Prayers

CJSHayward.com/prayers

A prayer of freedom

Save me from forging false gods, O Lord, and deliver me from the chains of passion I have entangled me in. Do thou raise mine eyes to Heaven, with my neck ever bowed to thee, and my hands open to thy grace and open to my neighbor. I have fallen: do thou raise me up, that I may praise and glorify thy name. Amen.

A prayer of providence

O Lord who hast created me, do thou provide for me and trust that in your heart’s plans will my highest good be real. Do thou grant me humility and faith, and obedience: all things needful for me to forsake plans of my own imagining and accept what from your hand is better than mine heart could devise. Every prodigality from this trust I have entertained; do thou forgive me, for if thou wert to only look after those that trust thee rightly, O Lord, who could stand before thee? But immeasurable is thy mercy, and incomparable is thy providence: do thou O Christ bless me, with the Father, and thine all-holy, lifegiving, and all-present Spirit, both now and ever, and unto the ages of ages. Amen.

A prayer of the Trinity

O Lord God and Father, Light of the ages, do thou illumine my soul with thy Holy Spirit, and ever impress on me the image of thy Son. Make me ever worshipful towards thee, and do thou grant me an image of repentance, and an image of compassion, and an image of prayer. I thank thee, O Lord, that thou hast not avenged thyself of my many sins, sins known and unknown to me, but hast reached to shape me with thy two hands of thy Son and Spirit. Do thou fill me with worship to thee, one God in Trinity, in the name of the Father and of the Son and of the Holy Spirit. Amen.

A prayer of mercy

O Lord Jesus Christ, the Son of God, have mercy on me, a sinner. O Lord who hast created me, by thy salvation make me whole, and by thy mercy show lovingkindness. For as thy giving is infinite, so also is thy forgiving, and although I am wounded in sin, yet may I become wounded with love for thee. I stand before thee a sinner, having practiced and invented evil, and I ask thee to heal the wounds and bruises of my soul, take away the burden of my sins, and restore me to life eternal. Great are my sins, and I cannot worthily lament them in grief, yet they are as nothing in the ocean of thy lovingkindnesses and mercies: for thy mercy is lovingkindness and thy lovingkindness is mercy. Do thou have mercy on me, a sinner. Amen.

A prayer of fire’s desctruction

O Lord, grant me watchfulness of soul: when there is a smouldering of sin, an unnoticeable flame the size of a fingertip, let it be extinguished then and there. Let me be ever watchful, and never wait for the fire to spread and grow larger before I seek to extinguish it. For thou, O Christ, canst extinguish even a fire that devoureth half of my house, and my goods with it: but let me learn watchfulness of fire, and extinguish fires when they are but a candle flame, but a smouldering wick: for why should I only put out fires when they have already devoured my substance? But do, thou O Lord, share with me out of thy substance, and let me return to thee as a prodigal if an inferno is raging, and let me return to thee as a prodigal if I play with a smouldering wick. Lord, save me from my lack of vigilant watchfulness when it seems enticing to play with the beginnings of Hellfire. O Lord, save me, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

A prayer for eyes on Heaven

O Lord, however much I struggle in ascesis, let contemplation be my goal. Let me seek first the Kingdom of God, and your perfect righteousness, and trust that all the other things that tempt me to seek them first will be given to me as well. Save me, O Lord, from activism: save me, O Lord, for contemplation. Save me, O Lord, from being too earthly minded to be of any earthly good, for living to transform the world by a secular plan: save me, O Lord, from this hydra which ever groweth new heads even when we would avoid it as spiritual poison. Help me, O Lord, to ever return my gaze to Heaven: if I cast my eyes down to undertake earthly plans seven times, let me return my gaze to higher things eight times: if I lower my gaze a thousand times, let me raise it up a thousand and once. Do thou protect and save me, and show me the path of life. Amen.

A prayer of noise

O Lord, deliver me from this intravenous drip of spiritual noise, this intravenous drip of noise that I need as little and as much as a drunkard needs one more drink. Deliver me from this drip that wears away even stone, this water torture that I will not live without. Deliver me from this spiritual din that keeps me from discovering spiritual silence: a treasure hidden in a field, that holds the joy of spiritual sobriety. Do thou grant me the silence of Heaven, and stillness in prayer. Christ God still my heart, with thine unoriginate Father and thy all-holy and life-giving Spirit.

A prayer in all things

Blessed art Thou, O God of our Fathers, and praised and glorified is thy name forever. I thank thee for all the good things thou hast given me in my life even unto this day, blessings of life and health, of food and drink, and things wherein I have no need and yet still have been blessed. Do thou have mercy on me, a sinner, and restore unto me the joy of thy salvation, and grant unto me an image of repentance and grace wherewith to worthily bear the cross Thou hast placed upon my shoulders and charged me. God, be merciful to me, a sinner.

A prayer of suffering

O Christ God, who without change became man, in whose holy and pure and lifegiving and passionless passion thou triumphedst and art become the firstborn of the dead: Grant to us, amidst our change and suffering to be changeless and without suffering, immovable in thy grace. Do thou grant us illumination in every darkness. Grant unto us, unworthy thou we be, thy whole salvation, in the name of the Father, and of the Son, and of the Holy Ghost. Amen.

A prayer of dust

O Lord, who hast created me from dust, make me ever mindful that to dust I shall return. Grant thou me humility in all things: humility towards thyself, that I may not tell thee, “No, Lord,” humility towards other men and the world that I may not impose my wishes of what they may be over what God allows them to be, and humility towards that which is mine own that I may recognize that all mine are given by thee and not one thing that is mine is mine but that thou gavedst it me. Help me make peace with things I would not have chosen, that even when I return to the ashes from which I was taken I shall accept from thy hand the cup thou givest me and return to thee in joy. Amen.

A prayer for protection

Deliver me, O Christ God, for I walk through the midst of many snares. For demons beset me, and I bear the stench of passion in my soul. But do thou grant me penitence from sin, deliverance from passion, and faithfulness in trust and obedience that the feeble audacity of the demons may be set at naught through the might of thine outstretched arm. Fence me about with the power of thy Cross by which thou triumphest over the hollow victory of darkness. Do thou watch my steps and keep mine eyes ever transfixed on thee. Amen.

A prayer of life

Give me thy Life, O Lord, and enlighten me with thy divine energies. Let my life be whole in all ways, and let me see thy Light. Have mercy on me in my sins, and rescue me from a world fallen twice: once as all men have fallen, and once again into a life moulded of plastic. Yea here and now let me live thy Life, and not some time I imagine in future circumstances; shew me thy glory and transfigure me. Lofty visions are beyond me: but in prayer and love for my neighbor allow me to participate in thy glory, thine eternal radiant splendor. In the name of the Father of Lights, and the Son who was transfigured, and the Holy Spirit who illuminest, amen.

A prayer for contentment

Lord, I beseech thee, teach me content. Teach me to be content with less; teach me that victory and trimph and wholeness come to those who take up their emptying cross even as Christ emptied himself, became man, then a servant, then emptied himself even unto death. Do thou work with me, not as I will, but as thou wilt. Amen.

A prayer for salvation from sin

O Lord and God and King, as thy mercy is immeasurable and thy forgiveness unsearchable, receive thou me, the chief of sinners. Pour out thy lovingkindness on my soul, and restore me unto thy righteousness, that the multitude of my sins and transgressions may be annihilated by thy holy mercy which be vast without measure, my wounds be healed, and the stench of my passions banished in thy fragrance forevermore. For thou art a merciful God, the God of sinners and penitent, and there is no sin that conquereth thy love to all men, nor is there found any sin which compareth to thine immeasurable lovingkindness, of the Father and of the Son and of the Holy Ghost, both now and ever and unto the ages of ages. Amen.

A prayer for help

Lord, help me! For evildoers surround me, and I am beset with snares round about. O Lord who hast created me, and hast summoned me to thee every day of my life even unto this day, look neither on my sluggishness nor procrastination, but receive this day as I turn to thee, and do thou grant me strength and humility to rely on whatever aid it beseemeth thee to send me, who turn to serve thee at the eleventh hour. Amen.

A prayer in loss

O Lord, who hast said, I am the Vine, and my Father is the Vinedresser: every branch in me that beareth not fruit he taketh away, and every branch that beareth fruit he purgeth that it may bear even more fruit: Do thou purge me; help thou my unwillingness, for I know not the sovereign love wherein thou prunest away such things as I seek. Do thou comfort me even as I am purged, and grant me to trust thy faithfulness. Amen.

A prayer for a forgiving heart

O Lord, grant unto me an image of repentance and of forgiveness, and not to hold on to the memory of wrongs done to me. O Christ, who prayed, “Father, forgive them, for they know not what they do,” pray that we might repay evil with good and pray for all who betray us, even as they know full well what they do in treachery and betrayal. Do thou help me, for I am small in heart and not wise in the ways of a forgiving heart. Help me, with thy Father and thy Holy Spirit. Amen.

A prayer of the most excellent way

O Lord, who dost grant to mankind out of thy bounty food and drink, and more than this penitence, prayer, and perseverance: let us ascend higher still to the vertues deiform and Heavenly. Beyond all prophecy and knowledge, let us grasp unto faith, hope, and love, each one a disposition of Heaven abiding in our hearts. O Lord Christ who hast shewen the most excellent way, with the Father and the Spirit of Love, do thou instill in our hearts faith, hope, and love. Amen.

Akathist Hymn to St. Philaret the Merciful

The Arena

Doxology

A Yoke That Is Easy and a Burden That Is Light

The Powered Access Bible

CJSH.name/powerbible

The Powered Access Bible is a tool to allow free and effective access to the Bible. The Powered Access Bible is especially good at finding which verses contain a given word, and then easily reading those verses in their full context. (The Powered Access Bible is a tool to find what the Bible says about something, and read it in context.) This includes Old Testament, New Testament, and Apocrypha/Deuterocanonical books.

A view of the Powered Access Bible

Read the Powered Access Bible online!

There is also a package available for download and use on Unix-like servers:

If you’re not sure which version to download, I suggest the highest-numbered version.

License: Everything but the Bible versions is available to you under hour choice of the Artistic, GPL, and MIT licenses; the Bible translations are licensed as documented in the distribution. If you like this software, you are invited to consider linking toCJSHayward.com.

 

Version Unix/Linux tar.bz2 Unix/Linux tar.gz RedHat RPM
2.1, Development powerbible2_1.tbz powerbible2_1.tgz
2.0, Development powerbible2_0.tbz powerbible2_0.tgz
1.2, Development powerbible1_2.tar.bz2 powerbible1_2.tar.gz
1.1.1, Stable powerbible1_1_1.tar.bz2 powerbible1_1_1.tar.gz
1.1, Development powerbible1_1.tar.bz2 powerbible1_1.tar.gz
1.0.2, Development powerbible1_0_2.tar.bz2 powerbible1_0_2.tar.gz powerbible-1.0.2-1.i386.rpm
1.0.1, stable powerbible1_0_1.tar.bz2 powerbible1_0_1.tar.gz powerbible-1.0.1-1.i386.rpm
1.0, development powerbible1_0.tar.bz2 powerbible1_0.tar.gz powerbible-1.0-1.i386.rpm

 

The Commentary

Private Llogistics: privacy-sensitive todo, calendar, scratchpad, personal information management (PIM)

Psalm picker

Technonomicon: Technology, Nature, Ascesis

Pope Makes Historic Ecumenical Bid to Woo Eastern Rite Catholics

Satire / Humor Warning:

As the author, I have been told I have a very subtle sense of humor.

This page is a work of satire, inspired by the likes of The Onion and early incarnations of The Onion Dome.

It is not real news.

CJSHayward.com/pope

Rome (AP). His Holiness Pope Benedict XVI has made a historic ecumenical bid to woo Eastern Rite Catholics and stop treating them as second class citizens. Eastern Rite Catholics are essentially Eastern Orthodox Christians who were received into full communion with the Catholic Church under an an agreement intended to let them to preserve their Orthodox liturgy and faith. In the centuries since this historic agreement, Eastern Rite Catholics have found themselves not exactly treated as first-class citizens by the Roman Catholic Church.

In the nineteenth century, the Eastern Rite Catholic priest Alexis Toth entered the U.S. and found that Archbishop Ireland rejected him as a Catholic, not recognizing his Orthodox rite nor even recognizing him or his bishop as clergy, but demanding Roman behavior and Roman rites, nor accepting that Toth quoted chapter and verse demonstrating that he was allowed to continue his traditional practices as an Eastern Rite Catholic priest. Alexis Toth, regarded today as a saint by the Orthodox Church, was a leader among those moving from being treated as second-class citizens by Rome to come home to the Orthodox Church.

Today, Eastern Rite Catholics enjoy somewhat better treatment, but it is a matter of some debate how much better today’s treatment really is. In Rome, priests are basically required to be celibate; in Orthodoxy, prospective priests are usually expected to be married before they are ordained to the priesthood, and Rome respects this by allowing married Eastern Rite Catholics to be ordained priests. However, given the state of U.S. Catholic church politics, Rome is very reluctant to let married men be ordained priest on U.S. soil: Eastern Rite Catholic bishops from the U.S. may only ordain married men to the priesthood if they have special, case-by-case permission to ordain that particular man, and this is actually an improvement: not long ago, Eastern Rite Catholics had to be flown be flown to another continent entirely if married men were to be ordained to the priesthood. This is how Rome allows Eastern Rite Catholics to preserve their Orthodox tradition and practices. (Rumor has it this is not the only rough point of how Rome treats its Eastern Rite Catholics today.)

But the Pope is very keen on restoring communion and seeing that all Eastern Orthodox become Eastern Rite Catholics, or rather restore communion with Rome, if that is really any different. Now that Anglicans have been offered full communion with Rome while keeping a great deal of their liturgy and faith, the Pope is now tackling the ambitious task of allowing Eastern Rite Catholics to keep their liturgy and faith as first-class members within the Roman communion. Some sources suggest the move may be intended to ease Eastern Orthodox apprehensions about being under papal authority implied in restoring communion with Rome.

At present, details remain sketchy about how the Pope intends to improve Eastern Rite Catholics’ standing. Perhaps only time will tell what it is like to be in full communion with Rome while preserving your tradition’s liturgy and faith.

Archdruid of Canterbury Visits Orthodox Patriarch

Evangelical Converts Striving to be Orthodox

An Open Letter to Catholics on Orthodoxy and Ecumenism

Twelve Quotes on Orthodoxy, Ecumenism, and Catholicism

Plato: The Allegory of the… Flickering Screen?

CJSH.name/plato

Buy it in paperback: part of the collection, The Luddite’s Guide to Technology

Socrates: And now, let me give an illustration to show how far our nature is enlightened or unenlightened:—Behold! a human being in a darkened den, who has a slack jaw towards only source of light in the den; this is where he has gravitated since his childhood, and though his legs and neck are not chained or restrained any way, yet he scarcely turns round his head. In front of him are images from faroff, projected onto a flickering screen. And others whom he cannot see, from behind their walls, control the images like marionette players manipulating puppets. And there are many people in such dens, some isolated one way, some another.

Glaucon: I see.

Socrates: And do you see, I said, the flickering screen showing men, and all sorts of vessels, and statues and collectible animals made of wood and stone and various materials, and all sorts of commercial products which appear on the screen? Some of them are talking, and there is rarely silence.

Glaucon: You have shown me a strange image, and they are strange prisoners.

Socrates: Much like us. And they see only their own images, or the images of one another, as they appear on the screen opposite them?

Glaucon: True, he said; how could they see anything but the images if they never chose to look anywhere else?

Socrates: And they would know nothing about a product they buy, except for what brand it is?

Glaucon: Yes.

Socrates: And if they were able to converse with one another, wouldn’t they think that they were discussing what mattered?

Glaucon: Very true.

Socrates: And suppose further that the screen had sounds which came from its side, wouldn’t they imagine that they were simply hearing what people said?

Glaucon: No question.

Socrates: To them, the truth would be literally nothing but those shadowy things we call the images.

Glaucon: That is certain.

Socrates: And now look again, and see what naturally happens next: the prisoners are released and are shown the truth. At first, when any of them is liberated and required to suddenly stand up and turn his neck around, and walk and look towards the light, he will suffer sharp pains; the glare will distress him, and he will be unable to see the realities of which in his former state he had seen the images; and then imagine someone saying to him, that what he saw before was an illusion, but that now, when he is approaching nearer to being and his eye is turned towards more real existence, he has a clearer vision, -what will be his reply? And you may further imagine that his instructor is asking him to things, not as they are captured on the screen, but in living color -will he not be perplexed? Won’t he imagine that the version which he used to see on the screen are better and more real than the objects which are shown to him in real life?

Glaucon: Far better.

Socrates: And if he is compelled to look straight at the light, will he not have a pain in his eyes which will make him turn away to take and take in the objects of vision which he can see, and which he will conceive to be in reality clearer than the things which are now being shown to him?

Glaucon: True, he now will.

Socrates: And suppose once more, that he is reluctantly dragged up a steep and rugged ascent, and hindered in his self-seeking until he’s forced to think about someone besides himself, is he not likely to be pained and irritated? He will find that he cannot simply live life as he sees fit, and he will not have even the illusion of finding comfort by living for himself.

Glaucon: Not all in a moment, he said.

Socrates: He will require time and practice to grow accustomed to the sight of the upper world. And first he will see the billboards best, next the product lines he has seen advertised, and then things which are not commodities; then he will talk with adults and children, and will he know greater joy in having services done to him, or will he prefer to do something for someone else?

Glaucon: Certainly.

Socrates: Last of he will be able to search for the One who is greatest, reflected in each person on earth, but he will seek him for himself, and not in another; and he will live to contemplate him.

Glaucon: Certainly.

Socrates: He will then proceed to argue that this is he who gives the season and the years, and is the guardian of all that is in the visible world, and is absolutely the cause of all things which he and his fellows have been accustomed to behold?

Glaucon: Clearly, he said, his mind would be on God and his reasoning towards those things that come from him.

Socrates: And when he remembered his old habitation, and the wisdom of the den and his fellow-prisoners, do you not suppose that he would felicitate himself on the change, and pity them?

Glaucon: Certainly, he would.

Socrates: And if they were in the habit of conferring honours among themselves on those who were quickest to observe what was happening in the world of brands and what new features were marketed, and which followed after, and which were together; and who were therefore best able to draw conclusions as to the future, do you think that he would care for such honours and glories, or envy the possessors of them? Would he not say with Homer, “Better to be the poor servant of a poor master” than to reign as king of this Hell, and to endure anything, rather than think as they do and live after their manner?

Glaucon: Yes, he said, I think that he would rather suffer anything than entertain these false notions and live in this miserable manner.

Socrates: Imagine once more, I said, such an one coming suddenly out of the sun to be replaced in his old situation; would he not be certain to have his eyes full of darkness, and seem simply not to get it?

Glaucon: To be sure.

Socrates: And in conversations, and he had to compete in one-upsmanship of knowing the coolest brands with the prisoners who had never moved out of the den, while his sight was still weak, and before his eyes had become steady (and the time which would be needed to acquire this new habit of sight might be very considerable) would he not be ridiculous? Men would say of him that up he went with his eyes and down he came without them; and that it was better not even to think of ascending; and if any one tried to loose another and lead him up to the light, let them only catch the offender, and they would give him an extremely heavy cross to bear.

Glaucon: No question. Then is the saying, “In the land of the blind, the one eyed man is king,” in fact false?

Socrates: In the land of the blind, the one-eyed man is crucified. Dear Glaucon, you may now add this entire allegory to the discussion around a matter; the den arranged around a flickering screen is deeply connected to the world of living to serve your pleasures, and you will not misapprehend me if you interpret the journey upwards to be the spiritual transformation which alike may happen in the monk keeping vigil or the mother caring for children, the ascent of the soul into the world of spiritual realities according to my poor belief, which, at your desire, I have expressed whether rightly or wrongly God knows. But, whether true or false, my opinion is that in the world of knowledge the Source of goodness appears last of all, and is seen only with an effort; and, when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and of the lord of light in this visible world, and the immediate source of reason and truth in the intellectual; and that this is the power upon which he who would act rationally, either in public or private life must have his eye fixed.

Glaucon: I agree, he said, as far as I am able to understand you.

The Best Things in Life Are Free

Religion within the Bounds of Amusement

Silence: Organic Food for the Soul

Technonomicon: Technology, Nature, Ascesis

Homemade Pinball Machine HOWTO

CJSH.name/pinball

A view of the whole pinball machine.

A slightly tilted view of the base of the playing surface.

A closeup of one of the pinball board's features.

A closeup of the 'forest of nails' among the pinball board's features.

Larger photos courtesy of Paul Shukin.

  1. The parts/supplies and tools we will need are:

    Parts

    • A board roughly 2’x3′ or 12″x18″, having a height / width ratio of about 1.5. The board pictured is slightly smaller than 2’x3′.
    • A box of 1″ roofing nails.
    • A small, roughly 1″x2″, preferably hardwood, board from which to make the flippers.
    • If the flippers are near or above 1″ in depth, two longer nails for the flippers.
    • A roll of matte desktop tape.
    • A regular marble to use as the pinball (or, if you prefer, a ball bearing of the same rough size or smaller).

    Tools

    • A pencil to sketch and plan placement of features on the pinball machine. I used a large marker so that my marks would be more visible; ordinarily you want subtle pencil markings for where to put stuff.
    • A hammer to pound nails in. The hatchet shown has a notch to remove nails, and it would have worked, although the work was done with a regular clawhammer.
    • A ruler or measuring stick, barely used apart from the flippers.

    A view of parts and tools that will be used.

  2. Now, or after the features start to be set up, you can decorate the board to suit your taste. For these purposes I have not demonstrated artistic decoration of the board, but you can apply decoration now or at any later point where it would make sense.
  3. This is my first pass at making the flippers. I measured, marked, and drilled a small hole through where I wanted the joint to be, but large enough to accommodate their nails.I wanted to have some slack to let the flippers protrude beyond the outside, and I gave too much slack. The flippers touch each other, making for insufficient challenge.

    A view of the first pass at making the flippers.

  4. I cut a little less than half an inch off of the edge of the flippers.A second pass at making the flippers, and one we stick with.
  5. I sketch dots for where the perimeter will be. The top right area is a little more complicated than the dots show, because that’s also where we will have the marble enter the game, but that will come later.Black dots where we will be placing the exterior.
  6. We add nails where we want to anchor an endpoint of part of the perimeter wall. The nails should only be pounded partway in, with enough sticking out the top to wrap an unbent strip of tape around.A view of the pinball machine with exterior nails in place.
  7. Here we have tape between every pair of nails but the top right. I would like to comment that there are two basic approaches to a joint: one of them to have one nail for each side, and another to have one nail with tape placed so as to be taut and therefore elastic. I will follow the first approach for all but the last features added, but both approaches are valid.A view with tape in place for the perimeter, except on the top right.
  8. Before we finish the top right part of the perimeter, we set in place something to let us put the ball in play.Putting in place facilities for the ball to be set in play.
  9. Having put in place a mechanism for the ball to roll into play, we finish putting in place the upper right part of the perimeter.Closing up the top right border in places not needed to set a ball in play.
  10. Up to this point we have been addressing things that are, relatively speaking, necessary and less negotiable. There may be other ways to handle the perimeter (we could, for instance, have made the top of the perimeter a dip down rather than a bulge up), but apart from artistic adornment (not shown in this example), there hasn’t been much call for creativity.From this point on things are different. I will give examples of what can be done, but only examples of what can be done. There is much more room for creativity in filling the interior of the machine with features and space.

    Here we have a forest of nails for the ball to tumble down when it first comes into play, and when it is launched into the forest of nails in play.

    Adding the feature the ball will be put into when it enters into play.

  11. Many pinball machines have bottom flippers that don’t come near meeting, but have something to deflect a ball that rolls down the center. Here we have added a wedge between the flippers. If this makes things too easy for an experienced player, we can take the tape off, leaving just the nails.Adding a wedge between the flippers to make it less likely the ball will just slip between them.
  12. Here we add a single feature to the left, a place for the ball to tumble down. This specific feature is both large and simple; it could be replaced by a larger number of smaller geometric shapes, for instance.Adding a feature to the left for the ball to tumble down in.
  13. Here we add the last features we will add to the pinball surface: a diamond to the lower right, with a nail below it to prevent the flipper from smashing the marble into the side, a narrow triangle at the top (up at the top, available space is precious), and something to deflect a straight shot up from the left flipper into the tumble area to the left.Adding features to the lower right and center top to fill up some of the emptier areas.
  14. Lastly, but most importantly, we go to a frame shop or harware store to put a transparent hard plastic sheet over the surface to reduce the risk of eye injury (and to protect our delicate pinball surface and make the pinball machine last longer).

The machine as built can be propped up by books and the like, reaching the desired height. At times in the past I have built pinball machines with rear legs a few inches long.

Happy playing!

I have made several pinball machines vaguely like this, and this pinball is more intended as a proof of concept illustrating a broader concept. It is not intended as a straightjacket or a flavor of Kool-Aid, as the best or only way to make this kind of pinball machine. You want a different aspect ratio? Sure, why not? You want to add artwork? Please do. You want to make your own design on the main play area? Good; I tried to make a good design but perhaps you can do better (or just touch it with your own design). You want to make four flippers? Go for it. You have a way to make the flippers spring-loaded? Cool. You want to make a base of Lego surface for part of the playing area, maybe rotated to a 45 degree angle and inset? I would remind you that Legos are inelastic where most parts are deliberately elastic, but there are still things you can do with inelastic parts. You want to add a Lego Mindstorms robot to be more interactive? Go for it, and send me a video. Are you a maker who makes a spinoff on a 3D printer? I’d love to see your writeup. I’m not trying to show THE correct way to do something, only illustrate the possibilities. But if you want to imitate my example to the letter, you are welcome to do that, too.

A view of the pinball machine from the bottom.

A closeup of the base of the playing surface.

Pilgrim

CJSHayward.com/pilgrim

O Holy Father, who hast made me a pilgrim,
What pilgrimage is this that thou hast given me?

Would that there were a volume inscribed,
Refutatio Omnium Hæresium,
Which is, being interpreted,
The Refutation of All Heresies
Whose pages were but inscribed,
With but a single word:
Michael.

The war in Heaven is short,
Already won,
When the Dragon swept a third of the starry host,
Thine own champion,
Michael,
But spoke his name,
Which is, being interpreted,
Who is like God?
The damned doomed Dragon like lightning fell,
From Heaven expelled,
With all the rebellious host:
Sore losers one and all,
To use the common term,
Confounded by a single word:
Michael.

But such a Refutatio Omnium Hæresium
Lieth not open to my pen:
A lesser work by far,
Righteous Father,
Hast thou given me to write.

To refute all heresies,
I would start on a point obscure,
And say that science and technology,
Have an occult resonance deep and loud,
For not with occult sin is one enchained,
A text to send,
But yet they beseem,
Of a single cloth to be cut,
And herein is a problem:
For of matters occult to treat,
The temptation is to believe,
If only we are dainty enough,
We can pick up a turd by the clean end,
And avoid getting our hands dirty.

The point is sincere.
And yet we bear wounds,
Of the Damned Backswing,
And if all else were ignored,
I would speak carefully of the recurrent Damned Backswing.

The Sorceror’s Bargain is one head of this Hydra:
The enchanter is told,
“Give me thy soul and I will give thee power,”
But if thou hast given thy soul,
Who hath the power?
This is one surfacing of the Damned Backswing,
A Damned Backswing shared by street narcotic:
At first, a doorway to deepest joy,
Or so it first appears,
Until the first appearance disappears,
And the addictus,
The one consigned,
Has escalating doses whose heights are lower,
Than the lows before taking a street drug.
Thus cutteth the Damned Backswing.

In ages past, Reason was enthroned,
Or such spake the spirit of the age,
Descartes and rationalism now made pariah,
In the postmodern flight from Reason,
But the Damned Backswing did not start,
When Descartes became vilified without question:
“Reason” enthroned was “Reason” pared down,
Like a toolchest replete with hammer, axe, awl, & c.
Pared down to a hammer alone,
And that hammer enthroned:
The Damned Backswing thus stole reason,
Not from when continental philosophers ridiculed Descartes,
But in Descartes and the Enlightenment itself,
Darkness reigned:
The Damned Backswing eviscerated Reason already.

In the ’50s, in the ’80s,
The economy was booming in many places,
Middle class citizens enjoyed creature comforts,
Beyond imagining to medieval King and Queen.
But something queer has happened:
The Damned Backswing cuts,
And we are not ever changing from prosperity to prosperity;
The Damned Backswing hews away at wealth.
To the United States of America,
The erstwhile champion of rights,
The Bill of Rights is called,
“Void where prohibited by law,”
And surveillance grows and grows,
Thus unfurls one cut of the Damned Backswing.

What shall I say of porneia,
Which is beyond a squid:
Thrown out the front door,
Its tentacles remain in your cabinets,
And if you clean these out,
They reach out from under your bed at night.
Literally spoken, porneia is sexual vice,
Yet its entwined, unbanishable tentacles,
Are the condition of much more than lust; An open-ended thing is porneia.

In this porneia we have intertwined,
Plastic foods and plastic culture,
Contraception and Splenda,
Pleasure to grasp and fruitfulness to escape,
Feminism renamed gender studies, queer concerns,
Sexual freedom and a pornified world,
Pride, narcissism, subjectivism, and the occult,
Things that are not separate, but bleed one into the other,
Our ersatz answer to the question,
What is the chief end of mankind?
For to glorify God and enjoy him forever,
Is no longer apparent.
The Christian way seems dull and discredited,
Or at any rate dull,
So people turn to “alternative spirituality,”
Or the iron yoke of Islamic surrender,
When they recognize religious impulse as such.

And just as people reaching for spirituality,
Find “alternative spirituality” what comes to hand,
People seeking the good of women,
Find feminism of some stripe to come to hand,
Not, perhaps, its extreme radical form,
But something modest,
Some via media to pick it up,
By the clean end.

What is not realized is that feminism is anti-woman.
In rhetoric and presentation,
It seems the promotion of women,
Yet the enemy, the enemy true,
Is not traditional men:
They are only a decoy.
The Enemy, capital “T”, capital “E”,
Are nonfeminist women,
Who enjoy happiness on a course—
Not engineered by feminism,
Who retain an organic spiritual diet,
And not the plastic social engineering,
Of feminists sitting down and designing,
Their creation to make women happy—
As they despise conditions that have made women happy.
We are urged to listen to women’s voices,
And yet,
And yet,
And yet…

In practice only the suitably, conveniently liberal,
Seem to qualify as having women’s voices.

And to examine another tendril,
Like in spirit and like in heart,
Fantasy is no longer a bookstore’s fringe,
Christians read it,
Laced with escape,
From the terms of the here and now,
Which God has given us.
It springs from the same root,
As those for whom magic is not enjoyed,
By a reader’s willing suspension of disbelief,
But literal and actually trying to make real.
There is a difference,
A difference profound,
But both are fruit of the same tree,
And both instill the same passion,
A spiritual condition that is wounded,
In its ability to enjoy where God has placed us.

These two are connected:
The clean end of moderate feminism,
And the clean end of fantasy that is just a book,
It seems we can pick it up without getting our hands dirty,
But there isn’t a clean end,
Not really,
There isn’t.

I see two responses,
One false, and one true:
The true response is to cite,
The righteous shall live by his faith,
And the false is to tell how much,
In Wittgenstein-style “forms of life,”
We have lost:
For the 1950’s were far from traditional;
For in traditional societies,
Men and women alike worked in adult company,
Not the 1950’s housewife confined alone,
But this answer is a decoy.
C.S. Lewis was right:
Life has never been normal.
And the righteous will live by faith:
Each day has enough trouble of its own,
And the path of life is to live,
Working on the day’s work and food,
Given to us this day by God.

For the refutation of all heresies is:
Michael – Who is like God?

Amen.

The Damned Backswing

Exotic Golden Ages and Restoring Harmony with Nature: Anatomy of a Passion

Refutatio Omnium Hæresium

Technonomicon: Technology, Nature, Ascesis

A Strange Picture

Yonder
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As I walked through the gallery, I immediately stopped when I saw one painting. As I stopped and looked at it, I became more and more deeply puzzled. I’m not sure how to describe the picture.

It was a picture of a city, viewed from a high vantage point. It was a very beautiful city, with houses and towers and streets and parks. As I stood there, I thought for a moment that I heard the sound of children playing—and I looked, but I was the only one present.

This made all the more puzzling the fact that it was a disturbing picture—chilling even. It was not disturbing in the sense that a picture of the Crucifixion is disturbing, where the very beauty is what makes it disturbing. I tried to see what part might be causing it, and met frustration. It seemed that the beauty was itself what was wrong—but that couldn’t be right, because when I looked more closely I saw that the city was even more beautiful than I had imagined. The best way I could explain it to myself was that the ugliness of the picture could not exist except for an inestimable beauty. It was like an unflattering picture of an attractive friend—you can see your friend’s good looks, but the picture shows your friend in an ugly way. You have to fight the picture to really see your friend’s beauty—and I realized that I was fighting the picture to see the city’s real beauty. It was a shallow picture of something profound, and it was perverse. An artist who paints a picture helps you to see through his eyes—most help you to see a beauty that you could not see if you were standing in the same spot and looking. This was like looking at a mountaintop through a pair of eyes that were blind, with a blindness far more terrible, far more crippling, than any blindness that is merely physical. I stepped back in nausea.

I leaned against a pillar for support, and my eyes fell to the bottom of the frame. I glanced on the picture’s title: Porn.

Money

A Picture of Evil

The Spectacles

Unashamed

“Physics”

CJSHayward.com/physics

Orthodox theology: Odds and ends, curiosities and creative works
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I included Aristotle’s Physics when I originally posted An Orthodox Bookshelf, then read most of the text and decided that even if the Fathers’ science was largely Aristotelian physics, reading the original source is here less helpful than it might appear. The Fathers believed in elements of earth, air, fire, and water, and these elements are mentioned in the Theophany Vespers, which are one of the primary Orthodox texts on how the cosmos is understood. However, even if these are found in Aristotelian physics, the signal to noise ratio for patristic understanding of science is dismal: Aristotle’s Physics could be replaced with a text one tenth its length and still furnish everything the Fathers take from it.

I would like to take a moment to pause in looking at the word “physics.” It is true enough that historically Aristotelian physics was replaced by Newton, who in turn gave way to Einstein, and then quantum physics entered the scene, and now we have superstring theory. And in that caricatured summary, “physics” seems to mean what it means for superstring theory. But I want to pause on the word “physics.” Orthodox know that non-Orthodox who ask, “What are your passions?” may get a bit more of an earful than they bargained for. “Passions” is not a word Orthodox use among themselves for nice hobbies and interests they get excited about; it means a sinful habit that has carved out a niche for itself to become a spiritual disease. And “physics”, as I use it, is not a competitor to superstring theory; etymologically it means, “of the nature of things,” I would quote C.S. Lewis, The Voyage of the Dawn Treader:

“I am a star at rest, my daughter,” answered Ramandu. “When I set for the last time, decrepit and old beyond all that you can reckon, I was carried to this island. I am not so old now as I was then. Every morning a bird brings me a fire-berry from the valleys in the Sun, and each fire-berry takes away a little of my age. And when I have become as young as the child that was born yesterday, then I shall take my rising again (for we are at earth’s eastern rim) and once more tread the great dance.”

“In our world,” said Eustace, “a star is a huge ball of flaming gas.”

“Even in your world, my son, that is not what a star is but only what it is made of.

What is a star? I would answer by quoting an icon, of the creation of the stars. The text on the icon does not refer to Genesis at all, but Job 38:7, “…when the morning stars sang together, and all the sons of God shouted for joy?”:

An icon of the angels rejoicing at the creation of the stars.

The stars in the icon are connected with the six-winged seraphim, the highest rank of angels. The Heavens are an icon of Heaven, and the icon says something very different than, “What are stars if we view them as reductionists do?”

And this article is not intended to compete with physics as it is now understood, or to defend patristic Aristotelian physics against its challengers, or to demonstrate the compatibility of theology with the present state of scientific speculation: words that I choose carefully, because theology is about divine revealed doctrine while science is the present state of speculation in a very careful system of educated guesses, and scientific theories will not stop being discarded for newer alternatives until science is dead. It is therefore somewhat of a strange matter to demonstrate the compatibility of theology with science, as conforming timeless revealed doctrines to the present best educated guess that is meant to be discarded.

Of the nature of things

The central mystery in the nature of things is the divine nature. No man can see God and live, and the divine essence is not knowable to any creature. The divine energies are available, and indeed can deify creation, but the central mystery around which all else revolves is God’s unknowable essence and nature.

This is the central mystery around which everything else revolves, but the divine essence is not part of a larger system, even as its largest part. God lies beyond the created order, and perhaps the greatest failure of Aristotelian physics to understand the nature of things lies in its tendency towards materialism, its sense that you understand things by looking down. Some have said, in introducing Michael Polanyi’s theories of personal knowledge, that behavioralism in psychology does not teach, “There is no soul;” rather, it induces students into investigation in such a way that the possibility of a soul is never even considered. And Aristotelian physics started a trajectory that has lingered even when the specifics of Aristotelian physics were considered to be overturned: you understand the nature of things by looking at them materially. Aristotelian physics, in asking, “What is the nature of this?” leads the listener so as to never even consider an answer of, “Because that is how it functions as a satellite of God.” And the entire phusis or nature of every created being is as a satellite of God: the atheist who says “The very notion of a God is incoherent,” does so with the breath of God.

Headship and harmony with nature

Many Westerners may identify the goal of harmony with nature with the East, but the concept as we have it is essentially Western in nature. Orthodox monasticism may look a lot like harmony with nature to the West: it often takes place in rustic surroundings, and animals are not afraid of monastics: deer will eat from a monk’s hand. But there is a fundamental difference between this and the Western concept of harmony with nature: the harmony does not come from our taking out cue from plants and animals. Monks and nuns are to take their cue from God, and harmony with animals comes from how they take their cue from God.

All creation bears some resemblance to God, and God himself is called the Rock. For every creature there is a logos or idea in God’s heart, that is what that creature should strive to be. But there is a distinction among creation. Some are given the image of God: men and angels, and we exist in a fuller and deeper sense than creatures that do not bear such an image. God exists in a unique and deepest sense, and if we say that God exists, we cannot say that we exist in the same sense, and if we say that we exist, we cannot say that God exists in the same sense. Those who are given the image, who have a human or angelic mind, are more fully nature than those creatures who have do not exist in the same way on the same level. And we who bear the royal image, even if liturgical ascesis removes barriers between us and the rest of Creation, are to take our cue from God our head.

Getting past “the politics of envy”

The concept of headship is a difficult and perhaps touchy one, not least because the only place where people think it applies is the husband being the head of the wife. But it is written into the cosmos in larger letters. St. Maximus the Confessor spoke of five divisions that are to be transcended:

Head Body
Man Woman
Paradise The inhabited world
Heaven Earth
Spiritual creation Tangible creation
God Creation

All these differences are ultimately to be transcended, and many more not listed. But the project of transcending them assumes there are differences to start off with, which we do not transcend by closing our eyes and pretending they are not there. And this feature of creation runs aground what might be called “the politics of envy”, whose central feature is an equality that boils down to saying, “I don’t want anybody to be better than me.

And this brings me to the point of inequality. Not only are the politics of envy toxic, but unequal treatment bears something that the politics of envy would never imagine. The kindest and most courteous acts are most often not those that treat the other as an equal, but those that treat the other as not equal. The man who buys six dozen roses for his wife does not treat her as an equal: the thought would not occur to him to buy six dozen roses for one of his fellow workmen. The mother who holds and comforts a child after a scrape extends a courtesy that would not be extended quite so far for an adult capable of managing moods and life’s scrapes. The greatest courtesies are extended precisely at the point when someone in a position of headship treats someone else, not as an equal, but as the head’s body as in the chart above. The same is implied for authority, or some of the more painful social lessons having to do with profound giftedness. Perhaps people may say “Treat me as an equal” instead of “treat me well,” but it has been my own experience that treating people as equals in an area where they request equality has given social explosions that I could have avoided if I were wise enough to realize that the point where I was asked, “Treat me as an equal,” were precisely the situations which demanded the wisdom not to treat people as intellectual equals that could handle the full force of what I was thinking, but extend some of the most delicate courtesy and social graces. Exactly what is needed is hard to say, but precisely what is not needed is to say, “Great, I’ve found someone gifted in exactly the same way I am,” and launch into the full force of your deepest thought. God does not create two blades of grass alike. He has never created two humans who are equal, but after each, he broke the mould.

Microcosm and mediator

Mankind was created to be a microcosm, summarizing both the spiritual and tangible creation, and a mediator. All the Orthodox faithful participate in a spiritual priesthood, and its sigil is the sacramental priesthood that a few identify. We are called to mediate and help transcend the differences above. Our worship of the God who is Light, and ourselves being the light of the world, is as the vanguard of Creation returning to the Creator, the firstfruits of a world created by and for God.

Symbols

I would like to close on an understanding of symbol. Men are symbols of God; that is what it means to be made in the image of God. The material world is best understood, not as things operating under mathematical laws, but as having a symbolic dimension that ultimately points back to God. The theory of evolution is not a true answer to the question, “Why is there life as we know it?” because it does not address the question, “Why is there life as we know it?” If it is true, it is a true answer to the question, “How is there life as we know it?” The sciences answer questions of “How,” not questions of “Why,” and the world is best understood as having a symbolic dimension where the question of “Why?” refers to God and overshadows the question of “How?”

Even if physics answers its questions with accuracy, it does not answer the deepest questions, and a deeper level has three kinds of causation, all of them personal. Things are caused by God, or by humans, or by devils. When we pray, it is not usually for an exception to the laws of physics, but that nature, governed by personal causes on a deeper level, may work out in a particular way under God’s governance. And the regular operations of physics do not stop this.

Miracles

Miracles are very rare, if we use the term strictly and not for the genuine miracle of God providing for us every day. But the readings for the Theophany Vespers repeat miracles with nature, and they present, if you will, nature at its most essential. Most of the matter in the universe is not part of icons of Christ, his Mother, and his Saints, and yet even outside of men icons are a vanguard, a firstfruit of a creation that will be glorified. Mankind is at its most essential in Christ himself, and the natural world is at its most essential as an arena for God’s power to be displayed. And God’s display of power is not strictly a rarity; it plays out when bread comes out of the earth, when The Heavens declare the glory of God / And the firmament sheweth his handywork. / Day unto day uttereth speech / And night unto night sheweth knowledge.

Sweet Lord, You Play Me False

All of this may be true, but there is an odor of falsity built in its very foundations, to provide an Orthodox “physics” (or study of “the nature of things”) analogous to Aristotle’s original “physics.” Anselm famously wrote the “Monologion” (in which Anselm explores various arguments for God’s existence) and the “Proslogion” (in which Anselm seeks a single and decisive proof of God’s existence). Once I told an Anselm scholar that there had been a newly discovered “Monophagion,” in which Anselm tries to discern whether reasoning can ever bring someone to recognize the imperative of eating, and “Prosphagion,” in which Anselm gets hungry and has a bite to eat. For those of you not familiar with Greek, “prosphagion” means “a little smackerel of something.”

This work is, in a sense, an exploration about whether philosophy can bring a person to recognize the necessity of eating. But that’s not where the proof of the pudding lies. The proof of the pudding lies in the eating, in the live liturgical life that culminates in the Eucharist, the fulcrum for the transformation and ultimate deification of the cosmos. The proof of the pudding lies not in the philosophizing, but in the eating.

Hymn to the Creator of Heaven and Earth

“Religion and Science” Is Not Just Intelligent Design vs. Evolution

Technonomicon: Technology, Nature, Ascesis

Within the Steel Orb

Akathist to St. Philaret the Merciful

CJSH.name/philaret


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Kontakion 1

To thee, O camel who passed through the eye of the needle, we offer thanks and praise: for thou gavest of thy wealth to the poor, as an offering to Christ. Christ God received thy gift as a loan, repaying thee exorbitantly, in this transient life and in Heaven. Rejoice, O flowing fountain of Heaven’s treasures! (Repeated thrice.)

Oikos 1

Thou hadst earthly wealth yet knewest true treasure: thou madest use of thy possessions but trustedst them never, for in thee was the Kingdom of God and thy treasurehouse was Heaven. Wherefore thou hearest these praises which we offer to thee:

Rejoice, illustrious and wealthy noble who knew true wealth!
Rejoice, O thou who were ever mindful of the poor!
Rejoice, who knew thy deeds to the poor are deeds done to Christ!
Rejoice, O thou who knew true wealth from false!
Rejoice, O thou who knew that we can take nothing from the world!
Rejoice, O thou who knew that the righteous would never be forsaken!
Rejoice, O thou who gave ever more than was asked!
Rejoice, O thou who withheld not thy last ounce of wheat!
Rejoice, O thou who gave all six bushels to one who asked for a little!
Rejoice, O thou whose friend gave thee forty bushels thereafter!
Rejoice, O thou who trusted in the Lord with all his heart!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 2

Thou knewest treasure enough to feed thy household for a hundred years without work: And thou wert true to thy name, Philaret or “Lover of Virtue”, even when thine own wife saw not the horses on the mountain and chariots of fire which surround the true lover of virtue. But with eyes raised to fiery Heaven, we cry out with thee: Alleluia!

Oikos 2

Thou invitedst thine own to join thy love of virtue, and thine own received not thine invitation. But thine invitation remaineth open, and we who receive thine invitation and hearken to the open door cry out to thee in praise:

Rejoice, O diadem of married life in the world!
Rejoice, O thou who knewest virtue as treasure!
Rejoice, O thou who fed a household out of the treasurehouse of thy virtue!
Rejoice, O thou who knew not the greed of Midas’s curse!
Rejoice, O thou whose gifts would yet multiply and enrich the recipient!
Rejoice, O thou who was generous when he was rich!
Rejoice, O thou who was raided by marauders yet became no less generous!
Rejoice, O thou who trusted God when he had much and when he had little!
Rejoice, O thou who knewest that riches profit not in the day of wrath!
Rejoice, O thou whose virtue profited in easy times and hard times alike!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 3

Many a generous beggar will give his last penny, whilst few a rich man will give to thee from his hedge of protection. Yet we behold a wonder in thee, who was rich, illustrious, and of noble lineage, and esteemed these not. Thy hedge of protection was the Lord God, and virtue and treasure in Heaven, and thou wert generous unto thine uttermost farthing. To thee, a rich man more generous than a beggar, we cry: Alleluia!

Oikos 3

Thou transcendedst the virtues of pagan philosophy: fortitude, justice, prudence, and temperance, the virtues of a well lived earthly life. But thou knewest the Christian, deiform virtues: faith, hope, and love, the virtues of a Heavenly life already present in an egg in life on earth. Wherefore we cry out to thee:

Rejoice, O thou whose fortitude sought no protection from earthly treasures!
Rejoice, O thou whose justice transcended human reckoning!
Rejoice, O thou whose prudence was the Wisdom who is Christ!
Rejoice, O thou whose temperance sought from earthly things nothing in excess of what they could give!
Rejoice, O thou whose faith trusted that Christ would faithfully provide!
Rejoice, O thou whose hope in God was never disappointed!
Rejoice, O thou whose love refrained from sharing neither virtue nor earthly possessions!
Rejoice, O thou whose joy flowed in easy times and hard!
Rejoice, O thou whose peace flowed from the silence of Heaven!
Rejoice, O thou whose generosity was perfect!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 4

We will forever underestimate thy generosity if we merely count what thou gavest against what much or little property thou possessesdt, for thine open hand was a shadow and an icon of the vast wealth thou heldest in the generous treasure in Heaven, and this vast treasure thou laid hold to as Philaret, lover of virtue, which is to say lover of treasures in Heaven, eclipseth thy generosity with mere earthly property as the sun eclipseth the moon—nay, as the sun eclipseth a candle! Wherefore, with thee who hoarded true treasure, we cry: Alleluia!

Oikos 4

Beseech the Lord God that we also might seek true treasure in Heaven, where neither moth nor rust corrodes and thieves do not break in and steal. Wherefore we cry out in wonder to thee:

Rejoice, O thou who drunk from the wellspring of Truth!
Rejoice, O thou who were fed by the Tree of Life!
Rejoice, O thou who knew silver from dross!
Rejoice, O thou who never grasped at dross because thou clungst to the Treasure for whom every treasure is named!
Rejoice, O thou who esteemed men of humble birth because thou questedst after the royal priesthood!
Rejoice, O thou who grasped treasure next to which every earthly endowment is but dust and ashes!
Rejoice, O thou who counted the poor and needy as more precious than gold!
Rejoice, O thou who cast away shadows to behold the Sun of Righteousness!
Rejoice, O thou who never forsook the Lord!
Rejoice, O thou whom the Lord never abandoned!
Rejoice, O thou who found that not one of His good promises has failed!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 5

Ever seeking Christ, thou becamest thyself like Christ, the source and the summit of all virtue. Wishing to imitate thee as thou imitatedst Christ, we cry unto thee: Alleluia!

Oikos 5

Every virtue is an icon of Christ, an icon not before us, but in us. Seeking after the virtues as we seek Christ, we cry out to thee:

Rejoice, O thou divine lover of virtue!
Rejoice, O thou who knew the Source of virtue!
Rejoice, O thou whose virtue was an imprint of Christ!
Rejoice, O thou who perfected the divine image with voluntary likeness!
Rejoice, O thou who teaches us virtue in the Christian walk!
Rejoice, O thou ever willing to share not only possessions but virtue!
Rejoice, O thou in whom Christ sat enthroned on virtue!
Rejoice, O thou who in virtue loved and served God!
Rejoice, O volume wherein the Word was inscribed in the ink of the virtues!
Rejoice, O thou who ever banishest passions!
Rejoice, O polished mirror refulgent with the uncreated Light!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 6

Eating from the Tree of Life, thou becamest thyself a tree of life, to the nourishment of many. Hungering for lifegiving food, we cry with thee: Alleluia!

Oikos 6

Sown in good soil, thou baredst fruit thirty, sixty, a hundredfold. Wherefore we cry unto thee:

Rejoice, O thou who were food to the hungry!
Rejoice, O thou who were wealth to the destitute!
Rejoice, O thou who were a robe of boldness to the naked!
Rejoice, O thou who gave abundantly out of thine abundance!
Rejoice, O thou who gave abundantly out of lack and want!
Rejoice, O thou who were God’s abundance to thy neighbour!
Rejoice, O thou who never merely gave money or property!
Rejoice, O thou who always gave with a blessing!
Rejoice, O thou who loved Christ in thy neighbour!
Rejoice, O thou tree whose shade sheltered many!
Rejoice, O thou river who irrigated vast lands!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 7

Blessed art thou, O holy Father Philaret the Merciful! Merciful wert thou, and thou receivedst mercy, wherefore we cry with thee: Alleluia!

Oikos 7

Feeding the hungry is greater work than raising the dead! Wherefore we ask of thee no miracle, O merciful Father Philaret, for thou shewedst the continual miracle of mercy, and we cry unto thee:

Rejoice, O thou who gave the very last thou hadst!
Rejoice, O thou who received recompense from Christ thereafter!
Rejoice, O thou who withheld nothing from him who asked of thee!
Rejoice, O thou who wherewith withheld nothing from Christ!
Rejoice, O thou who clung not to gold!
Rejoice, O thou who clung to the Light next to which gold is as dust!
Rejoice, O wise one who made blessings as abundant as dust!
Rejoice, O thou who were ever full of mercy!
Rejoice, O thou whose mercy was as a lamp!
Rejoice, O thou who firmly beheld the invisible!
Rejoice, O thou whose faith worked mercy through love!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 8

Rejoice, thou who wilt stand before Christ’s dread judgment throne numbered among those who hear: Come, ye blessed of my Father, inherit the Kingdom prepared for you from the foundation of the world: for I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came to me. And thou wilt cry with the blessed saints: Alleluia!

Oikos 8

Knowing that no man can love God whom he cannot see except that he love his neighbor whom he has seen, thou wert ever merciful, wherefore we cry unto thee:

Rejoice, O thou who fed Christ when He was an hungred!
Rejoice, O thou who gave Christ to drink when He was athirst!
Rejoice, O thou who showed Christ hospitality when He came a stranger!
Rejoice, O thou who clothed Christ when He was naked!
Rejoice, O thou who visited Christ when He was sick!
Rejoice, O thou who came to Christ when He was in prison!
Rejoice, O thou who met the least of these and saw Christ!
Rejoice, O thou who called every man thy brother!
Rejoice, O thou who saw no man as outside of God’s love!
Rejoice, O thou perfect in mercy as thy Heavenly Father is perfect in mercy!
Rejoice, O lamp ever scintillating with the Light of Heaven!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 9

All the angels were amazed at the excellence of thy virtue, for thy name “Philaret” is not only “Lover of Virtue” but “Lover of Excellence”, for in thee excellence, virtue, and power are one and the same. Wherefore thou joinest the angels in crying: Alleluia!

Oikos 9

Even the most eloquent of orators cannot explain how thy virtue excelleth, for they cannot explain how in every circumstance thou soughtest out and lovedst virtue. But we marvel and cry out faithfully:

Rejoice, O rich man who cared for the poor!
Rejoice, O illustrious man who cared for men of no account!
Rejoice, O excellent in virtue in times of advantage!
Rejoice, O excellent in virtue in times of suffering as well!
Rejoice, O man who held great treasure and yet ever fixed his eyes upon true Treasure!
Rejoice, O thou who in every circumstance found an arena for excellent virtue!
Rejoice, O thou who were ever an excellent worshipper of God!
Rejoice, O thou who in the world escaped the Devil’s snares!
Rejoice, O thou who unmasked hollow Mammon!
Rejoice, O thou who found harbor on the sea of life!
Rejoice, O thou who by loving virtue loved Christ!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 10

Thy life wast a living manuscript of the Sermon on the Mount, for even Solomon in his splendor had not raiment like unto thy faith. Beholding thy splendor we cry with thee: Alleluia!

Oikos 10

Thou storedst up possessions wherewith not to worry: not fickle and corruptible treasure on earth, but constant and incorruptible treasure in Heaven. Wherefore we cry unto thee:

Rejoice, O thou who however rich wert poor in spirit!
Rejoice, O thou who mourned thy neighbor’s unhappiness!
Rejoice, O thou meek before thy neighbor’s suffering!
Rejoice, O thou who hungered and thirsted for justice and all virtue!
Rejoice, O thou mirror of mercy!
Rejoice, O thou who remained pure in heart!
Rejoice, O thou who made deepest peace!
Rejoice, O living mirror of the Beatitudes!
Rejoice, O thou soaring as the birds of the air!
Rejoice, O thou who wert devoted to one Master, and despised all others!
Rejoice, O living exposition of the Sermon on the Mount!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 11

Thou wert as the widow who bereaved herself even of her last two farthings: not only gave she more than all the others, but she who gave up her creaturely life received the uncreated, immortal, and eternal life. Like her, thou wert a vessel empty enough to fill, wherefore we cry with thee: Alleluia!

Oikos 11

Thou wert a second Job, steadfast whilst Satan tore off layer after layer of thy belongings to show that there was nothing inside. Wherefore, we cry to thee who ever persevered:

Rejoice, O thou worshiper of God in plenty and in need!
Rejoice, O thou icon of perseverance and faith!
Rejoice, O thou generous with thy coin and generous with thy virtue!
Rejoice, O thou phoenix ever arisen from thy very ashes!
Rejoice, O thou saint immobile in thy dispassion!
Rejoice, O thou who in want showed the truth of thy generosity in easy times!
Rejoice, O thou who ever blessed the name of the Lord!
Rejoice, O thou who with many possessions loved them not!
Rejoice, O thou who with few possessions loved them no more!
Rejoice, O thou who remained stalwart whilst Satan tore away what was thine, to show there was nothing inside!
Rejoice, O thou who were vindicated when God peeled off the nothing and showed there was everything inside!
Rejoice, O thou who vindicated God as did Job!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 12

Thou hadst no food in the house, when imperial emissaries came looking for a bride for the Emperor: thou rich in Heaven, in trust thou beganst preparations to honourably meet the imperial emissaries. And thy neighbours came and brought food, a fitting feast, and the imperial emissaries found thy granddaughter finest in virtue and modesty, choosing her for her excellence to become Empress. Wherefore we cry with thee: Alleluia!

Oikos 12

When all this had come to pass, in thy virtue, in thine excellence, thou knewest what is real treasure. In thy virtue and humility, thou refusedst all imperial rank and office, saying that it sufficed thee to be known as grandfather to the Empress. Wherefore, amazed, we cry to thee:

Rejoice, O thou who knew true Treasure!
Rejoice, O thou who were lover of virtue and excellence!
Rejoice, O thou who were rich and cared for the poor!
Rejoice, O thou who lost almost all and still opened thy hand!
Rejoice, O thou who became grandfather to the Empress whilst remaining ever humble!
Rejoice, O thou who were illustrious and noble yet cherished those of low estate!
Rejoice, O thou who were razed nigh unto the earth, and ever remained excellent as a lover of virtue!
Rejoice, O thou who were raised nigh unto Heaven, and ever remained humble as a lover of virtue!
Rejoice, O thou who sought first the Kingdom of Heaven!
Rejoice, O thou who were given all other things as well!
Rejoice, O thou who even then fixed his virtuous gaze on Christ!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 13

O holy Father Philaret whose excellence was virtue and whose virtue was excellence, whose power was virtue and whose virtue was power, who was ever merciful and generous out of thine overflowing virtue, ever protected by the Kingdom of God, pray for us as we cry with thee: Alleluia! Alleluia! Alleluia! (Repeated thrice.)

Oikos 1

Thou hadst earthly wealth yet knewest true treasure: thou madest use of thy possessions but trustedst them never, for in thee was the Kingdom of God and thy treasurehouse was Heaven. Wherefore thou hearest these praises which we offer to thee:

Rejoice, illustrious and wealthy noble who knew true wealth!
Rejoice, O thou who were ever mindful of the poor!
Rejoice, who knew thy deeds to the poor are deeds done to Christ!
Rejoice, O thou who knew true wealth from false!
Rejoice, O thou who knew that we can take nothing from the world!
Rejoice, O thou who knew that the righteous would never be forsaken!
Rejoice, O thou who gave ever more than was asked!
Rejoice, O thou who withheld not thy last ounce of wheat!
Rejoice, O thou who gave all six bushels to one who asked for a little!
Rejoice, O thou whose friend gave thee forty bushels thereafter!
Rejoice, O thou who trusted in the Lord with all his heart!
Rejoice, O flowing fountain of Heaven’s treasures!

Kontakion 1

To thee, O camel who passed through the eye of the needle, we offer thanks and praise: for thou gavest of thy wealth to the poor, as an offering to Christ. Christ God received thy gift as a loan, repaying thee exorbitantly, in this transient life and in Heaven. Rejoice, O flowing fountain of Heaven’s treasures!

Doxology

God the Spiritual Father

Maximum Christ, Maximum Ambition, Maximum Repentance

The Transcendent God Who Approaches Us Through Our Neighbor