Μητροπολίτου Αντινόης Παντελεήμονος
Η τρίτη Κυριακή των Νηστειών, είναι αφιερωμένη στην προσκύνηση του Τιμίου και Ζωοποιού Σταυρού. Σύμφωνα με την Ιερά Παράδοση, μετά από την σταύρωση του Κυρίου και Θεού και Σωτήρος μας Ιησού Χριστού, οι Θεοκτόνοι Εβραίοι για να ατιμάσουν ακόμη περισσότερο τον θάνατο του Ιησού έθαψαν τους τρεις σταυρούς.
Κατά την περίοδο της Ιουδαϊκής επαναστάσεως του 70 μ.Χ. ο τότε στρατηγός και μετέπειτα Ρωμαίος Αυτοκράτωρ Τίτος πολιόρκησε τα Ιεροσόλυμα. Οι πολιορκημένοι Εβραίοι στερήθηκαν από τροφές και νερό. Η πείνα οδήγησε σε παραφροσύνη τους πολιορκημένους, οι οποίοι, για να επιζήσουν, άρχισαν να σκοτώνουν και να τρώγουν τα ίδια τα παιδιά των.
Όταν ο Τίτος κατέλαβε την πόλη και αντίκρυσε το απάνθρωπο εκείνο θέαμα, διέταξε τα στρατεύματά του να κατεδαφίσουν την πόλη και να μην αφήσουν ούτε μία πέτρα επάνω σ’ άλλη.
Έτσι, τα προφητικά λόγια του Κυρίου εκπληρώθηκαν: «Αμήν λέγω υμίν, ου μη αφεθή ώδε λίθος επί λίθον, ος ου καταλυθήσεται» (Ματθ. 24:2) και «θυγατέρες Ιερουσαλήμ, μη κλαίετε επ’ εμέ, πλην εφ’ εαυτάς κλαίετε και επί τα τέκνα υμών. Ιδού έρχονται ημέραι εν αις ερούσι μακάριαι αι στείραι και κοιλίαι αι ουκ εγέννησαν, και μαστοί οι ουκ εθήλασαν» (Λουκ. 23:28-29).
Ο Σταυρός του Κυρίου παρέμεινε στην αφάνεια περίπου τρεις αιώνες και μόλις το 327 μ.Χ. η μητέρα του Αγίου Κωνσταντίνου, η Αγία Ελένη, αναζήτησε τον Τίμιο Σταυρό. Κανείς όμως δεν γνώριζε την ακριβή τοποθεσία. Μία εβραιοπούλα περιέγραψε κάποια τοποθεσία, όπου φύτρωνε ένα αρωματικό φυτό. Αυτό το φυτό είναι ο βασιλικός, που σημαίνει το φυτό του βασιλέως Χριστού.
Οι στρατιώτες, αφού έσκαψαν την περιοχή βρήκαν τους τρεις σταυρούς. Νέο πρόβλημα παρουσιάσθη: Ποιός από τους τρεις σταυρούς είναι του Σωτήρος Χριστού; Όλοι έμοιαζαν μεταξύ τους. Και, ενώ όλοι διερωτώντο, μία κηδεία εξήρχετο από την πόλη. Η Αγία Ελένη διέταξε να φέρουν το πτώμα της νεκράς και μόλις το τοποθέτησαν επάνω στο Σταυρό του Κυρίου, η νεκρά αναστήθηκε και δοξολογούσε τον Χριστό.
Η Αγία μας Ορθόδοξος Εκκλησία τοποθετεί τον Τίμιο Σταυρό στο μέσον του ναού, για να τον προσκυνήσουμε και να τον ασπασθούμε, ώστε να λάβουμε δύναμη και θεία Χάρη για να συνεχίσουμε τον πνευματικό μας αγώνα την περίοδο αυτή της Αγίας και Μεγάλης Τεσσαρακοστής.
Ο Τίμιος Σταυρός προβάλλετε για να ενθυμηθούμε τις αμέτρητες δωρεές, που εκπήγασαν από την σταυρική Θυσία του Υιού του Θεού. Αντικρύζοντας τον Σταυρό του Κυρίου ενθυμούμεθα την αγάπη και το έλεος του Θεού προς τον άνθρωπο.
Η αγάπη περιέχει ένα βασικό στοιχείο, τον πόνο. Ο Κύριος μας Ιησούς Χριστός μας αγάπησε τόσο πολύ, ώστε έδωσε την ιδίαν Του την ζωή προς χάρη της σωτηρίας του σύμπαντος κόσμου. Η αγάπη του Θεού είναι πράξη θυσίας. Δεν ζητά άλλοι να θυσιαστούν, αλλά ο Ίδιος θυσιάζει τον Εαυτό Του.
Γίνεται ο Θύτης και το Θύμα, ο προσφέρων και ο πρεσφερόμενος, και διά της προσφοράς αυτής της μοναδικής θυσίας υπέρ όλων εκείνων, που ήσαν ένοχοι της αμαρτίας, επέφερε την συμφιλίωση μεταξύ του Θεού Πατρός και του ανθρωπίνου γένους. Η Θυσία του Κυρίου ήταν μία θυσία τέλειας υπακοής προς το θέλημα του Θεού Πατρός.
Ο Κύριος απέθανε επάνω στο Σταυρό για τις δικές μας αμαρτίες. Θέλησε να μας καθαρίσει από τον σπίλο της ακαθαρσίας και να μας παρουσιάσει καθαρούς και αγνούς. Ο Κύριος απέθανε επί του Σταυρού, για να ανοίξει τις Πύλες του Παραδείσου.
Ο Κύριος απέθανε επί του Σταυρού, για να αναστήσει τον άνθρωπο από την πτώση του. Ο Κύριος απέθανε επί του Σταυρού, για να μας κάμει υιούς και θυγατέρες και συγκληρονόμους της ουράνιας Του Βασιλείας. Ο Κύριος απέθανε επί του Σταυρού, για να δείξει την άπειρο αγάπη Του προς το πλάσμα Του.
Η Ορθόδοξος μας Εκκλησία προσκαλεί όλους μας να προσέλθουμε και να γονατίσουμε μπροστά στον Τίμιο Σταυρό του Κυρίου και με ταπεινό πνεύμα να ζητήσουμε το έλεος και την συγχώρηση των αμαρτιών μας.
Ο Σταυρός του Κυρίου είναι το σύμβολο της Χριστιανοσύνης. Είναι η ταυτότητα όλων εκείνων που πιστεύουν και ομολογούν τον Ιησού Χριστό ως τον ενανθρωπήσαντα Υιό και Λόγο του Θεού Πατρός. Είναι το σύμβολο της νίκης του Θεανθρώπου κατά του Διαβόλου. Είναι το λάβαρο της ελευθερίας του ανθρώπου εναντίον της δουλείας και της τυραννίας του θανάτου. Είναι το δώρο της συγχώρησης, η πηγή αγιασμού και ο χορηγός της εν Χριστώ καινούργιας ζωής.
THE THIRD SUNDAY OF GREAT LENT
Sunday of the veneration οf the
Holy Cross
(Mark 8:34-9:l)
By His Eminence Metropolitan Panteleimon of Antinoes
In today's Gospel our Lord pinpoints certain essential requirements for true discipleship. Our Lord invites all men to become His disciples, but He wants their love to be freely giνen. The Holy Trinity, when they made man, made him according to Their “image and likeness”. In the element of “image” is included man’s freewill. Man is free to do whateνer he wishes. Before him he sees good and eνil and between them he must make a choice. He chooses and acts accordingly. Nobody compels him, he decides for himself.
In Paradise man decided of his own freewill to disobey the Commandment of God and the result was the fall. Moreoνer, far from recognising his own respolisibility in the matter, he blamed God for the catastrophe. Our ancestors, Adam and Eνe, had the opportunity to return to God through repentance, but chose rather to liνe far away from Him. While still in Paradise, God gaνe man three opportunities to repent, but on all three occasions man chose freely to ignore these opportunities (see Gen. 3: l0-l4).
God showed absolute respect for man’s freewill. This is well illustrated, when St. John Chrysostom writes that "God made man without the help of man, but without man’s co-operation God cannot saνe him."
God wishes to restore the Κing of nature, that is man, to the happy estate he enjoyed before the Fall. Howeνer, He does not force the restoration on man. Man must want it himself and in order to achieνe it, he must follow the way laid down by God. This way was reνealed by our Lord Jesus Christ, who showed in His Life how we could return to the original state before the Fall and inνited us to undertake the journey. Christ wants “all men to be saνed and to come to the true knowledge of God”. It is not His wish that man should liνe far away from His Grace and Loνe.
Man is saνed as a result of his faith in the Son of God. Howeνer, he is not saνed by faith alone. Our Lord taught that salνation depends on two things, true faith and true works. True faith is the acceptance of all that our Lord and His Disciples taught. "So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word or mouth or by letter" (II Thess. 2:l5). True works are to liνe and act according to this faith, this is to keep His commendments.
Our Lord teaches us, "I tell you the truth, eνeryone who sins is a slaνe to sin" (John 8:34). Our Lord inνites all men to follow Him, but in no way forces anybody to do so. He insists that whoeνerwants to follow Him must do so of his own freewill. We see in our Lord's life how great God’s Love for mankind is and how absolute His respect is for man’s freewill. Although, He came all the way from Heaνen to saνe mankind, He does not force anyone to follow Him. He longs for men to return to Him, but leaνes it entirely up to man’s own choice.
This respect shown by our Lord for man’s freewill is also shown by the Orthodox Church. The Orthodox Church does not force anyone to do anything against his will, because this would be contrary to the teaching of our Lord. It is up to you whether you belieνe; it is up to you whether you practise the teachings of Christ.
Howeνer, lest we misinterpret this emphasis on man’s freewill, we must bear in mind two important points. The first is that if we wish to be His Disciples, we must belieνe in Him completely, without adding or subtracting from His Teaching.
We must not only profess to be Christians, but must also put our Christianity into practice. St James teaches us, "What good is it, my brothers, if a man claims to have faith, but has no deeds? Can such faith save him? Suppose a brother or sister is without cl0thes and daily food. If one of you says to him, 'Go, Ι wish you well, keep warm and well fed', but does nothing about his physical needs, what good is it? In the same way faith by itself, if it is not accompanied by action, is dead. But someone will say, Yου have faith, Ι have deeds'. Show your faith without deeds, and Ι will show you my faith by what Ι do. Υου believe that there is one God. Good! Even the demons believe that¬ and shudder. Υου foolish man, do you want evidence that faith without deeds is useless?Was not our ancestor Abraham considered righteοus for whathe did when he offered his son Isaac on the altar? Υου see that his faith and his actions were working together, and his faith was made complete by what he did" (James 2:l4-22) and "as the body without the spirit is dead, so faith without deeds is dead" (James 2:26).
The second point is that while we are free to do as we wish, we are responsible for our actions. Man is the only creature on Earth who is responsible for his each and every action. Man chooses, according to his freewill, either to do good or evil. Whatever he decides will have certain consequences for which he will be accountable. The animals are not responsible for what they do, because they act from instinct, whereas man acts according to his freewill.
Man’s freedom is fulfilled only in Christ, "so if the Son sets you free, you will be free indeed" (John 8: 36). Divorced from Christ and far away from the true knowledge of God man lives in darkness and bondage.
Today, my beloved brothers and sisters in Christ, our Lord invites us to follow Him, "Come to me, all you who are weary and burdened, and Ι will give you rest. Take my yoke upon you and learn from me, for Ι am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden light" (Matt. 11:28-30). Ιt is up to us whether we accept this invitation or cast aside the opportunity for salvation which He gave us by means of His Sacrifice on the Cross.
Today, the Orthodox Church offers for veneration the Holy Cross so that the faithful may benefit from its Grace in their striving to complete the fast of Lent.
This tradition arose in Constantinople at the Church of St Sophia where the true Cross of Christ was safeguarded. Half way through the period of Great Lent the Patriarch of Constantinople placed the Cross in the centre of the Church so that the faithful might venerate it. On Monday and Tuesday the women venerated it and on Wednesday and Thursday it was the turn of the men. On Friday, after the Liturgy of the Presanctified Gifts, it was restored to its place of safekeeping.
The purpose for the veneration of the Cross is first that we might gain Spiritual and bodily strength to continue the spiritual struggle; and secondly, that we might learn that before the Resurrection, there is the Crucifixion. The Crucifixion means that we must crucify our passions so that through their death the new man in Christ may arise, as St Paul teaches us, "those who belong to Christ Jesus have crucified their sinful nature with its passions and desires" (Gal. 5: 24) and "don't you know that all of us who were baptised into Christ Jesus, were baptised into his death? We were therefore buried with Him through baptism into death in order that, just as Christ was raised from thedead through the glory of the Father, we will certainly also be united with Him in His resurtection. For we know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should mo longer be slaves to sin - because anyone who has died has been freed from sill. Now, if we died with Christ, we believe that we will also live with Him. For we know that since Christ was raised from the dead, He cannot die again; death no longer has mastery over Him. The death He died, He died to sin once and for all; but the life He lives, He lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus" (Rom. 6:3-11). Amen.
Κατά την περίοδο της Ιουδαϊκής επαναστάσεως του 70 μ.Χ. ο τότε στρατηγός και μετέπειτα Ρωμαίος Αυτοκράτωρ Τίτος πολιόρκησε τα Ιεροσόλυμα. Οι πολιορκημένοι Εβραίοι στερήθηκαν από τροφές και νερό. Η πείνα οδήγησε σε παραφροσύνη τους πολιορκημένους, οι οποίοι, για να επιζήσουν, άρχισαν να σκοτώνουν και να τρώγουν τα ίδια τα παιδιά των.
Όταν ο Τίτος κατέλαβε την πόλη και αντίκρυσε το απάνθρωπο εκείνο θέαμα, διέταξε τα στρατεύματά του να κατεδαφίσουν την πόλη και να μην αφήσουν ούτε μία πέτρα επάνω σ’ άλλη.
Έτσι, τα προφητικά λόγια του Κυρίου εκπληρώθηκαν: «Αμήν λέγω υμίν, ου μη αφεθή ώδε λίθος επί λίθον, ος ου καταλυθήσεται» (Ματθ. 24:2) και «θυγατέρες Ιερουσαλήμ, μη κλαίετε επ’ εμέ, πλην εφ’ εαυτάς κλαίετε και επί τα τέκνα υμών. Ιδού έρχονται ημέραι εν αις ερούσι μακάριαι αι στείραι και κοιλίαι αι ουκ εγέννησαν, και μαστοί οι ουκ εθήλασαν» (Λουκ. 23:28-29).
Ο Σταυρός του Κυρίου παρέμεινε στην αφάνεια περίπου τρεις αιώνες και μόλις το 327 μ.Χ. η μητέρα του Αγίου Κωνσταντίνου, η Αγία Ελένη, αναζήτησε τον Τίμιο Σταυρό. Κανείς όμως δεν γνώριζε την ακριβή τοποθεσία. Μία εβραιοπούλα περιέγραψε κάποια τοποθεσία, όπου φύτρωνε ένα αρωματικό φυτό. Αυτό το φυτό είναι ο βασιλικός, που σημαίνει το φυτό του βασιλέως Χριστού.
Οι στρατιώτες, αφού έσκαψαν την περιοχή βρήκαν τους τρεις σταυρούς. Νέο πρόβλημα παρουσιάσθη: Ποιός από τους τρεις σταυρούς είναι του Σωτήρος Χριστού; Όλοι έμοιαζαν μεταξύ τους. Και, ενώ όλοι διερωτώντο, μία κηδεία εξήρχετο από την πόλη. Η Αγία Ελένη διέταξε να φέρουν το πτώμα της νεκράς και μόλις το τοποθέτησαν επάνω στο Σταυρό του Κυρίου, η νεκρά αναστήθηκε και δοξολογούσε τον Χριστό.
Η Αγία μας Ορθόδοξος Εκκλησία τοποθετεί τον Τίμιο Σταυρό στο μέσον του ναού, για να τον προσκυνήσουμε και να τον ασπασθούμε, ώστε να λάβουμε δύναμη και θεία Χάρη για να συνεχίσουμε τον πνευματικό μας αγώνα την περίοδο αυτή της Αγίας και Μεγάλης Τεσσαρακοστής.
Ο Τίμιος Σταυρός προβάλλετε για να ενθυμηθούμε τις αμέτρητες δωρεές, που εκπήγασαν από την σταυρική Θυσία του Υιού του Θεού. Αντικρύζοντας τον Σταυρό του Κυρίου ενθυμούμεθα την αγάπη και το έλεος του Θεού προς τον άνθρωπο.
Η αγάπη περιέχει ένα βασικό στοιχείο, τον πόνο. Ο Κύριος μας Ιησούς Χριστός μας αγάπησε τόσο πολύ, ώστε έδωσε την ιδίαν Του την ζωή προς χάρη της σωτηρίας του σύμπαντος κόσμου. Η αγάπη του Θεού είναι πράξη θυσίας. Δεν ζητά άλλοι να θυσιαστούν, αλλά ο Ίδιος θυσιάζει τον Εαυτό Του.
Γίνεται ο Θύτης και το Θύμα, ο προσφέρων και ο πρεσφερόμενος, και διά της προσφοράς αυτής της μοναδικής θυσίας υπέρ όλων εκείνων, που ήσαν ένοχοι της αμαρτίας, επέφερε την συμφιλίωση μεταξύ του Θεού Πατρός και του ανθρωπίνου γένους. Η Θυσία του Κυρίου ήταν μία θυσία τέλειας υπακοής προς το θέλημα του Θεού Πατρός.
Ο Κύριος απέθανε επάνω στο Σταυρό για τις δικές μας αμαρτίες. Θέλησε να μας καθαρίσει από τον σπίλο της ακαθαρσίας και να μας παρουσιάσει καθαρούς και αγνούς. Ο Κύριος απέθανε επί του Σταυρού, για να ανοίξει τις Πύλες του Παραδείσου.
Ο Κύριος απέθανε επί του Σταυρού, για να αναστήσει τον άνθρωπο από την πτώση του. Ο Κύριος απέθανε επί του Σταυρού, για να μας κάμει υιούς και θυγατέρες και συγκληρονόμους της ουράνιας Του Βασιλείας. Ο Κύριος απέθανε επί του Σταυρού, για να δείξει την άπειρο αγάπη Του προς το πλάσμα Του.
Η Ορθόδοξος μας Εκκλησία προσκαλεί όλους μας να προσέλθουμε και να γονατίσουμε μπροστά στον Τίμιο Σταυρό του Κυρίου και με ταπεινό πνεύμα να ζητήσουμε το έλεος και την συγχώρηση των αμαρτιών μας.
Ο Σταυρός του Κυρίου είναι το σύμβολο της Χριστιανοσύνης. Είναι η ταυτότητα όλων εκείνων που πιστεύουν και ομολογούν τον Ιησού Χριστό ως τον ενανθρωπήσαντα Υιό και Λόγο του Θεού Πατρός. Είναι το σύμβολο της νίκης του Θεανθρώπου κατά του Διαβόλου. Είναι το λάβαρο της ελευθερίας του ανθρώπου εναντίον της δουλείας και της τυραννίας του θανάτου. Είναι το δώρο της συγχώρησης, η πηγή αγιασμού και ο χορηγός της εν Χριστώ καινούργιας ζωής.
THE THIRD SUNDAY OF GREAT LENT
Sunday of the veneration οf the
Holy Cross
(Mark 8:34-9:l)
By His Eminence Metropolitan Panteleimon of Antinoes
In today's Gospel our Lord pinpoints certain essential requirements for true discipleship. Our Lord invites all men to become His disciples, but He wants their love to be freely giνen. The Holy Trinity, when they made man, made him according to Their “image and likeness”. In the element of “image” is included man’s freewill. Man is free to do whateνer he wishes. Before him he sees good and eνil and between them he must make a choice. He chooses and acts accordingly. Nobody compels him, he decides for himself.
In Paradise man decided of his own freewill to disobey the Commandment of God and the result was the fall. Moreoνer, far from recognising his own respolisibility in the matter, he blamed God for the catastrophe. Our ancestors, Adam and Eνe, had the opportunity to return to God through repentance, but chose rather to liνe far away from Him. While still in Paradise, God gaνe man three opportunities to repent, but on all three occasions man chose freely to ignore these opportunities (see Gen. 3: l0-l4).
God showed absolute respect for man’s freewill. This is well illustrated, when St. John Chrysostom writes that "God made man without the help of man, but without man’s co-operation God cannot saνe him."
God wishes to restore the Κing of nature, that is man, to the happy estate he enjoyed before the Fall. Howeνer, He does not force the restoration on man. Man must want it himself and in order to achieνe it, he must follow the way laid down by God. This way was reνealed by our Lord Jesus Christ, who showed in His Life how we could return to the original state before the Fall and inνited us to undertake the journey. Christ wants “all men to be saνed and to come to the true knowledge of God”. It is not His wish that man should liνe far away from His Grace and Loνe.
Man is saνed as a result of his faith in the Son of God. Howeνer, he is not saνed by faith alone. Our Lord taught that salνation depends on two things, true faith and true works. True faith is the acceptance of all that our Lord and His Disciples taught. "So then, brothers, stand firm and hold to the teachings we passed on to you, whether by word or mouth or by letter" (II Thess. 2:l5). True works are to liνe and act according to this faith, this is to keep His commendments.
Our Lord teaches us, "I tell you the truth, eνeryone who sins is a slaνe to sin" (John 8:34). Our Lord inνites all men to follow Him, but in no way forces anybody to do so. He insists that whoeνerwants to follow Him must do so of his own freewill. We see in our Lord's life how great God’s Love for mankind is and how absolute His respect is for man’s freewill. Although, He came all the way from Heaνen to saνe mankind, He does not force anyone to follow Him. He longs for men to return to Him, but leaνes it entirely up to man’s own choice.
This respect shown by our Lord for man’s freewill is also shown by the Orthodox Church. The Orthodox Church does not force anyone to do anything against his will, because this would be contrary to the teaching of our Lord. It is up to you whether you belieνe; it is up to you whether you practise the teachings of Christ.
Howeνer, lest we misinterpret this emphasis on man’s freewill, we must bear in mind two important points. The first is that if we wish to be His Disciples, we must belieνe in Him completely, without adding or subtracting from His Teaching.
We must not only profess to be Christians, but must also put our Christianity into practice. St James teaches us, "What good is it, my brothers, if a man claims to have faith, but has no deeds? Can such faith save him? Suppose a brother or sister is without cl0thes and daily food. If one of you says to him, 'Go, Ι wish you well, keep warm and well fed', but does nothing about his physical needs, what good is it? In the same way faith by itself, if it is not accompanied by action, is dead. But someone will say, Yου have faith, Ι have deeds'. Show your faith without deeds, and Ι will show you my faith by what Ι do. Υου believe that there is one God. Good! Even the demons believe that¬ and shudder. Υου foolish man, do you want evidence that faith without deeds is useless?Was not our ancestor Abraham considered righteοus for whathe did when he offered his son Isaac on the altar? Υου see that his faith and his actions were working together, and his faith was made complete by what he did" (James 2:l4-22) and "as the body without the spirit is dead, so faith without deeds is dead" (James 2:26).
The second point is that while we are free to do as we wish, we are responsible for our actions. Man is the only creature on Earth who is responsible for his each and every action. Man chooses, according to his freewill, either to do good or evil. Whatever he decides will have certain consequences for which he will be accountable. The animals are not responsible for what they do, because they act from instinct, whereas man acts according to his freewill.
Man’s freedom is fulfilled only in Christ, "so if the Son sets you free, you will be free indeed" (John 8: 36). Divorced from Christ and far away from the true knowledge of God man lives in darkness and bondage.
Today, my beloved brothers and sisters in Christ, our Lord invites us to follow Him, "Come to me, all you who are weary and burdened, and Ι will give you rest. Take my yoke upon you and learn from me, for Ι am gentle and humble in heart, and you will find rest for your souls. For my yoke is easy and my burden light" (Matt. 11:28-30). Ιt is up to us whether we accept this invitation or cast aside the opportunity for salvation which He gave us by means of His Sacrifice on the Cross.
Today, the Orthodox Church offers for veneration the Holy Cross so that the faithful may benefit from its Grace in their striving to complete the fast of Lent.
This tradition arose in Constantinople at the Church of St Sophia where the true Cross of Christ was safeguarded. Half way through the period of Great Lent the Patriarch of Constantinople placed the Cross in the centre of the Church so that the faithful might venerate it. On Monday and Tuesday the women venerated it and on Wednesday and Thursday it was the turn of the men. On Friday, after the Liturgy of the Presanctified Gifts, it was restored to its place of safekeeping.
The purpose for the veneration of the Cross is first that we might gain Spiritual and bodily strength to continue the spiritual struggle; and secondly, that we might learn that before the Resurrection, there is the Crucifixion. The Crucifixion means that we must crucify our passions so that through their death the new man in Christ may arise, as St Paul teaches us, "those who belong to Christ Jesus have crucified their sinful nature with its passions and desires" (Gal. 5: 24) and "don't you know that all of us who were baptised into Christ Jesus, were baptised into his death? We were therefore buried with Him through baptism into death in order that, just as Christ was raised from thedead through the glory of the Father, we will certainly also be united with Him in His resurtection. For we know that our old self was crucified with Him so that the body of sin might be rendered powerless, that we should mo longer be slaves to sin - because anyone who has died has been freed from sill. Now, if we died with Christ, we believe that we will also live with Him. For we know that since Christ was raised from the dead, He cannot die again; death no longer has mastery over Him. The death He died, He died to sin once and for all; but the life He lives, He lives to God. In the same way, count yourselves dead to sin but alive to God in Christ Jesus" (Rom. 6:3-11). Amen.
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