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Glory to Jesus Christ. Glory to the Father. In

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the name of the Father, and of the Son, and of

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the Holy Spirit. Amen. I need to tell you that

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this gospel you just heard about the Canaanite

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woman, You hear every year just before you hear

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about Zacchaeus. And you hear Zacchaeus just

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before you hear about the publican and the Pharisee.

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Then there's the prodigal son. Then there's the

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last judgment gospel. Then there's the forgiveness

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Sunday. And guess what comes next? The holy season

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of the fast, Great Lent. So, the flags are out.

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The bell has rung to tell us that we're on a

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new course. And this is good because I think

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all of us need a new course. And the church gives

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us this challenge which we find gives us comfort

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and help and understanding. But I'm not going

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to talk about the gospel today. I want to ask

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you to think about this for a moment. What is

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a martyr? Is a martyr? No. Not the one that blows

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up a car and a whole marketplace to win a war.

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That's not a martyr. Is a martyr the one that

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gets left behind and has to clean up the dishes

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at home when everybody goes out to the movies?

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That didn't happen to me this week. No. That's

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not a martyr. Martyr is the one who joyfully,

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underline that word, joyfully witnesses to the

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love and power of the resurrection, which is

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within. So it's real. This power to that person

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is real. And they give testimony by their very

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life. In Rome, You can believe in Jesus Christ,

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but you also have to affirm everything else.

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The martyrs didn't just die because they believed

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in Jesus Christ. They believed everything about

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Jesus Christ, that he is Lord and God, and that

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Caesar wasn't Lord and God. And so the martyrs

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went to their deaths. Voluntarily and with joy.

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This is a mystery. This is a mystery of the church.

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But we're surrounded with icons of the martyrs.

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No one at the moment is asking for our life to

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be given. But you think about Russia. Today is

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the Sunday of the new martyrs. 500 years. Orthodox

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Church. Bastion of Christianity. Yes, it had

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many problems. But suddenly, things started to

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shift. So no one's asking for our life now. But

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think, brothers and sisters, what can you offer

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joyfully, voluntarily, of yourself to God. How

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many are there that ask for our mercy and they

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need the word of truth, which if we don't have,

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we can't give. But if we can have it, it would

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bring to their hearts new life, new hope, new

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joy. On the stand here and here, you see an icon

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of the Russian new martyrs. We celebrate this

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memory today. The thousands, millions of martyrs

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of the Church of Russia and every church, Bulgaria,

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Romania, Greece, has its new martyrs. But this

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is ours. One Orthodox historian wrote this. He

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said that in this commemoration, what we see

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with the horror that was let loose on the church

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and the church faithful. What we see here, he

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says, is the incarnation of absolute evil in

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the temper of man. In other words, he says, the

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participation of the devil, the father of lies,

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an ancient enemy of God, who tries to make humans

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his obedient weapon against God. And this is

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revealed in this great sea of witnesses. Those

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who led the revolution in Russia in the years

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before 1917 and after boasted that they are beginning

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a new project. They're going to produce the new

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man. And in doing so, they had to eliminate all

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those that stood in the way of perceived progress.

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And those that did object to this fantasy of

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utopia. They just always believed that they would

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have a better revolution than those who came

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before. And one has to sacrifice for the future,

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they said. And so they produced countless martyrs.

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Only God knows all the names. Revelation, the

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book of Revelation says, lo, a great multitude,

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which no one could number, of all nations and

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kindreds. in people and tongues. They stood before

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the throne and before the Lamb, clothed in white

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robes and with palms in their hands. Do you know

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why we wear white at baptism and carry palms

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at Palm Sunday? The first churchman to be arrested

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and killed was Metropolitan Vladimir of Kiev,

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whose feast day was yesterday. Frightening and

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brutal men tortured him. The words of Archbishop

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Benjamin of Petrograd, who is depicted on the

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wall over here. He's our own bishop saint. They

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ring out. He says, when he was arrested and he

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had to deal with these terrible circumstances,

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he wrote, it's difficult, it's hard to suffer.

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But according to the measure of my sufferings,

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consolation abounds from God. It is difficult

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to cross this Rubicon, this frontier, and give

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oneself over completely to the will of God. But

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when this is done, and we don't need to be a

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martyr to do that, that person abounds in consolation

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and does not feel even the greatest sufferings.

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Filled as he is in the midst of sufferings by

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an inner peace, he draws others to suffering.

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so that they could imitate that condition in

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which the joyful sufferer finds himself. My sufferings

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had not yet reached their full measure. Now it

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seems I have to go through everything. Prison,

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trial, public mockery, demands for my death as

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people applaud it, the ingratitude, the betrayal.

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anxiety and responsibility for the fate of others.

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My sufferings have reached their height, but

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consolation has also increased. I am joyful and

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calm as always. Christ is our life. Christ is

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our light and our peace. We pastors should have

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more faith. We should abandon all self -reliance.

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our intelligence and learning and human strength,

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and give place to the grace of God. I am joyful

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and peaceful. He is a living example of what

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St. Paul said. We heard it in the epistle. What

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can separate us from the love of God? Height?

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Depth? Angels? Principalities? Powers? Life or

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death? Nothing can separate us. It's been said

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that the glory of the church is its martyrs.

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Those people who prove ready to be witnesses

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of God, witnesses of their faith up to their

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own death. I was asked once, why would you endure

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martyrdom? Why not be silent? Take the fifth,

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but have faith in your heart. I looked for an

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answer to this. I knew the answer, but I wanted

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an answer from someone with spiritual authority.

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Metropolitan Anthony Bloom says this. Would you,

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if challenged, renounce your father, your mother,

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your child, your spouse, whom you love simply

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for the sake of enduring no danger? And so it

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was the martyrs. They love God, not sentimentally.

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Not superficially, but with all of their heart.

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They love the Lord with all of their life. I

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have a few words here to end from Archpriest

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Sergei Michev, executed November 1941. His father

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was a great ascetic and elder. And to me, this

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answers the question, Why did Margaret Dunn come

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to Russia? After 500 more years of orthodoxy.

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And here's what he said. Listen carefully, because

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this has to do with us. The judgment of God is

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taking place upon the Russian church. He's writing

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this in the 30s. It is not by coincidence that

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the external aspect of Christianity is being

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taken away from us. The Lord is punishing us

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for our sins and is thereby leading us towards

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a cleansing. What is happening is unexpected

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and incomprehensible for those who live by the

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standards of the world, who seek worldly things

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first. Even now, they still strive to bring everything

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down to an external level. attributing all the

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problems to outside the church. Our Lord is calling

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us to accept a new form of life and salvation.

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And this is the part I underline. Many churches

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built by hands of men, filled with many treasures,

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were open for centuries. At the same time, many

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temples, not made by the hand of man, by God,

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the soul. We're in a terrible state of decline.

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Left unused and superficial. Formalism, secularism,

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a nod to Jesus Christ was felt to be sufficient.

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Come into church, light a candle. Now that the

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church is built by man's labor are being destroyed

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by the communists. In the repentant yearning

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for them are raised temples built by the hands

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of God. The flames of humble martyrdom are beginning

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to be ignited. Let us, beloved ones, enter into

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the cell of our soul, into the temple of our

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spirit, which is consecrated to God at the time

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of our baptism and sanctified by him at the time

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of our communion, repeatedly. This temple of

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ours, no one can destroy, except we ourselves.

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In there is both priest, Christ, and penitent,

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us. It's the altar table of our heart, he says,

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and upon it we can always, with our tears, consummate

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the great mystery of repentance and love of God.

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It's difficult for us who have let our invisible

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temple grow desolate without prayer, living by

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the visible church, but now accept from the Lord

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a new way of salvation. And he ends his letter

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with these words. Let us stand aright. Let us

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stand with the fear of God. Amen.
