In the Name of the Father, and of the Son, and of the Holy Spirit!
The attitude in the Church of God towards the Lord’s Cross sometimes seems unusual and surprising to the world. And since we are in many ways sensual rather than spiritual, we too sometimes share this perplexity with the world. For example, why has the Cross been treated as a special, incomprehensible, but real living power in the Church’s Tradition for two thousand years already? Even now, during Great Lent, we daily pray the following during the divine services: “O Invincible and incomprehensible and divine power of the precious and life-giving Cross, forsake not us sinners.”
Moreover, the Church boldly asserts such astounding truths as these: “The Cross is the guardian of the whole world; the Cross is the beauty of the Church, the Cross is the might of kings; the Cross is the confirmation of the faithful, the Cross is the glory of angels and the wounding of demons.”
The first Sunday of Great Lent is celebrated as the Triumph of Orthodoxy. This is connected with the victory of the iconodules (those who supported the veneration of sacred images) over the iconoclasts (those who opposed their veneration).
The heart of the victory of Orthodoxy in the restoration of iconography—as well as our veneration of the same—is found in the incarnation of Jesus Christ. Christology is the beginning and end of all true theology, and whenever we get Christ wrong, we get everything else wrong.
Saint Simeon the Myrrh-Gusher, King of Serbia Stephen Nemanya was the Great Zhupan of Serbia, and lived during the twelfth century. The saint toiled much for his fatherland: he united a large portion of the Serbian lands, and strove for the political independence of his country from the Byzantine Empire. In his zeal for the Orthodox Church, he defended his nation against heresy and false teaching.
At the age of eighty, Stephen went to Mt. Athos, where his son St Sava (January 12), was glorified by the holiness of his life. Together they restored the desolate Hilandar monastery, to which monks from various lands began to gather.
St Simeon was a great ascetic and wise guide for the monks. He died on February 13, 1200, and his relics began to exude myrrh. St Sava transported his father’s relics back to Serbia, and placed them in a church of the Most Holy Theotokos at the River Studenitsa. St Simeon had richly adorned this church while he was still ruler of Serbia.
According to the Law of Moses, all Hebrew parents must bring their first born son on the fortieth day after birth to the Temple to be consecrated to God. It was the custom to bring a sacrifice in thanksgiving to God. The law was established in remembrance of the exodus of the Hebrews from Egypt — freedom from slavery — when the first-born Hebrews were spared from death.
In fulfilment of this law, the Mother of God with Joseph brought the infant Jesus to the Temple in Jerusalem and brought for the sacrifice two fledgling doves.
At this time in Jerusalem, there lived an old man by the name of Simeon. He was a righteous, pious man, and he awaited the coming of the Messiah. It was foretold to him by the Holy Spirit that he would not have died before he had seen Christ the Lord. Simeon waited for the fulfilment of the promise of God for a long time. According to tradition, he lived about 300 years. Then, one day, by the inspiration of the Holy Spirit, he went to the Temple. When Mary with Joseph brought the infant Jesus, Simeon met the Child, took Him in his arms, and glorifying God said, "Now lettest Thou Thy servant depart in peace, O Master, according to Thy word, for mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples, a light of revelation for the Gentiles, and the glory of Thy people Israel."
Each of these saints have their own feast day. St. Basil the Great, January 1; St. Gregory the Theologian, January 25; and St. John Chrysostom, January 27. This combined feast day, January 30, was instituted in the eleventh century during the reign of Emperor Alexius Comnenus.
At one time a debate arose among the people concerning who of the three is the greatest? Some extolled Basil because of his purity and courage; others extolled Gregory for his unequaled depth and lofty mind in theology; still others extolled Chrysostom because of his eloquence and clarity in expounding the Faith. Thus some were called Basilians, others Gregorgians, and the third were called Johannites.
Herod Agrippa, the grandson of Herod the Great and king of the Jews, grew wroth against the Church of Christ, and slew James, the brother of John the Evangelist. Seeing that this pleased the Jews, he took Peter also into custody and locked him up in prison, intending to keep him there until after the feast of the Passover, so that he could win the favour of the people by presenting him to them as a victim. But the Apostle was saved when he was miraculously set free by an Angel (Acts 12:1-19). The chains wherewith the Apostle was bound received from his most sacred body the grace of sanctification and healing, which is bestowed upon the faithful who draw nigh with faith.
That such sacred treasures work wonders and many healings is witnessed by the divine Scripture, where it speaks concerning Paul, saying that the Christians in Ephesus had such reverence for him, that his handkerchiefs and aprons, taken up with much reverence, healed the sick of their maladies: "So that from his body were brought unto the sick handkerchiefs or aprons, and the diseases departed from them, and the evil spirits went out of them" (Acts 19:12). But not only the Apostles' clothing (which certainly touched the bodies of the sick), but even their shadow alone performed healings. On beholding this, people put their sick on stretchers and beds and brought them out into the streets that, when Peter passed by, his shadow "might overshadow some of them"(Acts 5:15). From this the Orthodox Catholic Church has learned to show reverence and piety not only to the relics of their bodies, but also in the clothing of God's Saints.