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MYSTAGOGY

MYSTAGOGY
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J.Sanidopoulos
This weblog offers insights and analysis on various matters of life and thought from a 21st century Orthodox Christian perspective, among other things.
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Saturday, December 19, 2009

A Miracle of St. Nicholas In My Family


Since it is the feast of St. Nicholas today for the majority of Orthodox Christians around the world who follow the Julian Calendar, I thought I would give a brief account of a miracle attributed to St. Nicholas that occurred in my family many years ago.

In 1922, during the massacre of Greeks by the Turks in Asia Minor, my great grandparents on my father's side suffered much. His mother, my grandmother, was from Nicomedia. My grandmother's family in Nicomedia was considered very wealthy, owning a large piece of land with many sheep and cattle. During the Asia Minor catastrophe however they lost it all. My great grandfather along with all but one of his sons were taken prisoner by the Turks and shot to death inside a church. The only survivors were my great grandmother Zoe, my young grandmother Anastasia and her brother. During the population exchange they were exiled to the island of Chios, leaving all else behind.

At around this time my great grandfather, who had been killed, had a brother named Kosta Karnalides (my father called him abja, which means "uncle" in Turkish) that was also taken prisoner. He was bound in chains and he was attached to another prisoner, forcing them to march side by side in a line of many other prisoners. This was done in order to prevent them from running away and escaping.

Knowing that his death was imminent, Kosta prayed to St. Nicholas: "St. Nicholas, please release me from these chains." Very soon thereafter his chains loosened and he was free. However, because he was surrounded by Turkish guards, he pretended he was still chained and continued to march.

As the sun set it became very dark. Kosta had told his fellow prisoner with whom he was chained that he was loose and that they should escape together into the darkness. As they continued to march and darkness set in, they came upon a small lake. When it seemed to be the right time, they let go of their chains and escaped into the lake. Apparently it was eventually noticed they were missing because Turkish officers at some point were searching for them. At this point Kosta and his companion took some reeds and went underwater, breathing through the reeds. This is how they lived for four days, breathing through a tube underwater and eating seaweed.

When things finally seemed clear and the Turks gave up their search, Kosta and his companion parted ways. Upon learning the rest of the survivors of his family were in Chios, he jumped on a boat and joined them, to the surprise of all, for they thought he had been killed like all the rest. It was then that he told them of his prayer to St. Nicholas and his amazing escape into the lake. He died many years later in his old age in Athens.

When my father told me this story as a young child, I remember one interesting footnote he would add to it: "The Greeks before the population exchanged in Asia Minor were people of deep faith. These things were everyday occurrences to them. They walked among the Saints and the Saints walked among them."
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Labels: Miracles, My Family and Friends, Orthodoxy in Asia Minor
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Saint Dionysios of Zakynthos (3)


Part Two - The Miracles of Saint Dionysios of Zakynthos (1)

The Miracles of Saint Dionysios of Zakynthos (2)

by Theoharis Provatakis

The Saint and the Heterodox

On 17 December 1820, as in every year, the procession with the sacred relics of the Saint took place on the island of Zakynthos. The next day the non-Orthodox of the island had planned the unveiling of a statue of the hated British Commissioner Thomas Maitland in All Saints Square. In the morning it started to snow and hail heavily. The event was called off, the non-Orthodox failed to congregate, and the Orthodox returned thanks to the Saint for saving the island once more.

The sacred relics were transferred to the Church of the Vision of the Virgin and the Orthodox hastened there to offer thanks and prayers to their patron. Among those who attended were the representative of Britain, Colonel Ross, and a British admiral. On their arrival, they gave orders that the church should be emptied and that only the church wardens should remain inside with the two of them. A little later, the church wardens saw the Colonel kneeling at the feet of the Saint, making him an offering, in deep devotion, of the gold medallion which the inhabitants of Lefkada had presented to him for the benefits which they had received from him and for the sound administration of their island. The medallion may still be seen.

Silver encased icon of St. Dionysios with scenes of his various miracles

The Blind Cobbler Recovers His Sight

The Zakynthos cobbler Panagiotis Kalantzopoulos, a good but poor father of a family, went completely blind. He appealed to the Saint from the depths of his heart and the Saint heard his prayer and appeared to him in a dream on December 14.

"Be of good heart, my child", St. Dionysios said to him, " in three days you will be cured."

On December 17, the Saint's feast day, and at the very moment when the sacred relics were being carried past his house and he was kneeling in prayer, the blind man recovered his sight and gave glory to God and thanks to St. Dionysios, who had made him well.


The cave in which St. Dionysios lived as a monk near Strofades Monastery

The Miracle of the Three Shipwrecked Sailors

Three of the sailors from a ship which had sunk called upon the Saint to save them. Whereupon the Saint appeared to them, walking on the raging waves and calming them. He lead them safely to the shore and they, soaked to the skin as they were, went straight to the church to thank him. Unfortunately, the parish priest was absent and they were not able to enter to pay their devotions to the remains of the Saint. Then a creak was heard and the coffin opened of its own accord. The sailors knelt and paid their devotions to the sacred relics. Immediately afterwards the coffin closed again. The three sailors and those who had witnessed this event were untiring in proclaiming the miracle which they had seen.

St. Dionysios forgives and helps his brother's murderer

The Blind and Sick Katerina Recovers

In the year 1841, Eustratios Iatrides, from Sparta, saw no hope for his daughter, who was blind as the result of a serious illness. Every day her condition grew worse and death seemed that it would not be long delayed. On December 17 the father wrapped his sick and blind daughter in a sheet and took her to the path which the procession of the Saint would follow. He then knelt and prayed fervently to the Saint for the recovery of his child. After the procession, he picked her up again and took her back home, where she remained bedridden. It was when he placed her on the bed and unwrapped her from the sheet that the miracle occurred. The blind and hunchbacked little girl recovered her sight and rapidly recovered her health.


Ioannis Bophardios is Cured

For years Ioannis Bophardios had not been able to move. Occasionally, so that he could take a step or two, he would be supported by others and had to make use of crutches. On one occasion he managed with the help of his crutches, to go from the suburb of Pochali, where he lived, to church on the Saint's feast day. Unfortunately, in the evening he found himself unable to return and had to ask the monks if he could stay there for the night. Throughout the night he prayed to the Saint for a cure, until morning came and he heard the monks knocking at the door, to be admitted to celebrate the Divine Liturgy. He could not get up to open the door, but he heard a strange voice coming from the coffin saying to him:

"Rise and open."

Ioannis made an effort and, little by little, reached the door and opened it. That morning, after the end of the Liturgy, he decided to return to Pochali. He set out and, as he went along, he increasingly found that he could walk unaided. In a few days he made a complete recovery.

The dormition of St. Dionysios

The Epileptic Sea Captain Recovers

The sea captain Nicholas Dirlis was on his way to Zakynthos in a small boat when he was seized with a fit of epilepsy. As soon as he caught sight of the church where the relics of the Saint are preserved, he called upon him to make him well. He was indeed cured and from that day forward never suffered from epilepsy again.

The soul of St. Dionysios presented to Christ by the angels

The English Sea Captain

An English vessel had anchored in the Bay of Keri, off the coast of Zakynthos, since there was a very high sea and it was not able to leave. The captain left the ship and saw the quarantine officer Nicholas Koutsoukalis kneeling in prayer. He questioned him and discovered that he was praying to the Saint.

"Can I too pray to him for our safety?" asked the English captain.

"Certainly", replied Koutsoukalis.

The English captain then knelt, took off his cap and called upon St. Dionysios to calm the sea. His prayer was answered and the ship was able to reach Zakynthos safely. Once there the captain went to the church and dedicated a silver lamp to St. Dionysios.

The relics of St. Dionysios being transferred from Strofades to Zakynthos

The Sacristan and the Fire

In the year 1849 the sacristan Hilarion Garpasis dreamt of the Saint three times in the same night. Then the fourth time, since he did not wake up, the Saint pulled at him and said "Get up".

The sacristan awoke, got dressed quickly, and went down to the church. As soon as he entered he saw that the poor box had caught fire from a lamp which he had left lit. He put out the fire, gave thanks to the Saint, and returned home.

A litany with the relics of St. Dionysios painted in 1766





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5,000 Indians Baptized Orthodox in Mexico


The conversation published below took place in early December 2009, during the visit of Metropolitan Jonah (OCA) to Russia to celebrate the 15th anniversary of the Moscow representation of the Orthodox Church in America, and is devoted to the activities of the Church in Latin America.

- Your Beatitude, in which Latin American countries is the Orthodox Church in America represented?

- The jurisdiction of our Church extends to Mexico. Previously, we also had some parishes in Argentina, Brazil, Peru and Venezuela. But some of them left for the Russian Church Abroad, the others were closed.

Several communities in Latin America want to join the Orthodox Church in America. We would be happy to take these believers, but there is no one to care for them, because we have very few priests who speak Spanish or Portuguese.

A priest - I hope he will soon become a bishop - began a mission in Ecuador in Guayaquil, where there settled a major Palestinian colony. Unfortunately, in recent years, his good initiative was dampened. I heard that in Central American countries, particularly in El Salvador, there are many Palestinians. Curiously, they do not go to the parishes of the Antiochian Church, and have been asking to be accepted under our omophorion.

The Ecumenical and Antiochian Patriarchates prefer to care for the Greek and Arab diaspora. We do not understand this. The Church must give pastoral care, first of all to local spiritual children. This is the principled position of the Orthodox Church in America.

- When was the Mexican Exarchate established?

- The Mexican Exarchate exists since the early 1970's. At that time, the bishop of the Mexican National Old Catholic Jose Church, Jose (Cortes and Olmos), got in touch with our Church, and together with his community came to Orthodoxy. Because of his work, hundreds of Mexicans penetrated the Orthodox faith.

Recently, 5,000 Indians from 23 localities in the State of Veracruz were baptized Orthodox. However, such a huge mass of parishioners have only one priest. In the Mexican Exarchate there are in general very few clerics. All of them Mexicans, including the ruling bishop - Bishop Alejo (Pacheco-Vera).

- Have you ever been in Latin America?

- I just visited Mexico. I'm now planning to go to Guatemala. My friend, Abbess Ines (Aiai), lives there; she is Abbess of Holy Trinity Monastery which is in the jurisdiction of the Patriarchate of Antioch.

In Guatemala, my attention is drawn to a group of thousands of people wishing to convert to Orthodoxy. Most of them are Mayan people. If we accept these, my Guatemalans, as well as representatives of indigenous peoples of other countries in Latin America, the Indians, could become the main ethnic group in the American Orthodox Church. Personally, I would be glad.

- It is clear that you are sympathetic to the original inhabitants of the Americas ...

- I feel very warm feelings for the Indians. At university I studied anthropology, was fond of the Mayan and Aztec cultures. They are great and wonderful civilizations.

I like Latin America as a whole - its art, music, literature, cuisine. Latinos love life, they are open and hospitable people. I grew up in California - one of the most Hispanicized states in the US. From my Mexican friends I learned a little Spanish (although I speak it badly). The priest, having united me to the Orthodox Church, was a Mexican. His name was Father Ramon Merlos.

- What are the similarities and differences in the missionary work with the Indians of the United States and Latin America?

- Frankly, I do not know ... Our church has a missionary experience in Alaska, where a wonderful priest, Archpriest Michael Oleksa, serves; he's an anthropologist by profession. He is Carpatho-Russian, and his wife comes from an indigenous Yupik community. Father Michael wants to hold in Alaska a conference of Orthodox American Indians. It will be an extremely interesting event.

While serving as rector of the seminary, Father Michael invited the community from Guatemala, which is hungering for Orthodoxy, to send two of its members to obtain theological education. The idea is certainly good, but people accustomed to a tropical climate, are unlikely to bear Alaskan cold.

- Are there Hispanics among your parishioners in the U.S.?

- Of course. In California, 35% of the population is Hispanic; in Texas it's even greater. Latins are present in both the flock and clergy of our Church. St. Tikhon Seminary has a Mexican student with Indian roots; he's named Abraham. He is a subdeacon. One subdeacon in San Francisco is of Colombian origin. At the end of November of this year, I consecrated a new convent in honor of the Nativity of Our Lord in Dallas -- where the abbess is Brazilian.

- What, in your opinion, attracts Hispanics to Orthodoxy?

- Latins love our liturgy and icons; they are captivated by a deep reverence for the Mother of God, inherent in the Orthodox Church.

I must say that the Catholic Church is rapidly losing influence in Latin America, because of her close ties with the upper classes of society. Many of the poor who are the majority of the population of the region are disappointed in the Catholic pastors and joined the Protestants, Mormons and other sectarians.

Metropolitan Andres (Giron), the head of the Order of white clergy of St. Basil the Great in Guatemala, was formerly a Catholic priest. He saw that his leaders were focused on the rich, and in the early 1990's left the Catholic Church, because he wanted to work for the people. Recently, Metropolitan Andres told me: "I'm already old and sick. Please, take my people to your church for their salvation." His community can hardly be called Orthodox, but gradually it will learn the faith and will be united to the traditions of the Orthodox Church. In addition to Guatemala, Bishop Andres opened parishes in Los Angeles, San Francisco and other cities in the United States where his countrymen settled.

- You are not afraid of a conflict with the Catholic Church? Despite everything, Latin America is still considered the "principal diocese of the Vatican."

- There will be no conflict. The Catholic Church is loyal to Orthodoxy. Moreover, I see great potential for co-work with the Catholic Church, particularly in opposing sectarianism.

Miguel Palacio spoke with Metropolitan Jonah.
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Woman Says Demons Chased Her From Home


Stephanie Stone
12/09
KRGV

MCALLEN - One woman says her family lived in fear. She claims they heard voices and saw shadows in their home.

They family was so scared they called a ghost hunter to find out what was going on.

"My little girl would see a little girl with dark hair. She said she looked sad. Those were her words," the woman explains.

She didn't want her identity revealed. But she tells CHANNEL 5 NEWS she moved from San Antonio after finding the home on craigslist. She rented it without ever seeing it.

The family claims after a few months in the home, they started seeing things. At one point, the woman and her four children were sleeping in one room.

She says she paid for a cleansing on the home, but it didn't help. That's when she called local ghost hunters. Those ghost hunters say a little girl who said the name Beth talked to them. The little girl said she was demonic.

The family eventually moved out of the home, breaking the lease.

Kay Kerr who manages the property for a woman in California says a lease is a lease.

"We respected her attitude, thoughts, and I had done a cleansing on homes with difficulties before," says Kerr.

CHANNEL 5 NEWS contacted the home's owner, Diana Johnson. She told us over the phone nothing bad has ever happened inside the house.

She suspects the woman made the whole story up to break her lease.

CHANNEL 5 NEWS contacted McAllen Police Records Department. We've asked for every single call made since the home was built 11 years ago.

We'll let you know what we turn up.
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The Debate on Yoga


Yoga Practitioners Should Get Out Their Hymnals and Vedas

12-15-2009
By Jessica Peck Corry
Colorodo Springs Gazette

Yoga, marketed as a way to find personal peace through perplexing poses, is now at the center of a growing debate over whether that sweaty Saturday morning of downward-facing dogs should be federally recognized as a religious service.

Owners of yoga studios in at least one state might be chanting a few prayers these days in response to a November decision by the state to collect a 4 percent tax on yoga and Pilates, with the studios classified as commercial in nature and places of “amusement, entertainment, or recreation.”

The move has prompted talk about whether yoga should be classified as a religion, and similar to more conventional sanctuaries, would be exempted from paying federal taxes. While the change could mean substantial cost savings for the industry, yoga’s biggest voices remain opposed or conflicted.

The American Yoga Association insists on its Web site that “yoga is not a religion. It has no creed or fixed set of beliefs. The practice of yoga will not interfere with any religion.” The organization maintains that yoga’s rituals predate Hinduism by centuries, and argues yoga shouldn’t be classified as a religion simply because multiple religions, including Hinduism, have adopted many of its positive teachings.

According to Bresee Sullivan, the analysis is more complicated, with yoga’s teachings allowing for either secular or religious observances. As Sullivan, a 24-year-old married Denver mother, celebrates two milestones this month — finishing law school and becoming certified as a yoga instructor — she believes classifying yoga as a religion would lead to massive confusion, even among its most devout participants, and especially in the law. As she explains, the physical practice of yoga is called Asana, an element that “is just one small subset of a larger philosophy also called yoga. This philosophy also includes a religious component.”

While Sullivan has taken yoga classes for six years, she has “only recently begun exploring the spiritual practice,” and believes that “if you are just seeking to make the physical practice of yoga a religion, you are either discrediting the true meaning of the spiritual study of yoga or you’re granting a workout religious status.”

While political correctness often blurs the line between spirituality and religion, Trisha Feuerstein of the California-based Yoga Research and Education Center argues that yoga is not a religion, telling reporters that “really, it’s a spiritual practice, and we don’t equate spirituality with religion.”

Some of yoga’s most devout former supporters allege that at least one yoga sect is a cult. In an ongoing lawsuit, 26 former followers of Dahn Yoga, allege that Dahn requires “absolute devotion to Defendant Ilchi Lee and his ‘vision’ (requiring) that members dedicate all of their available cash and credit to the Dahn organization... and disconnect from their previous life, including friends and family and any personal interests outside of Dahn.”

Dahn, which was imported from Korea and is practiced at more than 130 centers across the United States, is promoted as a mix of healthy physical and mental exercises blending yoga with tai chi and martial arts. Still, cult experts, including Steve Hassan, aren’t persuaded with Hassan classifying Dahn as a “destructive, deceptive, mind control cult.”

With yoga’s popularity soaring across Colorado, some school districts are getting in on the action, not always greeted with the most favorable response. I

n Aspen, public school parents objected when yoga instruction was introduced to the classroom, saying the move violated federal limits on religious activities in public schools. “You can’t separate the religious from the spiritual,” Aspen pastor Steve Woodrow told reporters, advocating a position in stark contrast to Feuerstein’s. “Why not teach Pilates or aerobics if it’s just stretching?”

Aspen schools now offer a watered down version of the real deal. Instead of closing each session with “Namaste,” a Sanskrit term meaning “the light in you is the light in me,” students close with “peace.” More than 100 schools across the nation offer yoga programs. At New York’s Massena High, parents alleged the school’s yoga program indoctrinated students with Hindu rights. As a result, yoga is out at Massena and a more secular “Raider Relaxation” is in.

On that note, Namaste, peace, or as we say in the non-yoga world, until next time.


Jessica Peck Corry is area lawyer and mother who appears on Fox News. Visit her website at www.JessicaCorry.com
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Man Builds Replica of Noah's Ark


Man Builds Replica Noah's Ark From Biblical Scale

December 15, 2009
NewsOk

SCHAGEN, Netherlands — Visitors can see a working replica of Noah's Ark built by Dutch creationist Johan Huibers.

Huibers says the massive structure is a testament to his faith in the literal truth of the Bible. The art was opened to visitors through a large central door in its side.

The ark is 150 cubits long, 30 cubits high and 20 cubits wide. That's two-thirds the length of a football field and as high as a three-story house.

Life-size models of giraffes, elephants, lions, crocodiles, zebras, bison and other animals greet visitors as they arrive in the main hold.

A contractor by trade, Huibers built the ark of cedar and pine. Biblical Scholars debate exactly what the wood used by Noah would have been.

Huibers did the work mostly with his own hands, using modern tools and with occasional help from his son Roy. Construction began in May 2005. On the uncovered top - deck not quite ready in time for the opening - will come a petting zoo, with baby lambs and chickens, and goats, and one camel.

Visitors on the first day were stunned. "It's past comprehension", said Mary Louise Starosciak, who happened to be bicycling by with her husband while on vacation when they saw the ark looming over the local landscape. "I knew the story of Noah, but I had no idea the boat would have been so big."

There is enough space near the keel for a 50-seat film theater where kids can watch a video that tells the story of Noah and his ark.

Huibers said he hopes the project will renew interest in Christianity in the Netherlands, where church going has fallen dramatically in the past 50 years.
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Monument to Patriarch Pavle Unveiled in Serbia


17 December 2009
Voices From Russia

Bishop Irinej Gavrilović of Niš (1931- ) unveiled a monument to the late Patriarch Pavle Stojčević (1914-2009) of Serbia. He is one of the three top contenders for the post of Serbian Patriarch. The other two are Metropolitan Amfilohije Radović of Montenegro and Primorsky (1938- ) and Metropolitan Nikolaj Mrda of Dabar-Bosnia (1929- ).

On 15 December, in the Serbian town of Niš, Bishop Irinej Gavrilović unveiled a monument-bust of the late Patriarch Pavle Stojčević on the square in front of Ss Cyril and Methodius Seminary. The future Serbian Patriarch was a professor here in 1950-51. According to the website Srpska.ru, the faculty and students of the seminary came up with the idea of this monument. The renowned sculptress Drinka Radovanović created the bust. At the unveiling, Bishop Irinej said, “If anyone asks why this bust is in Niš, it is because whilst Patriarch Pavle was Bishop of Raška and Prizren, this seminary was in Prizren, and he taught there and was a great help to many [of the students]”. Since 1999, Ss Cyril and Methodius Seminary has been in Niš.

Patriarch Pavle died in the 96th year of his life in the morning of 15 November in a Belgrade hospital. Two years ago, he entered the hospital of the Military Medical Academy in Belgrade in connection with a number of heart and lung problems. A Local Council of the Serbian Orthodox Church shall open on 22 January 2010 to elect a new patriarch.
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Psychic Uri Geller in Greece



17 December, 2009
Peter Fotis Kapnistos
Unexplained Mysteries

The award-winning musician Sting once said that he could bend a spoon with the power of his thoughts, according to Uri Geller’s website. I had spoken with Sting during a press conference years ago and asked him what he thought of the "Macedonia issue." He told me that the English are not taught very much about Alexander the Great. So I wrote a brief outline of my lost tribe folklore discoveries and asked Uri to forward it to Sting.

At around 700 BC, Babylon invaded Israel and supposedly carried off the so-called "lost tribes," including the tribe of Mahaneh-DAN, together with the Ark of the Covenant. Not much later, a Pelasgian refugee tribe appeared in the Balkans, calling itself Mahe-DAN (Mahke-don, or Macedonian).

Uri Geller's latest TV show, The Successor (The Next Uri Geller) originated from Israel and swept throughout the world. The ANT1 premiere of the Greek version (Ο διάδοχος του Uri Geller) hosted by Christos Feredinos was the prime-time winner in its launch on October 24.

After watching the first show, in which Uri asked his viewers to put spoons and old clocks near their TV sets, I went through a strange happening on October 25. A few days earlier I had written to Uri about Sting's psi-ability. Sting’s birth name is Gordon Sumner. On Sunday evening I had the notion that I could hear Sting say: "I'll give you an hour!" An hour to do what? I thought to myself and quickly forgot about it. Meanwhile, on the previous night, my sister had taken out a broken alarm clock and placed it near a TV set.

About an hour later there was a sudden power failure on my entire street and all the lights went out. As my sister tried to light a candle, she was startled to hear the ringing of an alarm from another room. She thought about Uri’s show, and said, "I can't believe this."

By now, pandemonium had broken out in my apartment building. People came out of their flats in their pajamas with flashlights. The shrill ringing sound was coming from a burglar alarm on the sixth floor and the woman who lived there didn't know how to turn it off. The hectic incident lasted about an hour before the lights came on again. An hour to do what? To complicate matters, that same evening at my place of work (on another street of Athens) the outside telephone lines suddenly sparked a short circuit and our cabling needed to be replaced by the phone company.

On November 22, Uri Geller and master painter Andreas Charalambides exhibited their joint lithograph book “Symbols” with 11 lithographs at the Argo Gallery in central Athens. I went to the gallery and spent about five hours there, talking with Uri Geller and his guests. On that occasion I also observed Uri bend three spoons.

Most of Uri Geller’s critics claim that he bends spoons by one of the following trick methods:

1. The spoon is pre-bent or fractured beforehand and is ready to break when Uri touches it.
2. Uri secretly applies a chemical powder or substance that softens the metal and makes it bend.
3. Uri uses a secret electro-magnetic device that charges the metal and makes it bend.

Yet none of the above explanations correspond to the details of what I closely observed.

As Uri chatted with an elderly gentleman from a humanitarian group, someone brought a spoon from the café next door. Uri held the spoon’s bowl with his left hand and lightly rubbed the handle with two fingers of his right hand. The handle then started to slowly bend upward. Uri said if the spoon is placed on a metal surface, it bends faster. He then balanced the spoon on the metal armrest of a lounge chair. But because the spoon was still bending, it fell to the floor. The spoon continued to bend by itself as it lay on the floor. The curious part is that the spoon’s handle bent up, not down, as one might expect if gravity were pulling on the weight of a pre-softened metal rod.

For a moment it reminded me of a scorpion lifting its tail. In a dreamlike way, the spoon seemed to have a life of its own. It wiggled around on the floor! Uri then picked up the spoon and handed it to the elderly man. It continued to slowly bend in the gentleman’s hand until it reached a ninety-degree angle. I then touched the spoon at the crease where it had bent. I realized that I would not be able to straighten it back into shape unless I used both hands with the spoon handle leveraged on my knee. The spoon ridge was hard and firm, not soft or malleable. It was not warm. And there was no feel of powder or emulsion on it.

I watched Uri do the same thing with two other spoons that were given to him by other guests of the gallery. Uri Geller’s critics should recall that he has been bending spoons since the age of five, and that there are witnesses to that reality. If a new-fangled substance or tiny electro-magnetic gadget that could rapidly twist metal existed in the early 1950s, it would have been sold to major industry, not as the plaything of a child. My own observation is that the Geller Effect is very real, although still unexplainable.

Part Two, Part Three

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Christmas Carols of Byzantium



Below is a traditional Christmas Carol from Northern Epirus sung by Dimitris Yfantis from the CD “Σας τα ‘παν άλλο” Κάλαντα Δωδεκαημέρου.
http://vatopaidi.files.wordpress.com/2009/12/03-cebacebfcebccebcceaccf84ceb9-3.mp3
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Friday, December 18, 2009

Saint Dionysios of Zakynthos (2)

Church of St. Dionysios on Zakynthos

Part One - The Life of Saint Dionysios of Zakynthos

The Miracles of Saint Dionysios of Zakynthos (1)

by Theoharis Provatakis

The Excommunicated Woman

Once, when St. Dionysios was serving in the Cathedral of St. Nicholas in Zakynthos, they were about to bury a corpse. The woman had died excommunicated and her body, in spite of the fact she had been dead a considerable number of years, had not decomposed. The relatives of the dead woman, with tears in their eyes, begged the Saint to say the prayer of forgiveness over her, so that the body could decompose. St. Dionysios took pity on them and determined to help them. He donned his stole and pallium and asked them to place the incorrupt body on a seat in the church. He then prayed fervently to God for the dead woman, beseeching God that she be released from the excommunication which held her in this state.

Before long the miracle took place. At the moment when he was reading the prayer of forgiveness the body fell into a heap onto the floor of the church and dissolved into what it had been composed of - into dust and bones. The parish priest and the deacon swore to the Saint not to talk about this happening.

A similar miracle was performed by the Saint at the village of Katastario. A few days later the Saint returned to the Monastery of the Aanaphonitria, where, apart from his other duties, he was occupied in providing for the poor children of the area, so that they could acquire an education and have a Christian upbringing.


St. Dionysios' relics transferring to Zakynthos

The Saint Becomes Patron of Zakynthos

In the war of 1716 between the Turks and the Venetians, the Turkish admiral Hotza Pasha threatened to destroy Zakynthos if it did not submit to the Sultan. The Turks, however, suffered a defeat and began to withdraw. In the course of their retreat, a squadron of a hundred ships came to the Strofades Monastery [where the relics of St. Dionysios were kept prior to their transfer to Zakynthos] to rob it of the treasures which the monks, meanwhile, had hidden in a cave, together with the body of the Saint. The treasures were stolen, but the body of the Saint was left alone - with the exception of his hands, which were divided up into four parts by four Christian members of the crew. Their leader, who had witnessed the scene, took the pieces of the hands from the Christians, since he thought that they might have some value. In fact, he sold them to the Bishop of Chios, Agathangelos, and the monk Akakios. The left his is preserved today in the Panachrantos Monastery of Andros. The monks who tried to resist the pillaging of the treasures were put to death by the Turks and their bodies burned.

After the looting, five monks took the body of the Saint and brought it to Zakynthos on 22 August 1717. Subsequently, the Community of Zakynthos proclaimed St. Dionysios patron of the island, in the place of St. John the Baptist. It also designated August 22 as the anniversary of the translation of the relics of the Saint. The procession which takes place today was established as a custom later, in 1901, when Dionysios Plessas was Archbishop of Zakynthos.

The larnax of St. Dionysios

The Possessed

Once a person possessed by a devil, who was greatly tormented by it, was brought to the Monastery of St. Dionysios. The fathers, seeing the pitiful condition he was in, took him to the tomb of the Saint. The read over him the exorcism prayers of St. Basil the Great and anointed him with oil from the sanctuary lamp. The possessed person was restored to health and gave glory to God and thanks to the Saint.

Monastery of Panagia Anaphonitria

The Saint Appears to the Abbot

At one period the monk Daniel was Abbot of the Monastery of St. Dionysios. He was a good and devout man, conscientious in the execution of his duties. He was, however, troubled by doubts about the sanctity of St. Dionysios.

"Is Dionysios, to whom so much honor is paid," he asked himself, "really in the company of the saints in heaven or not?"

One night he had a dream in which he saw the sacristan seeking his blessing to ring the bell for Matins. In a little while he awoke and believed that he really had given his permission for the monks to be summoned to Matins. He got up quickly, dressed, and went down to the church. Entering, he saw the Saint standing between two white-clad priests and two deacons. The Saint was resting his hands on their shoulders while they were robing him in his episcopal vestments. Then one of the priests addressed the Abbot, saying:

"Are you convinced now, or do you still doubt?"

The Abbot was deeply troubled by the vision and left the church in fear. Immediately afterwards, however, he repented of his hasty action and wished to look again to see if what he had seen was real. This time, going in through the door, he saw the Saint moving unaided and climbing back into his coffin.

Filled with awe, the Abbot returned to his cell, summoned the fathers of the Monastery and narrated these events to them. They all with one accord glorified God. From that day on the Abbot became a fervent preacher of the sanctity and miracles of St. Dionysios.


Procession on December 17, 2009 with the relics of the Saint

The Resurrection of the Child

For ten whole years a family in the Peloponnese were unable to have children. They begged the Saint, with tears, to grant them the blessing of a child, promising him that the child would be baptized in his church on Zakynthos. Thus it came about that the wife, after the Saint had appeared to her in a dream, gave birth to a delightful baby boy. Five months later, the happy relatives and their relatives took the child to Zakynthos, to be baptized in fulfillment of their promise. Alas, on the way the child fell sick and, three miles from Zakynthos, died. The parents, inconsolable, after the ship had ancored, took the child, weeping, to the church, to offer him to the Saint, even though dead. When they arrived at the church, they put the body down near the shrine and prayed to the Saint, dedicating the child to him, even though dead. Then it was that the miracle occurred. The child started to cry. In their delight, the parents and relatives took their child, glorifying God and giving thanks to the Saint. A little later, in an atmosphere of intense devotion, the baptism took place. The child was baptized Dionysios and throughout his life he would annually attend the festival of the Saint, in thanksgiving for the great benefit accorded to him.



Part Three - The Miracles of Saint Dionysios of Zakynthos (3)

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Its Official! Autonomy and Autocephaly Through Constantinople and Pan-Orthodox Consensus


Inter-Orthodox Preparatory Commission Completes Its Work

December 17, 2009

The Inter-Orthodox Preparatory Commission, meeting in Chambesy, Switzerland, closed its work on December 16 with a thanksgiving.

The Commission, whose task is to elaborate the agenda of a Holy and Great Council of the Orthodox Church, continued to consider the problem of autocephaly and ways of declaring it – the discussion which began in 1993, and prepared proposals on autonomy and ways of declaring it.

The documents prepared by the Commission will be submitted to a Pan-Orthodox Pre-Council Conference. They stipulate in particular that the ecclesiological, canonical and pastoral prerequisites for granting autocephaly to a particular church region, if requested, are to be assessed by the Mother Church at her Local Council. If the Council’s decision is favourable, the Mother Church is to notify it to the Ecumenical Patriarchate which is in its turn to inform other Local Autocephalous Churches in order to find out whether there is a pan-Orthodox consensus expressed in the unanimity of Councils or Synods of the autocephalous Churches. Expressing the consent of the Mother Church and the pan-Orthodox consensus, the Ecumenical Patriarch is to declare the autocephaly of a petitioning Church by issuing a Tomos of Autocephaly to be signed by the Ecumenical Patriarch and verified by the signatures of the Primates of Orthodox Churches invited for it by the Ecumenical Patriarch.

The question of the contents of the Tomos and the signing procedure will be considered additionally by the next meeting of the Inter-Orthodox Preparatory Commission.

The Commission has also prepared a document expressing a common position of Orthodox Churches on autonomy and the ways of declaring it, describing the notion of autonomy, the procedure to be observed in declaring autonomy and its consequences.

It was agreed that the initiation and completion of the procedure for granting autonomy to a certain part of its canonical jurisdiction is exclusively under the competence of the respective autocephalous Church. It is noted that in church practice there are different degrees in which an autonomous Church depends on the autocephalous Church that has granted autonomy to it. A petition for autonomy is considered by the autocephalous Church which, having assessed the prerequisites and reasons for this petition and taken a favourable decision, issues an appropriate Tomos defining the territorial boundaries of the autonomous Church and its relationships with the autocephalous Church to which it belongs in accordance with the established criteria of church Tradition. Then the primate of the autocephalous Church notifies the Ecumenical Patriarchate and other autocephalous Orthodox Churches on the declaration of an autonomous Church.

The draft document also provides for measures to find a canonical settlement of an issue in case of differences arising from two autocephalous Churches’ granting the autonomous status to church communities in the same geographical church region.

The question of Diptychs of the Primates of the Local Churches will be considered by the Inter-Orthodox Preparatory Commission at its next meeting.

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Different Perspectives on Communion


The Role of Communion: Denominations Wrestle With Who Should Receive Bread and Wine

Dec 17, 2009
NewsObserver

KANSAS CITY, Mo. Marialice Searcy, 83, of Kansas City, Mo., has attended Mass all her life and couldn't imagine not receiving Holy Communion.

"I can go to Mass and pray, but the Eucharist (Communion) is the focal point of my spiritual life," she said. "Without the Eucharist, I feel I would be missing an important nourishment for my soul."

But some Catholics are sometimes asked to forgo this expression of faith.

Most recently, U.S. Rep. Patrick Kennedy said his Rhode Island bishop asked him to abstain from receiving Holy Communion.

Other bishops have made similar requests to other Catholic politicians such as Vice President Joseph Biden and then-Kansas Gov. Kathleen Sebelius, and a few have said they would deny Communion to Catholic politicians whose positions, especially on abortion, go against church teachings.

How serious is such a stance for Catholics? And how do other churches view Communion?

"Of all the symbols of our faith, none invites more intimacy with God and identification with other baptized Catholics than the act of receiving consecrated bread and wine," said Edward Foley, professor of liturgy and music at Catholic Theological Union in Chicago.

"Conversely, preventing someone from receiving Communion is a very serious act, for it announces a rupture in their communion with the church, which is also thought of as Christ's body," he said. "Furthermore, it withholds what the church believes to be a most intimate and gracious encounter with the God of Jesus Christ."

In the final meal with his disciples, Jesus invited them to eat of his body and drink of his blood. Therefore, Roman Catholics believe that Jesus Christ is actually present in the bread and wine, and the practice is to receive Communion at each Mass.

"The Orthodox and Catholic churches understand Communion as a means of grace, a way by which God's grace comes to us," said James Brandt, associate professor of historical theology at St. Paul School of Theology in Kansas City.

"That is also the view of the Anglican tradition and the Lutheran tradition. The Baptist and Disciples traditions would tend to see Holy Communion more as the expression of the faith of the people than as a means of grace. Typically for them, they do Communion because Jesus said to, and it is more of a memorial."

The Methodists, Presbyterians and United Church of Christ are more in the middle, he said.

"They tend to be sacramental but not as much as the Lutherans, Catholics and Orthodox. For example, John Calvin, founder of the Presbyterian tradition, said Communion is a means of grace and a testimony of our faith, so he combined the two."

Brandt said that from the Middle Ages to the 1960s, Communion was seen as a somber penitential rite because it was a way of asking forgiveness for sins.

"With the liturgical renewal movement from the 1970s, Communion for a lot of people came to be seen as a celebration of Christ's resurrection and took on a tone of celebration and joy," he said. "A lot of time, the language is that it is a foretaste of the feast to come in heaven."

The Rev. Nicholas Papedo of St. Dionysios Greek Orthodox Church in Overland Park said he applauds the Catholic bishops who are saying, "If you are not going to support the teachings of the church, you should not take Communion."

The Eastern Orthodox tradition views the wine and bread as mystically changed into the body and blood of Christ, he said.

"Orthodox Christians are coming forward asking for the forgiveness of God and the mercy of God," he said. "They are standing before the altar of God asking for their sins to be cleansed.

"If they separate themselves, there is not mercy at this time, so there needs to be repentance so they can be in communion with God. If they are not repentant, instead of receiving the mercy of God, they are receiving God's judgment. Therefore, asking them not to receive Communion is for their own protection."

As with Roman Catholics, Holy Communion is closed, only for members of that denomination. And it is received at every divine liturgy and the major observances of saints.

Anglicans observe Communion as the "real presence of the Lord, but this can look a little different from parish to parish," said the Rev. Andrew Grosso, canon theologian for the Episcopal Diocese of Kansas. "They would say this is the real body and real blood of Christ.

"But it is not the same as Roman Catholics. We say the Lord is present in the Eucharist. When we participate in Communion we are joined to God through Christ and through the Holy Spirit."

Another difference from the Roman Catholics is that Anglicans celebrate an open communion, said Grosso, rector of Trinity Episcopal Church in Atchison, Kan.

"Anyone who is baptized is welcome to participate with us in the celebration of the Eucharist," he said. "But we do recommend, practiced to varying degrees, that persons be living an active life of faith before participating."

The African Methodist Episcopal Church observes two sacraments, baptism and Communion, said the Rev. Stacy Evans, pastor of Allen Chapel A.M.E. Church in Kansas City, Kan. If a person is holding a grievance against anyone or doing unholy things without repenting, that person should not take Communion, she said.

"But if you have truly repented of your sins and intend to go forward with that, you could come for Communion," she said. "Most of us do it every first Sunday. The meaning to eating the bread and drinking the juice is symbolic. Christ said to, 'Do this in remembrance of me.'"

Baptist practice can vary, but the emphasis for all is the biblical command to examine oneself before taking Communion, said Jerry A. Johnson, professor of ethics and theology at Midwestern Baptist Theological Seminary in Kansas City. Some individual Baptist churches historically have practiced "church discipline" toward church members who sin in a public way, he said.

"One mode of church discipline has been to bar the erring member from the Lord's Table until there is repentance and restoration," he said. "For Baptists, this would be a matter for the entire congregation to decide, but the recommendation of the leadership would be important."

Baptist churches practice both open and closed Communion, depending on the heritage and conviction of each local congregation, Johnson said.

The significance of Communion for Baptists is to remember "that Jesus offered his blood and body as a sacrificial substitute to atone for our sins," he said. "By taking the elements we also show that we have received Jesus as Savior and Lord by believing personally in this atoning sacrifice."

For Pentecostals, Communion is a memorial service, said Elder Judson Davis, assistant pastor at Greater Pentecostal Temple in Kansas City, Kan.

"Only members of the individual church who are saved according to the Word of God can take Communion," he said.

It is up to each person to examine himself or herself before taking Communion, or as the Bible says, that person would be eating and drinking unworthily, Davis said.

The church leadership would not tell a politician or any other member not to take Communion, Davis said. "That is up to the individual."

ALL FAITHS SHARE A SENSE OF COMMUNION

Every religion includes sacramental acts like Communion that convey transcendent meaning through tangible forms. Here are three examples.

American Indians practice a kind of communion by sharing a calumet, a smoking pipe. The intentions of the community are carried by the smoke to the sacred powers. The sanctified unity of the Indian participants is solemnized through the shared pipe, just as for some Christians the church is the body of Christ realized through the Eucharist. The Nelson-Atkins Museum of Art has several examples of the pipe.

Hindu worship includes prasad, food offered to a deity, then returned, blessed and empowered, and then consumed by the worshipper. Eating someone's leftovers is ordinarily offensive, but accepting the leftovers from a god expresses the worshipper's veneration. Commonly the food is a fruit, a sweet or a dollop of milk, sugar, flour and butter mixed together. Anyone may partake.

A Sikh building for worship includes a langar, a kitchen-dining hall where a communal meal is offered without charge by volunteers, not clergy. Often, those who are able sit on the floor to emphasize the equality of all people under God, regardless of earthly status or faith, important in the historical context of the caste system and the different religions of India. The langar thus expresses sharing with a sense of the unity of all humanity in contrast to other faiths whose sacramental practices are restricted to their members.
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The Magi and the Star: An Orthodox Understanding


Who are the Magi? A Christian Orthodox Concept
A response to the comments made by the Archbishop of Canterbury

Father Matthew Attia

“Those who worshipped the stars were taught by a star to adore thee.”

The comments made by the Archbishop of Canterbury, Rowan Williams, on the Magi and Star of Bethlehem warrant a careful response as they challenge the authenticity of the Christian Scriptures.

In the nativity account according to the Gospel of Matthew we read that when Christ was born there appeared an overwhelmingly bright star in the east. While off in the distance, wise men from the East, of Magi, notice the star and begin to follow it towards Jerusalem.

The visit of the Magi is the subject of many legends, many emanating from the Western world. What then is the true account of this visitation?

The Biblical account of the Magi appears only in the Gospel of Matthew: “Now when Jesus was born in Bethlehem of Judea in the days of Herod the king, behold, wise men from the East came to Jerusalem saying, ‘Where is He who was born King of the Jews? For we have seen His star in the East, and have come to worship him.’” (Matthew 2:1-2).

The word Magi comes from the Greek word magoi, meaning ‘astrologer’ or ‘magician’. By the time of the birth of Christ, the Magi were an already well-established and ancient upper class of people from the Persian Empire in today’s northern Iran. The Magi were pagan priests, specializing in astrology and the interpretation of dreams. Skilled philosophy, medicine and natural science, they became the scholars of Persian society. The Holy Fathers held the tradition that the Magi, although pagans, were deeply religious priest-philosophers who collected wisdom from wherever they could get it.

Because the Magi had direct contact with those Hebrews who remained in the East following the Babylonian captivity, they would have surely been familiar with their prophecies of a Saviour King, and especially the words of the Mesopotamian prophet Balaam which we read in Numbers 24:17: “You have filled the stargazers with joy, O Lord. They knew the hidden meaning of the Prophet Balaam’s words: “You have made the star of Jacob to rise.”

Although they were not ‘kings’ as perceived by western legends, the Magi were regarded as men of aristocratic rank even in Jerusalem, which is made apparent by their easy access to King Herod’s court. As we read in the Gospel of Matthew, Herod the Great, known for his cruelty, summoned the Magi because their inquiries into the birth aroused his jealousy, and Herod wanted to use them to locate Christ in order that he may have Him killed. After leaving Herod, the star once again appears to the Magi, as we read: “…the star, which they had seen in the East, went before them, until it came to rest over the place where the child was.” (Matthew 2:9).

Following the star again, the Magi arrive in Bethlehem bearing gifts for the newborn King. Matthew writes in his gospel: “…and going into the house they saw the child with Mary His mother and they fell down and worshiped Him. Then, opening their treasures, they offered Him gifts, gold and frankincense and myrrh.” (Matthew 2:11). St. Matthew does not mention the names of the Magi, but through the Holy Tradition of the Church we know them as Saints Gaspar, Melchior and Balthasar. They were baptized into the Christian faith many years later by the Apostle Thomas, who was on his way to preach the Gospel in India. Their relics were brought from Persia to Constantinople in the fourth century by St. Helen (the mother of Emperor Constantine), then were transferred in the fifth century to Milan and then, finally in 1146 to Cologne Cathedral in Germany where they remain today.

The number and types of gifts bought to Christ by the Magi are not coincidental. Perhaps the three were a type of the Holy Trinity; or symbolize the triune nature of Christ’s ministry; prophetic, royal and priestly; or perhaps it is an expression of the three parts of the nature of man; spirit, soul and body. The significance of the gifts themselves bears mentioning, as gold is fit to offer a king, and Christ’s natures are revealed in the offering of frankincense fit to offer God, and myrrh, for God who is to suffer and die.

The Star of Bethlehem

What of the star itself? Many attempts have been made by scholars to give some sort of scientific explanation for the Star of Bethlehem. Indeed, there is substantial historic and scientific evidence of an unusual celestial event at the approximate time of the birth of Christ, yet even this would not explain the behaviour of the star as described by the Holy Scriptures. Of course, to the Church there is a more mystical approach.

The Holy Fathers tell us that this star can be compared to the miraculous pillar of fire, which stood in the camp by night during Israel’s Exodus, or the light from heaven, which overwhelmed Saul on his way to Damascus. St. John Chrysostom, in his homily on the second chapter of Matthew, says God called the wise men by the things that are familiar to them, for being astrologers they were naturally astonished at such a large star. He says that God, for the salvation of those in error, allowed Himself to be served by astrologers, normally used to serve the devil, so that He might gently draw the Magi away from their customs and lead them toward a higher wisdom.

St. Maximos the Confessor says that when the intellect is illumined by the infinite Light of God it becomes insensible to everything made by Him, just as the eye becomes insensitive to the stars when the sun rises. The Magi did not just drop off their gifts and leave, for they left from the presence of Christ as men forever changed by their experience. Their superior intellect and knowledge was confounded by the presence of a little child born under the humblest circumstances.

In keeping this great Feast of the Nativity of our Lord, we must receive this Light with joy, not putting it away at the end of the season, but rather let your light so shine before men, that they may see your good works and glorify your Father which is in heaven. (Matthew 5:16).
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Moldovan Christians Tear Down Public Menorah


December 14, 2009
JTA

See video footage here

BUDAPEST -- Some 200 fundamentalist Orthodox Christians in Moldova took down a public Chanukah menorah and planted a wooden cross in its place.

News footage showed a bearded priest leading the group in chanting anti-Semitic slogans during Sunday's incident. The menorah had been installed by the Jewish community in the Moldovan capital, Chisinau.

The group removed the large, metal menorah, which had been set up on downtown Europe Square, and placed it upside down on Stefan cel Mare Square, at the base of a statue of King Stephen the Great. Neither police nor onlookers intervened.

"The Jews can try to kill us, to traumatize our children, but Moldovan Orthodox believers will resist," the priest said, speaking into a sound system. Moldova, he said, was an Orthodox country, and the Jewish people are trying to "dominate people." Allowing the menorah to be set up had been "a sacrilege, an indulgence of state power today," he said.

Justice Minister Alexandru Tanese condemned the incident. The Orthodox Metropolitan promised to investigate and take action, according to reports.

Incitement to racial and religious hatred in Moldova is subject to a fine or imprisonment of up to three years.

"It's a despicable act. We hope the government will take appropriate action against the perpetrators," said Mark Levin, executive director of NCSJ, an advocacy group for Jews in the former Soviet Union. "This is obviously something that should never have been allowed to happen."

In neighboring Romania, the Center for Monitoring and Combating Anti-Semitism issued a statement urging authorities to take "immediate measures" against the perpetrators.

"Such an act committed by a priest with the Orthodox Church is totally inconceivable, and it takes us back to the days when the local population, if it did not participate, witnessed with indifference the crimes committed against the Jews," the center's statement said.

“The Moldovan government and the Orthodox Church must punish the perpetrators of this despicable anti-Semitic crime and send a clear signal to Moldovan society and to the Jewish community that the government and the church will not tolerate anti-Semitism,” said Abraham H. Foxman, National Director of the Anti-Defamation League.

In a letter to Nicolae Chirtoaca, Moldova’s Ambassador to the United States, ADL called on his government “to apprehend and punish the perpetrators of this anti-Semitic crime.” The ADL letter said it was particularly shocked at reports that 15 to 20 police officers were at the site during the protest, but did little to intervene.

See also: Moldovan Orthodox Church: Jews to Blame for Menorah Incident

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Mary and Joseph Billboard Finally Defaced


Unholy Row Over Virgin Mary Image

December 17, 2009
BBC News

An unholy row has broken out in New Zealand over a church billboard aimed at "challenging stereotypes" about the birth of Jesus Christ.

A dejected-looking Joseph lies in bed next to Mary under the caption, "Poor Joseph. God was a hard act to follow".

St Matthew-in-the-City Church in Auckland, which erected the billboard, said it had intended to provoke debate.

But the Catholic Church, among others, has condemned it as "inappropriate" and "disrespectful".


Within hours of its unveiling, the billboard had been defaced with brown paint.

The church's vicar, Archdeacon Glynn Cardy, said the aim of the billboard had been to lampoon the literal interpretation of the Christmas conception story.

"What we're trying to do is to get people to think more about what Christmas is all about," he told the New Zealand Press Association (NZPA).

"Is it about a spiritual male God sending down sperm so a child would be born, or is it about the power of love in our midst as seen in Jesus?"


He told NZPA that the church had received e-mails and phone calls about the controversial image.

"About 50% said they loved it, and about 50% said it was terribly offensive," he said. "But that's out of about 20 responses - this is New Zealand."

But Lyndsay Freer, spokeswoman for the Catholic Diocese of Auckland, said the poster was offensive to Christians.

"Our Christian tradition of 2,000 years is that Mary remains a virgin and that Jesus is the son of God, not Joseph," she told the New Zealand Herald. "Such a poster is inappropriate and disrespectful."

The family values group Family First said any debate about the Virgin birth should be held inside the church.

"To confront children and families with the concept as a street billboard is completely irresponsible and unnecessary," Family First director Bob McCroskrie told the news website stuff.co.nz.


Mary and Joseph Billboard Attacked by Knife Wielding Christian

18 Dec 2009
Ekklesia

A Christmas billboard in New Zealand which has stirred controversy around the world and was defaced with brown paint, has been attacked a second time, this time by a Christian wielding a knife.

The billboard was then torn down. The church says it will not be replacing it.

As reported in an exclusive by Ekklesia on Tuesday, the Auckland billboard showed a deflated looking Joseph and a disappointed Mary lying in bed together, with the caption "Poor Joseph, God is a hard act to follow."

St Matthew’s in the City, an Anglican church, commissioned M & C Saatchi to come up with the concept with the brief that it had to be sufficiently provocative to keep most other churches from allowing it.

It was designed to challenge stereotypes about the way that Jesus was conceived, and get people talking about the Christmas story.

But a few hours after the billboard went up, an angry man with a pot of brown paint, covered over Mary and Joseph's faces.

The church paid $200 for a new billboard but this was also attacked. Police were called while the person with the knife, reportedly a Christian, was held back by homeless bystanders.

A spokesman for the church had said it would be naive to think it would not be defaced again but they would not be employing security.

The Bishop of Auckland, the Right Reverend John Paterson, says he was "disappointed" that St Matthew's chose to go ahead with displaying the billboard.

He says there are a multitude of other issues for a city and the wider church to focus on than a billboard.

"Discussion of theological perspectives and diversity is encouraged in a respectful way, but this approach is insensitive to communities across the Anglican Church as well as other denominations," he told TVNZ.

The billboard has gone viral with thousands seeing it via the internet and news broadcasts.

The parish already runs a busy virtual church online with 2,000 regular visitors connecting from 170 countries to hear a progressive Christian message.

Glynn Cardy, vicar at the church, told Ekklesia: "I regret to say that tonight our billboard was attacked by a knife wielding Christian fanatic who was then apprehended by a group of homeless people who care about our church. Later in the evening another group of fanatics ripped it down.

"When knives are wielded in the name of God I have two responses. One is to act to ensure the safety of the public and parishioners. We will therefore not be replacing the vandalised billboard with an identical one.

"My second response is one of deep sadness at those in the Christian Church who don’t want to offend any faith position, even the most literalistic view of a male god. By having unity as their priority they inadvertently feed fanaticism.

"We have no regrets about bringing this discussion about Jesus’ origins and the nature of the Christian God into the public sphere – into homes, workplaces, universities and the internet. We are glad that discussion about Santa, food, and present buying was momentary usurped by a discussion about Jesus.

"Thank you to the hundreds of people who sent us messages of support, encouragement, and respectful engagement from all around the world."
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St. Isaac the Syrian on the Birth of Christ


This Christmas night bestowed peace on the whole world;
So let no one threaten;

This is the night of the Most Gentle One -
Let no one be cruel;

This is the night of the Humble One -
Let no one be proud.

Now is the day of joy -
Let us not revenge;

Now is the day of Good Will -
Let us not be mean.

In this Day of Peace -
Let us not be conquered by anger.

Today the Bountiful impoverished Himself for our sake;
So, rich one, invite the poor to your table.

Today we receive a Gift for which we did not ask;
So let us give alms to those who implore and beg us.

This present Day cast open the heavenly doors to our prayers;
Let us open our door to those who ask our forgiveness.

Today the DIVINE BEING took upon Himself the seal of our humanity,
In order for humanity to be decorated by the Seal of DIVINITY.
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Thursday, December 17, 2009

Saint Dionysios of Zakynthos (1)

St. Dionysios of Zakynthos (Feast Day - December 17)


by Theoharis Provatakis

St. Dionysios was born in 1547 at the village of Aigialos on the island of Zakynthos. He was descended from the famous Sigouros family and his secular name was Gradenigos or Draganigos Sigouros.

When his ancestors arrived on the island, its ruler awarded them lands in the southwest of the island, which they cultivated and where they lived contentedly. A little later the family took part in the Venetian wars against the Turks, with the result that the Venetian Senate not only recognized the award of the lands which they held, but also inscribed their name in the register of the aristocracy. The majority of the members of the family became Orthodox and were notable for their profound faith and the integrity of their convictions. Among these noble fighters were the ancestors of the Saint. His parents were called Mokios Sigouros and Pavlina Valvi. There were three children of their marriage: Draganigos (the future saint), Constantine and Sigoura. All three were brought up in the atmosphere of an Orthodox family and the principles and teaching of the Orthodox Church were instilled into them. All three of them were ever ready to do good and their lives were exemplary, as was their constant championing of the Christian cause.

The Childhood and Education of the Saint

According to a tradition, passed down from generation to generation among the people of Zakynthos, the Saint had St. Gerasimos as his godfather. His parents began his education and cultivated in him a sense of the works of God.

In a contract of 27 October 1557, which used to be kept in the Historical Archives of Zakynthos, but which was unfrotunately destroyed by a fire in 1953, the Saint's father engaged the learned teacher Kairophylas, who undertook to teach the ten-year old "the letters of the Church, that is, hymns, the prayer services, the Psalter, the Epistles and Scripture".

This elementary education was later followed by more extensive studies under pious and learned tutors. It does not, however, appear that the Saint went very far from his native Zakynthos. Perhaps he sat at the feet of the distinguished theologians who travelled about Europe and stopped off at Zakynthos. Be that as it may, he learned Ancient Greek, Latin and even Italian very well, though his principle studies were in Holy Scripture, the Fathers of the Church and "classical" Theology. It may be concluded from one of his letters that he wrote commentaries on the works of Gregory the Theologian.

Withdrawal From the World

As the Saint grew up he became increasingly spiritually attached to the immortal truths of the Christian religion. The affairs of this world meant nothing to him and nothing was capable of deflecting him from the way of God. Neither the nobility of his birth nor great riches nor the glory and honor of office could distract him. He was very strict with himself and very indulgent towards the shortcomings of others. His great zeal for the Kingdom of God lead him quickly and steadily to eternal truths.

At the age of 21 he severed all connections with the world and retired to the monastery on the Strofades islands, which lie south of Zakynthos. It appears he already lost his parents and for that reason he bestowed all his property to his brother Constantine, laying on him the responsibility of providing their sister Sigoura with a dowry in accordance with the customs of the island.

On his arrival at the monastery, he gave himself to fasting and vigils and devoted many hours to prayer. He studied the Scriptures and the lives of the saints and martyrs of the Faith day and night. Very soon, with his study and prayer, he emerged as a spiritual advisor of great stature, with the result that many of the fathers of the monastery, older than himself, sought him and endeavored to imitate him. He became a monk a little later, taking the name Daniel. His fame as a good spiritual father spread rapidly throughout the island, with the result that the community of Zakynthos, out of regard for his personality, offered him the Monastery of Panagia Anaphonitria. As soon as he arrived there, the Saint reorganized the monastery, making out of it an important training ground for the monastic life.

Strofades Monastery

Priest and Bishop

Now that he was a monk, Daniel continued to work night and day, in strict conformity with the precepts of Holy Scripture. One year later, the Bishop of Kefallonia and Zakynthos, Philotheos, in appreciation of his work, ordained him a priest, in spite of Daniel's objections that he considered the office of a priest to be a great one and beyond his capabilities. Some time later, in 1557, he set off to Piraeus, intending to go to the Holy Land, to pray at the scenes of our Lord's life and to seek His assistance in his difficult task. On his way through Athens he visited the Archbishop of Athens Nicanor to seek his blessing. As a result of their conversations, the Archbishop formed such a high opinion of the Saint that he offered him, and finally persuaded him to accept, the vacant bishopric of Aegina, which was then within the jurisdiction of the See of Athens. When the Patriarch of Constantinople, Jeremiah, heard of this decision of the Archbishop of Athens, he readily assented and gave permission for him to be consecrated. Thus the monk Daniel was consecrated Bishop of Aegina and took the name of Dionysios in honor of St. Dionysios the Areopagite. His consecration took place in the Church of St. Eleutherios, which is near the present Cathedral of Athens. Following his consecration, the Saint left for Aegina, to take up his new duties.

The Orthodox of Aegina and the Saint

Upon his arrival to Aegina the new Bishop was received with joy by the inhabitants, headed by the clergy. He began immediately his work of renewal. Tireless in carrying out his duties, he worked with exactness and conscientiousness. His way of life was ascetic and he labored day and night. Wherever there was a problem, a difficulty, poverty or rejoicing, the Saint was present. He was the protector of the faithful on Aegina and the champion of Orthodoxy. The poor and destitute turned to him, orphans and widows looked to him, and even the rich and the shipowners sought his company daily in order to listen to his wise advice. He, in his turn, rejoiced with those who rejoiced and wept with those who wept. Even today there is a stone seat preserved in the old Cathedral a few kilometers outside Perachora on the island which is called by the inhabitants "the throne of the Saint". It was from this that he preached and instructed his flock with apostolic simplicity. Gradually the fame of this holy man spread not only to the neighboring islands, but further afield. There was a constant stream of admirers from Athens, Megara, Salamis, Poros and other places arriving to hear him and to have the opportunity of seeing and marvelling at this exemplary prelate.

The Saint's Second Sight

Among other gifts of the Saint was that of second sight. Once, when he was hearing the Confession of the hieromonk Pankratios, the latter concealed a sin from him and the Saint reminded him of it with the words: "Do you not remember when you were celebrating the Eucharist, that you let fall some fragment of the Host, because you were not showing sufficient care?" The hieromonk Pankratios was astonished at this revelation on the part of the Saint and with tears of repentance confessed that he was guilty of this serious lapse in his priestly duties and sought forgiveness. The Saint counseled him to approach the Heavenly King with reverence, fear and trembling, since the angels themselves cannot look upon him.

The Resignation of the Saint

In 1579 St. Dionysios resigned from his office as Bishop of Aegina and returned to Zakynthos. The reason for this was that he was afraid lest the praises of men, which had raised him to such heights, should plunge him down to the abyss of vanity. This fear lead him to resign from his episcopal throne, much to the distress of the people of Aegina, who thus lost their spiritual father. The Saint, however, reassured them and took care to provide them a successor.

The people of Zakynthos were glad to welcome him back. The Patriarch of Constantinople, Jeremiah, now appointed him suffragan Bishop of Zakynthos and President of the Community. Here also the Saint went to work immediately. He ordained clergy, presided at feasts, services, funerals, memorial services, etc. He accepted money from no one, with the result that the interests of the Bishop of Kefallonia were adversely affected. Some of the latter's fellow-islanders went to Venice and complained about Dionysios to the Doge, alleging that he was interfering in another's jurisdiction. As a result of these complaints, the Doge of Venice, Nicholas Daponte, sent orders in 1581 to the Provisore of Zakynthos, Contarino, that "the Very Reverend Dionysios Sigouros shall abstain from any ecclesiastical function falling within the jurisdiction of Kefallonia and Zakynthos, rendering up to the Bishop...whatever of his jurisdiction he has usurped."

Dionysios, in spite of the fact he had been appointed by the Patriarch, announced his resignation and thus scandal and quareling were avoided. However, the love and respect of the people of Zakynthos for him was such that the next year he was elected parish priest of the Church of St. Nicholas.


The Saint Shelter's His Brother's Murderer

There was at this period, as confirmed by the records of the Republic of Venice, a deadly enmity between the Mondinos and the Sigouros families. The efforts of the Saint to effect a reconciliation had been in vain. Things had reached a point where murders had been committed and the population was divided into two factions.

The incidents between the two families continued to the point where in one of them the Saint's brother, Constantine, was killed. The murderer, in despair, sought refuge in the Anaphonitria Monastery, without knowing that the Abbot was the brother of his victim. In reply to the Abbot's questioning, he admitted the murder and told him that Sigouros' relatives were pursuing him. Dionysios was plunged into the most profound sorrow, both as a man and as the brother of the murderer's victim. His grief was all the greater because Constantine had been his only brother. However, he said nothing of all this to the murderer, asking him only, in a fatherly way: "Tell me, what wrong had that noble man done to you that you should unjustly slay him?"

The Saint, when he had shed tears for the cruel loss of his brother, gave the murderer food and water and spoke to him in an effort to induce him to repent of this grave crime and so escape eternal punishment. Then the Saint lead him out of the Monastery and down to the seashore. There he provided him with the necessary supplies, giving him money and food, and put him on a boat for the Peloponnese. Thus the Saint rescued the murderer of his own brother, demonstrating at the same time his own great forbearance.

The Death of the Saint

The days passed, the years rolled by and the Saint tirelessly continued his work for the good of souls. He was the protector of the Orthodox and the champion of Orthodoxy. At a great age - for those days - he perceived that the time of his departure was at hand. He summoned his followers and revealed to them that he was soon to leave them for the next world. Thus, calm and serene, he rendered up his soul on 17 December 1622, at the age of 75. He left all that he had to the Monastery. His last wish was that he should be buried in the Church of St. George on the Strofades islands, where he had been a monk. His wish was carried out.


Three years later, when the remains were to be disinterred, they found the whole of his body incorrupt, exhuding the odor of sanctity. For this reason they placed the body in a coffin and afterwards upright on the bishop's throne. The historian of the period, Ferrari, notes that, "I saw the sacred relics on the episcopal throne, intact, apart from the teeth and the tip of the nose".

Although he had not yet been officially proclaimed a saint by the Church, the faithful honored him as such, as a result of the miracles performed daily at the behest of those who had recourse to him with faith. His many miracles established his position in the hearts of the Orthodox, with the result that he was later officially canonized by the Orthodox Church by a decree by the Ecumenical Patriarchate in 1703, signed by ten synodical bishops.

Procession in Zakyntho

Procession in Aegina


Apolytikion in the First Tone
The offspring of Zakynthos and bishop of Aegina, protector of Strophades Monastery, Saint Dionysios, O faithful, let us all with one accord now honor and sincerely cry to him: "By your fervant prayers save us who are observing your mem'ry and who cry to you: Glory to Christ who glorified you; glory to Him who made you marvelous; glory to Him who gave you to us as a sleepless advocate."

Kontakion in the Third Tone
On this day doth Zakynthos call all the faithful together, rousing them to offer praise in songs and hymns of thanksgiving to our great and fervent helper in needs and sorrows, who doth swiftly rescue them that are caught in perils. And she honoureth him, crying: O Dionysius, boast of the faithful, rejoice!


Part Two - The Miracles of Saint Dionysios of Zakynthos

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Labels: Orthodoxy in Greece, Saints, Shrines and Relics
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