Holy Virgin Martyr Helen of Sinope

 Holy Virgin Martyr Helen of Sinope

The Virgin-Martyr of Christ, St. Helen was the daughter of the pious Bekiary family and lived in the eighteenth century in beautiful Sinope, the oldest city of Pontos.

Her parents brought her up in the nurture and admonition of the Lord and implanted in her pure heart a fervent love for Jesus Christ.

She was especially influenced in her upbringing by her uncle — her father’s brother — who was then teaching in a secret Greek school in Sinope.

Physically most beautiful, her purity lent a special grace to her face, which shone with the Grace of the Holy Spirit.

She was distinguished for her obedience to her parents and the fervent love of her soul for Christ, our Savior and Bridegroom.

She was fifteen years old when her mother sent her one day to buy an embroidery thread from the shop in Kryonas.

On the way lay the house of Ukuzoglu Pasha, Governor of Sinope, who saw Helen from his window. Her beauty attracted his licentious soul, and he thought to defile her.

The Pasha ordered that she be brought to him. Having learned who she was, he tried two or three times to defile her, but an unseen force pushed him back!

An invisible wall was protecting the girl: it was the wall of prayer. Throughout the entire duration of this ordeal, Helen prayed mentally, continuously reciting the Six Psalms.

The Turk did not lose hope. He ordered his soldiers to keep her at his house, hoping that he would be able to carry out his execrable plan later.

During her imprisonment, the pure girl managed, with God’s help, to escape the attention of the guards and to return to her anxious parents, to whom she recounted all that had come to pass.

Shortly thereafter, upon becoming aware of her escape, the Pasha flew into a rage and threatened everyone and everything!

He summoned the Sinope Council of Elders and demanded that they bring Helen to him. Otherwise, a general massacre of all of the Greeks in the city would follow.

The elders came together to deliberate the matter at the Greek School of Sinope.

They called for Helen’s father and asked him to hand over his daughter to the Pasha for the sake of the others.

Dissolving into tears, her father finally submitted, like the Patriarch Abraham, and agreed that his daughter be sacrificed in order to avoid a general massacre.

He returned home and, having sufficiently fortified Helen, took her — stifling his fatherly pain — and handed her over to the Pasha, in order for her to offer herself not, of course, to the Turk’s lustful desires, but as fragrant incense to her Bridegroom Christ.

The Despicable Ukuzoglu Pasha received the beautiful Helen with unspeakable delight, hoping that he would fully satisfy his lustful desires.

Thus, he attempted again many times to defile her, but again, the same surprise: an invisible wall around the girl was impeding the Pasha, while an unseen force was driving him back.

The holy maiden was praying fervently, secretly reciting the Six Psalms, which she had learned from her uncle.

The next day, the Pasha again attempted to carry out his despicable intention, but yet again, he met with the same strange obstacle. Vexed and wrathful, he ordered that she be locked up in the frightful, damp prison of Sinope.

The ill-intentioned Pasha’s heart growing ever stonier, his eyes did not see the living miracle; his impure soul did not regain consciousness, but rather the opposite: possessed by a satanic force, he wanted without fail to defile the pure virgin.

Thus, the next day, he went to the prison, determined finally to succeed in gratifying his passion.

But again, the invisible wall! And again, Divine Grace drove him back!

Exceedingly wroth, the Pasha ordered that Helen be tortured and put to death, which is indeed what came to pass.

Her holy body was put in a sack and thrown into the sea. But instead of sinking, the Martyr’s Relics floated, while a heavenly light beamed down upon them.

The Turks were terrorized and cried out: “The Greek girl is on fire! The Greek girl is on fire!”

Her holy body continued to float until it reached the locality of Gai, where, on account of the great depth of the sea, the water was black. There, it sank.

Several days later, a Greek ship dropped anchor at Gai. On the third night, the ship’s guard noticed that a light was coming up from the bottom of the sea, and he thought that there must be a great treasure of gold in that spot.

He immediately informed the Captain that they should send divers to hoist up the treasure; but instead of gold, they brought up the sack containing the holy Relics of the Holy Virgin-Martyr Helen.

In the precious sack was the venerable head of the Saint, cut off from the rest of the body. In the crown of the head was a nail. There was also another hole made by a nail. It was evident that, having tortured the Saint, the Turks drove two nails into her head and decapitated her.

Two of the Turkish divers knew about the martyrdom and that the Saint had been cast into the sea, but they had been afraid to tell of it earlier.

The Captain then secretly took the precious head of St. Helen to the Church of the Panagia in Sinope and placed the venerable Relics on another ship that was leaving with Greeks on board for Russia.

At the spot in the sea where her Relics sank, a fountain of fresh water sprang up, and from that time on, the area has been called “Agiasmata” or “Holy Waters.”

Many miracles were worked in Sinope by means of the precious head of the Holy Virgin-Martyr Helen.

In particular, whoever was suffering from headaches would call the priest, who would bring the holy head, chant a canon of supplication, sprinkle Holy Water, and the pain would go away.

During the exchange of populations before 1924, the President, Christos Kapharopoulos, took the holy head of St. Helen and placed it in the Church of the Holy Great Martyr Marina in Ano Touba, Thessaloniki, where it is kept to this day, giving off a fragrance and working miracles, to the glory of our Lord and God Who is glorified in His Saints.

Through the holy intercessions of the Holy Virgin-Martyr Helen of Sinope, Pontos, O Christ God, have mercy on us and save us. Amen!

Abba, why don’t you set aside the loaves that belong to me?

 

A holy Elder lived with his disciple in a hut, not far from a large village. At one point, a great calamity befell the region, and the poor people were nearly dying of hunger. In their desperation, many would come and knock at the hermit’s hut. Being a man of great mercy, he would wholeheartedly give away whatever he happened to have. The disciple, however, noticing that their supply of bread was dwindling, said to the Elder one day, with some distress:

“Abba, why don’t you set aside the loaves that belong to me? From now on, you can give alms only from your own share. At this rate, we shall both soon go hungry.”

The kind-hearted Elder set aside the disciple’s loaves without a word, and continued to give from his own portion to the poor. But God, seeing his good intention, blessed the bread; the more he gave away, the more it multiplied. Meanwhile, the disciple consumed his own share. When he was left with nothing but a few crumbs, he went to his Elder and begged that they might eat together once again. The Elder accepted him back without the slightest objection. By now, however, the number of beggars had increased, and the novice began to grow resentful once again. He scowled.

"Give him a loaf of bread," the Elder commanded, pretending not to notice the novice’s grimace.

"It seems to me that we don’t even have enough for ourselves to eat," the novice said aloud, ensuring the beggar would hear him.

"Go and look carefully," the Elder instructed.

Reluctantly, the novice went to the storeroom. But when he opened the door, he was struck with astonishment: it was filled to the very top with fresh, well-baked loaves of bread! From that day on, he placed great trust in his holy Elder and became eager to bring relief to the poor.

Every Sunday, after the Divine Liturgy, a kind priest would gather the poor of his parish and distribute the money collected in the "poor box." One Sunday, a woman appeared, wearing old, tattered clothes and looking utterly destitute. The priest felt pity for her. He reached into the box, intending to give her as much money as his palm could hold; but when he withdrew his hand, he saw that he had grasped only a few coins. He hastened to give her something, for another woman was waiting behind her, also hoping for a handout. The woman was wearing well-kept clothes. The priest surmised that she was one of those who beg without any real need. Deciding not to let her leave empty-handed—which might have caused her shame—he reached into the chest once more, and his cupped hand filled with gold coins.

Being a devout man, he recognized this as divine intervention. He inquired about both women and learned that the one who appeared well-dressed came from a respectable family; however, due to a series of unfortunate events, they had fallen into poverty and were suffering greatly. Out of a sense of dignity, she continued to wear neat, well-maintained clothing. The other woman, by contrast, would put on rags whenever she went out to beg, so that people would be more inclined to give to her.

 

"Three 'Saints'… whom it is worth getting to know, and making your good friends…"

 "Three 'Saints'… whom it is worth getting to know, and making your good friends…"

The first is Saint Distance.

"It means having discernment—not smothering the other person with your presence. Sometimes, you know, keeping your distance from someone is the only way to prevent the relationship from falling apart."

The second is Saint Patience.

"A great Saint! Just think of all the people this Saint has helped reach Paradise. If you make her your friend, rest assured: she will help you face every difficulty in life—no matter how great or daunting they may seem."

And the third is Saint Silence.

"It is difficult to make her your friend, and even harder to keep her as one. Knowing how to speak is an art; but knowing how to remain silent is an even greater art. To avoid causing hurt, despair, betrayal, or pride. For it is what comes out of the mouth that makes us unclean…"

Saint Porphyrios the Kausokalyvitis.

When you have health and progress at work, lift up your heart and say: "I thank You Lord"!

 At the end of some short prayers, the priest calls the people to surrender completely to the Lord Christ, saying: "we surrender ourselves and each other and our whole life to Christ Our God". To this the people answer "To You O Lord".

These words are very important, and can be used in many situations in human life.

When you have health and progress at work, lift up your heart and say: "I thank You Lord"!

When people honor you and praise you, say to yourself: "I do not deserve this, this does not belong to me but to You Lord"!

When you accompany your children to the store or to school, bless them from the threshold of your house and say: "I hand them over to You Lord"!

When you are attacked by human envy and the unfaithfulness of friends, do not lose courage in your spirit and do not hold bitterness in your heart, but say: "all these I commit to Your judgment and justice Lord"!

When you are by the coffin of your dearest person, walk boldly as when you bring a gift to your best friend, and say: "this dear soul I offer as a gift to You Lord"!

When perilous clouds of demonic temptations, and torments and diseases gather, do not despair but say: "for help and mercy I turn to You Lord"!

When the angel of death stands by your bed, don't be afraid - he is a friend - but say goodbye to the world and say: "Repentantly I entrust my soul into Your hands, Lord"!

Saint Nikolai Velimirović

 

Death and the Departure of the Soul.

— Father, how is it that in times past our ancestors lived and died in peace, whereas today—as you know—we end our lives in great turmoil, passing from sorrow to calamity, and from hardship to suffering?

— I shall explain this to you as best I can.

You see, people in the past held great love for one another. Their relationships were founded upon integrity and justice.

Moreover, their love for God was so profound that they strove, in every way, to fulfill His will. Consequently, they found in Him a Helper and Savior in all the circumstances of their lives, right up until the moment of death.

We, by contrast, have made a god of our own bellies, indulging every one of their whims—even though this insatiable appetite offers us no benefit or salvation, but only sorrow.

— Father, since I can see that your most wise mind has been illumined by God, I beg you to resolve one more question for me:

When the soul separates from the body, does it depart with pain and violence, or with serenity and ease?

— Well, I cannot speak from personal experience—for, you see, I have not yet died! the Venerable one said with a smile. I can, however, explain it to you in theory. Take note: There are virtuous people who experience a bitter death, and there are sinners who experience a sweet death.

However, the bitter death of the virtuous person washes away the sins they committed during their life—for no one is without sin, save for God alone.

Conversely, the sweet death of the sinner offsets the few good deeds they may have happened to perform. Thus, the virtuous person departs from this life completely cleansed, while the sinner departs completely unclean.

And I assure you, my brother, that the temporarily bitter death of the righteous person secures for them eternal joy and exultation.

Whereas the temporarily sweet death of the sinner consigns them to the unquenchable fire and eternal hell.

— Well, are there not sinners who both die a bitter death and end up in hell?

— Indeed, there are many sinners who experience a bitter death before being sent to hell.

Just as there are righteous people who experience a sweet death and are subsequently led into eternal blessedness.

What can one say? The judgments of God are manifold.

He grants each person a death that corresponds to the life they have led. In truth, death itself is not as terrifying, my child, as the judgment that takes place at that very moment.

For as soon as the soul departs from the body, Angels arrive to receive it. Yet, at the same time, throngs of demons also gather. The Angels present the soul’s good deeds, while the demons present its evil ones. Then, all stand waiting for the verdict—of salvation or condemnation—to arrive from Heaven.

But until this awesome verdict arrives, what agony the soul endures! One moment, it fears it will be cast into hell, and it melts with terror; the next, it hopes for salvation, and leaps with joy and gladness.

Then, doubt returns; it raises its hands toward heaven, pleading not to be surrendered to those who gnash their teeth against it. The Angels, too, experience great anxiety at this time—as do the demons—for the Angels hope for a verdict of salvation.

Thus, wherever the righteous Judge commands, the soul is delivered: either to the Angels of God—to find deliverance—or to the demons of darkness—to face perdition. This, my child, is the true source of fear and dread—namely, that the soul might be condemned to perdition, that it might fall into the hands of unclean demons… Otherwise, death is a natural occurrence that awaits us all…

Saint Niphon – from the book "An Ascetic Bishop."

Holy Martyr Nestor of Thessaloniki

 The holy Martyr Nestor was very young in age, handsome in appearance, and he was known to the holy Great Martyr Demetrios (October 26), for he had instructed Nestor in the faith.

The Emperor was visiting Thessaloniki, and he built a high platform in the midst of the city so that a gigantic barbarian named Lyaios could wrestle there and be seen by everyone. Beneath the platform, many spears and other sharp weapons were placed pointing upward. When Lyaios defeated his opponents, he threw them down onto the spears and they died. Many Christians were forced to fight Lyaios and were killed. When Nestor saw how Emperor Maximian rejoiced over the victories of his champion, he disdained his pride. Seeing the miracles of Saint Demetrios, however, he took courage and went to the prison where the holy Martyr was confined and fell at his feet.

“Pray for me, O Servant of God Demetrios,” he said, “that by your prayers, God may help me to beat Lyaios, and put an end to him who brings reproach upon the Christians.”

The Saint, after sealing Nestor with the Sign of the Cross, told him that he would prevail over Lyaios, and then suffer for Christ. Nestor mounted the platform without fear and exclaimed: “Help me, O God of Demetrios.” After he defeated Lyaios, he hurled him down onto the spears, where he gave up his wretched soul.

Maximian became enraged and ordered that both Nestor and Demetrios should be put to death. Saint Demetrios was stabbed with spears, and Saint Nestor was beheaded. Thus, by his example, Saint Nestor teaches us that in every human challenge, we must say with confidence, “The Lord is my helper, and I will not fear what man shall do to me.” (Psalm 117/118:6, Hebrews 13:6).

Lord, I do not know what to ask of You.

 Lord, I do not know what to ask of You.

You alone know what I need.

You love me more than I know how to love myself.

My Lord, grant Your servant that which I do not even know how to ask for. I dare not ask You for deliverance from passions, nor for virtues, nor for the enjoyment of grace; I simply stand before You with my heart open to You.

You see the needs that I do not see; look upon me and act according to Your mercy.

Strike and heal, cast down and raise up. I tremble and remain silent before Your holy will and Your judgments concerning me. I offer myself as a sacrifice to You. I have no other desire than to fulfill Your will.

Teach me to pray. Come and pray within me Yourself. Amen…

Saint Philaret of Moscow

We must not cultivate the evil thoughts that the devil sows in us.

 We must not cultivate the evil thoughts that the devil sows in us. Are we supposed to engage in conversation with the devil? You see, when the devil tried to tempt Christ, He said to him: "Get behind Me, Satan!" (Luke 4:8). Since Christ said to the devil, "Go away...", what is there for us to discuss?

Saint Paisios the Athonite

Sin has rendered man so useless, so sick and infirm

 "Sin has rendered man so useless, so sick and infirm, that he is unable to accomplish anything of substance by his own strength.

Adam and Eve used to converse with God—they would ask Him questions, and He would respond; God would call out to them. Yet now, we have reached a point where we cannot even recall the name of God—let alone behold Him.

We have reached a state where we cannot even restrain our own thoughts—our hatred and our malice.

We are held captive by this infirmity; we are trapped within it, like little birds in their cages."

~ Archimandrite Emilianos the Simonopetrite

It was still night, and I was delighting in communion with my Jesus.

 

It was still night, and I was delighting in communion with my Jesus.

The third hour of the day had not yet begun.

Then I thought to myself: “Everything is silent; all things are at rest.”

But suddenly a shudder ran through my body.

I understood that I had been mistaken.

In the stillness, it seemed to me that a thousand times a thousand voices had arisen.

Once again, I thought:

How many souls, restless upon beds of suffering, in their homes or in hospitals, are unable to close their eyes in sleep at this very hour, when I had imagined that all things were growing still?

Who cares for them?

 

Who will go to them tomorrow and tell them, in the language that the sick can understand, that someone loves them and expects something of them?

 

How many parents are keeping a dreadful vigil at this very moment, knowing that in just a few hours the hungry mouths of their children will open, only to remain hungry still?

 

Who is praying for them?

 

How many millions of people sleep this night as though they were dead, and yet, when dawn breaks, will rise as though they were dead still, because no one has yet told them that Someone, for their sake, ascended a Cross, so that they might become children of the Resurrection?

 

Who will carry to them this message of joy, which perhaps they do not expect, yet so desperately need?

 

And finally, how many young people, lost in the darkness of night while I hear nothing, are staggering through brightly illuminated lounges and glittering halls?

 

Who will show them that what they seek is not to be found there?

 

Everything seems to be silent, and yet everything is crying out.

 

Now my ears hear cries, the ears of my soul. Voices of anguish, of expectation, of searching, resound all around me.

 

I hear them.

 

I had almost forgotten them;

 

such a poor, wretched heart am I!

 

I believe that even when these people seem to drive me away, in truth, they are calling me.

 

And I, sent forth by that Father of mine, even as I keep vigil, am asleep.

 

For me He had spoken:

 

“Awake, O sleeper, and arise from the dead.”

 

 Elder Aimilianos of Simonopetra

A person who gives alms receives a great blessing.

 "A person who gives alms receives a great blessing. When you give alms, do not offer things that are fit only for the trash; rather, give the very best to the stranger and the poor. Parents should not be distressed that they have no material inheritance to leave their children; instead, they should focus on their children’s spiritual progress—God will take care of the rest."

Lamprini Vetsiou (✞ 17-10-2002), from Agia Paraskevi, Arta

Today the Church in this country remembers the story of Tarore.

 

Today the Church in this country remembers the story of Tarore.

She was a 12-year-old Māori girl whose tragic death on this day in 1836 became a catalyst for forgiveness and the spread of Christianity across New Zealand.

Tarore was the daughter of Wiremu Ngākuku, a chief. She had learned to read from missionaries and carried a treasured Māori translation of Saint Luke’s Gospel. She recited it to large gatherings – she was a young lay evangelist among her people.

While travelling with her mission school, Tarore was killed during a raid by members of a rival iwi (tribe). Her Gospel book was stolen by one of the warriors. Māori custom demanded utu (revenge), but at her tangi (funeral), her father publicly forgave the attackers, saying he would leave justice to God.

Tarore’s stolen Gospel According to St Luke was later read by the warrior who had taken it, and its message changed him. He sought forgiveness from Ngākuku, and reconciliation followed. That same copy of Luke’s Gospel travelled south, sparking evangelism among other iwi and contributing to the conversion of many Māori to faith in Christ.

—Do you have something hopeful to tell us, Father?

  

“—Do you have something hopeful to tell us, Father?

—Hopeful? Why... this morning we celebrated the Divine Liturgy! We brought Christ down to earth! What greater thing could we possibly expect?”

+ Konstantinos Stratigopoulos

Holy New Martyr John of Monemvasia (+ 1773)

 Saint John was born in 1758 near the city of Monemvasia. His father was a priest from Geraki, and his mother was from the neighboring village of Gouves. It was in Gouves that the father of John was assigned as a priest, and there John was born. From a young age John tried to emulate his father by helping him work in the church. He was known for his exemplary behavior, and referred to by other children as the "priest's son".

In the year 1770 the army of the Albanian Hatzi Osman defeated the Greek resistance, and arriving in Monemvasia they killed John's father and enslaved both him and his mother. They were taken to Larissa, where they were sold-off two or three times separately.

After two years they were bought by the same man, a Turkish landowner. This Turk did not have any children, and seeing John's talents (who was exceptionally smart for his age, obedient and a hard worker) he thought, along with his wife, to make John their God-child. Therefore, every day they tried to convince him to leave the faith of the Christians and become a Turk. Initially they tried to convince him with flattery and promises, but later they used terrible tortures to try to overcome the steadfastness of John (who was only 15 years old), who kept his Christian faith unwavering.

One day his master, tired of trying to convince him to convert, in anger led him to the courtyard of the mosque. Many Muslims were gathered there, and with blows and terrible threats they urged him to convert and become a Turk. John's answer, however, was clear: "I am not a Turk, I am a Christian and I want to die as a Christian."

Besides this, the Turk and his wife tried every day with magic and evil seductions to get the Saint to lose his mind and give in to carnal desires and then to become a Turk. But John, having God inside of him, remained pure from everything. Divine Grace protected him from all the diabolical devices of the Turk's wife.

Soon came the fifteen days of fasting before the Dormition of the Theotokos. The Turk realized that John did not want to spoil the fast, so he locked him up in a barn. He kept him there for the entire fifteen days and hung him up, lit fire to the straw to cause smoke, and hit him with a sword, all the while trying to make him eat and to spoil the fast. But Saint John did not even taste the food, but prayed to the Virgin Mary to help him not to break the fast, preferring to be killed than to spoil his fasting.

The master, seeing that he remained unconvinced, left him without food for two and three days. His mother, on seeing him deadened by the tortures and the fasting, tried to convince him to give in, saying: "Eat from these dishes my son so you won't die, and God and the Panagia will forgive you, because they're not your wishes, for you are doing them out of necessity. Console me, your poor and upset mother, and don't seek death and leave me alone in this slavery and exile."

To his mother's pleas, John replied: "Why are you doing this mother, and why are you crying? Why don't you emulate the Patriarch Abraham, who for the love of God wanted to sacrifice his only son, but you only cry and weep. I am a priest's son and I should be keeping the laws and customs of our Church more than the sons of lay-people, for when we don't keep the small things [of the faith], how can we keep the large things?"

Soon after this response the furious Turk, on 19 October 1773, gave him a fatal stab in the heart. After two days Saint John died and received the crown of martyrdom.

His memory is honored by our Church on the 21st of October. His skull and portions of his hand and feet are located at the Zermbitsa Monastery in Sparta, and other portions of his relics are in the Church of the Forty Martyrs in Larissa and Voulkanou Monastery in Messenia.

The Second Coming of Christ

 The Second Coming of Christ

The Final Victory of Love and the Hope of the World

“And He shall come again with glory to judge the living and the dead, whose kingdom shall have no end.”

In the Creed, we confess that Jesus, who suffered, was buried, rose again, and ascended into heaven, will come again with glory to judge the living and the dead. This is what the Church’s Tradition calls the “Second Coming,” distinguishing it from the First Coming, that is, the time of Jesus Christ’s life on earth.

What, then, does this faith in the Second Coming mean?

First, we must remember that faith does not seek to provide us with a detailed explanation of every mystery of the past, nor does it reveal to us how the universe came into being or how humanity came to exist. Likewise, it does not disclose every detail of the future, nor does it explain precisely how the world will come to an end or what human life will be like after death.

Rather, faith is a living relationship between the human person and God, a relationship of trust in Him and in His promise of salvation and eternal life. The believer sees God as the source, goal, and very essence of his or her existence. Christians believe that God has revealed Himself uniquely and fully in the Person of Jesus Christ, and that His saving purpose will reach its fulfilment in the last times. This is the subject of eschatology, the teaching concerning the last things and the fulfilment of God’s purpose.

For Christ has said:

“Behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last” (Revelation 22:12–13).

Therefore, eschatology, the teaching concerning the last things and the fulfilment of God’s purpose, begins with Christ’s First Coming. Why, then, do we speak of the Second Coming? What do we mean by this expression? What do we mean when we say that the Lord Jesus will come to judge the living and the dead? And how does Holy Scripture portray this Coming?

The Second Coming Is the Revelation of the Final Victory of Love

To understand the meaning of the Second Coming, we must recall a fundamental truth of our faith: the Lord Jesus first came, sent by the Father, to be the Saviour of the world and to deliver it from sin and death.

“For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life” (John 3:16).

The Apostle Paul confirms this, saying:

“But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us. Much more then, being now justified by his blood, we shall be saved from wrath through him” (Romans 5:8–9).

The life and death of the Lord Jesus are the decisive proof of God’s love and faithfulness. The statement “God is love” might seem to be merely a theoretical proposition. Yet Jesus, who lived among human beings, loved, suffered, endured injustice, and continued to love everyone, is not an abstract idea. He is the living and tangible revelation of God’s love for us.

When we look upon Him, the dark places of human life are illumined. Even suffering and evil, which may appear meaningless, acquire meaning in the light of Christ’s Cross.

For the God who raised the Crucified One from the dead, exalted Him to His glory, and made Him the Prince of Life and the Firstborn among many brethren is the One who proves that love is stronger than death.

Therefore, we confess that Jesus Christ, crucified and risen from the dead, is the hope of the world, the hope of history, and the hope of every believer.

Christ, the Hope of the World and of History

The Second Coming is our expectation of what God will do for the world in the future, in the light of what He has already done for it in the past.

In Jesus’ First Coming, and through the events of His life, death, and Resurrection, God revealed His love to us in a particular place on earth and in the hearts of a number of believers, although this revelation has not yet appeared in its fullness throughout the entire world.

Our faith in the Second Coming is the faith that this love will be revealed openly, definitively, and universally, and that the Kingdom of God will reach its fulfilment.

As the Lord said:

“Another parable put he forth unto them, saying, The kingdom of heaven is like to a grain of mustard seed, which a man took, and sowed in his field: which indeed is the least of all seeds: but when it is grown, it is the greatest among herbs, and becometh a tree, so that the birds of the air come and lodge in the branches thereof” (Matthew 13:31–32).

Our faith in the Second Coming is the faith that the history of the world, burdened by suffering and evil, will reach its end when the glory of God is revealed and the triumph of His love is made manifest.

This is a faith-filled understanding of history, one that is not based on arbitrary interpretation but is grounded in the reality of Jesus’ life, death, and Resurrection.

Through His death and Resurrection, Christ broke the power of death and revealed that love is stronger than death and hatred. Although evil is still present in the world, it will not have the final word.

This is the truth Christ proclaimed through His Cross and Resurrection within the pages of history: that the final victory belongs to life over death, and to love over evil and hatred.

This is the certainty that took root within us after Christ’s Resurrection, and it is what our faith in the Second Coming confirms.

Christ, the Hope of Every Believer

Jesus is the hope of the world and the future of history, and He is also the hope of every one of us.

In His life and death, we find the meaning of our existence; in His Resurrection, we place our hope in our own resurrection. In the destiny of Jesus Christ, God has shown us what awaits humanity in Christ: resurrection and eternal life.

He is our Firstborn Brother, who has opened for us the way to life without end.

The Apostle Paul says:

“That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead” (Philippians 3:10–11).

Thus, the Second Coming of the Lord Jesus means, for everyone who believes in Him, the hope of victory over death and of sharing in eternal life, where the life we experience on earth will reach its fulfilment in the Kingdom of God.

In this way, our expectation of the Second Coming is not an expectation founded on fear and anxiety, but a steadfast hope in the Lord who has risen from the dead, who will come with glory, fulfil God’s purpose, proclaim the victory of life and love, and raise the dead to eternal life.

May our hope be in Him. May we live in the light of His Resurrection, preparing ourselves to meet Him and holding fast to faith and love until He comes in glory. 

Amen.