"Magic and Religion: Gods, Saints and Demons" exhibition

09/28/2009
http://www.ana.gr/anaweb/user/showplain?maindoc=7983964&maindocimg=7983632&service=144

The relationship between magic and religion, from the Early Christian era onwards, is examined in a temporary exhibition at the Museum of Byzantine Culture in Thessaloniki, which opens on Friday in the context of observation of the annual European Cultural Heritage Days, and is titled "Magic and Religion: Gods, saints and demons".

The exhibition will run through November 30.

A selection of related objects from the Museum's permanent collections will be on display in a special thematic exhibit between Hall 7 and 8 of the museum.

"Magic and religion are concepts as old as humanity itself," exhibition curator Nikos Bonovas told ANA-MPA, adding that "the exhibition presents these two concepts as interdependent, since both have a common root, which is the human being's fear and hope".

The objects include an 18th century bead talisman that wards off the 'evil eye', which was found in excavations at Vlatadon Monastery in Thessaloniki, other talismans such as copper lamina inscribed with curses placed in lead cylinders found in tombs, a mid-19th century copper engraving depicting St. Haralambos with an anthropomorphic demon as a footrest, a 17th century icon of the Second Coming, and a 19th century Russian copper engraving depicting the "Demons of the soul", in other worlds the passions of the soul personified as winged demons. Also on display are other talismans and icons, reliquaries and copper engravings.

In the context of the European Cultural Days, a series of events will be held from Friday to Sunday, including a role-playing game for adults and teenagers aged 15 and up titled "Magic and Faith", in which participants will be called on to imagine how specific exhibits such as talismans, crosses, vials of myrrh, religious icons and engravings were used in their time.

An event for younger children will also be organised, including readings of folk tales, accompanied by live music.

The Museum of Byzantine Culture aims to present the various aspects of life during the Byzantine and post-Byzantine periods: art, ideology, social structure and religion, as well as how historical changes and the political situation affected the everyday life of the people.

At the same time, the activities of the Department of Educational Programmes, the good structure and function of the conservation laboratories and of the archaeological material storerooms, the provision of scientific know-how to Balkan countries, the organisation of scientific meetings and conferences, as well as the editing and publishing work, have rendered the Museum an exceptionally important centre for the preservation, research and promotion of Byzantine and Post-Byzantine culture. Since the Museum's inauguration in 1994, an annual bulletin is published, the first of its kind by a Greek public museum.

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Center for Inquiry’s BLASPHEMY CONTEST

You’ve got to wonder what an organization that touts itself for critical thinking is thinking when it sponsors a BLASPHEMY CONTEST:

Maybe Christians should submit Psalm 14:1 or Romans 1:20, but since Darwin is their god a few word's of Darwin's less than divine attributes would suffice. Or maybe just a few words on blasphemy.

Here is my submission:

Title: My Submission for Your Dumb Contest

Dear Center For (bigoted) Inquiry:

Here is my submission that I think we can all agree on:

"Presumption and boastfulness are causes of blasphemy. Avarice and self-esteem are causes of cruelty and hypocrisy." - St. Kosmas Aitolos

I also like:

"Unspeakable blasphemy is the child of dreadful pride." - St. John of the Ladder

and

"May your blasphemy fall upon your own head." - St. Niketas Stethatos

I'm looking forward to my T-Shirt and mug. :-)

John

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A Response to Moscow's Sad Claims of "Rank"

Concerning the Ranks of Churches
New York, NY
9/22/2009

Editor's Note:

On August 4, 2009, a website posted an article presenting some of the recent developments taking place at the Moscow Patriarchate. Specifically, the Holy Synod of the Patriarchate of Moscow had begun reevaluating the ecclesiastical rank of the Orthodox Churches. According to Archpriest Maxim Kozlof, a member of the committee entrusted with this task, the Patriarchate of Moscow is considered a Church of the pentarchy, that is, of the five Churches of ancient Christendom. He also claims that by virtue of its magnitude, the Patriarchate of Moscow maintains such a status. He also declares that the Patriarchate of Moscow has extended its jurisdiction across numerous countries. After reading these comments, Fr. Makarios Griniezakis, a professor of theology and ethics at the Theological Academy of Heraklion in Crete, responded with a different perspective. In what follows, Fr. Makarios frames the claims made by Fr. Maxim in their proper historical, canonical, and ecclesiological setting.

Fr. Makarios Griniezakis is an Archimandrite of the Ecumenical Throne; he is also the official preacher of the Archdiocese of Crete, and the director of the Archdiocese's radio station.

Concerning the Ranks of Churches

A few days ago your reputable website posted an article that discussed a series of efforts by the Holy Synod of the Church of Russia to formulate the Patriarchate of Moscow's position relative to the ranks of the Orthodox Churches. In a recent interview, the Archpriest Maxim Kozlof, a member of this newly formed committee, provided the details of the committee's work. With regard to these comments, but also in response to various ecclesiological and theological uncertainties often put forth by Russian clergymen and theologians, permit me the following thoughts:


1. The fact that an Orthodox Patriarchate has yet to clarify in its conscience who is the First of Orthodoxy incites sadness. During their Synaxis this past October, the Primates of the Orthodox Church signed an official declaration that reemphasized who has the first place in Orthodoxy. We are troubled, however, that only a few months after this historic moment a committee is formed to reevaluate the ranking amongst Orthodox Churches. We remind the reader that the Primates, including the Patriarch of Russia, stated that they gathered "at the invitation and under the presidency of the First among us, Ecumenical Patriarch Bartholomew." If this statement is not sufficient, then our faithful brothers in Russia should refer to the Patriarchal Tome of 1589, which granted to them the Patriarchal Status. In the pages of this document they will discover exactly who signed the Tome, and thus realize who holds the eminent position in Orthodoxy.

2. To question issues that have been settled by Ecumenical Councils and established for centuries is quite dangerous. We speak in terms of "danger" because even a cursory study of history shows us that every heresy, schism and ecclesiastical division stemmed from personal ambition and egotism, only later to be robed in the mantle of dogmatic diversity. Arius, Dioscorus, Nestorius, Apollinarius, and Marcion, were pious and religious; however, they also were men who had tremendous egos and lacked ecclesiastical ethos. If they truly believed in God, if they were obedient to their bishops, if they respected the canons of the Church, and if they recognized the authenticity of the Holy Synods, then they would not have reached the point where they created division in the unified Body of Christ. Consequently, it is not enough for us to uphold the dogma of the Fathers in isolation--even the "old-calendarists" do this. We must also maintain the ethos of the Fathers, which helps to secure the unity of the Church.

3. When we speak about ecclesiastical ethos, we certainly do not identify with the logic based on size and figures. If we did, we would give the impression that we were economists, sociologists, and politicians. In the life of the Church, and especially in our spiritual lives--which the Church of Russia has much fruit to offer--two plus two does not always equal four. When we emphasize our vastness and point to statistical demonstrations, it means that we are not shepherds, but rather operatives of power, exploiting the administrative and spiritual authority that springs forth from our position. Â This is even more so the case when we put forth such efforts to earn the praise of the world and acquire the primary position in Orthodoxy. Given our current condition, those who participate in the administration of the Church must consider that their role is not to compete on stage with Stalin and Hitler. They are called to enter that sacred space where Church Fathers such as Basil the Great, Saint Gregory of Nyssa, Saint Gregory the Theologian, and Saint John Chrysostom live, and to be inspired by them. This is what we mean when we pronounce, "we who follow the fathers," especially since the patristic era has not ended. Every moment in time has the potential of becoming patristic if it secures and protects the Orthodox ecclesiological criteria for responding to prevalent problems and concerns. This is lost when we follow the philosophy and logic of the world, of arithmetic, of expediency, and of statistics and consequences.

4. It has been noted that, "the place of the Patriarchate of Moscow in the pentarchy of the ancient Patriarchates is very significant." It seems that some have still not realized that which is quite obvious, that is, that the Patriarchate of Moscow has never been a member of the pentarchy of the ancient Patriarchates. The pentarchy is comprised of Old Rome, New Rome (Constantinople) and the Patriarchates of Alexandria, Antioch, and Jerusalem. Not only was Moscow never considered a member of the pentarchy, but also there are no ecclesiastical or canonical texts that designate Moscow as the replacement or substitute for Old Rome. This is made clear when we look at some of the central moments in church history: the schism with Old Rome occurred on 1054 during the reign of Michael Kerularios, while Russia was elevated to the status of a Patriarchate in 1589, under Patriarch Jeremiah II. If there was ever a pressing need to replace Old Rome this would have occurred immediately after the schism (1054), and not five centuries later, when Russia was elevated to a Patriarchate.

5. It is also noted "that after the fall of Rome, the Patriarchate of Moscow acquired a seat amongst the five most significant Churches, and extends its jurisdiction over a series of countries." At this point we must emphasize that the 28th Canon of the Fourth Ecumenical Council grants only to the Church of Constantinople the jurisdictional oversight of the "barbaric lands."

The extension of the Patriarch of Russia's jurisdiction across lands outside its ecclesiastical borders is uncanonical and a violation of Church order. This is the case when other Primates act similarly. Local Churches would have been able to extend into lands beyond their established ecclesiastical border if the canon referred to ethnicities ("barbarians") instead of geographical regions ("barabaric lands"). If this were the case we would have been able to say, for example, that the Romanian Patriarch is the spiritual leader of the Romanian people across the world, or that the Russian Patriarch is the leader of every Russian. However, the 28th Canon is unambiguous and mentions geographical jurisdictions and not ethnicities. Every Orthodox Church has a specific geographical border. Constantinople, however, maintains the license to extend throughout the Ecoumene, except, of course, into those areas under the canonical jurisdiction of other autocephalous or synodal Orthodox Churches.

The present ecclesiological circumstances are accepted through ekonomia. After all, it is not ideal to have five Archbishops of America, or to have multiple ecclesiastical jurisdictions in a single European country. We should not forget, however, that our compliance with the current state of affairs through ekonomia should not become an occasion for boastful arrogance and deviation from canonical tradition. Moreover, the uncanonical extension of a Church's jurisdiction should not be viewed as a strict execution of canon law, nor should it be perceived as an a priori right that every Primate enjoys because of their canonical jurisdiction over a specified ecclesiastical geographic region.

The thoughts that we have shared express a much deeper problem concerning what is often said about primacy in the Orthodox Church, about the idea of a "third Rome," about ecclesiastical rank, etc. These ideas would not be taken seriously had some random laymen or clergymen issued them. It is disturbing, however, when an official Church arbitrarily creates a committee (according to Fr. Maxim's comments) to evaluate matters that have already been resolved; to decide on those issues for which the Church has already decided. We would expect a Church such as Russia, which has undergone trials and tribulations, to have a completely different way of thinking. We would expect to see the Church of Russia rely more on faith than on logic, on miracles rather than facts and figures.


It is clear from the discussion that the Ecumenical Patriarchate will certainly not lose the position of primacy that it maintains; the ranking of the Orthodox Churches will not change; and the committee in question--or any other committee that is formed--will not institute rebellious changes in the Orthodox Church. We owe it to the faithful to always speak the truth so that they may hear a different perspective, and in order to avoid stirring false impressions in them. It is important not to forget that truth abides. The truth will release us from our parochial attitude and self-love; the truth will liberate us from spitefulness and our egos; the truth will allow us to move beyond feelings that instigate internal quarrels and erect narcissistic partitions. 'The truth shall set us free.' Irrespective of who we are, as members of the Church we have a constant and sacred duty to actively defend the truth.

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The Primacy of Constantinople in Relation to Russia and Ukraine

September 16, 2009
RISU

Interview with Archimandrite Job (Getcha), Doctor of Theology, clergyman of the Ecumenical Patriarchate, on the significance of the primacy of Constantinople, world inter-Orthodox relations, and the issue of Ukraine

Archimandrite Job (Getcha) is a member of the Kyivan Religious-philosophical society, Society of Eastern Liturgy, Central Committee of the World Council of Churches and the Orthodox-Catholic Work Team of St. Irenaeus, a professor at the Catholic and Orthodox institutions. A year ago he was the only Ukrainian member of the delegation of the Ecumenical Patriarchate during the visit of Patriarch Bartholomew to Ukraine. The archimandrite is well acquainted with the relations between the world Orthodox centers, is familiar with the state of affairs of Ukrainian Orthodoxy, and supports it from the depth of his heart. Therefore, RISU editors approached him with a few urgent questions.

Recently, the Holy Synod of the Moscow Patriarchate (MP) set up a special work team to study the issue of the “primacy” of the Ecumenical Patriarchate. Bishop Ilarion (Alfieiev), who initiated the establishment of the team and is its head, in an interview to a Greek news site Romfea.gr made the following comment on the purpose of the committee :

“I see two goals for the group. The first is to develop the position of the Moscow Patriarchate regarding the primacy in the Orthodox Church both for the inter-Orthodox dialogue and for the dialogue between the Orthodox and Roman Catholics as this subject concerns both these dialogues. In the inter-Orthodox dialogue, it is necessary to develop a position on how we, the Orthodox, view this primacy. Is it a primacy of honor? Primacy of authority? And what are the conditions of these primacies?”

What, in your opinion, is behind this? And can the MP settle such issues on the internal level or should a joint decision of all the Orthodox be made on the global level?

The issue of primacy in the Orthodox Church is not a new issue. It was settled long ago by canonical tradition. As early as 381, the second Ecumenical Council decreed in its second canon that the primacy among the five ancient patriarchates belongs to the Roman See and that Constantinople holds the second place. Later, Canons 9, 17, and 28 of the Fourth Ecumenical Council in 451 granted the Constantinople Patriarchate special privileges, especially, the practice of the right of appeal, about which the famous Russian church historian, A. Kartashov wrote an important article in 1936 (A.V. Kartashov, "Practice of the Right of Appeal of Constantinople Patriarchs, Warsaw", 1936).

Certainly, after the divide of the Western and Eastern Church, when the communication between the Roman See and other Eastern patriarchates was broken, Constantinople took the first place in the diptyches of the Orthodox Church according to the canonical tradition and there is no doubt about this. To deny the primacy of the Ecumenical Patriarchate actually means to deny the canonical decrees of the Ecumenical Councils and the Holy Scripture. If anyone denies that these decrees became “obsolete” and do not satisfy the “present circumstances” any more, one has to stress that no synod of an individual autocephalous church is authorized to change them, and only the Ecumenical Council might review them if need be.

One should also specify how this primacy is viewed in the Orthodox Church. Some accuse the Constantinople Patriarchate of eastern papism. Therefore, it is necessary to see how this supremacy is exercised within the Ecumenical Patriarchate. It is exercised in the spirit of Apostolic Rule 34, which envisages that bishops of each region should know who is first among them, recognize him as their head, and should not do anything special without his consent nor should the head do anything without the consent of the bishops. What does it mean? It means that the Ecumenical Patriarch is first of all the acting bishop of the Constantinople Eparchy. As the Patriarch he heads the Holy Synod of the Constantinople Patriarchate. His place is the head in the Synod and not over the Synod. The patriarch cannot dictate any decree without the consent of other members of the Synod. Like other bishops, he cannot interfere in the matters of other eparchies and cannot even serve a Service there without an invitation from the local bishop. Can you imagine: today, the Chalkidon Eparchy is a part of what is now Istanbul. Every time the Ecumenical Patriarch wants to serve a Service there, he, as the acting bishop of the Constantinople Eparchy, asks for a blessing from the Chalkidon Metropolitan and can serve in the churches of the Chalkidon eparchy only with his blessing! The same applies to any other eparchy of the Ecumenical Patriarchate. What has it to do with papism?

As for the privileges of the Ecumenical Patriarch on the Pan-Orthodox level, they are also interpreted from the viewpoint of the Ecumenical Patriarch in the spirit of Apostolic Rule 34. That is the patriarchs and heads of autocephalous Orthodox Churches should know who is first among them, recognize him as their head, and should not do anything special without his consent nor should the head do anything without their consent. The Ecumenical Patriarch has a right to accept letters of appeal and care for the unity of the Church by convening Pan-Orthodox meetings attended by heads of each patriarchate and autocephalous church (or their representatives) but he cannot decide anything himself, without them, unilaterally. We see this practice was used in the latest meeting of heads in the Phanar in October of last year. And one cannot see here any “eastern papism.”

As for the dialogue with the Roman Catholic Church, Orthodox theologians always stress that the dogmatic and canonical provisions of the first millennium constitute the norm for us. Therefore, primacy is understood in the way we have described it for the Pan-Orthodox level. Metropolitan John of Pergamum recently stated that “if we find a concept of the universal primacy of the pope, which would not diminish the fullness of the nature of the local church, it would be acceptable for us.”

In the interview, Archbishop Ilarion ranks the Moscow Patriarchate among the ancient patriarchates even though the Moscow Church was established in the middle of the 15th century as the result of a schism with the Kyivan mother-church and its patriarchate was recognized only in 1589-1593. Can it be considered ancient like the churches of Alexandria, Antioch, Jerusalem, and Constantinople? And what is your general evaluation of the interview?

According to the diptychs of the Ecumenical Patriarchate, one should distinguish the “ancient” patriarchates (Constantinople, Alexandria, Antioch, and Jerusalem) from the “new” patriarchates (Moscow, Serbian, Romanian, Bulgarian, and Georgian). Why? The reason is not political! The reason is that the statuses of the “ancient” patriarchates were defined by the Ecumenical Councils in the first millennium and, therefore, we believe that they obligate not only the Orthodox Church but also the Western Church since in the first millennium it was in full communication with the Eastern Church and participated in the decisions of the Ecumenical Councils. The “new” patriarchates, on the other hand, arose during the second millennium and their statuses were recognized only on the Pan-Orthodox level by the initiative of the Ecumenical Patriarchate but were never approved by an Ecumenical Council.

As for the interview of Bishop Ilarion, whom I respect as a friend and theologian, I can only say that, unfortunately, it shows more political subjectivity of a church official than scholarly objectivity of a theologian. For instance, the argument that autocephaly in Ukraine is impossible because Ukraine, Russia, and Belarus constitute one indivisible spiritual space is powerless if we take into account the history and modern system of the Orthodox Church. For instance, the present Greek state is divided between two church centers. Central Greece belongs to the Hellas Autocephalous Church, whereas the northern territories, Athos, Dodekanez, and Crete fall within the Ecumenical Patriarchate. In addition, if one is to use the argument of the reverend bishop, then the autocephalies of the Polish Orthodox Church, and, perhaps, even, the Orthodox Church of the Slovakian and Czech lands as former parts of the Russian Orthodox Church would be impossible!

After the visit of Patriarch Kirill to Constantinople and the meeting with Patriarch Bartholomew in Moscow, they began to talk about a change of relations between the two Orthodox centers. Experts evaluated these negotiations as an attempt of Moscow to prevent intensification in Constantinople’s participation in Ukrainian church matters. Is it really so and what is the Ecumenical Patriarchate’s evaluation of this meeting and did the attitude to the Ukrainian issue change in the Phanar?

In my opinion, the main success of the visit of the Ecumenical Patriarch to Ukraine last year was the resumption of the preparation of the Pan-Orthodox Council and the inclusion of the Ukrainian issue in its agenda. In fact, after a decade of tense relations, Patriarch Bartholomew and the late Patriarch Alexis reached an agreement on this and Patriarch Alexis himself took part in the meeting of the heads of the Orthodox churches in Fanari in October of last year. It was also attended by Metropolitan Volodymyr (Sabodan), who officially addressed all the heads in writing with a request to jointly settle the Ukrainian issue on the all-Orthodox level. After this meeting, the preparation of the all-Orthodox council became more active. One meeting was already held in Shambezi last June. During Patriarch Kirill’s first visit to the Ecumenical Patriarchate after he was elected Patriarch of Moscow, Patriarchs Bartholomew and Kirill had an opportunity to discuss what had been done and had still to be done prior to convening the all-Orthodox council. Certainly, in view of this preparation process, the Ukrainian issue will not be settled soon but it is by no means forgotten. On the contrary! A lot has been achieved in the last year.

The hierarchical council of the Ukrainian Autocephalous Orthodox Church (UAOC) recently addressed Patriarch Bartholomew with a letter requesting His Holiness to actively engage in measures to heal the schism in Ukraine. In particular, the letter says: “We call the Ecumenical Council to develop and implement a complete theological-ecclesial program to establish in Ukraine the catholicity of the Church conscience.” What is your evaluation of this statement and what can the reaction of the Ecumenical Patriarchate be?

The statement of the UAOC calling the Ecumenical Patriarchate to promote the “establishment in Ukraine of the catholic church conscience” is an important step to settle the matter of division of the Orthodox Church. By this statement the UAOC actually rejected the principle of ethnophiletism which is the main cause of the division of the Orthodox Church in Ukraine and seeks communication with the fullness of the Orthodox Church. Certainly, it would be even better and more effective if all the church structures, which are currently in communication with the fullness of the Orthodox Church, would unite and pass such a statement. I am sure that the Ecumenical Patriarchate will welcome such a statement but the process of further settling the Ukrainian issue is connected with the process of the preparation of the Pan-Orthodox Council, as mentioned earlier.

You are a member of various international ecumenical forums. Unfortunately, the Ukrainian side actually is not represented there as a subject of relations, in particular, no Ukrainian Orthodox church participates in them. What role, in your opinion, can Ukraine play in the world ecumenical process and what is required for that?

Of course, the participants of the official ecumenical forums are appointed by their churches. Therefore, Orthodox participants are sent from each local church. Since the only Orthodox Church in Ukraine that is in communion with the fullness of the Orthodox Church is part of the Moscow Patriarchate and the Moscow Patriarchate is mostly represented in the ecumenical forums by workers of the Department of External Church Relations in Moscow, Ukrainian participants rarely attend such forums. But they attend non-official forums. For instance, I, together with Archimandrite Kirill (Hovorun), am a member of a non-official group of the dialogue between the Orthodox and Roman Catholics of St. Irenaeus.

The participation of Ukrainians in the ecumenical dialogue is very important, especially, with respect to the dialogue of the Orthodox with Roman Catholics, as they are directly connected with the question of “Uniatism.” In order for the Orthodox Ukrainians to be able to take a more active part in the ecumenical forums, the unity of the Orthodox Church in Ukraine is necessary. And the present process of preparation of the all-Orthodox council is very important for that.

Interviewer: Taras ANTOSHEVSKYI.
LVIV-PARIS, 28 August, 2009

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Various Views on Fasting

Fasting is a Form of Worship

The Vancouver Sun
September 26, 2009

In today's world, fasting and cleansing have become more palatable rebrandings of the increasingly dated concept of dieting.

It has become easier to tell people you're cleansing or fasting when turning down a buttery canape or refusing a glass of wine than to say you're on a diet.

But among the world's various religions, the concept of fasting is as established as prayer and worship. It is an exercise of devotion and faith that, in some cases, includes goals of heightened clarity and increasing closeness to a higher power.

"Fasting, because it is a discipline of one of most fundamental physical activities, strikes hard at our 'fleshliness,' our preoccupation with the body at the expense of the soul," says John Stackhouse, an Evangelical theologian at Regent College in Vancouver.

"People around the globe report that, once they get through each recurring period of hunger that does preoccupy the mind, they feel more intellectually and spiritually alert and focused."

The degree to which one is required to fast depends on the religion. Catholics, for instance, fast one day at a time and don't necessarily abstain from all food and drink during the fast.

Jews traditionally fast for 25 hours during Yom Kippur, which is this Monday, and spend most of the day in synagogue services. Muslims spend a full month fasting during daylight hours in recognition of Ramadan.

Itrath Syed is a Muslim who spent most of September and the latter part of August abstaining from food and water during daylight hours in recognition of Ramadan.

Each night, Syed would break the fast at sundown with friends and family. And each morning, she would start the fast again at sunrise, "trusting God to get [her] through the day."

Syed notes that Ramadan is not just about abstinence, but is a time to revisit one's relationship with God and re-examine one's priorities.

"It's a chance to be more conscious and have more clarity," she says. "You can use that time to refocus your energy. For me, there's a lot of busyness in my life, so fasting is a way to see the things you really believe are your actual priorities.

"But that is something you have to work at. It doesn't just come with being hungry."

Even for those who do not follow a specific religion, fasting is viewed as a way to centre oneself and calm the mind -- not to mention losing a few pounds or "detoxifying" the body.

Ashley McIntosh is a Vancouver-based life coach and nutritionist who believes fasting has health benefits for some people, but not all.

"Some people are more prone to excess than others," she says.

"That type of person would benefit from cleansing and fasting because they're strong enough to handle it."

But people who have ever experienced an eating disorder, or are already careful about what they eat, or generally feel nutritionally deficient should not attempt a fast or a cleanse. Cleansing is generally considered a diet that allows a spectrum of healthy, whole foods, but restricts processed foods, alcohol, caffeine, sugar, and often dairy and meat.

McIntosh says both fasts and cleanses are best accompanied by a mental shift that includes greater introspection -- perhaps writing in a journal -- and a general slowdown in activity.

"It's a good way to kick-start a life change," she says. "You don't have as much energy to do physical things, so it's a good time to look inwards."

But whether you're fasting for spiritual or health reasons, Dr. Laird Birmingham recommends consulting first with a physician, particularly if you have any concerns.

Birmingham, who is a psychiatry professor at the University of B.C. and medical director of the Beau Cote Residential Treatment Centre for Eating Disorders on Bowen Island, says there are dangers to fasting that can lead to impaired brain function, and compromised function of the liver, kidneys and heart.

If someone is fasting for a prolonged period of time, Birmingham says some of the most serious risks occur when he or she finally eats again.

"The worst time might be when they're re-fed.

"Prisoners of war in the Second World War and other wars, they usually die when they are re-fed. Because their metabolic rate goes down, it develops these deficiencies, but then all of a sudden they're given food afterwards, which turns the system on and makes it use a whole bunch of stuff which they don't have."

With the exception of Jain monks -- who Stackhouse says practise holy fasting to an extreme degree that leads the most devout among them to finally starve to death -- most people who practise religious fasting do not abstain to a dangerous degree. What is expected of religious followers in terms of fasting can straddle a fine line between being simply uncomfortable and unreasonable.

Ara Norenzayan, who teaches social psychology at UBC, says fasting is common among so many religions in part because it is one way to "weed out fakers."

Norenzayan examines evolutionary explanations for religion and says that although religious groups often require members to do "costly things" to prove their devotion, the group leaders have to make sure those costly actions aren't too difficult or physically taxing, or they run the risk of losing followers.

But if the required behaviour isn't challenging enough, non-believers can easily latch onto a group to receive its benefits.

"Anyone can profess to believe," Norenzayan says.

"Fasting works quite well because it's a difficult, costly thing to do and not anyone who's just passing through the group would do it. Only dedicated members would do it. It's a commitment device."

Certainly, whether you're fasting to demonstrate your devotion to a religion, fasting with hopes of gaining mental clarity, or even fasting with a goal of better health, commitment is a key ingredient to success.

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New Tunnel in Istanbul Unearths 1,000 year-old Byzantine Ships

Posted by Xeno on September 27, 2009

It’s a common sight in the traffic-clogged streets of Istanbul, a city that straddles two continents.

The “radical system” city planners embarked on five years ago involved construction of a new subway tunnel beneath the Bosphorus Strait, the spectacular body of water that cuts this city in two. By the year 2025, engineers predict more than one million people a day will use the tunnel to travel between Istanbul’s Asian and European shores.”We will connect two continents, Asia and Europe,” said Nusret Ilbay, one of the many engineers working on the $3 billion Marmaray Tunnel Project. He was standing on scaffolding, overlooking a gaping 30-meter deep hole that will one day be a subway station on the Asian side of the Bosphorus. A concrete wall is all that holds back a churning river of sea water.

Watch Report From CNN On The Building of the Tunnel

“As you can see, some leakage on the wall face has been observed,” Ilbay explained on a tour of the construction site. “In order to overcome these leakages, we have applied chemical grouting.”

Legend has it, thousands of years ago Jason and the Argonauts narrowly escaped death sailing up the Bosphorus in search of the mythological Golden Fleece.

Today, engineers face equally daunting challenges building a tunnel beneath one of the world’s busiest shipping channels, at depths of up to 55 meters, in an active earthquake zone.

First they dredged a trench on the bottom of the Bosphorus. Then, using divers and undersea cameras, they submerged and buried 11 massive pre-fabricated tunnel segments, almost all of them longer than a football field.

To enter the unfinished tunnel, visitors must climb down a steep staircase in a construction tower surrounded by water in the middle of the strait. During the descent, the temperature plummets and humidity rises.

Construction workers toil here in the gloom of this 1.4 kilometer long tube on the bottom of the sea, their welding torches spraying showers of sparks in the darkness.

One worker claimed that during the lunch break, when the machinery came to a stop, he could hear the sound of oil tanker and cargo ships’ engines as they motored past in the waters overhead.

As a precaution in the event of a catastrophic flood in the tunnel, engineers constructed an emergency bunker on the bottom of the sea. Stocked with food and water and equipped with a heavy water-proof door, the “emergency room” is supposed to protect survivors for up to 10 days, until they can be rescued.

But, in their rush to modernize Istanbul’s transport system, city planners ran into an unforeseen obstacle: history.

In Yenikapi, a neighborhood of textile factories and seedy hotels where one of the main transit stations for Istanbul’s new subway and commuter rail system was to be built, archaeologists discovered the lost Byzantine port of Theodosius.

It was originally built at the end of the 4th century AD by Emperor Theodosius I when Istanbul — then known as Constantinople — was the capital of the eastern Roman Empire. The port’s harbor silted over centuries ago, and eventually disappeared beneath subsequent layers of civilization. Until its rediscovery in 2004, archaeologists said they only knew about the port from ancient books.

“This was a big moment of joy and happiness for us, an unexplainable feeling,” recalls Professor Zeynep Kiziltan, the acting director of Istanbul’s Archaeology Museum

“At around one meter below sea level, we started finding the remains of ropes. As we continued [digging] a bit more, the remains of a boat surfaced.”

Since that discovery, armies of hundreds of laborers and archaeologists have been working in a giant pit, three shifts a day, seven days a week. The scale of the excavation is unusual in modern-day archaeology, says Cemal Pulak, an anthropologist from Texas A&M University’s nautical archaeology program.

“Its mind-boggling … it really looks like an Indiana Jones-type operation,” says Pulak, who has worked as a consultant on the excavation of the lost port.

The Yenikapi dig has uncovered an ancient armada: 34 Byzantine ships ranging from dating between the 7th and 11th centuries AD. In one tent, two workers carefully uncover the ancient wooden beams of a 40-meter long merchant vessel. A third man preserves the wood by keeping it moist, sprinkling the relics with water from a hose.

Plans to travel beneath the Bosphorus have been delayed at least four years by the excavation of the Theodosious Port. The postponement has added untold millions of dollars have also been added to the cost of the entire project.

In the rush to move forward, the residents of Istanbul have accidentally uncovered a valuable piece of their city’s ancient past.

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More on the Relationship Between Elder Paisios and Saint Euphemia

[On September 16th I posted on the fascinating relationship between Elder Paisios and Saint Euphemia. Since then I have acquired more details on this relationship and further evidence of the great love Elder Paisios came to have for this Great Martyr of the Church. - J.S.]

The Elder (Paisios) was in the front yard of his retreat when he was visited by one of his spiritual children. He was repeating, from the heart, "Glory to You, O God", over and over again.

"Can someone be rendered useless - in a good sense?" the Elder suddenly asked him.

"Who would that be, Elder?"

"Well, I was sitting in my cell quietly, then she came here and drove me crazy with excitement. They are having such a good time, 'up there'."

"What's troubling you, Elder?"

"I will tell you, but don't you tell anyone."

He went on to narrate the following:

I had just returned from the world, to deal with an ecclesiastic matter (he had a meeting with the late Mayor of Athens, Mr.Tritsis). It was Tuesday, around ten in the morning, I was in my cell reciting the Hours. I hear a knock on my door, and a woman's voice saying:

"With the blessings of our Holy Fathers" (the traditional monastic manner of requesting permission to enter another's quarters).

I thought to myself: "How did a woman come to be on the Holy Mountain?" And yet, I could feel a divine sweetness flow through me, so I asked: "Who is it?"

"Euphemia" (replied the voice).

I thought to myself: "Who is this Euphemia? Could it be a woman who did something foolish and came to the Mountain wearing men's clothes? What am I supposed to do now?" A second knock was heard. I asked again: "Who is it?"

"Euphemia" (replied the voice again).

I thought it over and decided to not open the door. At the third knock, the door opened on its own, even though it was bolted from the inside. I heard footsteps outside, in the corridor. I dashed out of my cell and saw a woman who was wearing a head veil. She was accompanied by someone who resembled Luke the Evangelist, but he vanished. Despite my certainty that this was not a sinister phenomenon because the woman's presence glowed with a radiant light, I asked her who she was.

"The martyr Euphemia"* (she replied).

"If you are indeed the martyr Euphemia, come with me, and let us prostrate ourselves before the Holy Trinity. Whatever I do, you must do."

I went into the chapel, prostrating myself and saying "In the name of the Father..." She repeated it, also prostrating herself.

"And of the Son..."

"And of the Son..." she repeated in a soft voice.

"Louder, so I can hear you" I said to her, and she repeated it, in a louder voice.

While still in the corridor, her prostrations were not in the direction of the chapel, but towards my cell. At first I was puzzled, but then I remembered I had a tiny paper icon of the Holy Trinity pasted onto a piece of wood, which was hanging above the door of my Cell. After our third prostration, saying, "And of the Holy Spirit," I said to her:

"Now, let me prostrate myself before you." I prostrated myself and kissed her feet and then the tip of her nose. I thought it too impertinent to kiss her face.

The Saint sat down on a stool and I sat myself down on the small chest, and she proceeded to give me the solution to my concern (regarding the ecclesiastic matter).

Then she told me about her life. I knew that a Saint Euphemia existed, but I didn't know anything about her life. When she described her martyrdoms, I didn't only hear them being described; it was as though I could actually see them and feel them. I shuddered...oh my God!!

"How did you survive such tortures?" I asked.

"If I had known what kind of glory the Saints have, I would have done whatever I could to undergo much worse tortures."

Well, after that occurrence, I was unable to do anything for three whole days. I was beside myself with elation and was constantly praising God. I didn't want to eat, I didn't want anything. I was constantly glorifying!

Elder Paisios in his cell with the icon he commissioned of St. Euphemia hanging on the wall beside him.

In one of his letters the Elder had mentioned:

"In all my life, I will never be able to repay my huge obligation to Saint Euphemia, who, although entirely unknown to me, and without being obliged to, bestowed on me such a great honour...."

When describing the incident, he added very humbly that Saint Euphemia appeared before him, "not because I was deserving, but only because I was preoccupied at the time with an issue that had to do with the state of the Church in general, and for two other reasons."

What had especially impressed the Elder was "how that petite, frail person could last through such tortures.... If she were more of a...(implying a woman of a bigger and stronger physique), but she was so tiny...."

While in that paradisiacal state, the Elder composed a Canon in honour of the Saint:

"With what complimentary songs can we praise Euphemia, who condescended from above and visited a wretched resident monk in Kapsala? On knocking the third time, the door opened miraculously and she, the Martyr of Christ, entered with heavenly glory, and we worshipped together the Holy Trinity."

He also composed a closing hymn, which began with the words:

"Glorious Great Martyr of Christ, Euphemia, I love you very very much, after the Most Holy Mother...."

(Of course he did not intend these compositions for liturgical use, nor did he chant them in public.)

Contrary to his custom, the Elder left (Kapsala) for the town of Souroti and made the sisters of the monastery there participants of that celestial joy. With his help and his instructions, they painted an icon of the Saint exactly as she had appeared before him (depicted above).

The Elder himself had fashioned a negative of the Saint's icon onto a metal mold, which he used to print small, stamped icons that he distributed as blessings to visitors, in honour of Saint Euphemia. While sculpting the mold of the icon, he had trouble fashioning the fingers of her left hand. He said: "I struggled to fashion her hand, but then I put forward a positive thought to explain it: 'Perhaps it is because I had also oppressed the poor girl'...."

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*During the Fourth, Holy and Ecumenical Synod, which was convened in Chalcedon by the pious emperors Marcian and Pulcheria in the grand basilica of Saint Euphemia, the 630 Fathers undertook the retraction of the heretical views of Archmandrite Eutychius, who was supported by Archbishop Dioscorus of Alexandria. To resolve the dispute through a divine decision, the Patriarch - Saint Anatolius - proposed to both sides to compose a tome containing their respective Confession of Faith, and both documents would then be placed inside the reliquary of Saint Euphemia. The two parchments, on which were inscribed the definitions of the Faith with regard to the Person of Christ, were placed on the Saint's chest and after the reliquary was sealed shut, the Fathers began to pray. After eight days, they all went to the witnessing place, where, upon opening the reliquary, they discovered to their amazement that the Saint was hugging the Orthodox tome in her arms, as though she wanted to place it inside her heart, whereas the tome of the heretics appeared to have been thrown down to her feet. In the face of such a splendid proof of the truth, the Orthodox offered up thanks to God, and the heretics were scorned and jeered by the crowd of faithful.

Other miracles have been mentioned, which the precious relics of saint Euphemia have performed. During a Persian invasion, the barbarians stormed Chalcedon and attempted to destroy her relics with fire. However, they remained intact and furthermore, blood was seen pouring out of the hole that was made to open the reliquary. This miracle repeated itself occasionally at later times and would heal the faithful who came to collect some of the blood of Saint Euphemia. However, her tomb would more frequently exude a fragrant aroma, thus witnessing the favour that God had bestowed on the Saint.

To protect them from another vandalization, the precious relics were translated to Constantinople where they were deposited in the Church of Saint Euphemia, near the Hippodrome. During the years of Iconoclastic persecutions by Constantine V Kopronymos, her temple was turned into an arsenal, while her precious relics were thrown into the sea and were washed ashore on the coast of Limnos Island, where they were salvaged by two fishermen. They were rediscovered during the reign of the Empress Irene and were transferred officially to the Capital (Constantinople) in 796, where they continued to work miracles. After many other adventures, the relics are now venerated in the Church of Saint George of the Ecumenical Patriarchate in the Phanar.

[The New Book of Saints of the Orthodox Church (July Volume), Indictus Publications, p. 112]

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The Repose of St. John the Theologian According to His Disciple Prochorus

The Translation of St. John the Theologian (Feast Day - September 26).

The Latter Years of the Apostle John

(According to the Synaxarion)

The last years of his life, the holy Apostle John spent in strict asceticism. He ate only bread and water, did not cut his hair, and dressed in simple linen garments. Because of his old age, he did not have the strength to preach the word of God even in the environs of Ephesus. At that time he taught only the bishops of the Church and inspired them to teach the people the Gospel unceasingly, and especially to keep in mind and to preach the first and principal commandment of the Gospel: the commandment of love.

When the holy apostle became very weak, the blessed Jerome relates, his disciples carried him to the church, but he was no longer able to give long sermons. He then reduced his teaching to the unceasing repetition of "Little children, love one another." One day when his disciples asked him why he repeated this to them incessantly, John replied with the following words: "This is the Lord's commandment; and if ye keep it, it is enough."

The Repose of St. John the Theologian

(According to the testimony of St. Prochorus, his disciple and one of the original seven deacons of the Church)1

In our first visit to Ephesus, we were there for nine years, and then spent fifteen years of exile in Patmos. After twenty-six years had passed from the time we came from Patmos to Ephesus again, John came out of the house of Domnus and assembled seven of his disciples - myself and six others - and said to us: "Take spades in your hands and follow me."

So we did as we were instructed and followed him outside the city to a certain place, where he said: "Sit down." He then went a little apart from us to where it was quiet and began to pray. It was very early in the morning; the sun had not quite risen. After his prayer he said to us: "Dig with your spade a cross-shaped trench as long as I am tall." So we did it while he prayed. After he had finished his prayer, he laid himself in the trench we had dug, and then said to me: "Prochorus my son, you will go to Jerusalem. That is where you must end your life." He then gave us instructions and embraced us, saying: "Take some earth, my mother earth, and cover me." So we embraced again, and taking some earth, covered him only up to his knees. Once more, he embraced us, saying: "Take some more earth and cover me to the neck." So we embraced him again and took some more earth and covered him up to the neck. Then he said to us: "Bring a thin veil and place it on my face, and embrace me again for the last time, for you shall not see me anymore in this life." So we embraced the apostle again, grief-stricken. As he was sending us off in peace, we, lamenting bitterly, embraced his whole body. The sun rose just then, and he surrendered his spirit.2

We then returned to the city and were asked: "Where is our teacher?" So we explained what had just occurred in great detail. They begged us that we show them the site. Therefore, we went back to the grave with the brethren, but John was not there. Only his shoes were left behind. Then we remembered the words of the Lord to the Apostle Peter: "If I will that he tarry until I come, what is that to you?" And we all glorified God, the Father, and the Son, and the Holy Spirit, to Whom is due glory, honor, and worship, unto the ages of ages. Amen.

It should be noted, that according to Holy Tradition, the reason we have no physical remains and an empty tomb of the Apostle John is because when the disciples returned to his tomb, it was found empty. It is assumed that he was raised, just like the Lord and the Theotokos. This is what we call "Metastasis" or "Translation", and it is what we celebrate on September 26th.

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1. Taken from The Lives of the Holy Apostles by Holy Apostle Convent (pp. 149-152).

2. This last sentence is not recorded in the original, but incorporated into the text by Maximus of Margounio. Furthermore, according to St. Jerome, the Apostle John reposed in the third year of the reign of Trajan, that is 101 AD. This is sixty-eight years after the Passion and Resurrection of the Lord. This is confirmed by Clement of Alexandria, Irenaeus, and other Holy Fathers of the Church. It is believed he was about 6-8 years younger than the Lord, which made him 93 or 95 years of age upon his repose.

Apolytikion in the Second Tone
Beloved Apostle of Christ our God, hasten to deliver a people without defense. He who permitted you to recline upon His bosom, accepts you on bended knee before Him. Beseech Him, O Theologian, to dispel the persistent cloud of nations, asking for us peace and great mercy.

Kontakion in the Second Tone
Who can tell thy mighty works, O virgin Saint? For thou pourest forth miracles, and art a source of healings, and thou dost intercede for our souls, as the Theologian and the friend of Christ.

The Ikos
To learn wholly the high secrets of heaven, to investigate the depths of the sea is rash and beyond comprehension; as therefore it is wholly impossible to number all the stars and the sand on the sea shore, so it is to tell the graces of the Theologian, with so many crowns Christ has garlanded the one he loved; the one who leant on his breast and feasted with him at the mystical supper, as Theologian and friend of Christ.

Concerning a pilgrimage I made to the grave of St. John the Theologian (depicted above) in Ephesus, see here.

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Unusual Phenomenon at Solovki Monastery

Interfax
September 25, 2009
Arkhangelsk, Russia

On the picture of Spaso-Preobrazhenski Cathedral of the Solovki Monastery, the sixth dome appeared in the rose-coloured shine.

The picture was taken by a pilgrim on her mobile phone.

The Orthodoxy in the Northern Land website reports Friday that it is symbolic that the monastery's history began with the vision to St. Zosima of a church in celestial shine. The first wooden church of Transfiguration was built at the place of this vision.



About Solovki Monastery

Located on the Solovki Archipelago in the White Sea, the Solovki (Solovetski) monastery was founded between 1429 and 1436 by the hermits Savaty and German, followed by the monk and future abbot Zosima. By the early sixteenth century, Savaty and Zosima had become the patron saints of the White Sea region. Solovki, also a garrison, was one of Russia's most important cloisters with extensive territories, earning income from trade, salt, fishing, and rents. Metropolitan Phillip II of Moscow contributed significantly to Solovki's architectural development while serving as abbot (1546 - 1566). Its monastic rule, formulated in the late sixteenth or early seventeenth century, became a template for later communities.

Tsar Alexei Mikhailovich's troops besieged Solovki from 1668 to 1676 in a conflict traditionally linked to Old Belief. Solovki's leaders and a large part of the brotherhood first accepted, then rejected, Patriarch Nikon's liturgical reforms. However, rebellion against central authority combined religious concerns with anti-Moscow sentiment fostered by political exiles imprisoned at Solovki. After their defeat, many monks left, ultimately to swell the number of trans-Volga elders - hermits who served as spiritual fathers to disaffected Orthodox communities.

Solovki remained an active monastery and popular pilgrimage site until the October Revolution, after which the Soviet government transformed it into a military training camp. It became a labor camp in the 1920s and 1930s for political prisoners. Abandoned soon afterward, Solovki was reopened as a museum in the 1970s, then closed again until the end of Soviet rule, when it was reopened to the public.

Bibliography

Michels, Georg. (1992). "The Solovki Uprising: Religion and Revolt in Northern Russia." Russian Review 51:1 - 15.

Spock, Jennifer B. (1999). The Solovki Monastery, 1460 - 1645: Piety and Patronage in the Early Modern Russian North. Ph.D. diss. Yale University.

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Unusual Celestial Event Over the Kursk Root Hermitage

Believers Evidence an Unusual Celestial Event Over the Kursk Root Hermitage

Kursk, Russia
September 24, 2009
Interfax

A large cross of clouds over the Kursk Root hermitage attracted attention of multiple pilgrims who gathered together to meet the Wonderworking Kursk Root Icon.

The cross could be seen in the sky over the monastery at Wednesday night when Patriarch Kirill of Moscow and All Russia brought to Kursk the miraculous icon which was kept in Russian foreign parishes for about 90 years.

Two white lines crossing at a straight angle were clearly seen in a dark blue evening sky; they resembled the trace left by aircrafts. Eyewitnesses noted the intensity and geometrical accuracy of the crossing lines. This celestial phenomenon could be seen over the monastery within half an hour.

The cross in the sky over the Kursk Root hermitage was widely discussed by pilgrims the next day when the Wonderworking Kursk Root Icon was brought to the hermitage.

An Interfax-Religion correspondent talked to some participants of the celebration, and they all see this cross of clouds as a sign of grace of the Holy Mother.

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14 Schismatic Monks of Esphigmenou Convicted

Monks Convicted

Kathimerini
September 25, 2009

A misdemeanors court in Thessaloniki yesterday issued suspended jail sentences to 14 ultra-Orthodox monks who have been illegally occupying the Esphigmenou Monastery on Mount Athos since 2002 when they fell out with the Istanbul-based Ecumenical Patriarchate. The monks were issued with 1-year jail sentences, suspended for three years, after being found guilty of disturbing the peace. Two police officers, charged with breach of duty after allegedly allowing a vehicle carrying provisions for the rebel monks to cross into the monastic community, were exonerated due to a lack of incriminating evidence.

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14 Monks From Rebel Monastery Convicted

September 25, 2009

A court has convicted a rebel abbot and 13 of his monks of obstructing the functioning of their 1,000-year-old monastery by refusing orders to leave it.

Court officials in Thessaloniki said on Thursday the 14 were given one-year suspended prison sentences.

The occupants of Esphigmenou Monastery are in a bitter fight with Orthodox Christian authorities. Ecumenical Patriarch Bartholomew I, spiritual leader of the world's Orthodox Christians, has declared them schismatic and ordered them out of the walled monastery on the autonomous Mount Athos peninsula in northern Greece.

He is backed by an older eviction order from Greece's highest administrative court.

The monks oppose efforts to improve relations between the Orthodox Church and the Vatican.

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Archbishop Ieronymos Cracking Down on Greedy Clergy

Collection Crackdown: Archbishop Wants Clerics to Come Clean about Finances

September 25, 2009
Kathimerini

Archbishop Ieronymos yesterday issued a strict message to priests who failed to submit reports regarding Church collections by a June deadline. According to sources, the archbishop also warned any clerics who have been accepting illicit payments that such practices would not be tolerated any longer. "All that is over. From now on, I will not tolerate any suspicion of mismanagement of funds," Ieronymos said. According to the same sources, the archbishop sought the resignation of about 50 priests currently responsible for church collections because the churchmen in question had failed to submit their financial reports in time.

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Romfear.gr (9/25/09) quotes the Archbishop saying to over 100 priest gathered:

"It is not proper to ask the faithful for money to perform the Mysteries; to cheat tips out of people is a shame. If the faithful want to give money, let them give."

"Do not politicize in public, but hold your political opinions to yourself."

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The Church of Greece’s Finances Today

Aug. 30th, 2009

The Church of Greece’s finances are in rude health, according to a report handed to Archbishop Ieronymos this week, which indicated that the church made more than 7 million euros profit in 2008.

According to the internal report, almost 20 million euros of revenue flowed into the church’s coffers last year, mostly from the renting out of church property. It also earned some 4.5 million euros from investments.

During 2008, the church spent almost 12.5 million euros. The biggest outlay, just over 4 million euros, was for sponsoring events. Almost 4 million was spent on salaries.

Last year, the robust state of the church’s finances also allowed it to buy 1.6 million shares in the National Bank, taking its stake in the lender up to 7.7 million shares.

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Priest Tricked a Cancer Sufferer

Jun. 10th, 2009

Thessaloniki court decided yesterday that a priest and three members of an ecclesiastical council should stand trial on charges that they tricked a cancer sufferer into making the Orthodox Church a gift of a half a million euros shortly before his death.

The court heard that in the days preceding the 82-year-old’s death, his health had deteriorated and, as a result of the heavy medication he was receiving, often did not recognize people nor was he able to speak coherently.
Nine days before he died, the man allegedly appeared at his local bank with the priest and three church officials to withdraw the money. Bank employees told the court that the 82-year-old appeared confused and had to be reminded he was withdrawing 500,000 euros, not drachmas.

The man’s widow launched the action against the four men, who, along with a fifth person, will stand trial for fraud.

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13 Million Euros of the Church of Greece are Missing

March 14th, 2009

An investigation into the finances of the Church of Greece’s nongovernmental organization Solidarity has revealed that 13 million euros are missing, sources revealed yesterday. The development came one day after a senior cleric at the Bishopric of Attica sent Archbishop Ieronymos his resignation in protest at a decision by the Holy Synod not to make the jailed former bishop of Attica, Panteleimon, face a Church court.

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Putin Bows to the Main Shrine of the Russian Orthodox Church Abroad

Moscow, Russia
September 22, 2009
Interfax

Russian Prime Minister Vladimir Putin has bowed to the main shrine of the Russian Orthodox Church Outside Russia (ROCOR) the Kursk Root Icon of the Mother of God.

The icon was brought into Russia on September 12 for worship. It will remain in the Cathedral of Christ the Savior until Wednesday, after which Patriarch Kirill of Moscow and All Russia will take the icon to Kursk, where the icon was first appropriated.

When Putin entered the cathedral, representatives of the Russian Orthodox Church Outside Russia sang troparion. Putin kissed the icon and came up to the representatives of the Russian Church Abroad.

After welcoming them, the prime minister recalled that some of the representatives of the ROCOR present in the cathedral had participated in the union of the Russian Orthodox Church in Russia and the Russian Orthodox Church Outside Russia.

"It was the right decision, and your visit now is the best evidence of that. I would like to welcome you as guests, but then I realized it would be wrong. You are home," Putin said.

In response, Metropolitan Hilarion, first hierarch of the ROCOR, thanked Putin for "assisting with the organization of the arrival of this icon to Russia."

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A Question Concerning the Knowledge of God and Orthodox Gnosiology

QUESTION

Father Romanides taught that when someone experiences theosis, when they experience the uncreated glory of God and His uncreated energies, then "perfection has come" and faith and hope are no longer necessary and only love remains (I Cor. 13.10). Romanides also taught that prayer of the heart is an experience in which the saint is aware of the Holy Spirit praying within them, which is an existential phenomenon and empirical for the person experiencing it.

How does his teaching relate to the following particular idea of Father Alexander Elchaninov in his book Diary of a Russian Priest?

"Those who demand proofs in order to believe are on the wrong track. Faith is a free choice; wherever there is a desire for proof, even a desire hidden from ourselves, there is no faith. The evidences of divine manifestation must not be taken as 'proofs' - this would be to degrade and nullify the great virtue of faith."


ANSWER

They are speaking of two different methods of attaining to a knowledge of God.

Father Elchaninov is critiquing here the scholastic "proofs" for the existence of God as well as those who seek to get to know God by such proofs. Proofs are obtained from deductive reasoning or logic, rather than from inductive or empirical arguments. It was believed by the scholastics that if we believe in God we can come to know Him through reason and deduction. Anselm of Canterbury used to say: “I believe in order to comprehend”. Therefore, according to the scholastics, faith comes first (a priori) then through rational arguments and logical categories we can know God - this is Natural Theology according to Thomas Aquinas. Revelation was believed to come through Scripture alone and its contemplation. With the association between philosophy and theology the model of metaphysics proposed by the scholastics collapsed in the West and ever since people think that they can actually come to faith through logic and reason, which is still considered the highest faculty within man.

Father Romanides presents the Orthodox a posteriori approach to theology, which is the biblical and patristic scientific method. By "a posteriori" and "scientific" we mean that it is empirical. The word empirical denotes information gained by means of observation, experience, or experiment. A central concept in science and the scientific method is that all evidence must be empirical, or empirically based, that is, dependent on evidence or consequences that are observable by the senses. St. Paul in Romans 1 speaks of a natural faith which arises empirically from the moment we are able to comprehend our observations in the created world. Commenting on this, St. John Chrysostom says: "Every Scythian, every barbarian, may come to the knowledge of God by the wonderful harmony of all things, which proclaims the existence of God louder than any trumpet." According to Scripture and the Church Fathers, this initial natural faith is meant to lead the individual to revelation through the prescribed therapeutic method which purifies the nous (the highest facult in man according to the Orthodox) darkened through our passions and sins and allows us to see with our eyes through the illumination of the Holy Spirit the uncreated glory of God. This is why Jesus said in Matthew 5: "Blessed are the pure in heart, for they shall see God." The pure in heart thus have an actual empirical observable knowledge of God, and revelation of divine things becomes written in the heart through the acquisition of the Holy Spirit. This is the faith which the Prophets foretold, the Apostles taught, the Fathers received, and the Church proclaims.

Some will ask where does Holy Scripture fall into the picture. St. John Chrysostom beautiful explains this in his commentary on Matthew 1:

It were indeed meet for us not at all to require the aid of the written word, but to exhibit a life so pure, that the grace of the Spirit should be instead of books to our souls, and that as these are inscribed with ink, even so should our hearts be with the Spirit. But, since we have utterly put away from us this grace, come, let us at any rate embrace the second best course.

For that the former was better, God has made manifest, both by His words, and by His doings. Since unto Noah, and unto Abraham, and unto his offspring, and unto Job, and unto Moses too, He discoursed not by writings, but Himself by Himself, finding their mind pure. But after the whole people of the Hebrews had fallen into the very pit of wickedness, then and thereafter was a written word, and tables of stone, and the admonition which is given by these.

And this one may perceive was the case, not of the saints in the Old Testament only, but also of those in the New. For neither to the apostles did God give anything in writing, but instead of written words He promised that He would give them the grace of the Spirit: for "He", says our Lord, "shall bring all things to your remembrance" (John 14:26). And that you may learn that this was far better, hear what He says by the Prophet [Jeremiah]: "I will make a new covenant with you, putting my laws into their mind, and in their heart I will write them" (31:33), and, "they shall be all taught by God" (31:34). And Paul too, pointing out the same superiority, said, that they had received a law "not on tables of stone, but in fleshy tables of the heart" (2 Cor. 3:3).

But since in the process of time they made shipwreck, some with regard to doctrines, others as to life and manners, there was again need that they should be put in remembrance by the written word.

Reflect then how great an evil it is for us, who ought to live so purely as not even to need written words, but to yield up our hearts, as books, to the Spirit; now that we have lost that honor, and have come to have need of these, to fail again in duly employing even this second remedy. For if it be a blame to stand in need of written words, and not to have brought down on ourselves the grace of the Spirit; consider how heavy the charge of not choosing to profit even after this assistance, but rather treating what is written with neglect, as if it were cast forth without purpose, and at random, and so bringing down upon ourselves our punishment with increase.

But that no such effect may ensue, let us give strict heed unto the things that are written; and let us learn how the Old Law was given on the one hand, and how on the other the New Covenant.

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The Wonderworking Kursk Icon Returns Home

KURSK, September 23 (RIA Novosti) - The head of the Russian Orthodox Church on Wednesday led a procession through the city of Kursk, 300 miles south of Moscow, to celebrate the arrival of a miracle-working icon from the United States.

Patriarch Kirill of Moscow and All Russia carried the icon, called the Kursk Root Icon of Our Lady of the Sign, through the streets, where it was welcomed by over 30,000 people - almost 10% of the city's population.

The icon was brought to Russia on September 12 and was kept in central Moscow's Christ the Savior Cathedral before its departure for Kursk. In early October it will be returned to the United States.

Church spokesman Vladimir Legoida said over 150,000 believers came to pray before the icon while it was in Moscow.

"It is one of the most venerated miracle-working icons in the Russian Orthodox Church. It was discovered in the 13th century, and our ancestors always turned to it in hard times," he said.

"The stay of such a shrine in Russia is a very important event in the church life. And the bringing of the icon to Kursk, where it was found, is certainly a symbolic event with historical significance," the spokesman said.

The Kursk Root icon of the Mother of God dates back to the 13th century. A hunter from the city of Rylsk near Kursk came across a small icon lying face down on a root of a tree in the year 1295. He picked it up, and a spring of pure water gushed from the place it lay upon.

Numerous miracles were later attributed to the icon. Legend has it that once late in the 14th century, when Tartars came to raid the Kursk Region and cut the icon in two, the two halves grew together, leaving a small trace of the break.

In 1920 the Kursk Root icon left Russia as many faithful fled the country following the 1917 Bolshevik Revolution that saw the start of a large-scale persecution of Christians. The icon traveled from place to place, including Serbia and Germany, and was finally taken to the United States.

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Protestant Views on Justification, Eternal Security and Salvation Outside the Church: An Orthodox Biblical Response

Unlike Martin Luther who was offended by the New Testament Book of James because it "contradicted" his Sola Fidei (faith alone) doctrine - an apostolic book which dared not to separate the faith of a believer from the manifestation of one's faith, which is "works" - the Orthodox Church has been faithful to the apostolic tradition for 2000 years. It never took part in the vain debate of the Reformers of the 16th century who over-reacted against the abuses of Papal Rome by separating faith and works because it never had to. Biblical and Patristic faith comprehends all of life and always is dynamically manifested through the way we live, talk, walk and think. Only by our thoughts and our deeds can we be separated from Satan, whose faith in Jesus surpasses our own. The mind of the Church has always been that those who seek to separate faith from works only reveal their own wickedness, who do not want to manifest their faith with their deeds. And it is for this reason that Jesus says repeatedly that it is by our deeds, which manifest our faith, that we will be judged (Lk. 3:7-14; Mt. 7:21-23; Matt. 25:31-46; etc). And though our faith justifies us (Rom. 3:28), what Paul describes is a living faith that is manifestated by a righteous life, defeat of Satan's power over our lives, growth in the virtues, and a progress through the purification of the heart unto an illumination of the Holy Spirit which is perfection in Christ (Matt. 5:20; Rev. 14:12; Heb. 11:4,8; Is. 58:5-7).

Furthermore, justification is not a legal acquital before God, but part of a covenant relationship with Him Who having fulfilled the requirements of the Law and defeated death by His death has raised us to new life through "water (baptism) and the Spirit" (Rom. 6:4; Jn. 3:5). Christ came to establish a visible Church (Matt. 16:18) to gather all those destined for condemnation, like Noah did in the Ark. He did not come to give us the Scriptures, but to write the law of God within our hearts through the acquisition of the Holy Spirit (Jer. 31:33; Jn 8:7). It is the Holy Spirit which unites the visible Church into a living and organic Body of Christ of diverse spiritual gifts. We are initiated into the Body of Christ through baptism and the eucharist, since without the reception of the Body and Blood of Christ we can have no part in Christ (Jn. 6:53-58). Through the purification of one's heart and mind and the reception of the Mysteries (Sacraments) of the Church the Lord through His Holy Spirit heals us wounded by our passions and sins (all this is revealed in Lk. 10:34), and we become a temple of the Holy Spirit by God's grace and mercy, unworthy though we be.

Orthodox Christians simply leave all judgement to God and dare not judge someone's salvation lest they also be judged (Matt. 7:1), and they by no means judge themselves either (to hell or heaven). All judgement is left to the Lord, and it is up to us to always be ready and be watchful, lest we be "cut off" (Rom 11:22; Matt. 25:13) - we are to be always faithful in a dynamic way and be concerned with this alone. Our love for God is proved in how we keep His commandments (John 14:21). If the Apostle Paul considered himself the greatest of sinners in his great humility (1 Tim. 1:15; Phil. 3:12-14; Rom 7:15-19), even though he had attained great spiritual heights by the grace of God and was a visionary of the uncreated glory of God in the third heaven, then we also ought to imitate him (1 Cor. 11:1) and dare not condemn anyone but ourselves. God alone knows the heart and He has made clear that "My ways are not your ways" (Is. 55:8). A true Christian tries to imitate the selfless love of Christ who condemned Himself to death to save us wretches, as did the Prophet Moses who preferred to lose his own salvation so that the people of Israel would be saved (Ex. 32:30-33), and its for Moses' humility (Ex. 4:10; Num 12:3) that God chose him and exalted him. This was also repeated by the Apostle Paul (Rom 9:1-5). Like the Prophet Isaiah, the nearer we come to the glory of God the more we feel the need to condemn ourselves rather than others (Is. 6:5). Therefore, we repeat with the Apostle Paul: "It is a very small thing that I should be judged by you or by a human court. For I know of nothing against myself, yet I am not justified by this; but He who judges me is the Lord. Therefore judge nothing before the time, until the Lord comes, who will both bring to light the hidden things of darkness and reveal the counsels of the hearts. Then each one's praise will come from God." (1 Cor. 4:3-5). And again: "For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world." (1 Cor. 11:31-32).

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'Last Ottoman' Dies in Istanbul

By Roger Hardy
BBC News
September 24, 2009

Ertugrul Osman - the would-be sultan known in Turkey as the "last Ottoman" - has died in Istanbul at the age of 97.

Osman would have been sultan of the Ottoman Empire had Turkey's modern republic not been created in the 1920s.

As the last surviving grandson of Sultan Abdul-Hamid II, he would have been known as his Imperial Highness Prince Shehzade Ertugrul Osman Effendi.

Born in Istanbul in 1912, Osman spent most of his years living modestly in New York.

No political ambition

He was a 12-year-old at school in Vienna when he heard the news that his family was being expelled by Mustafa Kemal Ataturk, the soldier who founded the modern Turkish republic out of the ashes of the old empire.

Osman eventually settled in New York, where for more than 60 years he lived in a flat above a restaurant.

Always insisting he had no political ambition, he only returned to Turkey in the early 1990s at the invitation of the government.

During the visit, he went to Dolmabahce - the palace by the Bosphorus where he had played as a child.

Characteristically, he joined a tour group in order to avoid any red-carpet treatment.

Ertugrul Osman is survived by his wife, Zeynep, a relative of the last king of Afghanistan.

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Pope Benedict XVI on Saint Symeon the New Theologian

[One of the last great Saints prior to the "official" schism between the Orthodox and the Franks in 1054 was St. Symeon the New Theologian. This past September 16th Pope Benedict, who has been offering reflections on many Saints of the Eastern Church in the past few years, focused exclusively on St. Symeon to better acquiant his flock with one of Orthodoxy's greatest Fathers. I thought it was a good reflection and serves as a thoughtful introduction, which was delivered in Paul VI Hall. - J.S.]

On Symeon the New Theologian

"The Source of Love in Him Was the Presence of Christ"

Dear brothers and sisters,

Today we pause to reflect on the figure of the Eastern monk Symeon the New Theologian, whose writings exercised a noteworthy influence on the theology and spirituality of the East, in particular, regarding the experience of mystical union with God.

Symeon the New Theologian was born in 949 in Galatia, in Paphlagonia (Asia Minor), of a noble provincial family. While still young, he went to Constantinople to undertake studies and enter the emperor's service. However, he felt little attracted to the civil career before him and, under the influence of the interior illuminations he was experiencing, he looked for a person who would direct him through his moment of doubts and perplexities, and who would help him progress on the way to union with God.

He found this spiritual guide in Symeon the Pious (Eulabes), a simple monk of the Studion monastery in Constantinople, who gave him to read the treatise "The Spiritual Law of Mark the Monk." In this text, Symeon the New Theologian found a teaching that impressed him very much: "If you seek spiritual healing," he read there, "be attentive to your conscience. Do all that it tells you and you will find what is useful to you." From that moment -- he himself says -- he never again lay down without asking if his conscience had something for which to reproach him.

Symeon entered the Studion monastery, where, however, his mystical experiences and his extraordinary devotion toward the spiritual father caused him difficulty. He transferred to the small convent of St. Mammas, also in Constantinople, where, after three years, he became director -- the higumeno. There he pursued an intense search of spiritual union with Christ, which conferred on him great authority.

It is interesting to note that he was given there the name of "New Theologian," notwithstanding the fact that tradition reserved the title of "Theologian" to two personalities: John the Evangelist and Gregory of Nazianzen. He suffered misunderstandings and exile, but was restored by the Patriarch of Constantinople, Sergius II.

Symeon the New Theologian spent the last phase of his life in the monastery of St. Macrina, where he wrote the greater part of his works, becoming ever more famous for his teachings and miracles. He died on March 12, 1022.

His best known disciple, Nicetas Stathos, who compiled and re-copied Symeon's writings, prepared a posthumous edition, followed by a biography. Symeon's work includes nine volumes, which are divided in theological, gnostic and practical chapters, three volumes of catechesis addressed to monks, two volumes of theological and ethical treatises, and a volume of hymns. Nor should we forget his numerous letters. All these works have found an important place in the Eastern monastic tradition down to our day.

Symeon focuses his reflection on the presence of the Holy Spirit in those who are baptized and on the awareness they must have of this spiritual reality. Christian life -- he stresses -- is intimate and personal communion with God; divine grace illumines the believer's heart and leads him to the mystical vision of the Lord. In this line, Symeon the New Theologian insists on the fact that true knowledge of God stems from a journey of interior purification, which begins with conversion of heart, thanks to the strength of faith and love; passes through profound repentance and sincere sorrow for one's sins; and arrives at union with Christ, source of joy and peace, invaded by the light of his presence in us. For Symeon, such an experience of divine grace is not an exceptional gift for some mystics, but the fruit of baptism in the life of every seriously committed faithful -- a point on which to reflect, dear brothers and sisters!

This holy Eastern monk calls us all to attention to the spiritual life, to the hidden presence of God in us, to honesty of conscience and purification, to conversion of heart, so that the Holy Spirit will be present in us and guide us. If in fact we are justly preoccupied about taking care of our physical growth, it is even more important not to neglect our interior growth, which consists in knowledge of God, in true knowledge, not only taken from books, but interior, and in communion with God, to experience his help at all times and in every circumstance.

Basically, this is what Symeon describes when he recounts his own mystical experience. Already as a youth, before entering the monastery, while prolonging his prayer at home one night, invoking God's help to struggle against temptations, he saw the room filled with light. When he later entered the monastery, he was given spiritual books to instruct himself, but the readings did not give him the peace he was looking for. He felt -- he recounts -- like a poor little bird without wings. He accepted this situation with humility, did not rebel, and then the visions of light began to multiply again. Wishing to be certain of their authenticity, Symeon asked Christ directly: "Lord, are you yourself really here?" He felt resonate in his heart an affirmative answer and was greatly consoled. "That was, Lord," he wrote later, "the first time you judged me, prodigal son, worthy to hear your voice." However, this revelation did not leave him totally at peace either. He even wondered if that experience should not be considered an illusion.

Finally, one day an essential event occurred for his mystical experience. He began to feel like "a poor man who loves his brothers" (ptochos philadelphos). He saw around him many enemies that wanted to set snares for him and harm him but despite this he felt in himself an intense movement of love for them. How to explain this? Obviously, such love could not come from himself, but must spring from another source. Symeon understood that it came from Christ present in him and all was clarified for him: He had the sure proof that the source of love in him was the presence of Christ and that to have in oneself a love that goes beyond one's personal intentions indicates that the source of love is within. Thus, on one hand, we can say that, without a certain openness to love, Christ does not enter in us, but, on the other, Christ becomes the source of love and transforms us.

Dear friends, this experience is very important for us, today, to find the criteria that will indicate to us if we are really close to God, if God exists and lives in us. God's love grows in us if we are really united to him in prayer and in listening to his word, with openness of heart. Only divine love makes us open our hearts to others and makes us sensitive to their needs, making us regard everyone as brothers and sisters and inviting us to respond with love to hatred, and with forgiveness to offense.

Reflecting on the figure of Symeon the New Theologian, we can still find a further element of his spirituality. In the path of ascetic life proposed and followed by him, the intense attention and concentration of the monk on the interior experience confers on the spiritual father of the monastery an essential importance. The young Symeon himself, as has been said, had found a spiritual director who greatly helped him and for whom he had very great esteem, so much so that, after his death, he also accorded him public veneration.

And I would like to say that this invitation continues to be valid for all -- priests, consecrated persons and laypeople -- and especially for young people -- to take recourse to the counsels of a good spiritual father, capable of accompanying each one in profound knowledge of oneself, and leading one to union with the Lord, so that one's life is increasingly conformed to the Gospel. We always need a guide, dialogue, to go to the Lord. We cannot do it with our reflections alone. And this is also the meaning of the ecclesiality of our faith, of finding this guide.

Thus, to conclude, we can summarize the teaching and mystical experience of Symeon the New Theologian: In his incessant search for God, even in the difficulties he met and the criticism made of him, he, in a word, allowed himself to be guided by love. He was able to live personally and to teach his monks that what is essential for every disciple of Jesus is to grow in love and so we grow in knowledge of Christ himself, to be able to say with St. Paul: "It is no longer I who live, but Christ who lives in me" (Galatians 2:20).

[The Pope then addressed the people in various languages. In English, he said:]

Dear brothers and sisters,

Today’s catechesis focuses on the life of Symeon, an Eastern monk known as the "New Theologian". He was born in nine hundred and forty nine in Asia Minor. As a young man, he moved to Constantinople to embark on a career in the civil service but, during his studies, he was shown a work called The Spiritual Law by Mark the Monk which completely changed his life. It contained the phrase: "If you seek spiritual healing, be aware of your conscience. Do everything it tells you and you will find what is useful to you". From that day on, he made it his way of life always to listen to his conscience. He became a monk and his life and writings, collected afterwards by a disciple, reflect Symeon’s deep understanding of the presence and action of the Holy Spirit in the life of all the baptized. Symeon teaches us that Christian life is an intimate and personal communion with God. True knowledge of God comes, not from books, but from an interior purification through conversion of the heart. For Symeon, union with Christ is not something extraordinary, but the fruit of the baptism common to all Christians. Inspired by Symeon’s life, let us pay greater attention to our spiritual life, seeking the guidance we need to grow in the love of God.

I am pleased to welcome all the English-speaking pilgrims here this morning, including the priests and brothers of the Society of Mary gathered in Rome for their chapter, and the various schools and university groups present. Upon you all, I willingly invoke God’s abundant graces.

© Copyright 2009 - Libreria Editrice Vaticana

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