Selected Sermons

of Saint John

of Shanghai and San Francisco


Content: Before Lent. Come, o ye people. The parable of the Prodigal Son. On repentance. Two banquets. Christ is Risen.


Before Lent

The doors of repentance are opening, Great Lent is beginning. Every year Great Lent is repeated, and each time it brings us great benefit if we spend it as we should. It is a preparation for the life to come and, more immediately, a preparation for the Bright Resurrection.

Just as a stairway is built into a tall building in order to enable one, by climbing the steps, to easily reach the top, so too, the various days in the year serve as steps for our spiritual ascent.

This is especially true of the days of Great Lent and Holy Pascha.

By means of Great Lent we cleanse ourselves of the filth of sin, and at Holy Pascha we experience the blessedness of Christ's Kingdom that is to come. In climbing a high mountain, one tries to eliminate all unnecessary weight. The less a person carries, the easier it is for him to climb and the higher he is able to climb. So, too, in order to ascend spiritually, it is necessary first of all to free oneself from the weight of sin. This weight is lifted from us through repentance, provided that we banish from ourselves all enmity and forgive each person whom we consider to be at fault before us. Once cleansed and forgiven by God, we then greet the Bright Resurrection of Christ.

And what a priceless gift of God we receive, at the culmination of our lenten struggle. We already hear about this in the first hymns of the daily lenten stichera: "Our food shall be the Lamb of God, on the holy and radiant night of His Awakening: the Victim offered for us, given in communion to the disciples on the evening of the Mystery." (Aposticha sticheron, Sunday of the Last Judgment).

Communing of the Body and Blood of the Risen Christ, unto life eternal - this is the aim of the holy Quadragesima [Forty Days]. Not only on Pascha do we commune, but during Lent also. On Pascha those people should commune who have fasted, confessed and received the Holy Mysteries during Great Lent. Just before Pascha itself there is little opportunity for a proper and thorough confession; the priests are very busy and most of the time occupied with the Passion services. Rather one must prepare ahead of time.

Each time one receives the Mysteries of Christ, one is united with Christ Himself; each time it is a soul-saving act. Why, then, is such significance attached to receiving Holy Communion on the night of Holy Pascha, and why are we all called to do so?

Then, especially, we are given to experience the Kingdom of Christ. Then, especially, we are illumined with the Eternal Light and strengthened for the spiritual ascent.

This is an irreplaceable gift of Christ, an incomparable good. Let no one deprive himself of this joy and, instead of receiving Holy Communion on Pascha night, hasten to eat meat and other foods. Communing of the Holy Mysteries on that night prepares us for the banquet in the eternal Kingdom of God.

Come, o ye People

God is a holy Trinity. A Trinity consubstantial and indivisible. Consubstantial, that is, one essence, one nature. A Trinity indivisible: the Son has never been divided from the Father, nor the Holy Spirit from the Father or the Son, and never will be divided.

The Father, Son, and Holy Spirit are not three gods, but one God, since They have one nature. But not only because of this. People also have one nature, one essence. But with people one cannot say that two or three persons are one person, no matter how close and amicable they may be. People not only have separate bodies, but each one also has his own will, his own tastes, his own moods. No matter how similar people may be in body and character, it still never happens that everything is in common or that everything is the same.

With the Three Persons of the Holy Trinity everything is in common. The boundless love of the Father for the Son, of the Son for the Father, and the same love between them and the Holy Spirit make Their will and all of Their actions to be common. They have one will, and everything is performed by Them together. Whatever pleases the Father also pleases the Son and the Holy Spirit. Whatever displeases the Holy Spirit also displeases the Father. Whatever the Son loves, the Father and the Holy Spirit love also.

Everything is accomplished jointly by the Holy Trinity. At the creation of the world it says in the Bible: And God said, Let there be light: and there was light (Gen. 1:3). What does "said" mean? It means that God the Father created by His Word, by that Word of which the Gospel says, In the beginning was the Word, and the Word was with God, and the Word was God (John 1:1) and which is the Only-begotten Son of God.

God the Father created everything by His Word; in other words, He accomplished everything through His Son. The Father does not create anything without the Son, just as the Son does not create anything without the Father, and the Holy Spirit always assists the Father and the Son. It is said in the Bible about the creation of the world: And the Spirit of God moved over the waters (Gen. 1:2). It "moved" over creation, but did not merely move over it - the word in the Hebrew original, which lacks an exact equivalent in Slavonic, signifies "to cover," "to warm," just as a brood-hen sitting on her eggs gives life to them by her warmth, and from them come forth living creatures.

By the Word of the Lord were the heavens established, and all the might of them by the Spirit of His mouth (Ps. 32:6). All that exists was created by God the Father through the Son and was brought to life by the Holy Spirit. In other words, everything the Father wanted or wants, immediately was or is fulfilled by the Son and is animated by the Holy Spirit. Thus was the world created, thus was all accomplished by the providence of God concerning the world and mankind.

In order to save man, who through sin had fallen away from God and became mortal, the Son of God, in accordance with the pre-eternal counsel of the Holy Trinity, obeying the will of the Father, came down to earth, was born of the Ever-Virgin Mary through the action of the Holy Spirit, proclaimed to the people the True God the Father and His Divine will, and taught the true worship of God. Having suffered for our sins, He descended in soul into hades, and, having freed the souls of the dead, He rose from the dead.

Even before His sufferings, Christ promised His Apostles, chosen by Him from among His disciples, to give them the power to loose and to bind - to remit people's sins or to leave them in their sins. After His Resurrection the Lord bestowed this gift of Grace not on any of the Apostles separately, but on all of them together: He established His Church, the repository of that Grace, and united in her all those who believe in Him and love Him.

Having promised His Apostles that He would invest them with power from on high, having sent them the Holy Spirit, and having accomplished all for which He came to earth, the Lord Jesus Christ ascended to Heaven, receiving in His humanity that glory and honor which He had as the Son of God since before the creation of the world.

In descending upon the disciples of Christ, according to the promise, the Holy Spirit confirmed them in the faith of Christ and through His Grace poured out upon them the gifts of God. He strengthened them for the preaching and fulfilment in life of Christ's teachings, for the building up of the Church established by Christ and put into action by the Holy Spirit.

The Church, standing on her foundation on earth and headed by the Son of God seated at the right hand of the Father, is mysteriously guided by the Holy Spirit. She inwardly links together all of her children and unites them with God. Through the Church, God's gifts of Grace are poured out on those striving to follow the way of Christ; they sanctify and fortify all good in them, and cleanse them from sin and every defilement, making them able to become receptacles of the radiance of the glory and power of God.

Through the Church man is made a partaker of the Divine nature, and he enters into the closest relationship with the Holy Trinity.

Not only the soul, but also man's body is sanctified and communes with God by partaking of the Body and Blood of Christ, through which he is united with the entire Holy Trinity. Through Divine Grace, with the participation of his own will and effort, man becomes a new creature, a participant in the eternal Kingdom of God.

Nature, too, is being prepared for the coming Kingdom of God, for the coming purification by fire of the consequences of man's sin and the curse that lies on her. She receives the first fruits of sanctification through the descent of the Holy Spirit on her at Theophany in the blessing of the waters and in many other Church rites, so that she may later become a new earth and a new heaven.

This will be accomplished at the time appointed by God the Father, and the Son of God will come in glory to pronounce judgment on the world.

Then those who have loved God and have been united with Him will shine with the rays of Divine light and will eternally delight in the uncreated light of the Triune Godhead of the Consubstantial, Life-creating, and Indivisible Trinity.

To God, our Creator and Saviour, be glory, honor, and worship unto everlasting ages:

"Come, O ye people, let us worship the Godhead in Three Hypostases: the Son in the Father, with the Holy Spirit; for the Father timelessly begat the Son Who is Co-ever-existing and Coenthroned, and the Holy Spirit was in the Father, glorified together with the Son; One Might, One Essence, One Godhead. In worshipping Whom let us all say: O Holy God, Who madest all things by the Son, through the cooperation of the Holy Spirit; Holy Mighty, through Whom we have known the Father, and through Whom the Holy Spirit came into the world; Holy Immortal, the Comforting Spirit, Who proceedest from the Father, and restest in the Son: O Holy Trinity, glory be to Thee" (Dogmaticon of Great Vespers of Pentecost).

The Parable of the Prodigal Son

And the younger of them said to his father, Father, give me the portion of goods that falleth to me. (Luke 15:11-32).

The parable of the Prodigal Son is a most instructive lesson for youth. We see in the prodigal son the true character of flighty youth: light-minded, thoughtless, thirsting for independence; in short, everything that usually distinguishes the majority of youths. The younger son grew up in his parents' house. On reaching adolescence, he already began to imagine that life at home was too restrictive. It seemed unpleasant to him to live under his father's rule and his mother's watchful eye. He wanted to imitate his comrades, who had given themselves up to the pleasures of the world. "I am the heir of a rich estate. Would it not be better," he reasoned, "if I received my inheritance now? I could manage my wealth differently than my father does." Thus the light-minded youth was carried away by the deceitful glitter of the world's pleasures and decided to throw off the yoke of obedience and to depart from his parents' home.

Are not many inspired by similar impulses today, and, while they may not leave their parents' home, do they not depart from the home of their Heavenly Father, that is, from obedience to the Holy Church?

The yoke of Christ seems difficult for immature minds, and His commandments burdensome. They think that it is not really necessary to keep that which God and His Holy Church command us. To them it seems possible to serve God and the world at the same time. They say, "We are already strong enough to withstand destructive temptations and seductions. We can hold onto the truth and sound teachings by ourselves. Allow us to perfect our minds through acquiring many kinds of knowledge. Let us strengthen our wills ourselves amid temptations and seductions. Through experience our senses will become convinced of the vileness of vice!" Are such desires any better than the ill-considered request of the younger son to his father, "Father, give me the portion of goods that falleth to me?"

And so, a light-minded youth ceases to heed the commandments and admonitions of the Holy Church. He ceases to study the Word of God and the teachings of the Holy Fathers, and listens intently to the sophistries of those who are falsely-called teachers, and in these pursuits he kills the best hours of his life. He goes to church less frequently or stands there inattentively, distracted. He does not find the opportunity to devote himself to piety and to exercise himself in the virtues, because he spends so much time attending shows, public entertainments, etc. In a word, with each day he gives himself up more and more to the world, and, finally, he goes off to "a far country."

What is the result of such an estrangement from the Holy Church? It is the same as the result of the prodigal son's leaving his parents' house. Light-minded youths very quickly waste their excellent energies and talents of soul and body, ruining for time and eternity all the good they have done. Meanwhile, there appears "a mighty famine in that land": emptiness and dissatisfaction - the inevitable result of wild pleasures. A thirst for enjoyments appears, which intensifies with the gratifying of wanton passions, and finally becomes insatiable. It often happens that the unfortunate lover of the world, in order to gratify his passions, resorts to base and shameful pursuits, which do not bring him to his senses like the prodigal son and do not return him to the path of salvation, but complete his ruin, both temporal and eternal!



On Repentance

Open to me the doors of repentance, O Giver of Life!

Repentance is expressed by the Greek word, metanoia. In the literal sense, this means a change of mind. In other words, repentance is a change of one's disposition, one's way of thinking; a change of one's inner self. Repentance is a reconsideration of one's views, an alteration of one's life.

How can this come about? In the same way that a dark room into which a man enters is illumined by the rays of the sun. Looking around the room in the dark, he can make out certain things, but there is a great deal he does not see and does not even suspect is there. Many things are perceived quite differently from what they actually are. He has to move carefully, not knowing what obstacles he might encounter. When, however, the room becomes bright, he can see things clearly and move about freely.

The same thing happens in spiritual life.

When we are immersed in sins, and our mind is occupied solely with worldly cares, we do not notice the state of our soul. We are indifferent to who we are inwardly, and we persist along a false path without being aware of it.

But then a ray of God's Light penetrates our soul. And what filth we see in ourselves! How much untruth, how much falsehood! How hideous many of our actions prove to be, which we fancied to be so wonderful. And it becomes clear to us which is the true path.

If we then recognize our spiritual nothingness, our sinfulness, and earnestly desire our amendment - we are near to salvation. From the depths of our soul we shall cry out to God: "Have mercy on me, O God, have mercy according to Thy Great mercy!" "Forgive me and save me!" "Grant me to see my own faults and not to judge my brother!"

As Great Lent begins, let us hasten to forgive each other all hurts and offenses. May we always hear the words of the Gospel for Forgiveness Sunday: If ye forgive men their debts, your heavenly Father will also forgive you; but if ye forgive not men their debts, neither will your Father forgive your debts (Matt. 6:14-15).



Two Banquets

Today's gospel reading presents before us a mental image of two banquets. One banquet, described in the parable, was arranged by a king full of benevolence and mercy. When, however, the banquet was ready, those invited did not come. They preferred to occupy themselves - one with buying, another with his domestic affairs; others seized and insulted those who were sent to call them and even killed some of them. The incensed king, having severely punished the guilty, again sent forth his servants - to invite to the banquet whomever they should meet. Many gathered, and when the king came to see them, he noticed one who was not in proper festive attire. The king asked why it was he had not come suitably dressed. The man was silent, indicating disdain for the king and a lack of desire to participate in the festivities, and for this reason he was made to leave. And so, at this banquet there were many who had been called, but few turned out to be chosen, who took part in the supper.

The other banquet belonged not to a parable but to reality. It was a banquet of the iniquitous Herod. It seems that in this case none of those invited refused to come, all were dressed as befitted the occasion, and they enjoyed themselves immensely. The evening passed in drunkenness, in revelry uninhibited by shame or conscience, and it concluded with a monstrous crime, the murder of John the Baptist.

These two banquets are images of two ways of life, two kinds of enjoyment. The first is an image of the spiritual banquet, of spiritual enjoyment. It is arranged by the Lord. This is the banquet of Christ's Church. We are invited to this banquet when we are called to participate in the Divine services, especially the Divine Liturgy and the Communion of the Divine Body and Blood of Christ, when we are called to good works, to vigilance and sobriety. We refuse to go to that banquet when we do not go to church services, when instead of good we do evil, when we prefer life's cares and pleasures to godly life. We come without a wedding garment when we bring an alien, sinful disposition into that life. Each of us is invited to that banquet many times a day, and we refuse each time we prefer what is carnal and sinful to what is spiritual and divine.

Every day we are likewise invited to Herod's banquet. Often we do not immediately realize that we are being tempted by evil. Sin always begins with a small thing. Herod at first even delighted in listening to John the Baptist; inwardly he realized the sinfulness of his conduct, but he did not war against sin and he ended up murdering the great Saint. We go to Herod's sordid banquet each time instead of good we choose carnal, sinful pleasures and hardheartedness; each time we choose to disregard our souls, and so forth.

Once having begun with what appears small or trivial, it is difficult to stop, and if afterwards we do not catch ourselves in time and do not forcefully take ourselves in hand, we can fall into grave sins and crimes, for which eternal torments await us.

Even now John the Baptist calls to each of us: Repent, for the Kingdom of Heaven is at hand. Repent, in order to enjoy the supper of the Lamb, slain for the sins of the whole world, in the bright, eternal mansions, and not to share with the devil the banquet of malice and torment in Tartarus (in the nether regions) and outer darkness.

Christ Is Risen!

A Paschal Epistle Of Archbishop John [Maximovitch] To the Western European And East Asian Flock And To All His Spiritual Children, 1956, Paris.

Let us cleanse our senses and see through the gleaming, unapproachable light of Christ's Resurrection.

Now is everything filled-full with light -- the heavens, the earth, and the underworld. All is presently bathed in light: Christ is risen from the dead. The heavens make merry, the earth rejoiceth, the underworld exulteth.

The Angels in Heaven hymn Thy Resurrection, O Christ-Saviour. Do Thou make us, on earth, also worthy to glorify Thee with a pure heart.

The Angelic Choir, horrified at seeing Its Creator and Master dead, doth now, in joyous song, glorify Him resurrected. Today doth Adam exult, and Eve rejoiceth; and with them do the Prophets and Patriarchs sing worthy songs to the Creator of all and to our Deliverer, Who did descend into the underworld for our sake.

The Giver of Life doth lead men out of hell this day, and up-lifteth them to Heaven; He layeth low the powers of the enemy and breaketh down the gates of hell by the Divine power of His authority.

On earth, the Angels announce the gladsome tidings to men and declare Christ's Resurrection. Attired in gleaming white robes, the Angels ask the Myrrh-bearing Women: "Why seek ye the Living One amongst the dead? He is risen; He is not here! Come, see the place where the Lord did lie."

The Myrrh-bearing Women rush to the Apostles, bearing to them the joyous news. And through the Apostles and the Gospel is Christ's Resurrection preached unto all the world today.

Not all the Apostles immediately saw the risen Christ through spiritual eyes. Two disciples travelling to Emmaus did see Jesus walking with them, but did not recognize Him till such time as He had warmed their saddened hearts; and then were their spiritual eyes opened. Mary Magdalene conversed with Christ in the garden, but neither recognized Him nor was cognizant of the mystery of the Resurrection, until the voice of her beloved Teacher touched her heart and illumined her soul, which had been given to thinking in worldly fashion.

It was the Beloved Disciple John, whose heart was pure and undimmed by, timidity, who before all others descried the light of the risen Christ through spiritual eyes; and with his bodily eyes did he behold the manifested Lord.

Scattering and dispersing the dark and gloomy tempest of sin, Christ, the Sun of Righteousness, shone forth, gleaming not in the hearts and souls of the Apostles only, but in those of all who draw near to Him with faith, salvation seeking.

"Blessed are those who have not seen and have believed," Christ sayeth; "blessed are those who have perceived Me not with bodily eyes, but with the eyes of the heart."

It was with his spiritual eyes that Archdeacon Stephan, the Proto-martyr, saw the heavens opened and the Lord Jesus at the right hand of God the Father. It was with eyes of faith that the risen Lord was beheld by Great-martyr George the Trophy-bearer and by all the other martyrs who laid down their earthly lives for Christ, in order that they might receive from Him life eternal. It was upon Him that podvizhniki ["athletes"-of-the-spirit] did fix their spiritual gaze; despising earthly pleasures, they were crowned in the heavens with glory unfading.

But neither the scribes nor the pharisees, His enemies, saw the resurrected Christ. Nor did the tormentors of the martyrs see Him, strengthening the martyrs. Neither did, nor do, all those whose spiritual gaze is dimmed by unbelief, whose heart is befouled with sins and vices, whose will is directed only toward the earthly, ever see the light of the glory of the risen Christ.

Let us cleanse our hearts from all filth and foulness, and our spiritual eyes will be enlightened.

The light of Christ's Resurrection will flood and fill our souls, in like manner as the Church of the Resurrection, yearly, throughout the centuries, on Great Saturday, is illumined with light when the Orthodox - and only the Orthodox Patriarch receives the Heavenly Fire.

Let us lift up our hearts! Let us forsake everything worldly; let us rejoice in this day and be exceeding glad!

Christ is risen from the dead, having trampled death by death.

Christ is risen!

Archbishop John,

the Pascha of Christ, 1956, Paris

Translated into English by G. Spruksts from the Russian text appearing in "Pravoslavnaya Rus'" ("Orthodox Rus'"), No. 7, 1996, p.5. English-language translations copyright (c) 1998 by The St. Stefan Of Perm' Guild; The Russian Cultural Heritage Society; and the Translator. All rights reserved.

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Missionary Leaflet # EA12b
Holy Protection Russian Orthodox Church
2049 Argyle Ave. Los Angeles, California 90068
Editor: Bishop Alexander (Mileant)

(Johnmx2_e.doc, 10-24-98).