Posts Tagged ‘Jesus Christ’

Seventh Sunday of Great Lent | Palm Sunday

Written by Fr. Louka Sidarous on . Posted in Feasts, Sunday Contemplations


“Rejoice greatly, O daughter of Zion! Shout, O daughter of Jerusalem! Behold your King is coming to you; He is just and having salvation, lowly and riding on a donkey, a colt, the foal of a donkey.” (Zech 9:9)

This is how the Lord invites us to rejoice and be extremely glad, through the words of Zechariah the prophet, on the day Jesus Christ enters Jerusalem. Hence we hope to take our share and enjoy that spiritual happiness on this day. Jesus has entered unto us this day to reign over us. Then rise O beloved ones with praises and rejoice and spread your clothes, take off the old, raise the banner of victory in your life and hold the palm branches in your hands. Say to the Lord: Amen, come O our Lord Jesus, reign over us, reign over our heart, like the temple in Jerusalem. Drive out those who hinder our worship…for our hearts have become the den of thieves. The world has entered it in negligence and has ruined its beauty, though it was once the house of prayers. O Lord drive out those who sold doves, overturn the tables of the money exchangers. Purify our hearts so that they can return to you. Once more fill our heart with the incense of prayers and the offerings of praises.


This is our praise for today. This is our asking of the Lord, ‘Save us…save us.’ Today is the day of salvation. On the dawn of this day the Lord entered the house of Zacchaeus and said, “Today salvation has come to this house.” (Luke 19:9). Today Timaeus the blind cried out saying, “Jesus Son of David, have mercy on me!” (Mark 10:48). So the Lord opened his eyes. Do not stop repeating the name of salvation that is for our Lord Jesus Christ…experience the power of His salvation and the strength of His arms.

Blessed is He who comes in the name of the Lord

The Lord has preceded that by saying, “I say to you, you shall not see Me until the time comes when you say, ‘Blessed is He who comes in the name of the Lord!’” (Luke 13:35). This phrase benefits our hearts to accept the kingdom of Jesus. Then we can welcome Him to reign in our hearts. We hope to always say it to the Lord so that we can see His face….we always say this phrase before the reading of the Gospel, in every liturgy, to welcome the words of the Gospel in a prepared heart. For he who accepts the Word accepts Christ the King, because He is the incarnate Word of God.

The characteristics of the Kingdom of Christ as it has been declared unto us today:

The King of Peace:

The first thing that was declared in the Kingdom of Christ was the great rejoice and the peaceful heart. Since the first moments of His birth, the multitude of angels rejoiced with the everlasting praises, “Glory to God in the highest, and on earth peace…” (Luke 2:14). Hence, today the multitudes glorify the Lord saying, “Peace in heaven and glory in the highest.” (Luke 19:38). Peace is just one of the signs that Christ is among us, “Peace I leave with you, My peace I give to you.” (John 14:27). Therefore, if we miss this peaceful heart and the spiritual joy, then we are not ready for Jesus to live within us.

The King of victory:

Christ has come to destroy the deeds of Satan. Our faith in Jesus is a victory over the world, over death, over bodily desires and over the love of the world. Jesus has raised Lazarus from the dead, so we were victorious over the fear that threatened our lives. That is why the multitudes rejoiced on this day and went out to meet Him, for they heard that he carried out those miracles, “The justifier of the one who has faith in Jesus.” (Rom. 3:26) He who accepts Jesus as King on this day will never be enslaved, for Jesus has reigned over us and gave us freedom to become the sons of God.

The King of Tears:

He who was victorious over death, cried over Lazarus who died. He who sanctified the temple has cried over Jerusalem. This day Jesus is in our midst. He is the King who is crying for those who are laying around us in the desire of the world and sins, the ones who have ignored the time for their salvation. This day Jesus is in our midst crying for those slain by sin. Those are the ones who have rejected to shelter under the spread of the cross and the shadows of the wings of His love. On this day, we hope to recognize the extent of His tears, enter into the partnership of His love and sacrifice for mankind.

The King of meekness:

Jesus neither reign with the sword, nor with the power of mankind. The kingdom of Jesus is not spread by wars, or by a materialistic power….Jesus is a meek King, gentle and lowly at heart. He gently reigns, not with vehemence. He who accepts the kingdom of Christ learns to be like his teacher. He does not shout, does not feud and no one on the streets hear his voice. Every time we lose our meekness and humility, then we have lost the characteristics of Jesus and we are no longer in His likeness.

The law of Christ is, “It is enough for a disciple that he be like his teacher, and a servant like his master.” (Matt. 10:25)

Christ is the King over the children

One of the major characteristics of the Kingdom of Christ is the likeness of children. That is why the Lord has previously said, “Unless you are converted and become as little children, you will by no means enter the kingdom of heaven.” (Matt 18:3)
John the evangelic witnessed in the Revelation one hundred forty four thousand children in heaven…a large band with amazing secrets. Also Jesus rejoiced in the Spirit and said, “I thank You, Father, Lord of heaven and earth, that You have hidden these things from the wise and prudent and revealed them to babes.” (Luke 10:21) This day the children are like the angels praising without ceasing. Today, we need to return to our childhood, the warmth of love, which is pure without question and without glamor or pride. The closer we approach our first childhood we recognize the kingdom of Christ.

Jesus Reigned with Love

Today, Jesus entered Jerusalem to be crucified. This is the objective. He set his sight toward Jerusalem. For Jesus, the cross was His secret throne, on which the Lord has reigned with love. He has stretched His arms to encompass all mankind, and has sacrificed Himself for the whole world.
The cross is the sign of the kingdom of Christ. It is the sign of the Son of Man and at the same time it is the sign of the overwhelming love. It is the sign of sacrifice…through the cross there is no room for selfishness, self esteem or a place for hatred, detest or resentment. When we enter the kingdom of Jesus on this day it means our acceptance to become deep in love, every day, not only for our kin or close ones but for everyone. Here, love does not know any distinction or peculiarity.

If only, on this day, we persistently ask, ‘Your Kingdom come…blessed is He who comes in the name of the Lord…save us.’

Sixth Sunday of Great Lent | The Man Bord Blind

Written by Fr. Louka Sidarous on . Posted in Fasts and Holy Pascha, Spirituality, Sunday Contemplations


Who was at fault, him or his parents, for him to be born blind?

This is how the disciples asked the Lord Jesus. It is the nature of man to judge others and to reason all matters, though man is almost always wrong in his judgement… For who can get closer or predict God’s judgements, examination and means to conclude things… Our thoughts are so far from God’s thoughts, as heaven is from earth.

To reveal the Glory of God in him

This is how the Lord answered the inquiry of His disciples. God is capable of being glorified in those who are weak, in disasters, in those born deformed and in the incurable illnesses. God might have reasons beyond us in these matters… If we looked through the eyes of our Lord Jesus, we would have found that everything around us, no matter how difficult, they will lead to the glory of God…. When the Lord heard about the illness of Lazarus, He said, “This sickness is not unto death, but for the glory of God.” (John 11:4). We hope that all matters would guide us to reach for the glory of God in our lives, and observe how God is glorified at the conclusions of all matters.

As long as I am in the world, then I am the light of the world

Jesus declares Himself for us… He came to declare to us Himself and for us to have unity with God. For the Lord revealed to us Jesus through His miracles, giving us the awareness and enjoyment of out rights. So Jesus in this miracle, He presents Himself to us, not as a cure for new eyes for a blind person, but presents Himself, even before doing the miracle… He is the light of the world… The blind, not by nature, but by the spirit, are those who sitting in darkness and the shadows of death. To know Jesus is to know the true Light, which lights for every person coming into the world. Whoever follows Jesus, will never walk in darkness, but with the light of Jesus, only then he will enjoy the Light… God who said let there be light from darkness, He is the one who lit into our hearts, to illuminate the knowledge of the glory of God in Jesus Christ.

After the Lord has pasted the eyes of the born blind with mud, He told him, “Go, wash in the pool of Siloam (which is translated, Sent). So he went and washed, and came back seeing.” (John 9:7). Here we are before a new creation, and the end of an old birth, according to the earthly body, the end of blindness, the wash with the spiritual water, and light that is rising for the first time. All of these matters indicate to us the idea of our experiences with baptism in our lives. One of the settings and teachings of the church is reading this same chapter of the Bible, when new souls are accepting the blessing of baptism, and acknowledging the secrets of God’s kingdom.

The baptism is seeing the Light

“And we know that the Son of God has come and have given us understanding, that we may know Him who is true.” (1 John 5:20). This is how the beloved St. John teaches us in his first letter. He makes the connection between the birth from God, the light and the love of the brethren. This is the eternal life, in which the church lives as a whole, and was also as recorded by the early fathers, who dwelt in the light.

The new sight, which God offered us with the new creation, is being cleansed in the holy water of baptism. We could say that we don’t look to the temporary things, but to the eternal ones.
The spiritual sight could accept the work of God in secret without argument or debate. For it would be as if the scales have fallen from our eyes as with Saul, and the darkness departed from it. The darkness of ignorance, without faith, when Ananias placed his hands on Saul. God sent Ananias for this, for immediately his sight was restored, Saul got up and was baptized.

The spiritual sight can see the illuminant angelic army, fighting on our behalf, while the world’s forces of evil surround us. We become full of confidence, and shout out saying, “Those who are with us are more than those who are with them.” (2 Kings 6:16). As Elisha the prophet said to his disciple, “Lord, I pray, open his eyes that he may see.” (2 Kings 6:17).

The spiritual sight sees with faith in fulfilling God’s commandments, His obedience and love, until the offering of the only begotten Son, like our great father Abraham. It sees beyond the natural senses and crosses all barriers. It can even see God’s ability to raise the dead.
It becomes stronger in faith, to the extent of seeing God. Even Abraham called that place “The-Lord-Will-Provide.” (Gen. 22:14). That is Abraham saw the Lord, he examined His cross, His sacrifice and his resurrection through the sacrifice of love, when he presented Isaac on the altar.

The spiritual sight that we received in baptism; through it we can clearly see the Lord … So we can say with good faith to others about the Lord Jesus, that we saw Him and observed Him with our own eyes. Then we can understand what was written to the Galatians, “Before whose eyes Jesus Christ was clearly portrayed among you as crucified.” (Gal. 3:1).

If we ignore the spiritual sight which we received in baptism then we will fall in the world with its desires, and defile, then this will make our sight weaker, and fatigue will cover our eyes. Therefore we could not be sure of seeing God any more. As the Lord told to the angel of the church of Laodiceans, “Because you say, ‘I am rich, have become wealthy, and have need of nothing’ – and do not know that you are wretched, miserable, poor, blind, and naked -.” (Rev. 3:17). Here is the weakness of sight, so one couldn’t identify himself and the truth of his condition. And the Lord said, “Anoint your eyes with eye salve, that you may see.” (Rev. 3:18). This is the repentance through scolding and divine correctives, the tears of regret and the return to God. The tears of repentance are our repetitive baptism, through which we regain our sight to know God, to know ourselves as well as our activities.

“After you were illuminated, you endured a great struggle with sufferings: partly while you were made a spectacle both by reproaches and tribulations.” (Heb. 10:32, 33). Paul the apostle told this to the Hebrews. Because after they accepted the faith and entered into the inheritance of the saints in the Light, they were enlightened in the Holy Spirit, and were subjected to reproaches and tribulations. This is clear when we observe the story of the born blind. For after the Lord opened his eyes, the Pharisees as well as the Jewish leaders subjected him to harsh resistance, and prosecution. Wasn’t that the state of the people in the past, after they went through the sea of baptism, they had to fight Amalek. Therefore, Satan watches our movements as an enemy, since the first instant the Lord opened our eyes through baptism, or by cleansing through tears of repentance… From this instance, Satan stood stirring up storms around us, and stirring up the people against us as if we are strangers in the community.

Do you believe in the Son of God? Lord, I believe! And he worshiped Him

It was not difficult for the human to utter the faith, like Peter, when the Lord opened his sight and he said, “You are the Christ, the Son of the living God.” (Matt.16:16). For Jesus, through His word purifies the heart and cleanse the interior. “You are already clean because of the word which I have spoken to you.” (John 15:3). The purity of the heart enables us to see God, “Blessed are the pure in heart, for they shall see God.” (Matt. 5:8).

Kiahk Praises explained

Written by Fr. Pishoy Kamel on . Posted in Church Worship, Fasts and Holy Pascha


The praise of Kiahk (also known as “7 and 4″) on the Eve of Sunday is the praise of every eve of Sunday all year, since Sunday is the day of the Resurrection when the Church stays awake until daybreak. Eventually, it contacts the dawn of eternity, whose sun never leaves, because the Lord Jesus, the true Light, the Sun of Righteousness, will be its light. This article will explain the prayer of the midnight watch, the divisions of the midnight praise, including the diptych, the Psalias and the Theotokias and how we should praise in the church.

It begins with the Agpeya prayer in which the gospel of the meeting with the virgins who lit their lamps (Mat 25:1-13) is read, then the gospel of repentance out of love for Christ, offering feelings of their love with the fragrant oil which the woman poured (Luke 7:36-50). Then it concludes the appointed times of the Lord for the little flock separated from the world whom the Lord became their share (Luke 12:32-46).

“Arise, O you sons of light”:
The Midnight Praise begins with the hymn ten theenou, “Arise, O you sons of light so we may praise the Lord of powers.” Here the mystery of watchfulness is disclosed. Watchfulness is standing in the light of Christ in order to praise the Lord of powers, because in His light, we shall see light. In the light of Christ, Christ’s person is revealed to us, so we praise Him. Thus, the Lord Jesus is the light of the world (John 8:12) “who has shown in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ” (2Cor 4:6). And concerning this the Apostle goes on saying, “You are all sons of light and sons of the day. We are not of the night nor of the darkness. Therefore let us not sleep, as others do, but let us watch and be sober…But let us who are of the day be sober, putting on the breastplate of faith and love, and as a helmet the hope of salvation (1Thess 5:4-8).Indeed, those who have the right to rise with the sons of light are those who shine their lamps. Because of this, this hymn is considered permission for the possessors of the shining lamps to enter the wedding with the bridegroom when the cry comes, “Behold the bridegroom is coming; go out to meet him.” Because of this, the Apostle says, “Awake, you who sleep, arise from the dead, and Christ will give you light” (Eph 5:14).The Word “Watch”:It is one of the most repeated words in the Bible. Watchfulness is spiritual gratification. It is difficult to become accustomed to it devoid of the church praises, for watchfulness in praise and glorification with the saints is practicing being with God. It is preparation for an everlasting meeting with the heavenly bridegroom. Watchfulness, in the beginning, is heavy work. It ends with the love of Christ and His grace leading to a customary and delightful desire which the person seeks out with diligence.

The Divisions of the Midnight Praises

The First Canticle (hos):

It is the praise of Moses the Prophet after crossing the Red Sea (Exodus 15). “Let us praise the Lord for with glory he is glorified…” The Red Sea was a symbol of baptism which is considered a complete barrier between Pharaoh and his soldiers and between the people that passed through the wilderness with their God. Also, the Church with the baptismal crossing of its children, currently in the wilderness of this world, sings the praise of victory and salvation (the song of Moses). It sings it every day until it sings it in complete victory and triumph in eternity. “And I saw something like a sea of glass mingled with fire, and those who have the victory over the beast, over his image and over his mark and over the number of his name, standing on the sea of glass, having harps of God. And they sing the song of Moses, the servant of God, and the song of the Lamb…” (Rev 15:1-4).

From what preceded, we see a powerful connection between the church of the Old Testament in its symbols and the New Testament with its perfection in the heavenly glory. Indeed, today’s Church sings the song of victory while it is passing the sea of this world in assurance of triumph and lifting of its spiritual soul in its unseen war with Satan and assurance of God’s power in it and assurance of the insignificance of Satan who plunged as lead in the sea and has no rest –in the baptismal font.

An exercise:

Read (Exodus 15) and learn it and sing it every night. You will find your spiritual life in the power of victory and triumph and the lifting up of the spirit the length of the journey of our lives for the sake of our faith in God who conquered Satan with the Cross. This high spirit will give us certain victory and power in our spiritual war.

The Second Canticle (Psalm 135):

“Give thanks to the Lord for He is good, for His mercy endures forever.” It is the praise of thanksgiving which the Church offers to God for the sake of His love for us — which saved us when it crossed with us the sea of death. He sustained us and supports us today in the wilderness and nourishes us with His body and His blood and His love and His tenderness, and guides us with His Holy Spirit dwelling in us. This is the Spirit which takes from what is Christ’s and gives to us…

Indeed, thankfulness is the nature of the struggling Church every day since it “is not a gift without surplus except that which is without thanks.” (Mar Isaac) We thank Him because He bears our bodily weaknesses and the weakness of our nature, and He washes our feet from the filth of the world with repentance and confession, and He leads us from glory to glory.

The Third Canticle: (The Praise of the Three Saintly Youths)

It is the praise of the three saintly youths. (It is a writing in the Holy Bible and the Protestants omitted it in the Beirut edition). It can be summed up that the king commanded the elimination of the three youths in the fiery furnace. Even though the fire did not go out, it did not touch them with any harm. The king found the presence of a fourth person walking with them in the midst of the furnace and this person resembled the sons of the gods. This canticle is sung by the church with the tune of joy in order to reveal to us these beautiful meanings:

  1. That the fire of the world is necessary for the trials of the church, but God is in the midst of the furnace changing the fire into cool dew.
  2. That inner peace does not mean the cessation of trials and sufferings from us. But it does mean the presence of God with us in the midst of the fire. Tribulation in Christianity is not resolved by its disappearance but with the passing of the Lord with us in it and with His carrying the cross with us and the everlasting presence with us. Stephen was being stoned and was seeing the Son of Man standing on the right of the majesty.
  3. That praise carries meanings of triumph with the power of the cross. With [the mystery of] the fourth, the resemblance of the sons of the gods, we cheer, “praise Him, glorify Him, and exceedingly exalt Him.”
  4. This praise gathers into one view its presence at the present distressing time and its presence in the joyful eternity. Thus, it is in the fire of the world and it is in the presence of God and the heavenly bliss.
  5. This praise is consistent with the Lord’s promise, “and the gates of Hades shall not prevail against it.” (Mat 16:18)

The Congregation of the Saints (The Diptych)

After the praise of the third canticle, and the church’s feelings of the presence of God with the three saintly youths in the fiery furnace, this world, the feelings of the worshippers progress into the depth of the communion between the struggling church and the victorious church. The one purpose and the one spirit assembles them, and also the membership in the one body. What brings them closer together is the longing for meeting the Lord on the clouds where we will be with the Lord always. (1Thess 4:17) They find between them the tie of a unifying love. The heavenly support the earthly with prayer and the earthly express their wish to them with prayer. What is called death does not separate them from one another because it is not death but a crossing and a transfer.

The diptych begins with the intercessions of the Virgin Mary, the Mother of God, and the archangels and the rest of the heavenly ranks, and John the Baptist, then the prayers of the saints beginning with the fathers the patriarchs, then the apostles and prophets and martyrs and ascetics and monks.

The entreating intercession is special to the Virgin, the archangels, the rest of the heavenly ranks and John the Baptist. Intercession here means the powerful liberty in granting the request to the level of trust in the fulfillment even if the time has not yet come and the Lord says, “Woman, what does your concern have to do with Me?” But He changed the water to wine.

As for the rest of the apostles, prophets, the fathers the atriarchs and the martyrs – they are the cloud of witnesses who are for us in heaven asking on our behalf night and day. Each of them strives to be like his predecessor, imitating his way of life, asking for his help. Those present beneath the altar in heaven pray on behalf of the persecuted and hard pressed for the sake of the name of Christ. And the 144,000 virgins ask on behalf of those who desire a life of chastity and holiness in Christ. And the victorious at the sea of crystal ask on behalf of our youth struggling, even to blood, against sin, etc.

The diptych is a glimpse from the moments of transfiguration on the peak of the high mountain of the Lord (the church) where the Lord Jesus is [lofty] between Moses and Elijah. And at a lower level of the mountain (in the church), Peter, James and John become aware of them, heavy with sleep while saying, “Lord, it is good for us to be here.”

The transfiguration is nothing but the state of prayer that gathers the Lord and His saints without being distinguished between the elements of time or place… Truly, it is eternity.

The Fourth Canticle (Psalms 148, 149, 150)

Some say that the midnight service ends with the diptych and the doxologies. Because of this, the fourth canticle begins with (ELEYCON YMAC – eleyson eemas) and it is sung: “Sing to the Lord a new song.”

The fourth canticle is made up of Psalms 148, 149, and 150 and it is all about praise. Praise is the work of the angels, and the continuous act of the church in heaven, and the act of His saints and the succession of animals, plants, and material things. God is glorified in an unequaled picture in His saints — “Praise God in all His saints.”

The Mystery of the Incarnation: The Theotokias

Indeed, the personality of the Virgin, the Mother of God, has above the greatest importance concerning the mystery of the incarnation. We cannot taste or touch it and feel or live it and take its blessings except after comprehending the divine connection between the divine and human natures in the divine factory (the womb of the Virgin Mary). Since the mystery of incarnation is the foundation of all mysteries of Christianity, the prophets became expert in the Old Testament with the inspiration of the Holy Spirit in casting the large light on this mystery–that is in their description for the Virgin as the Second Heaven. Thus the Virgin is not a box which has a jewel from which we took the jewel and discarded the box. NO! These words are dangerous for two reasons: First: Because God the Word became flesh. He took from the flesh and blood of the Virgin and was weaned with her milk (Heb 2:14).

Thus, the Virgin is not just a box for the divine body. Second: If she was just a box, those who say this destroy the mystery of the incarnation from the view of its benefits to mankind. So the intention of the mystery of the incarnation is what the church says in the Theotokia of Friday: “He took from what is ours and gave us what is His.” He took our flesh — He was born with it; He acted and worked with it; then with it He died; and with it He rose; and He raised us with Him; He ascended with it; thus He lifted us up with it to the heavens, and He sat at the right of His Father, and He prepared a place for us (Eph 2:5,6)… Thus He became the firstborn among many brethren, and He is bringing them to glory (Heb 2:10). Consequently, the expression of the box and the jewel is an expression that separates the body of the Virgin from the body of Christ. Subsequently, it is a separation of the body of Christ from my body. Indeed, this separation leads us to the person isolated from God. The truth is that Christianity is built on an important foundation: “It is not I who live, but Christ lives in me,” (Gal 2:20) our believing in the inability of the person to comprehend God without God.

From the marvelous symbols that the Theotokias record for us in this matter:


  1. The Holiest of Holies: It is symbolic of the Virgin in that it is separated from the rest of the temple, anointed and consecrated for the incarnation of God in it. With this the Virgin became the living model to the way that makes us participants in the divine nature — not unless there is the detachment from sin and the sanctifying of the heart and its consecration to God.
  2. The Ark Overlaid with Gold: The ark made with wood that does not rot, overlaid with gold. For the wood that does not rot is a symbol for the purity of the Virgin and the gold is a symbol for the divinity. This is a symbol that all the heavenly gifts are not from our wooden nature, but it is a heavenly gift of gold that covers our nature. “The Holy Spirit will come upon you, and the power of the Highest will overshadow you.” In addition to this, we put in front of our eyes that purity is a divine grace related with the presence of God with us.
  3. The Covering of the Ark with the Cherubim Overshadowing it: This expression is synonymous with the saying of the Bible, “The power of the Highest will overshadow you.” This symbol uncovers to us the depth of God’s concern for us who overshadows us with His caring and protects us with the protection of His wings so that the sun shall not strike us by day nor the moon by night.
  4. The Golden Pot and the Manna that was Hidden in it: If the golden pot received honor in the Old Testament with the placement of the manna in it, so the Virgin with her giving a body to Christ has received great honor and carried the True Manna and presented Him to us — that whoever eats from it will never die.
  5. The Golden Lampstand Carrying the Light: It was a symbol for the Virgin Mary, the Mother of Light. “We exalt you, O Mother of the True Light” because she carried the True Light that gives light to every person that comes into the world. The Virgin is a lampstand. Subsequently, the church (i.e. the community of believers) became lampstands. “And the lampstands which you saw are the seven churches.” (Rev 1:20) It also alludes to the seven orders of the church.
  6. The Golden Censer — a symbol of the Virgin. The gold is a symbol of her purity, and the censer carries the live coal of divinity and does not burn. The censer is used in prayer, and therefore the Virgin lays for us the way of being with God — that is prayer.
  7. The Rod of Aaron that Blossomed: It was a symbol for the conception of the Virgin without a blemish.
  8. The Blossom of Incense: It was a symbol of the Virgin whose fragrance spread in the world.
  9. The Burning Bush which was Blazing with Fire and was not Burned: It was a symbol of the divine conception from the Virgin.
  10. A comparison between the Virgin the Mother of Salvation — and Eve the mother of death.
  11. The Ladder which Jacob Saw — firm on the earth and ascending to heaven and the angels descending on it… It was a symbol for the Virgin whose body God used for coming down from heaven to our nature. Then He ascended our nature to His heaven.
  12. Mount Sinai: The word of God coming down on it was a symbol of the Virgin, the carrier of the Word.
  13. The Mountain which Daniel Saw and had Cut a Rock from: It was a symbol of the Virgin from whom Christ took a body from without anyone touching the mountain.
  14. The Gate that Ezekiel the Prophet Saw Closed, not opened or a person entering it. “Because the Lord God of Israel has entered by it; therefore it shall be shut.” (Ezekiel 44:2) This was a symbol of the Virgin, the Ever-Virgin.
  15. A symbol for the Virgin is that she is the city of God, the dwelling of the joyous (Ps 87:7). “The Gentiles shall come to your light, and kings to the brightness of your rising.” (Is 60:3)
  16. The cloud is a symbol of the Virgin: “Behold, the Lord rides on a swift cloud, and will come into Egypt.” (Is 19:1)
  17. Mary is the Rational Paradise that the Second Adam dwelt in (the Lord Jesus).
  18. Mary is a new second heaven that the Sun of Righteousness shined from. (Mal 4:2)
  19. Mary is the dough of all mankind who presented herself to Christ so that He would take a body from her.
  20. Mary is the woman clothed with the sun with the moon under her feet, and the twelve stars crown her head. The woman is the Virgin, the sun is Christ, and the moon is John the Baptist, and the twelve stars are the pure apostles. (Rev 12:1-2)
  21. She became higher than the Cherubim and elevated above the Seraphim because she became a throne for God carried by the Cherubim and the Seraphim.
  22. Isaiah the prophet said about her, “Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel which is translated, ‘God with us.’”
  23. The Tablets of the Covenant Written with the Finger of God were a symbol of the Virgin from whom the Word of God took flesh. And from the marvelous expressions which were recorded in the Theotokias:

“The Father looked from heaven and did not find anyone that resembles you, He sent His Only-Begotten, He came and took flesh from you.” “The unincorporeal incarnated; and the Word took a form; and the One without a beginning began; and the eternal became temporal; and they handled the incomprehensible; and they saw the unseen.” (The Wednesday Theotokia)

“He did not cease to be God and became a Son of Man, but He is the true God, He came and saved us.” “The womb that fell under the condemnation and gave birth to children with heartache became a spring for the absence of death.” (Friday Theotokia)


Connected with the four Canticles and the seven Theotokias are seven Epsalias. The word “epsalia” means a hymn. The hymn in our Coptic Church is distinguishable in that the reply in each verse ends with the name of Jesus. An example of this:

  • The Epsalia for Monday: “My Lord Jesus”
  • The Epsalia for Tuesday: “Your Holy Name My Lord Jesus is…” is in its phrasing.
  • The Epsalia for Wednesday: “The sweet name full of glory is that of our Lord Jesus Christ…” is in its phrasing.
  • The Epsalia for Thursday: It begins with the clause, “O Lord Jesus Christ who…”
  • The Epsalia for Friday: It begins with the clause, “Our Lord Jesus Christ, give a sign (the Cross).”
  • The Epsalia for Saturday: Every verse ends saying, “My Lord Jesus Christ, my Good Savior.”
  • The Epsalia for Sunday: Every verse ends saying, “My Lord Jesus Christ, help me.”

With this we discover that the Coptic hymn is a dialogue with the Name of Salvation, the Name of Jesus Christ. It is not just a regular song. The Coptic fathers truly brought out the value of repeating the name of Jesus for the salvation of the person. It even became the center of their worship, and they breathed it since there is no other name under heaven given among men by which we must be saved. This is a brief summary about the daily Church praises, especially the Eve of Sunday. During the month of Kiahk, hymns (epsalias) and beautiful praises for every canticle and Theotokia are interposed in. And with this the evening gathering is transformed into a night we spend in heaven pertaining to the topic of the divine incarnation by way of the Virgin Mary. In this doctrine, the saintly fathers discuss in their worship with all depth:

  • “Whoever does not believe that Saint Mary is the Mother of God is foreign to God.” (St. Gregory of Nazianzus)
  • “I am Your sister from the house of David our father. I am Your mother since I carried You within me, and I am Your daughter from water and blood with which
  • You bought me and baptized me.” (Mar Ephraem)
  • “Mother and throne and virgin” (Glorification)
  • “Her Embryo is her Creator and she was made by His hands.” (Glorification)
  • “Hail to the saint, the mother of all living.” (Theotokia of Tuesday)
  • “Rejoice, O Mary the mother and servant” (The Liturgy)
  • “The honor of the virgin is not from her being created a queen but from her sitting on the right of the Father.”
  • “She is the rational net that catches Christians.” (Lobsh of Friday)

How should we praise in the Church?

Besides the great awe of this inheritance, yet how much we distort it whenever the worship is changed to just a ritual and this appears a lot in:


  • The competition of voices in the church, so that some people try to reply and sing the hymn before the people in church. They cannot even bear staying in church unless their voices are apparent to the people. The truth is that the hymns are a delight and a personal pleasure as a means for worship and the spiritual highness resembling the angels.
  • The loud voices in the praises are not from the character of the angels. But it is a means by which the enemy misleads us so that by it we lose the tranquillity of the hymn and its magnificence.
  • Chanting and praising — it is prayer — then how do we stand for prayer? Possibly we stand for prayer with submission, but at the moment of chanting the submission escapes. Indeed, worship uses the senses from the raising of hands and heart and thoughts and tunes that express the depth of the soul more than it expresses the words.
  • And above all of this, we ought not forget that “My house shall be called a house of prayer.” We should say again, “Arise, O you sons of light to praise the Lord of powers…” We ought to say, “Let us praise with the angels..” We should say, “My heart and my tongue praise the Trinity.” Let us praise the praise of the four incorporeal beasts, “Holy, holy, holy,” and with the twenty-four priests cast our crowns before the throne and chant the new hymn, “For He redeemed us out of every tribe and tongue and people and nation,” and also say with them, “We thank You, O Lord God Almighty …Amen. Alleluia.”
  • Truly, the successful Kiahk evening gathering is that which the church is transformed to a part of heaven. May God have mercy on us for the worthless evening gatherings which is not credited to us, but on the contrary is reckoned as judgment on us.

The Comforter Spirit

Written by Administrator on . Posted in Feasts

we just endure to walk in the narrow path. If we just cross the valley
of tears, carrying the cross, despite of the world’s prosecution, then
the Holy Spirit is our salvation, the intercession of our endeavor and
our the only support for our comfort. Whoever experienced the Holy
Spirit amid hardship, then the can challenge the pains and will not
care about hardship, “In the multitude of my anxieties within me, Your comforts delight my soul.” (Ps. 94:19). P Isaiah the prophet: He pictured for us the embracing of the Holy Spirit of the human soul, like a nursing mother carrying he suckling in her arms. She coddles her child on her knees and nurses him from her comforting breast. The Spirit was over flowing from the hearts of the martyrs, so they forgot their sufferings. Their hearts were full of morality, so they rejected all earthly comfort… One of the fathers said, ‘I haven’t tasted compassion, but I have tasted a superior compassion.’

5th Sunday of the Holy Fifty days – The Way, the Truth & the Life

Written by Administrator on . Posted in Sunday Contemplations


This is the dialog the
Lord had with His disciples during the Sunday directly preceding the
Ascension. This is how the church acknowledged – that the Lord has
completed everything on the cross. He paid off the debt; He buried
death with His death and revealed the resurrection from the dead with
His resurrection. He presented Himself, living and rising from the
dead. He gave us Himself as the living bread and living water for the
new life. So, what will His disciple need Him for? The Lord started
raising them to heaven itself. We can hear Him saying in today’s Bible,
"In My Father’s house are many mansions." (John 14:2).
Therefore, the meaning of the resurrection is to be in the presence of
the Father. It is the living in the upper mansions in the bosom of the
Father. Jesus wants to raise us, with all our bodies, up to sit at the
right hand of the Father. "And raised us together, and made us sit together in heavenly places in Christ Jesus." (Eph. 2:6).


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