Tsalikis of Evia Island, Greece (+1991)”