26- He confessed to one baptism…

What is baptism? Baptism is, in brief:

1- Descent into the baptismal font to bury the old man, worn out by sins, weakness, and loss, prey to passions and demons.

2- Christianity abolished the Jewish circumcision that took place on the eighth day. It was replaced by baptism. The matter is as clear as the sun in the great daylight in Colossians 2:11-12. It is accomplished by immersion in water and being taken out of water. Immersion for burial. And the output for resurrection. The text is clear regarding immersion. This meaning is recognized by the contemporary French Catholic interpretation (150). If we put the following texts in one box, the result would be: Through baptism, we put off the old man and put on the new man, who was created a new creation in the image of his Creator. We are born with Christ. We are crucified with Christ. We are buried with Christ. We rise with Christ. We wear Christ. We live in Christ, with Christ, in Christ, and for Christ. In short, baptism restores in us all the life of Christ. (John 15:5, Romans 7:7-11, 2 Corinthians 5:14-17, Galatians 2:19-20, 3:27, 5:24, 6:14-15, Philippians 3:10-11, Colossians 2:11-12, 2 Timothy 2 :11-12, Hebrews 9:26 and Revelation 1:18).

3- The Holy Spirit came upon John the Baptist while he was a fetus in his mother’s womb (Luke: 15 and 41-44) in the sixth month. He cheered and ran happily. This comes from reason and emotion. Who gave them to him? It is the Holy Spirit. And in the old models (151).

4- Jesus blessed the children. Luke the Evangelist used the word berfos for them (18:15). To him, it means the fetus (Luke 1:41 and 44) and the newborn (2:16 and Acts 7:19). This means they were very young. The woman with the issue of blood was healed by touching the hem of Jesus' garment. Many sick people were healed when Jesus touched them. Among them are Peter's mother-in-law, for example. This means that Jesus' blessing gives divine power. The children obtained it by laying his hand on them.

5- The apostles baptized entire homes. Were they all over thirty years old?

6- The Apostle Paul (in Ephesians 6: 1-6 and Colossians 3: 20-21) addresses fathers and children. The original Greek text leaves no room for doubt that the children in question are children of the age of education and correction and that they are believers who are submissive to the Lord. Baptism is the entrance to the church.

7- From the beginning, the Church baptized children.

Orthodox, Catholics and Protestants agree on this. Jehovah's Witnesses went on strike and some other misguided people. The famous Protestant professor Kwamen devoted a book to infant baptism (152). His colleague Benoit wrote a book about baptism in the second century. The famous Catholic Father Louis Duchenne wrote sources for Christian worship.

Benoit said that the church had been baptizing children from the beginning (153) Duchenne said that the documents prove (since the end of the second century) that the church was performing the three basic rituals: “baptism, chrismation, and first communion” (the first Eucharist). (154).

An ancient Latin writer said: “We nourish the body of the Christian with the body and blood of Christ.” (155). Tertullian (Latin writer who died after 222) spoke of infant baptism as an existing and rooted custom in his time. (156). His contemporary, Cyprian the Latin (157) The Bishop of Cartagena mentioned infant baptism (200-258 AD).

The elder theologian Gregory the Theologian (389/390) encouraged the baptism of children. (158) Chrysostom (407) encouraged this in his sermons on baptism. Augustine the Latin (430) considered baptized children believers (159).

The Latin Jannadius (160) Male baptism Young children He anointed them with chrism and gave them the Eucharist (161).

1- The baptized person is buried in the tomb of Christ, and rises with him on the third day. The Holy Spirit is the one who baptizes us.

2- We are born again through baptism. Our mothers gave birth to us through reproduction. Reproduction is survival on Earth.

As for staying in heaven It takes place through spiritual virgin birth without physical reproduction. how? The Holy Spirit instills in us, through baptism, Jesus Christ, just as a gardener puts the taste of the “air” olive into the “wild” olive. Through baptism, we receive the renewal of the image of Adam within us. Through baptism, the Holy Spirit draws Jesus into us.

Through it, we gain the possibility of a new life that grows in the Holy Spirit to the fullness of the stature of Jesus.

 3- Through baptism, the Holy Spirit makes us members of the Church, that is, the Body of Christ. Since we are members of this body, we become like it: adopted children of God. So: We are children of God.

Yes! We are children of God and brothers of Jesus.

4- Through baptism, we shine brighter than the sun for a certain period. This is what John Chrysostom, Cyril of Alexandria, and all the weavers like them taught. So: When the child is baptized, he is transfigured as Christ was transfigured on Mount Tabor.

5- Baptism erases sins. how? The Holy Spirit grants the water of the baptismal font the grace of redemption through the cross. The child is not immersed in ordinary water, but in water to which the Holy Spirit gave him the power of generation and the redness of the blood of Christ. We immerse ourselves in the blood of Christ, we immerse ourselves in the Holy Spirit.

Ephrem the Syrian called the baptismal font a womb. His contemporary Cyril of Jerusalem said: “The saving water was both a grave and a womb.” (162). After them, Theodore Al-Masisa said that the priest should ask God to send the grace of the Holy Spirit on the water to make a tampon from it.

Sacramental birth.. In baptism, water becomes the womb of the person who is born.. (163).

This is a consistent position in the teachings of the Syrian Church, as Basilius alluded to and interpreted it. In the Book of Genesis, the Spirit of God was hovering over the face of the water. At Pentecost, the Holy Spirit baptized us with spirit and water. At the beginning of the universe, the Holy Spirit was hovering over the water. And now in the Church, since Pentecost, people give birth by water and the Spirit (164).

6- Baptism takes place in the name of the Father, the Son, and the Holy Spirit. This means that the baptized person departed from his worship, ideas, mold, and affiliations to become the Holy Trinity, and baptism is the wedding of the Christian. Through it, he moves from earth to heaven, from death to life, from darkness to light, and from paganism to the kingdom of God. In it, his name is transferred from the category of the world and his leader, Satan, to the category of the Holy Trinity, just as the employee transfers the bride’s registration from her father’s register to her husband’s register, and just as the property registration is transferred from the owner’s name to the buyer’s name. The Holy Spirit transports him to what the Bible called “the Book of Life,” meaning the Book of Life.

Baptism is not repeated: Due to this special nature, re-baptism is not permissible. She is one. Whoever disbelieves after being approved and returns, will only be fulfilled Anointing him with holy chrism To renew his strength, which weakened when he disbelieved in our Orthodox faith.

But why did the Constitution use the phrase for baptism:

“And he confessed With one baptism...?

Confession: What does confession mean? The baptized person confesses before receiving baptism:

1- of his sins, declaring his repentance for them and for his previous disbelief, in a sincere, honorable, free, and humble confession. A radical revolution is taking place in his life...

2- He acknowledges the articles of the Christian faith, and recites the Constitution of Faith openly and with all his heart. Reciting the Constitution is always a declaration of personal faith.

They did not deny the faith: In the church, many people were subjected to brutal persecution, so they confessed the faith and did not deny it. Some of them are registered in the register of martyrs, and some of them are in the register of confessors only, because they did not die under the weight of torture. (165).

Christian ethics: As long as baptism is of such importance, where is the place of Christian morality?

In fact, I did not enjoy any writing on ethics that was inspired by Aristotle or anyone else. I did not like the book of Professor Montezoitis at the Faculty of Theology at the University of Thessaloniki (Greece).

He is inspired by the personality of Mounier and his companions. I agree with Theophanes and Father Borrely. Our morals are inspired by our membership in the Body of Christ. We have no philosophical ethics. We have the New Testament as embodied in the lives of the saints and in the writings of inspired hermits and mystics:

1- Maximus the Confessor (662).

2- John, writer of “Peace to God” (166) (about 650).

3- Isaac the Syrian (167) Bishop of Nineveh (second half of the seventh century).

4- Simeon the Modern Theologian (949-1022).

5- Gregory Palamas (1359).

6- Fathers of Philocakia (168) Greek, Russian and Romanian.

7- Sayings of the sheikhs (169) And in the Philokakia is the tip of the iceberg of their sayings and other ancient and modern scholars: Al-Dhahabi, Basilus,...

But why all this rejection of the philosophical and scientific template in ethics?

Fabric of the Holy Spirit: The reason is that the Holy Spirit is the one who weaves our morals.

All writings are signs, musical notes, and only those who are moved by the Holy Spirit are able to tune and play according to their arts. He is the one who “clicks with the stick.” I am his voice, I am his melody. Reading the Philocaccia is worth a hundred volumes of ethics. “And one of the clouds” of Al-Dhahabi, John of Peace, Maximus, Isaac, and Simon the Theologian are more delicious than all of them.

27- Infant baptism

What is the issue of infant baptism? There are those who reject this principle.

I'll be brief. But I will mention some references so that believers will be aware of the apostolicity of their church.

Baptism is a system brought by John the Baptist when he came out calling for repentance and the coming of Jesus. John is a greater prophet than Abraham, Moses, Aaron, David, Elijah, and the rest of the prophets. His baptism was a heavenly law to which Jesus submitted, just as he submitted to the law of circumcision and other laws. When he called her, Jesus was baptized by him. He was about 30 years old. The baptism of Jesus fulfilled a law. He is without sin. He did not gain anything in baptism. He did not need to repent. The baptism of John is a baptism of water for repentance, not a baptism of the Holy Spirit.

Let us return to baptism, infant baptism.

Their baptism is very necessary. Through baptism, the child is born into Christ and is transfigured like Christ on Mount Tabor. And if he died, he would be one of the prophets of the kingdom, and he would have a share of light (170). Paul said of those who were baptized into Christ that they had put on Christ. What taste and what care can parents give to their child that is better than instilling Jesus in him, and than clothing him with Jesus?

Therefore, I beg parents not to delay the baptism of their children for a single day. It places them under the protection of Jesus, and protects them from the harm of demons. It kills in them the sting of sin and the preparations for evil returns.

If the child died without baptism, his family committed a terrible crime against him, and their love for him was incomplete and distorted. I asked the family of a child who had died if he had been baptized so that he could be executed. Their conscience pricked them and it hurt them. It is permissible to baptize at any moment of the day or night. In cases of danger, every Christian who believes in the Holy Trinity has the right to be baptized and perform it by the method called “ablution.” (171). He sprinkles water on the child and says: “Abdullah baptizes so-and-so in the name of the Father, the Son, and the Holy Spirit.” Amen".

If God revives the child, the family brings the priest to anoint him with holy chrism and give him the Eucharist only: without re-baptism.

As for what people are accustomed to delaying baptism due to feasts and their cost, the absence of the family from home sometimes, or the absence of the godfather, this is un-Christian behavior. It is not permissible to delay the baptism of children, even during mourning days (172).

Parties are pagan while baptism is heavenly. Loving a child requires that we spend the cost of parties on the poor and do good deeds for the child’s well-being, not that we fill people’s bellies with wine, so we commit sin after doing good deeds.

People in our country are slaves to customs and traditions. Jesus rebuked the Pharisees because they followed the teachings of their previous scholars and abandoned the text of the Bible. We became disciples of the Pharisees, not disciples of Jesus. Alas!

The issue requires courage and courage to undermine these returns. Baptism is entering into the tomb of Christ, ascending to Mount Tabor, and ascending to the right hand of God. How can it be reconciled with stuffing stomachs with food and alcohol? O Allah! Have mercy on us, forgive us, have pity on us, and guide us to the straight path.

As for waiting for the return of the family and close friends, this is out of the question unless the trip is short. Waiting for the godfather to come is not important. The function of the godfather has lost its meaning - today - with us. How many godfathers and godmothers are ignorant of the constitution of faith, or do not believe in it? never! I heard what is blasphemy in this matter:

The godfather was non-Christian: The issue requires a women's revolution, because the matter concerns the lives of their children and their upbringing. The sin of any child dying without baptism is an iron that irons a neglected mother. She is the one who embraces the child, not the father. It is the demand that you follow the father to bring the priest (173).

28- Holy Chrism

The Holy Spirit came upon Jesus while he was leaving the Jordan River. This was for us. The Holy Spirit anointed him from his conception.

Therefore, the Church anoints the baptized person with holy chrism. The apostles would lay their hands on the baptized person and the Holy Spirit would descend upon him. Nothing has changed. The priest places his hand on the baptized person when he anoints him with chrism, and pronounces the necessary words.

The layman and deacon do not have the right to anoint anyone with chrism. This is the job of the bishop and the priest.

From the beginning: The Church anoints the baptized person with chrism immediately. And we still are.

Chrismation gives the baptized person the Holy Spirit, and he receives the deified grace and gifts. We have addressed the matter previously.

The three secrets: Baptism is birth. The Holy Spirit is a developmental force. The offering is food and drink for a creature whose strength is crumbled by the sting of sin, and who needs to renew it.

Sincere repentance: The Holy Spirit and the Eucharist erase our sins that we commit after baptism, if we repent sincerely from them. The blood of Christ cleanses us from all sin.

Fabric type - The life of a believer is a fabric of repentance, grief, weeping, lamentation, and lamentation over his sins, to wash them away with tears of repentance. This is a second baptism. Some fathers considered it more important than the first baptism.

Clement, relying on Origen, said:

He washes it with his blood: “The Church is this prostitution that Jesus keeps washing in his blood to make of her the spotless bride.” Ambrosius was praying: “...: the prostitute is better than me.” (174).

Satanic pride -  Whoever imagines that he is righteous and pure Satan spoke about it. The Holy Spirit reveals to us our badness, and pushes us to acknowledge that we are the hell of sins, and that nothing good dwells in us. With such contrived humility and the flow of tears, we expel Satan, otherwise we would be his plaything.

29- The Holy Eucharist (i.e. the sacrament of divine thanksgiving)

On Holy Thursday, Jesus ate the Jewish Passover with his disciples. Contemporary investigations are hesitant. It seems that Easter was on Saturday. The slaughter begins in the temple at noon on Friday. So: Jesus did not eat the Passover lamb, but rather he was our Passover lamb on Friday, so he was slaughtered at three o’clock in the afternoon, laid in the grave, and rose at dawn on Sunday. Our sheep is eternally alive and does not die, therefore it does not die, it has the ability to provide us with life.

The soldier slaughtered him with a spear, and the church came out of his side, just as Eve came out of Adam's side. The marriage of Christ with the Church took place on the cross with blood and water. Oh God's mercies!

Jesus said to his disciples, “This is my body...this is my blood...” I cannot say to Jesus: You are lying because bread does not become meat. He said: “This is him.” The phrase is clearer than the sun. He had said: “My body is true food and my blood is true drink.” The real versus the metaphorical and the symbolic. Paul said (First Acts 110) the body of the Lord and the blood of the Lord. Deviating from the real meaning to the metaphorical meaning is impossible for us.

Some object that Jesus had not yet been crucified. Jesus is a Lord who does whatever He wants. That's what he wanted and that's what he did. Why deviate from the true meaning to the paradoxes of false interpretation? From the beginning, the Church sanctifies bread and wine, so believers partake of them. The book “Al-Adhakhi” is clear. Then all references followed him to this day.

Who devours the other? The big fish eats the small fish. Jesus is greater than us. He, then, devours us. He does not annihilate us with His divine fire, but rather purifies us from our sins and renews the damaged cells of our structure in evil and sleep. He sanctifies us. It prepares us for eternal life.

It is a real body and a real blood filled with the grace of the Holy Spirit.

All of God's works are great. But how can my mouth accommodate someone who the universe cannot accommodate? It is the condescension of God’s love to include me, His arch enemy, with my disbelief and sins.

Initially, the sacrifice is a consuming fire. With His love, He does not consume me, but rather revives me. How do you revive the fire when it is hotter than the sun here? If Christians lived this great mystery, they would turn into angels in the flesh.

In our brochure “Repentance and Frequent Communion” we proved the necessity of continuous Communion because we wear out daily and daily need to change the air. On page 803 of the Book of Hours, “The True Consolation in the Divine Prayers,” there is support for this.

Saint Palamas links Communion with confession. Without confessing to a sober and wise spiritual father, we expect and partake without awareness, depth, and preparation. Palamas is the greatest theologian in our Orthodox Church after the ancients. We must obey him, otherwise we will be Orthodox “in our style,” not in the style of the great teachers of the Church. Palamas is the last Orthodox Encyclopedia (1359) quoted by the Followers. There will be no theologian after him except one who follows his method and in his line, otherwise he is a false theologian.

The offerings are sanctified during the Mass service. The Holy Spirit descends on her while the psalmists sing: “Thee we bless, Thee we give thanks, O Lord, and we ask Thee, O our God.” Meanwhile, the priest prays to the Father to send His Holy Spirit upon the people and the offerings and transform them into the body and blood of Jesus. Here, the first liturgy. The second peak is handling.

Everything must happen with a contrite, humble, repentant spirit that prostrates itself only to Jesus. We cannot worship two Lords, otherwise Jesus will fail us and consign us to Hell. There is no escape from judgment and hell. The entire universe is cheaper than straw for the glory of Jesus. We must sacrifice our pleasures and desires to be for Jesus. In front of the tomb, kings are more cowardly than mice. There is no escape at all.

The Modern French Catholic Dictionary stated that the Church of Rome continued to receive infants until the twelfth century. He stated that this system continued in the Orthodox Christian East. He expected that the organic links existing between the sacraments of baptism, chrismation, and the Eucharist would return the Church of Rome to the old system preserved by the Orthodox. (175). The Catholic Tekesiron mentioned the coincidence of the three sacraments in the lives of children (176). Benoit the Protestant mentioned the communion of children in the second century (177). In 5 topics, Augustine insists on the necessity of baptizing children and receiving Holy Communion immediately after baptism. (178). Therefore, it remains to hope that Rome will return to its ancient origin. There is no reason to delay Communion beyond the day of baptism. The issue began in France in 1196 and was decided by the Lateran Council of 1215 in Article 21.

Jesus himself taught us that his body and blood give us resurrection and eternal life (John 6). They grant us incorruptibility, protect us from the attacks of demons. They plant Jesus in us. They blend us with Jesus.

The child does not need confession and repentance. So why do mothers neglect bringing their children to church to receive Communion? Do they neglect their spiritual strength forever? Communion is better than milk and bread for both children and men.

The mothers of this time are the mothers of the body, not the mothers of the soul. They are the mothers of the human-animal, not the mothers of the human-spirit. They pamper the children, and even spoil the children with food, drinks, clothing, extravagance, and a rambunctious life without a responsible conscience. They kill the lives of their children. They hand over their children to devils and hell. It will be difficult for them to account on the Day of Resurrection for this negligence, just as the Lord punished the priest Eli for his neglect of raising his two sons. (179).

Delivery – Jesus taught the disciples (and the disciples taught us, succeeding a predecessor) that the bread and wine are the body and blood of the Lord. The Holy Spirit - through the prayer of the bishop or priest - turns the bread into the body of the Lord and the wine into the blood of the Lord. What a miracle of all miracles! What is this, my Lord?

Bread is his body - I see bread and wine. But I know that Jesus said that they are his body and blood. My faith in his words is truer than my eyes, mouth and throat. He is honest, but I am a liar.

The three secrets together - The church was and still is granting baptism, chrismation, and communion at the same time, to children and adults. No discrimination in treatment. This is the Church's permanent position.

There is nothing in the history of Christian theology among the Church Fathers that says about delaying the communion of children until a certain age. In fact, the opposite is true: in ancient times, the Church granted all three sacraments together. Baptism is the first sacrament. We may baptize a child while he is in danger without providing him with chrism and the Eucharist. It is not permissible for priests to give communion to anyone before he is baptized. Through baptism, the child Jesus was put on. What is to prevent him from receiving the body and blood of Jesus? (180).

Remaining true to our ancient apostolic customs is the right thing to do. We will not deviate from it.

Mothers' responsibility - Great after baptism. They must always bring their children to church, to receive the Holy Communion, to remain under the protection of Jesus and in His hands. The sacrifice is better for him than milk.

As for women's excuses, they are useless: they apologize because they are cold. Do they not wash the child from birth? They apologize when children cry, so crying is welcome as long as they eat. They apologize for disturbing the worshipers. How sweet this discomfort is! They apologize for the lack of time. What a trivial apology! Let the mothers attend the conclusion of the Mass, and come forward from the Eucharistic Chalice to receive communion with their children. Their children do not need to attend the entire Divine Liturgy like they do. Their presence is sufficient when the priest leaves carrying the Holy Grail. Love is the love of the soul first, then the body secondly.

prayers - O Son of God, our beloved Jesus, from whom we partook of your body and blood, without being eaters of human flesh, you know that we are devoid of every atom of merit! But how can your grace be revealed and our shame and shame be hidden, except in the contact of your glory - which is immeasurable and immeasurable - with my shame, which is also immeasurable and immeasurable. You are at the extreme end of positivity, and even higher and farther from it. As for me, I am at the end of the plunder. Just as electricity is generated from the combination of positive and negative, bring your positive to my negative, combine your righteousness to my shame, so that my sins may be burned and my soul drowned in the sea of despair be purified. Of course, my filth does not harm you, but rather burns whenever your fire touches it.

Beyond understanding - The mystery of your body and blood has obliterated all limits of understanding and understanding, and deeply afflicted meditators with occultations from the world of humiliation and humiliation. He gives us wings to fly. Do not deprive us of them.

Daily handling - It became known that the Church Fathers called for daily Communion on the condition of sincere repentance accompanied by confession.

 30- Divine Mass

The Divine Liturgy is the most important activity that takes place in the church. He is “a preview of the divine plan” made for us (Simon of Thessaloniki, Greek Min. 155:728). It is a summary of all the life of the Church. The church is the body of Christ. Christ is the head of the church. The cross is the pillar of the church. The Divine Liturgy is as follows: The believers gather around the bishop or priest, to cut themselves off from the world and turn to God. The people offer the produce of the land, i.e. wheat that is transformed into bread, and grapes that are transformed into wine. The priest takes this offering and prays over it. The people cooperate with him in prayer. Minds are directed to summoning the Holy Spirit on the bread and wine so that they become the body and blood of the Lord Jesus. The Holy Spirit descending on the offerings is a divine condescension toward us. The bread and wine becoming flesh and blood is the strongest of God’s mercies towards us. All miracles are a shadow of these two miracles: the Holy Spirit descends and transforms bread and wine into the sacrifice of the cross rising from the grave. We - then - are in Pentecost, which brings back before our eyes the mystery of the sacrifice of Calvary and the mystery of the resurrection from the grave. We move to the upper room of Zion, where Jesus gave his body and blood to the apostles and sent his Holy Spirit on Holy Thursday and Pentecost. But we are in the heavens, not the earth. The heavenly nature of our worship is very clear in the vision of John the Evangelist. The explanations of the Mass service by the Fathers focus on this heavenly attribute. The Mass service itself focuses on the presence of the angels and invites us to join them to offer sacrifice on the heavenly altar of Jesus. In the vision, Jesus is the temple, the altar, the slain lamb, the high priest, the king, and God. His praise and worship are raised in heaven.

Therefore, in the Mass, we do not celebrate the dead Jesus, but rather the Jesus who was conceived by the virgin, born in Bethlehem, wandering in Palestine, crucified on Calvary, buried in the new tomb of Joseph, rising from the grave, ascending to heaven, and seated at the right hand of the Father. The New Testament High Priest intercedes for us and completes, through His Holy Spirit and His Heavenly Father, the transformation of the bread and wine into His body and blood. He is present before us with his body and blood (the Eucharist), so we see him with our eyes as a perfect Christ, as we mentioned. We see his suffering, his slaughter, his nails, his blood, his death, his resurrection, and his ascension. We see it in its entirety from his incarnation from the Virgin on the day of the Annunciation until his eternal sitting at the right hand of the Father. (181).

It is no wonder that we call this sacrament the sacrament of thanksgiving, the sacrifice of thanksgiving. How can we not thank the Heavenly Father for this gift, the terror of which angels tremble? Jesus thanked and blessed when he gave his disciples his body and blood, so he taught us that the sacrifice is a sacrifice of gratitude to God for his greatest mercies.

O Jesus! My tongue is unclean and my heart is unclean. But Your Holy Spirit agreed that I should write about Your command and the command of Your sacrifice.

The earth provides its produce: bread and wine.

God provides the solutions of the Holy Spirit.

The situation is very terrible. But habit has made us feel a sense of dread. At a sensitive moment, the priest raises the offerings and says: “What is yours, from what is yours, we offer to you, in every way and for everything.” (182) Kata panta Kai dhia panta (in Greek). The meaning is that these offerings are yours and extracted from the land, which is your land. We offer you offerings that are yours. It is stated in the Psalms: “The earth is the Lord’s and its fullness, the world and those who dwell in it” (Psalm 23/24: 1).

In every way - We offer these offerings to you in every way and for everything. In the Greek original, there is a wonderful assonance that gives the phrase a comprehensiveness that is not clear in the Arabic translation, as it is in the Greek and French translations: en tout et pour tout. What do we mean by “in every way”? We mean the aspects of petition, request, praise, glorification, thanksgiving, summoning, offering sacrifices and vows... The sacrifice of the cross is comprehensive and goes in all directions, and is beneficial in every way: through it we seek forgiveness of sins, divine mercies and grace, and all heavenly gifts and everything that a human being can seek. Of God. There are absolutely no limits to its effectiveness and the reasons for its introduction. It is a public sacrifice, it is the sacrifice of the cross.

For everything - “And for everything.” This phrase is connected to the previous phrase, as we offer this offering as a sacrifice for everything, so that God may fulfill our requests made for every human being or goal or, or, or,.. for the sake of the universe.

Inclusion formula: The formula for general inclusion is clear in this translation and in this explanation. Our sacrifice has an absolute comprehensiveness that brings together all aspects of supplication and closeness to God, including supplication, glorification, thanksgiving, and the like, for the sake of the entire world, from humans, animals, and inanimate objects. It is a “cosmic sacrifice” (183) About the entire universe. In these respects, it reminds us of our use of the word “universal” for the Church: Jesus is a fullness who fills the Church, fills the universe. Likewise, our sacrifice is what revives among us the sacrifice of the cross that exists in the middle of the world for the salvation of the entire world, for the sanctification of the entire creation. Thus the all-inclusive, all-encompassing character of our progress becomes clear. The entire universe is present in it. By offering two materials from the earth, namely wheat and wine, to be transformed into the body and blood of the Lord, it represents the sacrifice of the cross. We offer the earth and its fullness as a sacrifice to God, so that the Holy Spirit may transform it into the body and blood of Jesus. It is a sacrifice of thanksgiving. Jesus thanked and blessed the bread and wine.

The biggest conversion This transformation is a prelude to the greater transformation on the glorious Day of Resurrection that will occur in the entire universe, so that the new earth and the new heavens will appear (Revelation of John, the Epistle of Peter and..and..). We begin to transform from now on.

Universe in Chinese: We are supported in this explanation by the work of the Church. The priest places the Eucharist ring in the middle of the tray, and around it are parts representing the Virgin Mary, the departed saints, angels, the dead, and the living, including clergy and laymen. Thus, the universe around Jesus is represented as the center of the circle of the living and the dead, the heart of the entire world (184).

We went out. But can this incapable pen do justice to the subject? The sacrifice of the Mass takes away all reason. It is the wonder of God's mercies.

prayers - O Son of God! Anoint the foreheads of all people with the blood of this blessed sacrifice so that their heads will be transformed from wallowing in impurities to being astonished and infatuated with you. Anoint all of our bleeding wounds with it, for we are at our last breath. There is no salvation except with your blood and your Holy Spirit, so bandage our souls and bodies with them to heal from diseases of the soul and body.

The priest's supplication: Let us return to the context of the Mass: This is followed by the priest’s supplication inside the temple and the believers’ supplication outside it to invoke the Holy Spirit. The priest asks that the bread and wine be transformed into the body and blood of the Lord, and the people outside answer: “Amen.” “The sacrifice is the act of our Savior himself. He himself sacrifices. He is the one sacrificed by his priests and his servants” (Simon of Thessalonians, Greek Minn, 155:242a and 181d).

The people and the priest are one: The people and the priest are united in the close communion of supplication, in the work of invoking the Holy Spirit. Therefore, Clement considered the people to participate in establishing the sacrifice, that is, to perform it with the people as co-liturges (185).

The Eucharist is united: The eyes of the priest and the people yearn for the glorious body and blood united with divinity, carrying the Holy Spirit and fire, to receive them and mingle with them, to mingle with Jesus. (186). In this terrible mystery, the Church is most clearly revealed: Jesus is in the believers and the believers are in Jesus. They are the body and members, and he is the head.

People's offering: Therefore, the custom of people offering bread (offerings) is a very praiseworthy custom. The priest takes one of them for the sacrifice, and the rest to remember the living and the dead, and places portions of the loaves of bread for them in the cup and blood of the Lord. Thus, the entire universe is present in the blood of Christ, as we said: the sacrifice is general and comprehensive.

The Holy Spirit in the Eucharist: Avram the Syrian said that the Holy Spirit and fire are present in baptism and in bread and wine (187). God is fire and light: He burns our sins and illuminates our hearts.

Handling of absentees - The early church was keen to deliver bread and wine to everyone, so the deacons would distribute them to those present, and carry them to those who were absent due to illness or something else.(188). In the Mass, angels and humans gather around the glorified sacrifice of the Cross (189).

Marriage and sacrifice: The sacrament of marriage is linked - in ancient times - to the sacrament of the Divine Eucharist and the service of the Divine Mass. Eve came from Adam's side. The Church, the bride of Christ, emerged from the side of Jesus pierced by a spear. Blood and water came out: that is, baptism and sacrifice. They are the two main secrets.

No differentiation: The Bible says that the man is the head of the woman, just as Jesus is the head of the church, and that God brings them together. And preventing separation between them because God has brought them together. The Church says that the man is a person and the woman is a person (hypostasis).

At the wedding in Cana of Galilee, Jesus attended and turned the water into wine.

In this climate, what is the secret of marriage?

The two are one: The agreement of the spouses is necessary for the marriage to take place. But the pagans before and after Christ used to contract marriage by mutual consent of both spouses. Is their marriage a secret? no. The priest's prayers are what give the water the power of generation in baptism, and transform the bread and wine into the body and blood of the Lord. The priest's prayer in marriage is what makes the husband the head of the woman, just as Christ is the head of the church, and makes the two one body. Of course, the priest works on behalf of the Holy Spirit, the original agent.

It happened with us that Christ restored to us the unity of our shattered human nature when we became members of his one body.

The couple is a church: The spouses who have become one flesh are - therefore - a church. As we mentioned earlier: They are two hypostases in one body, just as the members of the church are hypostases in the one body of Christ.

One body, two hypostases: In Jesus they are one body, because they are two members of the body of Christ. But they are two people, not one person. Two people do not become one person. My body is substance and my soul is substance. In person, they are united. The union takes place between essences and natures (such as the two natures of Christ), not between persons.

But a true Christian couple exudes love and intimacy at the core in the name of Jesus, not only in the name of the flesh and worldly interests. They do not love each other and their children with a selfish love, but in the name of Jesus. The attachment of many parents to their children is an extension of their selfishness, individualism, isolation, and shrinkage, and has nothing to do with ideal love. This love of theirs is not a fruit of the Holy Spirit (Galatians 5:22). It is a human emotion that may be anointed externally in the name of Jesus. Christian virtues are the fruits of the Holy Spirit in the midst of our battles with the forces of evil to transform our amorous energies into Jesus, so we love people for Jesus’ sake. Judgment will be according to our deeds (Matthew 16:27 and 31-46...), not according to our eloquence.

In “The Secret of Divine Management” (pp. 78-79), I dealt with equality between men and women.

In the Church: Their unity is not only an image of the unity of Jesus and the Church. Rather, it is an existing unity in the church. It is an integral part of their integration into the body of Jesus. Their home is a small church like the home of the Apostle Aquila and his wife Priscilla. All their marital relationships are based on their shared life in Jesus. Their love for each other is an extension of the mutual love between Jesus and the Church.

Pillars of marriage: Therefore, marriage is based on two pillars: 1- The grace of the Holy Spirit that descends upon them - thanks to the prayer of the priest - and makes the husband the head of the wife, and the wife the body of her husband, and makes the two one and one body in Jesus. They are no longer two, but one. 2- The mature, conscious and free consent of the married couple: to marry in the name of Jesus and for His glory, with the knowledge of the Church and under its sober guidance. The two pious preachers agree with the knowledge and guidance of the Church.

Pure living: However, the spouses are not exempt from the obligations of living a pure life free from shameful desires (190).

The food is halal. But gluttony is a sin In food and other things. The authority of each spouse over the other’s body is complete, except that: Abuse is a sin. The body of each spouse is sacred. Each of them must respect the other's body and person.

Each person: Each person is an image of God. Sin brought division to man and conflict between the laws of the soul and the body. Good discipline and management requires leadership. The Apostle Paul gave priority to the husband. It is definitely in the interest of the couple, spiritually, socially and physically. The man is the head and the woman is his body.

Devoting yourself to prayer: The Apostle Paul recommends that the spouses devote themselves to prayer by mutual consent, so they agree to stop praying for a while (1 Cointhians 7:1-7). Gregory the Theologian used the phrase for this period: “Periodic abstinence resulting from mutual consent to devote oneself to prayer is the most precious form of activity.” (191).

Monks and married people: Thus, celibacy does not remain restricted to the monks, but is practiced by married people periodically when they break off to pray. Christianity is a law of perfection (Matthew 5:48). It calls everyone to perfection. Therefore, it is not possible to differentiate between monks and married couples. Both parties are subject to the same duties without distinction. It does not accept half-measures or dividing life into two times: a time for the Lord and a time for others. As Basil said: Christianity is one-way Monotropos. Everyone who was baptized committed himself to living a complete Christian life, to be like Christ. Al-Dhahabi would lead married couples to the monasteries and encourage them to organize life in their homes in the same way as the monks (192).

In the days of persecution, martyrdom was the desired perfection in Christianity. The persecution disappeared, so people became complacent and found countless reasons for themselves to be complacent, to tolerate themselves, and to justify their neglect, laziness, and spiritual apathy. The monks filled in some of the shortfalls. But the shortage remained huge. Christians became fake, cowardly, and lax. They lost spiritual heroism, they lost manhood, they lost chivalry and chivalry, they lost courage and bravery, they lost the essence of existence.

We now conclude by saying with Chrysostom that salvation does not belong to monks but not to married people. Paul said that each has his own calling (1 Corinthians 7:17). The goal of the monk is purity in virginity, and the goal of the married person is chastity in marriage. In the history of holiness, male and female saints married and remained celibate. Recently, they include Saint John of Kronstadt of Russia (1908) and the martyr priest Habib Khasha (1948). These are perfect scores. But some people's application of it rebukes the lax and lukewarm.

Second marriage: Paul reluctantly allowed the second marriage (193). Likewise, Gregory the Theologian (194). As for Basil the Great, he ordered punishment for anyone who married again, ranging from one to two years of repentance (195).

The aforementioned Basil considers the third marriage an impurity, subjecting its holder to spending five years in repentance (196). As for his friend, the sheikh of theologians, Gregory, he considered the third marriage a sin. The fourth was considered the work of young pigs.

polygamy: There is no need to bring up the issue of polygamy. It is completely forbidden. One Jesus and one Church. Therefore, there is one husband and one wife, and the violator commits the most heinous things. Married life is a cross.

Good choice of spouses: As long as things are at this high spiritual level, what is required of young men and women is for them to seek high morals in each other, so that they can live together (long in medical progress), cooperating in good times and bad, without quarrels, boredom, or boredom. No one will be deceived by money, prestige, or beauty, unless he is characterized by high morals. This is what is observed in the colloquial proverb: “Whoever takes the monkey for his money, the money goes and the monkey remains in front of him.” God has a precious lady who rejected a rich man, and responded to the blaming detainees that the sources of his wealth were illegal... This is how sober girls be.

Let young men read the end of the Book of Proverbs in the Bible so that they can learn how to search for an approving wife who will be patient with them in good times and in bad, have mercy on them, take into account their circumstances, share their concerns, and relieve them of their distress. I knew someone who would put the husband in his distress and crucify him. I knew female saints in service.

What prey to triviality and hustle! How few seek depth! Social disadvantages, complicated marriage formalities, love of imperial appearances, and the high cost of marriage cause a number of young men to delay their marriage. The biggest losers are the girls, who are forced to enter into successful marriage contracts, and to accept - sometimes - an unreasonable age gap (with their husband). Marriage at a reasonable age, with an increase in the husband’s age by a reasonable relative amount, guarantees the meeting of a young man and woman who are close in age, at the beginning of childhood: that is, they are soft-bodied, not harsh. The biggest beneficiary of this is their children, who are raised with them, gently and gently, not harshly and harshly.

If the mother is still soft, and her age is relatively close to the age of her child, his nature is characterized by flexibility and softness. The child absorbs the tenderness of his young mother and the dryness of his old mother. Marrying a girl early to a competent young man relieves her of worry about her fate, psychological complexity, and the difficulty of living with a person who does not match her age.

Are people ready to give up their mistakes, their empty appearances, and their impossible demands in order to protect our young men from despair and our girls from anxiety, boredom, despair and misery?

We are slaves of tradition, not slaves of truth and science. Osteoarthritis is a general epidemic. Every individual wants to appear as an empire, even through borrowing, embezzlement, bribery, theft, or fraud and deception in trade, business, and transactions. Wives do not ask their husbands about the purity of their financial resources, because their concern is limited to living an extravagant life like the princesses of decadent palaces.

Therefore, it remains difficult for Jesus to be revealed in a specific society.

What someone else calls “Christian society,” I call “fake society.”

But for the spouses to sincerely strive towards Jesus, each of them would be a ladder for the other to climb to Jesus.

how? John Al-Salami drew our attention to the love of God as the son of the world loves the daughter of the world. So: If the mutual love of the husband and wife grows in the fear of God, the flame of their earthly love turns into a blazing fire of divine love.

Man loves God through his love for others. The husband is the closest relative to his wife. God created them to love. It remains for God to be a third party in their love.

People seek marital fidelity in the wife. Without deep piety, honesty and loyalty, and abstaining from treachery, deception and deceit, “it is a myth, O Umm Amr.” Loyalty requires deep nobility in the soul. This stands for the pious. Young people are deceived by physical data, and sooner or later they regret it. Marriage is not only physical, but a spiritual merger. Spouses for 40-70 years are impossible without the merging of spouses. When there is a conflict between the data of faith and physical experiences, a man needs spiritual heroism. A pious woman is more worthy of her. In our present world, corrupted by temptations, we have become in need of girls who are knights of piety and upright morals to purify society from the filth of television, video, and all the causes of decadence. When women are reformed, society is reformed, even if only relatively. (See our book: Women in the View of the Church). A precious girl told me what she said. “That's not the reason,” I replied. Young people prefer the easy-to-access over the chaste, abstaining one.” They are driven by the desires of the flesh, so they wail after marriage. Sex is part of marriage, not all. Successful integration guarantees marital happiness and continuity, and prevents the causes of failure, based on the patience of each spouse and his sincere and honorable attachment to the other. Young men should suppress lightness in choosing wives.

Anomaly – It remains a point worth addressing given its importance in Christian ethics.

We mentioned the duty of purity in marital relations, devoting time to prayer, and equality of duties for monks and married couples. God is one for both parties.

But what are the rights of spouses over each other's bodies?

In his letter (Romans 1 and...), the Apostle Paul condemned sexual deviations. In marital relationships, deviation is prohibited. It is a sin worse than adultery. We know the story of God's wrath against Sodom and Gomorrah. It is not permissible for a husband to misuse his wife. The wife must reject the husband’s deviant requests and complain to the priests immediately for quick intervention without delay. God condescended to our weakness, allowing marriage, to avoid burning: “Marriage is better than burning.” Rather, he categorically forbade us from the evils of perversion. It is a great evil. Because of him, God's wrath fell upon the peoples. It must be combated in marriage and outside of it, for it is a flame coming out of hell. The adulterer may repent one day and become a champion of purity and holiness. He may become a strict monk, or he may become an ideal husband. As for the deviant, he is not suitable for monasticism or marriage, except rarely. He carries on his neck the decision of his doom, unless God has mercy on him and guides him to repentance. The repentance of deviants is much more difficult than the repentance of adulterers.

In all cases, deviant men and women are, in general but not definitely, unfit for monasticism. Medical and psychoanalytic books consider sexual deviations to be very difficult to cure. It's an incurable disease. Those afflicted with it only very rarely turn to specialist doctors. While practicing law, I encountered many abnormal cases, to the point that the President of the Criminal Court in Latakia, Dr. Rashad Al-Qudsi, once sentenced a 53-year-old man to twenty years of hard labor who had been imprisoned 7 times for the same reason. He probably died in prison.

Sex issues are very sensitive. Only those who take refuge, male and female, will be victorious in it. Those with fiery, free, proud, heroic consciences are God’s beloved ones who are victorious over the weakness of the body, whether they are married or monks. Without a sharp conscience, more than a protected sword, all morality is relative. But this conscience must be shrewd in intelligence, intelligence, and open-mindedness, otherwise its owner will be killed: “Harbuq,” an honorable and noble man whose chest is broader than the heavens. The strictness of conscience is equal to openness of heart, broad horizons, acumen, cleverness, and good, rational and wise management. Otherwise, the arrows will fly and the person will fall into blind extremism, thus falling ill. Even John Chrysostom was exaggerated and remedied by medication. Therefore, spiritual guides, like the monks of Mount Athos, are as necessary as bread, water, and salt.

Spiritual guidance is an authentic institution to which patriarchs and others are subject. Saint Isidore, head of the Monastery of Al-Farm on the Red Sea (his feast day 4/2), was a spiritual guide to the great theologian Saint Cyril of Alexandria. He removed what stuck in his heart (from his uncle, his predecessor Theophilus), of hostility towards Chrysostom, so Cyril began reading Chrysostom’s books and was influenced by them. Anthony the Great was the refuge of Athanasius the Great. Maximus the Confessor, a monk, led Christians in North Africa to hold wholesale councils against the heresy of one will and one action. He jumped to Rome and forced the martyr Pope Martinus to convene the Lateran Council of 649 against heresy, which angered the emperor. His influence remained alive in Rome until Pope Saint Agathon, who forced Emperor Constantine IV to convene the Sixth Ecumenical Council (680-681). He held a council in Rome denouncing heresy. His delegates carried a long letter containing quotations from the Church Fathers (Mansi, vol. 11) in favor of belief in two wills and two actions. Critics today believe that it is one of the works of Maximus the Great Monk. Bishops, priests, and laymen sought refuge with Saints Barsonovius and John in the monastery of Father Saridon (Wilderness of Gaza, 6th century). Their messages are overflowing. Recently: A dispute arose between Father John Romanides and his colleague over a point, so they referred the matter to the Holy Synod in Athens, and the Synod referred the matter to Father Paisios in Mount Athos, who decided it in favor of Romanides. The Optina Monastery in Russia was the refuge of great intellectuals, not the Holy Synod. People in Greece resort to the monks of Mount Athos. Monks from it sometimes come to Thessaloniki and elsewhere for guidance and confession. In Palestine, the head of the Monastery of Mar Saba is the father confessor of the patriarch. I saw with my own eyes in 1947 and 1966 in the Monastery of Saint Lazarus in Beit Aina the reverence and reverence surrounding him. In the Monastery of Al-Mu'izz in Greece, I saw with my own eyes the respect with which they showed the religious scribes: both the abbot and the monks. The patriarch, the bishop, the priests, and the people recognize the monastic fathers. As for spiritual guidance, it is not limited to the clergy. When we read the word “elderly fathers,” this does not mean that they are priests. Saint Cassian mentioned that the monks were distributed among the elders. All ten of them are led by a sheikh. Of course, there is not one priest for every 10. The sheikh is an experienced monk in the spiritual war against passions and demons.

In the book “Simon the Stylite,” one sees Simon’s authority over emperors, bishops, and the world, even though he is not a priest.

Soon the book of the other “Saint Cassian” will appear. It stated that 300 wilderness fathers from a certain group that were theologically lost due to theological illiteracy attacked the edifice of the Bishop of Alexandria, Theophilus, terrorizing him and changing the direction of his theological war. This is with the knowledge that history calls him the “Pharaoh” of the Church of Alexandria. Theological accuracy may not be the advantage of monks. This is a special talent for some people, whether they are clergy, laymen, or monks. Evagrius Pontius, a student of Saint Gregory the Theologian, became a monk in Egypt. He left writings that influenced Cassian and Al-Salami. And Maximus Ishaq the Syrian, Damascus, and others. But he fell into the heresy of Origen. Saint Barsonovius of Gaza was dissatisfied with him, but he recognized the benefits of some of what he wrote.

The great Patriarch Gregory Haddad had brought Russian monks to Mount Athos in 1910, and the Saint Elias Monastery in Dhour Choueir cut them off for a while. So they sat in it with the wonderful icon of the Right Hand of Our Lady, the Virgin Mary. It inevitably occurred to him to renew the monastic movement in our country, as World War I prevented him from achieving his goal.

In all cases, monastic renewal is necessary at the level of the Orthodox world, while the theological level needs to mature spiritually and theologically until at least the year 2050. This is the profession of high-level people like Basil, Al-Dhahabi, Gregory and their equals, not the profession of pretenders and interlopers.

In the Moscow Church in the 19th century, the Renaissance was the work of the monks, not the Holy Synod and the clergy. Paisi Velchkovsky carried to Russia and Moldova the legacy of Mount Athos, which had been transmitted in the 15-16th century by Saint Nilos of Sorsky of Kotovia in 1508. The matter ended with Optina Monastery becoming Russia’s guiding beacon for theologians and major men of thought, literature, and philosophy (see the appendix to “The Art of Prayer” by Adnan Trabelsi).

The vision of thoughtful monks goes beyond borders to include lovers of God wherever they are. From all over the world they come to the monks of Athos, where spiritual guidance is the best there is. Their spiritual experience is often better. Every devout seminarian is honored to be recognized by them.

31- Priesthood

Blessing everything - There is no complete enumeration of the sacred secrets in ancient times. It is not limited to the number 7. The priest and bishop bless everything, in the name of the Father, the Son, and the Holy Spirit.

Priesthood of Christ - The priesthood is part of the priesthood of Jesus, our great High Priest. The priest is a participant in the priesthood of Jesus.

Degrees of priesthood - 3 degrees of priesthood: bishopric, priesthood. Deaconess.

The spirit raises them up - The Spirit raises them up for religious services. They practice the holy secrets on us. One of their important jobs is preaching and evangelization (197). They sanctify themselves and sanctify others. This honor is enough for them, if they give it its due due care and attention. Goodness flows to us from their hands. They are shepherds who take care of the people.

In the Book of Genesis, it was said that Eve was called Eve because she was the mother of all living things. Our bodies were born.

Spiritual virtue - As for my father and mother, they gave birth to me physically, but the priest gave birth to me spiritually. If I realized, became aware, and carried out His message to me, my mother was more than the one who gave birth to me, because the spiritual is more important than the physical.

Crucified - What is required of priests is to be hanging on the cross of Christ, so that the blood of life may flow from our cowardice. A true priest is a lamb sacrificed for us through the humility and patience of Christ.

In the right only - What is required of the people is to love their priests and take care of them, and to listen to them in every matter in which they do not deviate from the truth of the Gospel. But if the bishop or priest deviates from what is right, it is necessary to resist them. Every member of the Church is responsible for defending the truth. The secularist is required to resist the bishop who betrays the truth and is unfaithful to the Christian tradition.

legal priest - I would like to mention that the priest who believes in the Holy Trinity and the incarnation of Jesus is a legal priest who practices the sacraments with the consent of his legitimate leadership. His personal morals do not strip him of his priestly function. Apostasy from the faith inevitably stops him from working. If he repents and returns to faith, he will be anointed with chrism. Priesthood is like baptism: it is one and cannot be repeated.

I am satisfied with this amount of secrets.

---

(150) Pirate and clamer, the Sainte Bible, chapter 12, p. 116.

(151) Samuel (1 Samuel 1-3). Isaiah (Ephesians 49:1-2). Jeremiah (Jeremiah 1:4)

(152) Oscar Sulman, the children's book, Neuchetal, 1948.

(153) André Benoit, the title at the second hall, PUF, Paris, 1953; P.31 et.125; et.P.216ss.

(154) Louis Duschene, the origins of this cult. [card, 1925;p;309].

[We would like to point out that in the Orthodox Church there is no such thing as “first communion” in the sense found in the Catholic Church. For us, first communion occurs within the liturgy of baptism. Since a person is baptized, he is eligible to receive Communion regardless of his age, as was the case in the apostolic and subsequent eras of church history. Therefore, this term and this practice do not exist in the Orthodox Church... (The Network)]

(155) P.I

(156) Traite du Bapteme, Sources Chretienne, P92.

(157) PL II,380.

(158) Home. 40,17.

(159) Epistle to Bonifatius 98:10

(160) PL Lviii, 993.

(161) In his brilliant treatise in Greek, “The Baptism Service,” Father John Yazigi addressed the issue of infant baptism on pp. 98-103 and the communion of immediately baptized infants on pp. 124-127 (Thessaloniki 1983). We complement and support each other. She published a pamphlet on infant baptism in the early church.

(162) Messagogic Sermons 2:4 in Christian Springs 126, pp. 110 and 122.

(163) Educational Sermons: 14:9.

(164) This indicates the closeness of the Holy Spirit to humans. Since Pentecost, the Holy Spirit is the one who works in us and brings us closer to God. Of course, there is no separation between the hypostases. Chrysostom said: Where there is one of them, there are the other two hypostases, but the matter reveals the message of the Holy Spirit towards us and in our direction.

(165) See on the subject of confession: Patriarch Elias IV Moawad, The Divine Image in Man according to Gregory Palamas, publications 1984, pp. 61-64.

(166) Translated by Deir al-Harf - Al-Nour Publications.

(167) Ascetics. Translated by Father Ishaq Atallah - Al-Nour Publications, 1983.

(168) A selection of sayings from fathers. Its theme is “Prayer.”

(169) Translated by Father Bustan al-Ruhban - Al-Sayeh Munif Homsi Library - Al-Nour Publications, 1983.

(170) As for the complete radiance, it is the luck of those who struggled and fought the good fight, burning with love for Jesus. Love is love. We banish the love of the flesh with the (peaceful) love of Jesus.

(171) Rashm is a Syriac word. Translated: drawing. See Mukhtasar Al-Afakhuluji, pp. 98-101, Damascus 1964.

(172) Even mourning does not prevent the baptism of a child. Mourning is a pagan custom. The Christian believes that death is a transition from death to life. After 50.19 centuries, our customs are still pagan. People worship customs and fashions more than the Gospel. And you burned him!

(173) In the book “Counterfeiters,” we presented at length the marvels of the sacrament of baptism and its holiness in an easy narrative style. In Nicholas Kabasilas’ book “Life in Christ” (translated by Patriarch Saint Elias Moawad) there are masterpieces.

(174) Olivier Clément,Sources. Stock, Paris 1983, p.114-5.

(175) Cotholicism, tome 1, col. 1217-8; paris, 1948; tome11 col. 1383-4; paris 1949.

(176) Text, history of homes. Gabalda, 1931;11,p,170,172 et 206;111,p 234-235.

(177) Benoît, p.25.

(178) Augustin. Pl 33,361;217,984;pl 38,944;45,1154;V. Tixeront 11,419. V.encore:St Grégoire,PL 78.90 et 957-8 et 1000.

(179) 1 Samuel, 2:12-17, 22-36, and 4-11.

(180) See what we said above. In ancient times, the bishop used to grant the Holy Chrism. Therefore, the author of the article on baptism believes that at least the Holy Eucharist was given immediately to the baptized child:

Catholicism, tome1 col 1218.

We will see that the deacon has the right to grant communion.

(181) Simon the Thessalonian, Greek Min 968:155 August,

Boulgakov, L'Orthodoxie, Paris, 1932;P.186.

(182) The prevailing translation is wrong. The word Kata Panta appears in the New Testament in the above meaning (Acts 17:2, Romans 3:2, Colossians 3:20, 22). The new Jesuits succeeded in translating it, and so did the Romanian and French-Mercenier translations and the translation by Kremeris, professor of theology in Athens (page 465 of the book of the Second Orthodox Theologians Conference, Athens 1978). Thus, Trampellus’s explanation (and those who transmitted it) is wrong (p. 185 of his book Leitourgikon, 8th edition, Athens). 1976). He said: Kata panta topon, meaning “everywhere.” He gave the word a spatial meaning. In Romans 3:2 it says: Kata panta tropon, meaning “in every way.” The word tropon is omitted in Acts 17:22 and Colossians 3:20 and 22. Trambulus gave a spatial meaning to the phrase that is not consistent with what is intended, which is the nature of the sacrifice offered, which is one throughout the earth as long as the cross is one and the victim (Jesus) is one. Inclusion is the point.

(183) We later find the same phrase in Simon the Thessalonian, Greek Min. 155,373. This supports our opinion.

(184) After the transfiguration, the priest or bishop prays for the entire world, living and dead. In the Mass of Basil there are masterpieces of this universality. In John’s Mass, the prayer intercedes with the Virgin and the saints, and the priest concludes the requests: “Especially for the sake of total holiness...”

See Kabasilas in the translation of Father Munif Homsi.

(185) Clement, Sources. P 101-2.

(186) Of course, blending does not mean that we turn into divinity or that divinity turns into our humanity.

(187) On Clement, p. 103. In the translation of the explanation of the Mass service for Cassellas, written by Father Munif Homsi, it contains a good treatment of this point.

(188) Justin Martyr, First Defense 65 in Greek Min 83:6. Ananias Kassab, Collection of Church Legislation, p. 205.

See a lengthy search under the word “communion” in the Catholicisme1 dictionary.

(189) We said in “Counterfeiters” that Communion does not make us and Jesus one hypostasis. Jesus was incarnated from the Virgin, but she did not become one hypostasis with him. Only the humanity of Jesus and his divinity are one hypostasis.

This is a very precise matter that was presented to me by Dr. Adnan Traboulsi, and then by Miss Sahar Elias Hamwi in Latakia. May God bless their brilliant thoughts. It is necessary to read the paragraph repeatedly to fully comprehend it.

(190) Gregory the Theologian, Sermon 18:40.

(191) Gregory the Theologian, Sermon 18:40.

After creating this book, our book “Fadi and Thespina” was published about the secret of marriage in the form of a story. And our book, “Women in the View of the Church.”

(192) In our book, “Counterfeiters,” we touched on these topics in general in greater detail.

A- Basil, Mene the Greek, 973:31 or 868-68.

B- Gregory the Theologian, Sermon 46:40 in Min 425:36a and b.

C- Gregory of Nyssa, In Perfection: Greek Mene 101:45-105.

Dr- Chrysostom, Greek Min 372:47, 373, 188:60, 849:48. He said that the Christian “must recognize and decide in everything while thinking that Christ is with him everywhere” (Sermons on Baptism, Christian Springs Edition No. 50, Paris 1957, p. 131).

E- Al-Dhidhakhi (Teaching of the Apostles), 8:11. It has two Arabic translations: Patriarch Elias and Kaslik.

And the- Theodorus of Studepti, Greek Min. 1388:99.

G- Kabasilas: Life in Christ, translated by Patriarch Elias.

(193) 1 Corinthians 7:8-9 and 1 Timothy 3:5-15. Only those who have only been married once are accepted into the system for widows (Etimu 9:5). This is a type of monastic system for widows over sixty who have only been married once. From Paul’s words, it follows that accepting young widows into the widows’ system is forbidden because they may become unmarried and marry, thus committing a violation of the covenant they made to themselves of celibacy. By analogy, the holy fathers prohibited the marriage of widowed priests and the marriage of celibate persons. Whoever takes off the garment and gets married has the right to return to the priesthood. The text of the Apostle Paul does not accept any other interpretation. It is a divine text that cannot be diminished, and it is not permissible to pray behind a priest who has been married twice.

(194) Sermon 8:37.

(195) Message 4:188.

(196) Letter 4:188 and 5:199.

(197) Note that the word “church” in Greek includes the meaning of “call.” The bishop is the apostolic shepherd who is required to preach, teach, and evangelize. If he is a preacher who does not preach, teach, or write, then he has lost an important pillar of his job.

Lossky â l'image et à resemblance, Aubiér 1967 p. 173.