Climategate Post-Copenhagen

Climategate: You should Be Steamed
Now that Copenhagen is past history, what is the next step in the man-made global warming controversy? Without question, there should be an immediate and thorough investigation of the scientific debauchery revealed by "Climategate.”

An Unhappy New Year For Climate Alarmists
Climate alarmists took some nasty blows in 2009 with the breaking of "ClimateGate," the failure to pass "cap-and-trade" legislation in the U.S., and the failure of the Copenhagen climate treaty talks in December -- and 2010 could see that streak of bad luck continue.

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Orthodoxy in China

Fr Denis Pozdnyaev and an unnamed Chinese official are here to help with orthodox religious issues.

An Orthodox View

Global Times
January 04 2010

With a flowing brown beard and black robes, the Orthodox churchman cuts a curious shape striding past strip-lit convenience stores and real estate sales rooms in noisy Dongzhimen.

It makes sense, however, that Father Denis Pozdnyaev would be walking this way, given that the Russian embassy is around the corner. On the grounds of the sprawling diplomatic compound – Beijing's largest – Pozdnyaev preaches to his flock in the newly reappointed and re-consecrated Church of the Repose of Holy Virgin.

Set amid the spacious greenery of the embassy, the church, which dates back more than a century, has recently been restored to its former glory. Cleaned and repainted, the church was being used as a garage during much of the Soviet period. Given its compact size and onion dome, its grounds resemble a village church in Crimea or Volgograd. But this is Beijing and the church hopes to give China's small Orthodox community a place to continue growing.

Pozdnyaev estimated that his Beijing flock is nearly 400 strong, and that at least 50 regularly attend Sunday service, which are usually conducted by laymen. The figure swells by several hundred more when a festival like Pashca (Orthodox Easter) occurs, even though local law forbids locals from attending services on foreign diplomatic properties.

Given Beijing's influx of Russian traders and students, the numbers filling Beijing's only functioning Orthodox church have been steady. Last year more than 300 marched as part of an Easter procession on the grounds of the Russian embassy in Beijing.

Apart from Russia and Greece, the Eastern Orthodox church has a significant following across Eastern Europe, but its following in Beijing, explained Pozdnyaev, is very international. Most are Russian "but there are even French, American and British people." Multi-national worshippers brought dyed Paschal eggs for blessing during a recent nighttime Easter procession.

Behind closed doors

The Orthodox Church emerged from an 11th century splintering of the Catholic Church when figureheads in Rome and Constantinople (today's Istanbul) fell out of favor with one another.

Orthodoxy made the front pages early this year when visiting Russian prime minister Vladimir Putin brought an army of cameramen along to witness him reopening the church stationed on the embassy's grounds, closed since the days of Khrushchev.

Some parts of the church, however, remain off limits. Local believers are typically disappointed to learn that they have to register with the embassy to get access to their church. "It's not like you can just show up and pray when you feel like it," said one frustrated believer, a native of the Siberian town Krasnaryarsk, and long-time resident of Beijing. Though she said she was actually more frustrated with the lack of regular masses.

The church's schedule can be complex, explained Pozdnyaev. There is no permanent priest in Beijing, and followers have to rely on priests like Pozdnyaev visiting Beijing to celebrate mass.

Born in Russia, Pozdnyaev was ordained 16 years ago before he moved to Hong Kong in 2002. The 39-year-old clergyman, who administers the Holy Apostles Peter and Paul Parish in Hong Kong, gives services in Russian and English when in Beijing.

Spreading the gospel

The 400 foreigners who attend services at the Church of the Repose of Holy Virgin do not make up the entire local Orthodox congregation. Some 200 Orthodox Chinese in Beijing cannot attend services because the church is located inside the Russian embassy. "I know many of them, but not all," said Pozdnyaev who even in Hong Kong has been helping reach out to believers in the capital.

Thanks to a mammoth translation project, Pozdnyaev's congregations in Hong Kong and on the Chinese mainland will soon have the necessary books to follow their faith. In 2008 alone, five titles were translated into Mandarin. The books are printed in Hong Kong, but they are not distributed on the Chinese mainland, "but if people buy them in Hong Kong, they can bring them back," Pozdnyaev said.

The history of Orthodox Christians in China dates back to the arrival of believers from neighboring Russia in the 17th century. The Russian Orthodox Church opened its mission in Beijing as part of an overseas effort to the Orthodox cause. Given surprisingly lean treatment by the Qing court – which didn't allow other faiths to establish missions – the church would eventually become Russia's diplomatic representation in China, positioning the grounds of its church next to the old city's east gate.

In its heyday, the Orthodox church had 300,000 believers in China (a third of them coming from Russian-ruled Manchuria) and over 200 parishes. The founding of the People's Republic of China meant that the church would come under Chinese administration, which was followed by the Sino-Soviet split, leading to the departure of foreign clerics. Soviet leaders meanwhile ordered the destruction of churches on the grounds of the USSR embassy in Beijing.

The future of orthodoxy

Though only one church has been re-built, there are three total churches in Beijing, all situated on embassy's grounds. There are other Orthodox churches in western Xinjiang (found in Yining and Urumqi), while other Orthodox strongholds can be found in Harbin and Erguna (Inner Mongolia), which have their own churches but no clergy to conduct services. The church's community in Beijing is bigger, thanks to a sizeable local Russian presence, but the congregation in Beijing is dwarfed by the number of Chinese believers in Inner Mongolia, explained Pozdnyaev.

As more and more Chinese clerics have died off or left the country, there are no bishops remaining to ordain future clergymen. An estimated 10,000 members of the Chinese Autonomous Church are searching for religious leaders.

In a bid to replace veteran Chinese Orthodox churchmen Fr Mikhail Wang and Protodeacon Evangelos Lu Yaofu, both of whom have retired, the local Orthodox community sent a dozen Chinese students to seminaries in Moscow and St Petersburg. Several have already completed their studies and returned to China.

Still laymen, the graduates are nonetheless "ready to be ordained in terms of education level and experience of religious life," explained Pozdnyaev. Some of them are working in officially opened Churches in the Chinese mainland. Pozdnyaev hoped local authorities will grant the seminarians permission to practice as priests in China. "The local Chinese community needs Chinese priests, there is no one left today."

Local Orthodox believers hope China will recognize their church among its list of officially sanctioned faiths (Catholicism and Protestantism are both currently among the five officially approved faiths, along with Buddhism, Islam and Taoism).
There has been inchoate progress, partly thanks to the efforts of Russian prime minister Vladimir Putin, who has aligned himself with the Orthodox Church, and with China.

In November 2009 a high-level delegation of Russian Orthodox clerics travelled to Beijing for talks with the Chinese State Administration for Religious Affairs (SARA) which oversees religions in China. The talks are set to continue as part of an action plan to implement the Treaty on Neighborliness, Friendship and Cooperation between Russian and China by 2012. Accompanied by senior Russian diplomats, the Russian delegation included a Moscow-based archbishop charged with external church relations.

If Orthodoxy is recognized as an official religion there may be many more onion domes rising over China, which is home to approximately 30 million Catholics and Protestants. Preparing for a bright future, Orthodox bodies in both US and Australia raise funds to pay for Chinese translations of the Church's holy books.

It might be an imperfect arrangement, with him shuttling up from Hong Kong, but for now Pozdnyaev is very happy to once again have a church in Beijing. Emerging from Trakktir, a favourite Dongzhimen eatery of the local Russian community, and a stroll from his church, he's quietly confident of an Orthodox future for China.

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The Bankruptcy of the Prosperity Gospel

[I offer this in response to a piece done by CNN on December 25 titled "Passions Over 'Prosperity Gospel': Was Jesus Wealthy?" It is not done by an Orthodox author, however the information is useful and hits at the essence of the Prosperity Gospel Heresy. - J.S.]

The Bankruptcy of the Prosperity Gospel: An Exercise in Biblical and Theological Ethics

By David Jones
10/06/2006

Just over one hundred years ago, the renowned pastor and statesman Charles H. Spurgeon spoke these words to the then-largest congregation in all Christendom:

"I believe that it is anti-Christian and unholy for any Christian to live with the object of accumulating wealth. You will say, 'Are we not to strive all we can to get all the money we can?' You may do so. I cannot doubt but what, in so doing, you may do service to the cause of God. But what I said was that to live with the object of accumulating wealth is anti-Christian."[1]

Over the years, however, the message being preached in some of the largest churches in the world has changed. Due, in part, to the rise of several ungodly philosophies and movements,[2] a new gospel is being taught today. This gospel has been ascribed many names, such as the “name it and claim it” gospel, the “blab it and grab it” gospel, the “health and wealth” gospel, the “word of faith” movement, the “gospel of success,” the “prosperity gospel,” and “positive confession theology.”[3]

No matter what name is used, though, the teaching is the same. Simply put, this egocentric gospel teaches that God wants believers to be materially wealthy. Listen to the words of Robert Tilton, one of the prosperity gospel’s most well-known spokesmen: “I believe that it is the will of God for all to prosper because I see it in the Word [of God], not because it has worked mightily for someone else. I do not put my eyes on men, but on God who gives me the power to get wealth.”[4]

Teachers of the prosperity gospel encourage their followers to pray, and even demand, of God “everything from modes of transportation (cars, vans, trucks, even two-seat planes), [to] homes, furniture, and large bank accounts.”[5] By closely examining the faulty theology and errant biblical interpretation of the teachers of this movement, this study will prove that the prosperity gospel teachings regarding the acquisition and accumulation of wealth are ethically incorrect.

The Theology of the Prosperity Gospel

“Theology is important,” wrote scholar Millard J. Erickson, “because correct doctrinal beliefs are essential to the relationship between the believer and God.”[6] A corollary to this statement is that an incorrect theology will lead to incorrect beliefs about God, His Word, and His dealings with men. The thesis of this paper is that the prosperity gospel is constructed upon a faulty theology. Consequently, many of its doctrines, including the teachings concerning wealth, are erroneous. While it is beyond the scope of this study to examine in detail all of the specific doctrines of prosperity theology, there are four crucial areas of error relating to their teachings on wealth that may be isolated and examined. These areas are the Abrahamic covenant, the Atonement, giving, and faith.

Prosperity Theology and the Abrahamic Covenant

The theological basis of the prosperity gospel is the Abrahamic covenant.[7] While this is good in that prosperity theologians recognize that much of Scripture is the record of the fulfillment of the Abrahamic covenant, it is bad in that they do not maintain an orthodox view of this covenant. Prosperity theologians hold an incorrect view of the inception of the Abrahamic covenant; what is more germane to the present study, however, they hold to an erroneous view concerning the application of the covenant.[8]

Researcher Edward Pousson best stated the prosperity view on the application of the Abrahamic covenant when he wrote, “Christians are Abraham’s spiritual children and heirs to the blessings of faith.... This Abrahamic inheritance is unpacked primarily in terms of material entitlements.”[9] In other words, according to the prosperity gospel, the primary purpose of the Abrahamic covenant was for God to bless Abraham materially. Since believers are now “Abraham’s spiritual children,” they consequently have inherited these financial blessings of the covenant.

Prosperity teacher Kenneth Copeland wrote, “Since God’s Covenant has been established and prosperity is a provision of this covenant, you need to realize that prosperity belongs to you now!”[10] Referring to the prosperity theology of Kenneth Hagin, author Harvey Cox wrote, “Through the crucifixion of Christ, Christians have inherited all the promises made to Abraham, and these include both spiritual and material well-being.”[11] To support this claim, prosperity teachers such as Copeland and Hagin appeal to Gal. 3:14, which says “that the blessings of Abraham might come upon the Gentiles in Christ Jesus. . . .”[12] While it is not an understatement to say that the problems with this argument are legion, two glaring problems need to be addressed. First, in their appeal to Gal. 3:14, prosperity teachers ignore the second half of the verse, which reads, “That we might receive the promise of the Spirit through faith.”[13] In this verse Paul clearly was reminding the Galatians of the spiritual blessing of salvation, not the material blessing of wealth.

Second, prosperity teachers claim that the conduit through which believers receive Abraham’s blessings is faith. This completely ignores the orthodox understanding that the Abrahamic covenant was an unconditional covenant.[14] That is, the blessings of the Abrahamic covenant were not contingent upon one man’s obedience. Therefore, even if the Abrahamic covenant did apply to Christians, all believers would already be experiencing the material blessings regardless of prosperity theology.

Prosperity Theology and the Atonement

A second cracked pillar upon which prosperity theology stands is that of a faulty view of the Atonement. Theologian Ken Sarles wrote that “the prosperity gospel claims that both physical healing and financial prosperity have been provided for in the Atonement.”[15] This seems to be an accurate observation in light of teacher Kenneth Copeland’s comment that “the basic principle of the Christian life is to know that God put our sin, sickness, disease, sorrow, grief, and poverty on Jesus at Calvary.”[16] This misunderstanding of the Atonement stems from two errors that proponents of the prosperity gospel make.

First, many who hold to prosperity theology have a fundamental misconception of the life of Christ. For example, teacher John Avanzini proclaimed that “Jesus had a nice house, a big house,”[17] “Jesus was handling big money,”[18] and He even “wore designer clothes.”[19] It is easy to see how such a warped view of the life of Christ could lead to an equally warped misconception of the death of Christ.

A second error of prosperity theology, which also leads to a faulty view of the Atonement, is the misinterpretation of 2 Cor. 8:9. Without exception, this is the verse to which prosperity teachers appeal in order to support their view of the Atonement. The verse reads, “For you know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor, that you through His poverty might become rich.”[20] This problem with this interpretation is, of course, that in this verse Paul was in no way teaching that Christ died on the cross for the purpose of increasing anyone’s net worth materially. In fact, Paul was actually teaching the exact opposite principle.

Contextually, it is clear that Paul was teaching the Corinthians that since Christ accomplished so much for them through the Atonement, then how much more ought they empty themselves of their riches in service of the Savior. This is why just five short verses later Paul would urge the Corinthians to give their wealth away to their needy brothers, writing “that now at this time your abundance may supply their lack.”[21] Commentator Philip E. Hughes wrote of 2 Cor. 8:9, “The logic implicit in the statement of this great truth is too obvious for anyone to miss it.”[22] Apparently, however, the champions of the prosperity gospel have indeed missed it.

Prosperity Theology and Giving

One of the most striking characteristics of the prosperity theologians is their seeming fixation with the act of giving. Students of the prosperity gospel are urged to give generously and are confronted with such pious statements as, “True prosperity is the ability to use God’s power to meet the needs of mankind in any realm of life,”[23] and, “We have been called to finance the gospel to the world.” [24] While at face value these statements do indeed appear to be praiseworthy, a closer examination of the theology behind them reveals that the prosperity gospel’s emphasis on giving is built on anything but philanthropic motives. The driving force behind this emphasis on giving is what teacher Robert Tilton referred to as the “Law of Compensation.”[25] According to this law, which is supposedly based on Mark 10:30,[26] Christians need to give generously to others because when they do, God gives back more in return. This, in turn, leads to a cycle of ever-increasing prosperity.

As Gloria Copeland put it, “Give $10 and receive $1,000; give $1,000 and receive $100,000;... in short, Mark 10:30 is a very good deal.”[27] It is evident, then, that the prosperity gospel’s doctrine of giving is built upon faulty motives. Whereas Jesus taught His disciples to “give, hoping for nothing in return,”[28] prosperity theologians teach their disciples to give because they will get a great return. One cannot help but agree with author Edward Pousson’s observation that the stewardship of “the prosperity message is in captivity to the American dream.”[29]

Prosperity Theology and Faith

A final area of prosperity theology that merits investigation is that of the doctrine of faith. Whereas orthodox Christianity understands faith to be “trust in the person of Jesus Christ, the truth of His teaching, and the redemptive work He accomplished at Calvary,”[30] prosperity teachers espouse quite a different doctrine. In his book, The Laws of Prosperity, Kenneth Copeland wrote that “faith is a spiritual force, a spiritual energy, a spiritual power. It is this force of faith which makes the laws of the spirit world function. . . . There are certain laws governing prosperity revealed in God’s Word. Faith causes them to function.”[31] This is obviously a faulty, if not heretical, understanding of faith. Later in the same book Copeland wrote that “if you make up your mind . . . that you are willing to live in divine prosperity and abundance, . . . divine prosperity will come to pass in your life. You have exercised your faith.”[32] According to prosperity theology, faith is not a theocentric act of the will, or simply trust in God; rather it is an anthropocentric spiritual force, directed at God. Indeed, any theology that views faith solely as a means to material gain rather than the acceptance of heavenly justification must be judged as faulty and inadequate.

The Biblical Interpretation of the Prosperity Gospel

As has already been demonstrated in this paper, the hermeneutics of the prosperity movement leaves much to be desired. Author Ken Sarles wrote of the prosperity teachers that their “method of interpreting the biblical text is highly subjective and arbitrary. Bible verses are quoted in abundance without attention to grammatical indicators, semantic nuances, or literary and historical context. The result is a set of ideas and principles based on distortion of textual meaning.”[33] Indeed, a survey of the volumes of literature produced by the prosperity teachers yields numerous examples of such misinterpretations. As was the case in the theological study of this movement, an analysis of all such examples of misinterpreted texts would fall beyond the scope of this study. However, it is possible to choose one verse as an example and to examine both the prosperity gospel and orthodox interpretations of the text.

A suitable verse for this study is 3 John 2.[34] In this verse, the Apostle John wrote, “Beloved, I pray that you may prosper in all things and be in health, just as your soul prospers.”[35] This verse is interpreted by prosperity teachers to mean that God wants all believers to “prosper in all things.” Furthermore, their interpretation of this verse makes clear their claim that material prosperity is inseparably linked to spiritual growth. Oral Roberts, regarded by many to be the father of the prosperity gospel movement, claimed at the beginning of his ministry, during a time of search for direction, that God miraculously led him to 3 John 2, which he understood as a revelation of the prosperity gospel.[36]

Another faith teacher who has built his ministry around this faulty interpretation of 3 John 2 is Kenneth Copeland. Author Kenneth Kantzer noted that “Copeland misinterprets this [verse] as a universal promise,”[37] and writer Bruce Barron remarked that “the Copelands use these words so often that they appear to be the key verse of their ministry.”[38] A careful study of 3 John 2, however, reveals that this verse is not a carte blanche approval of prosperity gospel teachings.

Those who use 3 John 2 to support the prosperity gospel are committing two crucial errors, the first contextual and the second grammatical. First, con-textually, one is wise to note that John’s purpose in writing 3 John 2 was not to teach doctrine; it was simply to open his letter with a greeting. This is not to say that doctrine cannot be derived from a nondoctrinal passage, for all Scripture is profitable for doctrine, but it is to say that one must be sensitive to the original author’s intent. Therefore, the claim that 3 John 2 teaches the doctrine of prosperity ought to be regarded as suspect at best. Second, one is wise to note the meaning of the word “prosperity” as it occurs in this verse. The term translated “prosperity” is a form of the Greek word eujodovw. This word, which is used only four times in Scripture, does not mean to prosper in the sense of “gaining material possessions,” but rather means “to grant a prosperous expedition and expeditious journey,” or “to lead by a direct and easy way.”[39] The wording of modern translations such as the New International Version even reflect this nuance of the word.[40] Therefore it is evident that teachers who understand 3 John 2 to teach prosperity theology are misinterpreting the text.

Conclusion

Through this study of the theology and the biblical interpretation of the prosperity gospel, one may discern five clear reasons why this movement’s teachings concerning wealth are incorrect:

1. The prosperity gospel is built upon a faulty understanding of the Abrahamic covenant.

2. The prosperity gospel is built upon a faulty understanding of the Atonement.

3. The prosperity gospel is based upon a faulty understanding of the biblical tachings on giving.

4. The prosperity gospel is based upon a faulty understanding of the biblical teachings on faith.

5. The prosperity gospel, in general, has been constructed upon faulty biblical interpretation.

Aside from these five specific theological and biblical arguments against the prosperity gospel, and without even considering the practical implications of this movement,[41] there is perhaps one general, summary reason why the prosperity gospel is a wayward gospel: its faulty view of the relationship between God and man. Simply put, if the prosperity gospel is correct, grace becomes obsolete, God becomes irrelevant, and man is the measure of all things. Whether it is the Abrahamic covenant, the Atonement, giving, faith, or the biblical interpretation of any given verse, the prosperity teacher seeks to turn the relationship between God and man into a financial quid pro quo transaction. As scholar James R. Goff noted, God is “reduced to a kind of ‘cosmic bellhop’ attending to the needs and desires of his creation.”[42] This is a wholly inadequate and unbiblical view of the relationship between God and man and the stewardship of wealth.

Note: This article was originally published in Faith and Mission Vol 16, p. 79ff.

------------------------

1 [44] Tom Carted, ed., 2,200 Quotations from the Writings of Charles H. Spurgeon (Grand Rapids: Baker Book House, 1988), 216.

2 [45] While it is impossible to trace the prosperity gospel back to an exact starting point, there are at least three movements from which it draws its ideas. One is the experience-centered Christianity which was birthed in the mind of nineteenth-century theologian Friedrich Schleiermacher and has come to fruition in the form of the twentieth-century Charismatic movement. A second philosophy that gave rise to the prosperity gospel was the “positive thinking” school of Norman Vincent Peale. Indeed, scholar Harvey Cox wrote concerning the prosperity gospel that “it owed much to the ‘positive thinking’ of the late Norman Vincent Peale.” Harvey Cox, Fire from Heaven (Reading, MA: Addison-Wesley, 1995), 272. The third modern movement that has influenced the prosperity gospel is simply the “American dream,” or materialism.

3 [46] For the purpose of this paper, the phrase “prosperity gospel” will be used.

4 [47] Robert Tilton, God’s Word about Prosperity (Dallas, TX: Word of Faith Publications, 1983), 6.

5 [48] David Pilgrim, “Egoism or Altruism: A Social Psychological Critique of the Prosperity Gospel of Televangelist Robert Tilton,” Journal of Religious Studies, 18.1-2 (1992): 3.

6 [49] Millard J. Erickson, Christian Theology (Grand Rapids, MI: Baker Book House, 1985), 28.

7 [50] This important covenant is mentioned numerous times in the writings of the prosperity teachers, i.e., Gloria Copeland, God’s Willis Prosperity (Fort Worth, TX: Kenneth Copeland Publications, 1973), 4-6; Kenneth Copeland, The Laws of Prosperity (Fort Worth, TX: Kenneth Copeland Publications, 1974), 51; idem, Our Covenant with God (Fort Worth, TX: Kenneth Copeland Publications, 1987), 10; Edward Pousson, Spreading the Flame (Grand Rapids, MI: Zondervan, 1992), 158; and Kenneth Copeland, The Troublemaker (Fort Worth, TX: Kenneth Copeland Publications, n.d.), 6.

8 [51] Prosperity teacher Kenneth Copeland articulated his movement’s view of the inception of the Abrahamic covenant best when he wrote that “after Adam’s fall in the Garden, God needed an avenue back into the earth;... since man was the key figure in the Fall, man had to be the key figure in the redemption, so God approached a man named Abram. He reenacted with Abram what Satan had done with Adam. . . . God offered Abram a proposition and Abram bought it.” Kenneth Copeland, Our Covenant with God, 10.

9 [52] Pousson, 158.

10 [53] Kenneth Copeland, The Laws of Prosperity, 51.

11 [54] Cox, 271.

12 [55] Gal. 3:14a (NKJV).

13 [56] Gal. 3:14b (NKJV).

14 [57] That the Abrahamic covenant is an unconditional covenant can be demonstrated by four facts. First, the covenant ceremony in Genesis 15 was unilateral. In fact, Abraham was asleep. Second, no conditions are stated in the covenant. Third, in the restatement of the covenant in Gen. 17:7,13, and 19, the covenant is called “everlasting.” Finally, the covenant was confirmed despite Abraham’s continued disobedience and lack of faith.

15 [58] Ken L. Sarles, “A Theological Evaluation of the Prosperity Gospel,” Bibliotheca Sacra 143 (Oct.-Dec. 1986): 339.

16 [59] Kenneth Copeland, The Troublemaker, 6.

17 [60] John Avanzini, “Believer’s Voice of Victory,” program on TBN, 20 January 1991. Quoted in Hank Hanegraaff, Christianity in Crisis (Eugene, OR: Harvest House, 1993), 381.

18 [61] Idem, “Praise the Lord,” program on TBN, 15 September 1988. Quoted in Hanegraaff, 381.

19 [62] Avanzini, “Believer’s Voice of Victory.”

20 [63] 2 Cor. 8:9 (NKJV).

21 [64] 2 Cor. 8:14 (NKJV).

22 [65] Philip E. Hughes, The Second Epistle to the Corinthians, New International Commentary on the New Testament (Grand Rapids, MI: Eerdmans Publishers, 1962), 300.

23 [66] Kenneth Copeland, The Laws of Prosperity, 26.

24 [67] Gloria Copeland, God’s Will Is Prosperity, 45.

25 [68] Theologian Ken Sarles rightly noted that “the Law of Compensation [is] the bedrock of the prosperity movement.” Sarles, 349.

26 [69] In Mark 10:29-30, Jesus stated, “Assuredly, I say to you, there is no one who has left house or brothers or sister or father or mother or wife or children or lands, for My sake and the gospel’s who shall not receive a hundredfold now in this time—houses and brothers and sisters and mothers and children and lands, with persecutions—and in the age to come, eternal life” (NKJV). Other verses that the “Law of Compensation” is based upon include Eccl. 11:1, 2 Cor. 9:6, and Gal. 6:7.

27 [70] Gloria Copeland, 54.

28 [71] Luke 10:35 (NKJV).

29 [72] Pousson, 159.

30 [73] J. D. Douglas, and Merrill C. Tenny, eds., The New International Dictionary of the Bible (Grand Rapids: Zondervan Publishing, 1987), s.v. “faith.”

31 [74] Kenneth Copeland, The Laws of Prosperity, 19.

32 [75] Ibid.,41.

33 [76] Sarles, 337.

34 [77] Sarles says that this is an “often quoted verse” in the prosperity movement. Sarles, 338. Hanegraaff wrote that 3 John 2 was a “classic example” of prosperity misinterpretation. Hanegraaff, 223. Gordon Fee called 3 John 2 “the basic Scripture text of the cult of prosperity.” Gordon Fee, “The ‘Gospel’ of Prosperity,” Reformation Today 82 (Nov.-Dec. 1984): 40. Bruce Barron wrote that 3 John 2 was “the ‘Old Faithful’ of prosperity proof texts.” Bruce Barron, The Health and Wealth Gospel (Downers Grove, IL: Inter Varsity Press, 1987), 91.

35 [78] 3 John 2 (NKJV).

36 [79] For a full account of Roberts’ miraculous revelation concerning 3 John 2, see Barron, 62.

37 [80] Kenneth S. Kantzer, “The Cut-Rate Grace of a Health and Wealth Gospel,” Christianity Today, vol. 29, June 1985, 14.

38 [81] Barron, 91.

39 [82] Joseph Henry Thayer, The New Thayer’s Greek-English Lexicon of the New Testament (Peabody, MA: Hendrickson, 1981), s.v., “eiio86w.”

40 [83] “Dear Friend, I pray that you may enjoy good health and that all may go well with you, even as your soul is getting along well” (3 John 2, NIV).

41 [84] There are numerous practical implications that arise from the prosperity gospel view on wealth. While it would take a lengthy treatise to explore and explain them all, three are important enough to be considered here. First, the prosperity gospel incorrectly implies that poverty is a sin. Teacher Robert Tilton even said that “being poor is a sin.” Robert Tilton, “Success in Life,” program on TBN, 27 December 1990, quoted in Hanegraaff, 186. Likewise, Kenneth Copeland wrote that “poverty is under the curse of the Law.” Copeland, Laws of Success, 51. Second, the prosperity gospel “appeals to the poor and the sick to put more faith in the ultimate fulfillment of their desires than in the Word of God.” Sarles, 343. Third, when the prosperity gospel does cause positive changes in a believer’s life, the prosperity teacher gets most of the credit, and when the believer does not experience prosperity, the blame is usually left upon that individual. For example, Robert Tilton offered several reasons why some believers did not experience blessings: “Individuals lacked faith, refused to follow his directions, and criticized Tilton’s ministry.” Pilgrim, 7.

42 [85] James R. Goff, Jr., “The Faith That Claims,” Christianity Today, vol. 34, February 1990,21.


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More ‘Comfortable’ After Ergenekon Probe, Patriarchate Calls for Dialogue

Dositheos Anagnostopulos, a spokesperson for the İstanbul-based Greek Orthodox Patriarchate

Todays Zaman
01 January 2010, Friday
YONCA POYRAZ DOĞAN
İSTANBUL

A spokesperson for the İstanbul-based Greek Orthodox Patriarchate has said they are now much more comfortable following the ongoing probe into the illegal Ergenekon group but that they need more dialogue with the government in order to discuss issues related to the Halki (Heybeliada) Seminary, closed since 1971.

“Before the arrests related to Ergenekon, Kemal Kerinçsiz was holding demonstrations right here to discredit the patriarchate,” Dositheos Anagnostopulos said pointing at the narrow street in front of his office window going up to the patriarchate's door. “We have been much more comfortable since the Ergenekon investigation started.” He was referring to the ongoing probe into the Ergenekon criminal network accused of plotting to overthrow the government, and Kerinçsiz, arrested as part of the investigation.

Kerinçsiz, who filed frequent complaints against authors speaking outside the official line, is most remembered for having filed a criminal complaint against Armenian journalist Hrant Dink, who he accused of “insulting Turkishness.” Shortly after this complaint was filed, Dink was assassinated by an ultranationalist teenager in January 2007.

The spokesperson told Today’s Zaman that the recently exposed Cage plan, a military plot that planned to assassinate non-Muslim figures and detonate explosives in a museum in order to scare the public, making them turn against the ruling party, showed that they had been right to be scared in the past.

Another exposure within the Ergenekon probe was the gang-linked bogus Turkish Patriarchate. Based in İstanbul, this self-declared “Turkish Orthodox Patriarchate” has neither a congregation nor a spiritual base but turned out to be a creation of the Turkish state together with some members of the Greek Orthodox community in Turkey in the 1920s when parts of Anatolia were invaded by the Greeks.

Sevgi Erenerol, who bears the title “media and public relations officer” of the fake patriarchate, was arrested in early 2008 for alleged links to Ergenekon. The Turkish Patriarchate served as a headquarters for the Ergenekon network, according to allegations. Many observers liken the Ergenekon investigation issue to the fight in Italy against Gladio, a NATO paramilitary force left over from the Cold War.

Deadlock continues on Halki Seminary

Despite positive developments after the Ergenekon investigation, some problems persist for the patriarchate; the most burning issue is the closure of the Halki Seminary, the only school where Greek minorities in Turkey used to educate their clergymen. Turkey closed the school in 1971 during a period of tension with Greece over Cyprus and a crackdown on religious education that also included Muslim religious schools.

“The revelations of the last 14-15 months under the Ergenekon probe have shown a lot. Now the patriarch [Bartholomew, spiritual leader of 300 million Orthodox Christians around the world] has a question in mind even though he is sure the current government is working for a solution to our problem. So the government is well intentioned, but the problem has not been solved. So there is a grey area,” Anagnostopulos said regarding the mystery behind the school’s closure. He added that this “grey area” might well be related to Ergenekon. In other words, Ergenekon’s extensions within the state structure might be preventing the opening of the Halki Seminary as some government officials have said that there is no reason to keep it closed.

Anagnostopulos referred back to the Aug. 15 visit of Prime Minister Recep Tayyip Erdoğan to the patriarchate where Erdoğan said that it was possible that there would be a solution to the problem in January 2010, even though he did not specify the problem.

Erdoğan’s statement came following a presentation by the patriarchate’s lawyer Kezban Hatemi about various problems from seized buildings and churches to the Halki Seminary.

Accompanied by Deputy Prime Minister Bülent Arınç, Education Minister Nimet Çubukçu and Turkey’s chief European Union negotiator Egemen Bağış, Erdoğan also paid a visit to the patriarchate’s monastery on Aug. 15.

“The patriarch and Prime Minister Erdoğan were on a balcony which has a view of Heybeliada Island. The patriarch pointed at it and said there is the closed school and invited the delegation to the island for a visit one day. The prime minister did not respond. Bağış said, ‘Gladly,’” Anagnostopulos said. He added that the education minister noted that there is no reason to keep the Halki Seminary closed. Anagnostopulos also said that the school has been under the Ministry of Education until its closure in 1971.

“There is a misperception about how the seminary school worked. It has always been under the Ministry of Education. There has always been a Turkish deputy director. This has never been a problem,” Anagnostopulos said and corrected another misperception that then Greek Cypriot leader Archbishop Makarios was not a graduate of Halki Seminary.

The total number of graduates from the school is 990, and some of them have become clergymen in various places in Turkey and even in Athens. The school has been well kept since there is a functioning monastery on its premises.

Anagnostopulos said the school could be opened with seven or eight students, and the instructors would most likely to be Turkish citizens from the Greek minority community.

He said that the patriarchate is “grateful” if the government has plans to reopen the school but requests dialogue to work on the curriculum.

“The last regulations regarding the school were approved in 1951. The school has been closed for 38 years so there is nobody in the Ministry of Education to deal with a new curriculum. We would be glad if there could be dialogue between Ankara and the patriarchate regarding this issue,” he said. Asked whether or not the patriarchate plans to take the issue to the European Court of Human Rights (ECtHR), Anagnostopulos said they do not wish to use that course of action but that Patriarch Bartholomew said that they will have to do that “if deadlock persists.”

No dialogue since CBS program

Some newspaper stories said that Ankara and the patriarchate had had dialogue following a CBS television show where Patriarch Bartholomew made a remark about feeling “crucified” living in Turkey.

However, Anagnostopulos said Ankara in general never talks to the patriarchate directly and that communication goes through the İstanbul Governor’s Office but that there has not been any type of dialogue with Ankara recently.

The patriarch’s words on US television saying Turkey’s Greek Orthodox community feels they are treated as “second-class citizens” and he feels “crucified” living in Turkey angered some but the spokesperson said that the patriarch’s words also demonstrate that people can talk freely about their hardships and this shows Turkey’s democratic standards.

The demand for the reopening of the seminary has been increasingly discussed in regard to the improvement of human rights and democracy in Turkey. Although it is not a direct condition for EU membership, the EU progress reports regarding Turkey mentioned the issue.

During his official visit to İstanbul in April, US President Barack Obama highlighted the importance of freedom of religion and the rights of non-Muslim minorities. Obama held a separate meeting with Patriarch Bartholomew, whose international role as the spiritual leader of hundreds of millions of Orthodox Christians worldwide is not recognized by Ankara.

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Christmas: An Ancient CHRISTIAN Feast

The present Feast, commemorating the Nativity in the flesh of our Lord Jesus Christ, was established by the Church. Its origin goes back to the time of the Apostles. In the Apostolic Constitutions (Section 3, 13) it says, "Brethren, observe the feastdays; and first of all the Birth of Christ, which you are to celebrate on the twenty-fifth day of the ninth month." In another place it also says, "Celebrate the day of the Nativity of Christ, on which unseen grace is given man by the birth of the Word of God from the Virgin Mary for the salvation of the world."

In the second century St Clement of Alexandria also indicates that the day of the Nativity of Christ is December 25. In the third century St Hippolytus of Rome mentions the Feast of the Nativity of Christ, and appoints the Gospel readings for this day from the opening chapters of St Matthew.

In 302, during the persecution of Christians by Maximian, 20,000 Christians of Nicomedia (December 28) were burned in a church on the very Feast of the Nativity of Christ. In that same century, after the persecution when the Church had received freedom of religion and had become the official religion in the Roman Empire, we find the Feast of the Nativity of Christ observed throughout the entire Church. There is evidence of this in the works of St Ephraim the Syrian, St Basil the Great, St Gregory the Theologian, St Gregory of Nyssa, St Ambrose of Milan, St John Chrysostom and other Fathers of the Church of the fourth century.

St John Chrysostom, in a sermon which he gave in the year 385, points out that the Feast of the Nativity of Christ is ancient, and indeed very ancient. In this same century, at the Cave of Bethlehem, made famous by the Birth of Jesus Christ, the empress St Helen built a church, which her mighty son Constantine adorned after her death. In the Codex of the emperor Theodosius from 438, and of the emperor Justinian in 535, the universal celebration of the day of the Nativity of Christ was decreed by law. Thus, Nicephorus Callistus, a writer of the fourteenth century, says in his History that in the sixth century, the emperor Justinian established the celebration of the Nativity of Christ throughout all the world.

Patriarch Anatolius of Constantinople in the fifth century, Sophronius and Andrew of Jerusalem in the seventh, Sts John of Damascus, Cosmas of Maium and Patriarch Germanus of Constantinople in the eighth, the Nun Cassiane in the ninth, and others whose names are unknown, wrote many sacred hymns for the Feast of the Nativity of Christ, which are still sung by the Church on this radiant festival.

During the first three centuries, in the Churches of Jerusalem, Antioch, Alexandria and Cyprus, the Nativity of Christ was combined together with the Feast of His Baptism on January 6, and called "Theophany" ("Manifestation of God"). This was because of a belief that Christ was baptized on the anniversary of His birth, which may be inferred from St John Chrysostom's sermon On the Nativity of Christ: "It is not the day on which Christ was born which is called Theophany, but rather that day on which He was baptized."

In support of such a view, it is possible to cite the words of the Evangelist Luke who says that "Jesus began to be about thirty years of age" (Luke 3:23) when He was baptized. The joint celebration of the Nativity of Christ and His Theophany continued to the end of the fourth century in certain Eastern Churches, and until the fifth or sixth century in others.

The present order of services preserves the memory of the ancient joint celebration of the Feasts of the Nativity of Christ and Theophany. On the eve of both Feasts, there is a similar tradition that one should fast until the stars appear. The order of divine services on the eve of both feastdays and the feastdays themselves is the same.

The Nativity of Christ has long been counted as one of the Twelve Great Feasts. It is one of the greatest, most joyful and wondrous events in the history of the world. The angel said to the shepherds, "Behold, I bring you good tidings of great joy, which shall be to all people. For unto you is born this day in the city of David a Savior, Who is Christ the Lord. And this shall be a sign unto you: you shall find the babe wrapped in swaddling clothes, lying in a manger. Then suddenly there was with the angel a multitude of the heavenly hosts, glorifying God and saying: Glory to God in the Highest, and on earth peace, good will toward men." Those who heard these things were astonished at what the shepherds told them concerning the Child. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen" (Luke 2:10-20).

Thus the Nativity of Christ, a most profound and extraordinary event, was accompanied by the wondrous tidings proclaimed to the shepherds and to the Magi. This is a cause of universal rejoicing for all mankind, "for the Savior is Born!"

Concurring with the witness of the Gospel, the Fathers of the Church, in their God-inspired writings, describe the Feast of the Nativity of Christ as most profound, and joyous, serving as the basis and foundation for all the other Feasts.

Christ is Born! Glorify Him!

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On the Holy Water of Theophany

St. John sprinkling with holy water at his last Pascha in 1966.

by St. John Maximovitch

On Theophany, the Day of the Lord’s Baptism, every year a great miracle is performed. The Holy Spirit, coming down upon the water, changes its natural properties. It becomes incorrupt, not spoiling, remaining transparent and fresh for many years. This Holy Water receives the grace to heal illnesses, to drive away demons and every evil power, to preserve people and their dwellings from every danger, to sanctify various objects whether for church or home use.

Therefore, Orthodox Christians with reverence drink Holy Water — a great Agiasma (holy thing), as the Greeks call it.

One should always have at home enough Theophany water to last the whole year, and make use of it at every need: in cases of illness, leaving on a journey, whenever one is upset, students prior to examinations, etc. People who drink a little Holy Water daily, before eating any kind of food, do well. It strengthens the powers of our soul—if it is done with prayer and reverence, and one does not merely expect a mechanical result from it.

Every priest should take care to bless a sufficient quantity of water for his church, so that it will be on hand for the course of the whole year for every need and to be given out to those who ask for it; and parishioners should provide themselves at Theophany with Holy Water for the whole year and even so that it can be kept for future years.

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Rocket Science Origins in the Occult

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Synaxis of the Holy Seventy Apostles

Synaxis of the Holy Seventy Apostles (Feast Day - January 4)

By St. Dimitri of Rostov

After choosing the Twelve, Christ the Lord selected seventy lesser apostles and sent them out to preach, as the holy Evangelist Luke writes: After these things the Lord appointed other seventy also; and sent them two and two before His face. The Twelve generally remained at Christ’s side, serving as witnesses to His life; but the Seventy preceded Him in every place He visited. We do not know the names of all the original Seventy, for, as Saint John the Evangelist tells us, the time came when many of His disciples went back, and walked no more with Him. Then said Jesus unto the Twelve, Will ye also go away? As the Lord’s Passion approached, the number of His disciples decreased further: hardly any of the Seventy remained, and one of the Twelve betrayed Him. After the Resurrection Matthias was numbered with the Twelve, while the ranks of the Seventy were gradually filled with men newly converted to piety by the Twelve Apostles and Saint Paul, who was called by heaven to preside (with Saint Peter) over the apostolic choir.

At the beginning of the printed version of the Book of Acts and in The Prologue, the Seventy Apostles are identified in a listing ascribed to the holy hieromartyr Dorotheus, Bishop of Tyre. However, some of the men mentioned in the roll, while apostles at first, later fell from the faith and the dignity of their office. Such were Nicholas, the proselyte of Antioch (one of the seven deacons, who apostatized with Simon Magus); Phygellus; Hermogenes; and Demus, about whom Saint Paul writes to Timothy: This thou knowest, that all they which are in Asia be turned away from me; of whom are Phygellus and Hermogenes; and, Demus hath forsaken me, having loved this present world. Later, Demus became a heathen priest in Thessalonica. Of these men Saint John the Theologian wrote in his First General Epistle, They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. They proved themselves unworthy to be included among the saints whose synaxis we celebrate today, for what communion hath light with darkness? Furthermore, the Holy Church includes in the calendar of saints and reveres as apostles of the Seventy a number of holy men (such as Timothy, Titus, Epaphras, Archippus, Aquila, Olympas, Quadratus, and Achaicus) missing from the list preserved under Dorotheus’ name. Because of these and other deficiencies and uncertainties in the enumeration ascribed to Saint Dorotheus, we have carefully investigated the divine Scriptures, the traditions handed down by the Fathers, and the accounts of trustworthy ecclesiastical historians and chroniclers and compiled the following roster of holy apostles commemorated on this day:

I. Saint James, Brother of the Lord (Commemorated October 23)

The holy Apostle Paul refers to James in the Epistle to the Galatians, saying, I went up to Jerusalem to see Peter, but other of the apostles saw I none, save James the Lord’s brother. Saint James was appointed Bishop of Jerusalem by the Lord Himself. The Jews hurled him from the pinnacle of the Temple for preaching Christ. He was injured, but not killed, when he struck the pavement below, so one of the Pharisees shattered his skull with a club, finishing him.

II. Saint Mark the Evangelist (April 25)

Mark wrote his Gospel under the direction of Saint Peter and is mentioned by that Apostle in his First General Epistle. Peter writes, The church that is at Babylon saluteth you; and so doth Mark my son. Peter ordained Mark Bishop of Alexandria. The idolaters of that city bound him, dragged him over jagged rocks, and beat him; whereupon, the Lord appeared, summoned him to heavenly glory, and received his spirit.

III. Saint Luke the Evangelist (October 18)

Luke wrote his Gospel under the guidance of the holy Apostle Paul, who mentions him in the Epistle to the Colossians, saying, Luke, the beloved physician, and Demas, greet you. Saint Luke also wrote the Acts of the Apostles. After toiling greatly in Christ’s service, Luke completed his labors in Thebes, a city of Boetia, where he was martyred.

IV. Saint Cleopas, Younger Brother of Joseph the Betrothed (October 30)

In his Gospel, Saint Luke writes that Cleopas was one of the two disciples to whom the Lord appeared on the road to Emmaus after His Resurrection. Luke was the other, although he does not mention his own name. Cleopas was subsequently slain by the Jews for preaching Christ, the murder taking place in the very house where the risen Lord was known by him in the breaking of bread.

V. Saint Symeon, Kinsman of the Lord (September 17 and April 27)

Saint Symeon was the second Bishop of Jerusalem, James’ successor. He was crucified for the crucified Christ.

VI. Saint Barnabas, Also Known as Joses (June 11)

According to the fourth chapter of the Book of Acts, this saint was surnamed Barnabas by the apostles. He is also mentioned in the second chapter of the Epistle to the Galatians, wherein Saint Paul writes, I went up to Jerusalem with Barnabas. Laboring in the ministry of the word, he was first (with Saint Paul) to preach Christ in Rome. He became Bishop of Milan and met his end on Cyprus, his homeland, being stoned by Greeks and Jews. Saint Barnabas was buried with a copy of Saint Matthew’s Gospel which he had written with his own hand.

VII. Saint Joses or Joseph, Also Called Barsabas and Justus (October 30)

Joses was one of the two candidates chosen as possible replacements for the fallen Judas (the other was Matthias). Saint Paul refers to him in the Epistle to the Colossians as Jesus, which is called Justus. The teachers of the Church say that Joses was a son of Joseph the Betrothed, like James, Simon, and Judas (not Iscariot). He became Bishop of Eleutheropolis and died a martyr.

VIII. Saint Thaddaeus (August 21)

Thaddaeus was first a disciple of Saint John the Forerunner, then of Christ. He is not to be confused with the holy Apostle Jude or Judas Thaddaeus, also known as Lebbaeus. Thaddaeus baptized Abgar, Prince of Edessa, and cleansed him of leprosy. After laboring much in proclaiming the gospel of Christ, he reposed in the Lord in the Phoenician city of Beirut.

IX. Saint Ananias (October 1)

The holy Ananias baptized Saint Paul and was Bishop of Damascus. Lucian, Governor of Eleutheropolis, had him put to death by stoning outside that city.

X. Saint Stephen, Protomartyr and Archdeacon (December 27)

Saint Stephen was stoned by the Jews for preaching the Lord Jesus Christ, Whom he beheld standing in the heavens.

XI. Saint Philip, One of the Seven Deacons (October 11)

Philip baptized Simon Magus (in Samaria) and Candace’s eunuch. He became Bishop of Tralles in Asia Minor, enlightened many in the faith, and departed unto eternal life in great old age.

XII. Saint Prochorus, One of the Seven Deacons (July 28)

Prochorus was Saint John the Theologian’s companion and fellow-laborer. He became the first Bishop of Nicomedia in Bithynia and suffered martyrdom while preaching Christ in Antioch.

XIII. Saint Nicanor, One of the Seven Deacons (December 27 and July 28)

Saint Nicanor, with two thousand other Christians, was slain for Christ on the same day as the holy protomartyr Stephen, as related in the Acts of the Apostles, which states, At that time there was a great persecution against the church which was at Jerusalem.

XIV. Saint Timon, One of the Seven Deacons (July 28 and December 30)

Timon was Bishop of Bostra in Arabia. He suffered greatly at the hands of the Jews for preaching Christ. Cast into a fiery furnace, he emerged unharmed, then departed unto the Lord.

XV. Saint Parmenas, One of the Seven Deacons (July 28)

Parmenas was slain before the eyes of the other apostles while preaching the gospel.

XVI. Saint Timothy (January 22)

Timothy, the Bishop of Ephesus, helped Saint Paul spread the gospel and received letters from him.

XVII. Saint Titus (August 25)

Titus, the Bishop of Gortyna in Crete, also labored with Saint Paul in proclaiming the gospel and received a letter from him.

XVIII. Saint Philemon (November 22)

Philemon, the recipient of one of Saint Paul’s letters, was Bishop of Gaza.

XIX. Saint Onesimus (February 15)

The holy Onesimus, mentioned by Paul in his epistle to Philemon, was tortured by Tertillus, Prefect of Rome, and died in Puteoli.

XX. Saint Epaphras

Epaphras is also mentioned by Saint Paul in the Epistle to Philemon. Paul states, "Epaphras, my fellowprisoner in Christ Jesus, saluteth thee." Epaphras was Bishop of Colossae and also of the churches of Laodicea and Hierapolis. He shared Paul’s captivity in Rome, whence the great Apostle wrote the Colossians, Epaphras, who is one of you, a servant of Christ, saluteth you, always labouring fervently for you in prayers, that ye may stand perfect and complete in all the will of God. For I bear him record, that he hath a great zeal of you, and them that are in Laodicea, and them in Hierapolis.

XXI. Saint Archippus (November 22 and February 19)

Archippus, like Onesimus and Epaphras, is mentioned in the Epistle to Philemon. While Saint Epaphras was being held at Rome in fetters, Archippus succeeded him as Bishop of Colossae. Archippus was tending the flock of Christ in that city when Saint Paul wrote him this reminder: Take heed to the ministry which thou hast received in the Lord, that thou fulfil it.

XXII. Saint Silas (July 30)

With Saint Paul, the holy Silas preached the word of God, was flogged, and imprisoned. The Acts of the Apostles relates that Paul chose Silas and departed, confirming the churches. Silas became Bishop of Corinth and greatly labored proclaiming the gospel. After working numerous miracles, he departed to the Lord.

XXIII. Saint Silvanus (July 30)

Silvanus transcribed Saint Peter’s First General Epistle, as the chief Apostle states: By Silvanus, a faithful brother, I have written. In his Second Epistle to the Corinthians, Saint Paul testifies that Silvanus assisted him in teaching the word of God. The Son of God, Jesus Christ, he says, was preached among you by us, even by me and Silvanus. As Bishop of Thessalonica, Silvanus suffered much for the faith, then departed to Christ, the Ruler of the contest.

XXIV. Saint Crescens (July 30)

Saint Crescens is mentioned by Paul in his Second Epistle to Timothy. "Crescens," he says, "I sent to preach in Galatia." After serving as bishop in Galatia, he proclaimed Christ in Gaul and appointed his disciple Zacharias Bishop of Vienne. Returning to Galatia, he was martyred during Trajan’s reign.

XXV. Saint Crispus

According to the Acts of the Apostles, Crispus, the chief ruler of the synagogue, believed on the Lord with all his house. This Crispus is the same as the one referred to by Saint Paul in the First Epistle to the Corinthians. I baptized Crispus, writes the great Apostle. Crispus became Bishop of Aegina, an island near the Peloponnesus.

XXVI. Saint Epaenetus (July 30)

Saint Epaenetus, Bishop of Carthage, is mentioned by Saint Paul in the Epistle to the Romans, in which he writes, Salute my wellbeloved Epaenetus, who is the firstfruits of Achaia unto Christ.

XXVII. Saint Andronicus (February 22, May 17, and July 30)

Saint Paul says in the same epistle, Salute Andronicus, calling him his kinsman and fellowprisoner. Andronicus, eminent among the apostles, believed in Christ before Paul and was Bishop of Pannonia.

XXVIII. Saint Stachys (October 31)

Saint Stachys is also mentioned in the Epistle to the Romans, in which Paul writes, Salute Stachys my beloved. Stachys was appointed first Bishop of Byzantium by the Apostle Andrew the First-called. His church was located in Argyropolis.

XXIX. Saint Amplias (October 31)

In the same letter, Paul requests that salutations be conveyed to Amplias, saying, Greet Amplias my beloved in the Lord. Amplias preached Christ in Diospolis and became bishop of that city. He was put to death in Odessos by the pagans.

XXX. Saint Urbane (October 31)

Again, this saint is mentioned in the Epistle to the Romans, in which Paul writes, Salute Urbane, our helper in Christ. Urbane was bishop in Macedonia and died a martyr.

XXXI. Saint Narcissus (October 31)

Saint Paul remembers Narcissus as well in the Epistle to the Romans. Greet them that be of the household of Narcissus, which are in the Lord, he says. Narcissus was Bishop of Athens.

XXXII. Saint Apelles (October 31)

Paul sends greetings to Apelles in the same letter, saying, Salute Apelles approved in Christ. Apelles was Bishop of Heracleia.

XXXIII. Saint Aristobulus (March 16 and October 31)

Saint Aristobulus is also mentioned in the Epistle to the Romans, where Paul writes, Salute them which are of Aristobulus’ household. Aristobulus served as bishop in Britain where he labored greatly and suffered martyrdom.

XXXIV. Saint Herodian (April 8 and November 10)

In the Epistle to the Romans, Saint Paul writes, Salute Herodian my kinsman. Herodian was Bishop of Patras.

XXXV. Saint Agabus (April 8)

Saint Agabus possessed the gift of prophecy. In the Acts of the Apostles it is written that there came down from Judea a certain prophet, named Agabus. And when he was come unto us, he took Paul’s girdle, and bound his own hands and feet, and said, Thus saith the Holy Spirit, So shall the Jews at Jerusalem bind the man that owneth this girdle, and shall deliver him into the hands of the Gentiles.

XXXVI. Saint Rufus (April 8)

Saint Rufus was Bishop of Thebes in Greece. He is mentioned in the Epistle to the Romans by Saint Paul, who writes, Salute Rufus chosen in the Lord.

XXXVII. Saint Asyncritus (April 8)

Saint Asyncritus served as Bishop of Hyrcani in Asia Minor, and is also mentioned in the Epistle to the Romans.

XXXVIII. Saint Phlegon (April 8)

Saint Phlegon is mentioned in the Epistle to the Romans as well. He was Bishop of Marathon, a town in Thrace.

XXXIX. Saint Hermas (March 8 and November 5)

Saint Hermas, mentioned in the same epistle, was Bishop of Philippopolis.

XL. Saint Patrobas (November 5)

Saint Patrobas, also referred to in the Epistle to the Romans, was Bishop of Naples and Puteoli.

XLI. Saint Hermes (April 8 and May 31)

Paul mentions Hermes, who was a bishop in Dalmatia, with the four preceding saints in this passage from his letter to the Romans: "Salute Asyncritus, Phlegon, Hermas, Patrobas, and Hermes."

XLII. Saint Linus (November 5)

Linus, Bishop of Rome after Saint Peter, is mentioned by the holy Paul in his Second Epistle to Timothy.

XLIII. Saint Gaius (November 5)

Saint Gaius was Timothy’s successor as Bishop of Ephesus. The following passage referring to him is found in the Epistle to the Romans: Gaius mine host, and of the whole church, saluteth you.

XLIV. Saint Philologus (November 5)

Philologus is mentioned in the same letter by Paul, who says, Salute Philologus. This saint was appointed Bishop of Sinope by the Apostle Andrew.

XLV. Saint Lucius (September 10)

Lucius, mentioned in the same letter, was Bishop of Laodicea in Syria.

XLVI. Saint Jason (April 28)

Saint Jason, to whom there is also a reference in the Epistle to the Romans, was Bishop of Tarsus.

XLVII. Saint Sosipater (April 28)

Saint Sosipater, Bishop of Iconium, is mentioned with the two preceding apostles by Paul in this passage from the Epistle to the Romans: Lucius, and Jason, and Sosipater, my kinsmen, salute you.

XLIX. Saint Olympas (November 10)

Saint Paul refers to Olympas in the same letter. Olympas was present at the holy Apostle Peter’s crucifixion and was subsequently executed with the Apostle Herodion by Nero, as Symeon Metaphrastes writes in his account for June 29, the day on which Saints Peter and Paul are commemorated.

XLIX. Saint Tertius (October 10 and November 10)

Saint Tertius transcribed the Epistle to the Romans for Saint Paul, adding this note: I Tertius, who wrote this epistle, salute you in the Lord. Tertius was Sosipater’s successor as Bishop of Iconium, where he received the crown of martyrdom.

L. Saint Erastus (November 30)

Erastus is mentioned with the others in Paul’s Epistle to the Romans. He was first steward of the Church of Jerusalem, then Bishop of Paneas.

LI. Saint Quartus (November 10)

Saint Quartus was Bishop of Beirut and is mentioned with Erastus by Saint Paul in the following passage from the Epistle to the Romans: Erastus the chamberlain of the city saluteth you, and Quartus a brother.

LII. Saint Evodus (September 7)

Saint Evodus was Bishop of Antioch after the Apostle Peter. Saint Ignatius the God-bearer mentions him in his Epistle to the Antiochians, saying, "Remember the blessed Evodus, your father, who was confirmed as your first pastor by the apostles."

LIII. Saint Onesiphorus (September 7 and December 8)

Saint Paul refers to Onesiphorus in the following passage from his Second Epistle to Timothy: The Lord give mercy unto the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chains. Onesiphorus was Bishop of Colophon and Cyrene.

LIV. Saint Clement (November 25)

In his Epistle to the Philippians, Saint Paul writes about "the women which laboured with me and with Clement also." Clement was Bishop of Rome after the holy Apostle Peter, Linus, and Anacletus. He was banished to Cherson and drowned in the sea.

LV. Saint Sosthenes (December 8 and March 30)

Saint Sosthenes was leader of the synagogue of Corinth after Saint Crispus. In the Acts of the Apostles it says that the Greeks took Sosthenes, chief ruler of the synagogue, and beat him before the judgment seat. Sosthenes was converted by Saint Paul, who opens his First Epistle to the Corinthians with these words: Paul, called to be an apostle of Jesus Christ through the will of God, and Sosthenes our brother, to the church of God which is at Corinth. Later, Sosthenes became Bishop of Colophon.

LVI. Saint Apollos (March 30 and December 8)

It is written in the Acts of the Apostles that a certain Jew named Apollos, born at Alexandria, an eloquent man, and mighty in the Scriptures, came to Ephesus. This man was instructed in the way of the Lord; and being fervent in the spirit, he spake and taught diligently the things of the Lord. Paul mentions Apollos in the First Epistle to the Corinthians. I have planted, Apollos watered, but God gave the increase, he says. Apollos was Saint Polycarp’s predecessor as Bishop of Smyrna.

LVII. Saint Tychicus (December 8)

Saint Tychicus’ name appears in the Acts of the Apostles, and in Saint Paul’s letters to the Colossians and the Ephesians. In the Epistle to the Ephesians the great Apostle writes: That ye also may know mine affairs, and how I do, Tychicus, a beloved brother and faithful minister in the Lord, shall make known to you all things: whom I have sent unto you for the same purpose, that ye might know our affairs, and that he might comfort your hearts. Saint Paul also says in the Second Epistle to Timothy, Tychicus have I sent to Ephesus. Tychicus was Sosthenes’ successor as Bishop of Colophon.

LVIII. Saint Epaphroditus (March 30 and December 8)

Saint Epaphroditus, Bishop of Hadriacus, is mentioned in the Epistle to the Philippians by Saint Paul, who writes, I supposed it necessary to send to you Epaphroditus, my brother, and companion in labour, but your apostle, and he that ministered to my wants.

LIX. Saint Carpus (May 26)

In his Second Epistle to Timothy, Saint Paul requests, The phelonion that I left at Troas with Carpus, when thou comest, bring with thee, and the books. Carpus was Bishop of Berroia in Macedonia.

LX. Saint Quadratus (September 21)

Quadratus preached the word of the Lord in Athens and Magnesia, and was bishop of both cities. The Athenians put him to death during the reign of Hadrian.

LXI. Saint Mark, or John (September 27)

Saint Mark, the companion of Barnabas and Saul, appears frequently in the Acts of the Apostles, for example, in this passage: Barnabas and Saul returned from Jerusalem, when they had fulfilled their ministry, and took with them John, whose surname was Mark. This Apostle, whose shadow healed the sick, was Bishop of Byblus in Phoenicia.

LXII. Saint Zenas (September 27)

Zenas, a teacher of the Law of Moses, was Bishop of Diospolis. In his Epistle to Titus, Saint Paul writes, Bring Zenas the lawyer diligently.

LXIII. Saint Aristarchus (April 15 and September 27)

Saint Aristarchus, Bishop of Apamea in Syria, is mentioned in the Acts of the Apostles and in Saint Paul’s letters to the Colossians and to Philemon.

LXIV. Saint Pudens (April 15)

In his Second Epistle to Timothy, Saint Paul conveys greetings from Pudens. A pious Roman senator, Pudens lodged the holy apostles Peter and Paul (with many other Christians) in his home. Puden’s house became known as "The Shepherd’s Church." It is said that Saint Peter presided over divine services there.

LXV. Saint Trophimus (April 15)

Saint Trophimus is mentioned in the Acts of the Apostles and in the Second Epistle to Timothy, in which Saint Paul states that he left Trophimus at Miletum sick. Pudens, Aristarchus, and Trophimus followed Paul and witnessed his sufferings. Then, following the great Apostle’s execution, they too were beheaded by Nero in Rome.

LXVI. Saint Marcus (October 30)

Saint Marcus, Bishop of Apolliana, was Barnabas’ nephew. He and Aristarchus are mentioned by Saint Paul in the following passage from the Epistle to the Colossians: Aristarchus my fellow-prisoner saluteth you, and Marcus, sister’s son to Barnabas.

LXVII. Saint Artemas (October 30)

In the Epistle to Titus, Saint Paul writes, I shall send Artemas unto thee. Artemas was Bishop of Lystra.

LXVIII. Saint Aquila (July 14)

Saint Aquila is mentioned in the Acts of the Apostles and by Paul. He was Bishop of Heraclea, preached the word of God in Asia Minor and Achaia, and was killed by unbelievers.

LXIX. Saint Fortunatus (June 15)

Fortunatus is mentioned by Saint Paul in his First Epistle to the Corinthians. After laboring greatly in preaching the word of God, he reposed in the Lord.

LXX. Saint Achaicus

Saint Paul refers to Achaicus and Fortunatus in the same passage, saying, I am glad of the coming of Fortunatus and Achaicus: for that which was lacking on your part they have supplied. For they have refreshed my spirit, and yours.

Two additional apostles are sometimes numbered with the Seventy, bringing the total to seventy-two, the number mentioned in the variant reading of the Gospel, according to which the Lord appeared unto the other seventy-two.

LXXI. Saint Dionysius the Areopagite (October 3)

Saint Dionysius appears in the Acts of the Apostles, was Bishop of Athens, and later proclaimed Christ in Gaul where he was beheaded. Eusebius, Bishop of Caesarea of Palestine, explains that "Dionysius the Areopagite, converted by Paul’s preaching in Athens (according to Luke’s testimony in the Acts of the Apostles), became a member of the apostolic choir."

LXXII. Saint Simeon Niger

This saint is also mentioned in the Acts of the Apostles by Luke, who writes, Now there were in the church that was at Antioch, certain prophets and teachers; as Barnabas, and Simeon, that was called Niger. We are assured by Saint Epiphanias that this Simeon was an apostle. The great hierarch of Cyprus writes, "Mark, Luke, Justus, Barnabas, Apelles, Rufus, and Niger are all among the seventy-two apostles."


In The Ochtoechos, Saint John of Damascus confirms that there were seventy-two lesser apostles. He chants, "The all-praised ten and twain, leading the seventy-two, their rivals in zeal, were manifested as perfect." By the prayers of all the apostles, may we be deemed worthy of our heavenly calling, find an abode among the saints, and behold the Apostle and High Priest of our profession, Christ Jesus, Who is praised with God the Father and the Holy Spirit unto ages of ages. Amen.

Besides the holy apostles listed here, there were in those days many saints equal to them in holiness. Eusebius, Bishop of Caesarea in Palestine, writes in the twentieth chapter of his first book: "The names of Christ’s twelve apostles are in the Gospels for all to read, but no list has ever been found of the Seventy. In addition to the Seventy there were other disciples, as is evident if one considers Saint Paul’s statement in the First Epistle to the Corinthians to the effect that Christ was seen after His Resurrection first of Cephas, then of the Twelve. After that He was seen of above five hundred brethren at once, of whom the greater part remain unto this present: but some are fallen asleep." Of the other disciples, many labored in spreading Christ’s gospel in the earliest days of the Church, illumining various lands with the light of faith, as did the apostles. Since these holy men were worthy of the title "apostle," we shall mention some of them here.

I. Saint Lazarus (October 17)

Lazarus, who was dead four days and raised by the Lord, received the Holy Spirit with the apostles when tongues of fire descended at Pentecost. After Stephen’s death, when there was a great persecution against the church which was at Jerusalem, he fled the Holy Land in a sailboat, accompanied by Saint Maximin, the Lord’s disciple, and Saint Celidonius, the man born blind and granted sight by the Saviour. God guided the boat to Massilia where Lazarus proclaimed the apostolic teaching. Lazarus then became Bishop of Kition in Cyprus, and there departed this life in peace. Many years later his holy remains were found in a marble casket bearing this inscription: "Christ’s friend Lazarus, who was dead four days." As for Maximin, he became the first Bishop of Libia in Gaul, in which town he preached the doctrines of the apostles. Saint Celidonius, Maximin’s helper and fellow-preacher, died in Gaul and is listed by some historians as one of the seventy-two apostles.

II. Saint Joseph of Arimathea (3rd Sunday of Pascha)

Joseph of Arimathea was Jesus’ disciple and begged Pilate to give him the Lord’s immaculate body after the Crucifixion. For this he was expelled by the Jews from their land. He spread the gospel in Britain and died in that country, where he is regarded as an apostle.

III. Saint Nicodemus (3rd Sunday of Pascha)

Saint Nicodemus came to Jesus by night and gave the Jews the good advice not to judge the Lord without hearing Him or knowing the truth about His deeds. He brought burial spices and reverently helped Joseph bury Jesus’ body. Because he preached Christ, the Jews drove him into hiding.

IV. Saint Gamaliel (August 2)

Gamaliel was Paul’s teacher and piously counseled the Jews not to interfere with the apostles’ preaching, saying, If this counsel or work be of God, ye cannot overthrow it. Later the apostles converted him, and he provided food and refuge for Nicodemus until the end of that saint’s life. He buried the holy fugitive near the protomartyr Stephen.

V. The Holy Eunuch of Queen Candace

This saintly eunuch was baptized by Saint Philip. He was the first apostle to Ethiopia and preacher of Christ in that country, where he converted the Queen and died a martyr.

VI. Saint Zacchaeus (last Sunday before the Lenten Triodion begins)

Saint Zacchaeus had the joy of receiving the Lord into his home and hearing Him say, This day is salvation come to this house. After Christ’s Ascension, Zacchaeus accompanied Saint Peter, who consecrated him Bishop of Caesarea in Palestine. There Zacchaeus preached Christ like an apostle.

VII. Saint Cornelius the Centurion (September 13)

Cornelius, who was baptized by Saint Peter, converted his house in Caesarea into a church. Peter appointed him bishop of that city and successor to Zacchaeus.

VIII. Saint Longinus the Centurion (October 16)

Witnessing the Lord’s Crucifixion, Longinus believed and confessed that Jesus is truly the Son of God. He also testified to the truth of the Resurrection, proclaiming Christ in Cappadocia like an apostle. Longinus died a martyr.

IX. Saint Ignatius the God-bearer or the God-borne (December 20 and January 29)

Saint Ignatius was the child whom the Lord took into His arms. Ignatius proclaimed the apostolic teaching in Antioch, becoming bishop of that city after Saint Peter. He was fed to the lions in Rome.

X. Saint Polycarp, Bishop of Smyrna (February 23)

In his Life of Saint Ignatius the God-bearer, the blessed Symeon Metaphrastes calls Polycarp a divine apostle. He writes, "Reaching Smyrna, Ignatius greeted Saint Polycarp, the divine Apostle who had been his fellow-disciple, but became bishop of that city."

XI. Saint Aristion

According to the historians Nicephorus and Eusebius, Saint Papias, Bishop of Hierapolis, stated in his writings that Aristion, Bishop of Smyrna and younger contemporary of the Twelve Apostles, was one of the Lord’s disciples.

XII. Saint Hierotheus (October 4)

Saint Hierotheus was instructed in the faith and made Bishop of Athens by the holy Apostle Paul. A cloud transported him to join the choir of the apostles at the Dormition of the immaculate Mother of God.

XIII. Saint Antipas, Bishop of Pergamos (April 11)

Saint Antipas suffered for Christ and the teaching of the apostles, as Christ the Lord Himself witnesses in the Revelation of Saint John the Theologian, saying, Antipas My faithful martyr was slain.

XIV. Saint Demetrius

Demetrius was Bishop of Philadelphia in Asia Minor. He is mentioned in the following passage from the Third Epistle of Saint John the Theologian: Demetrius hath good report of all men, and of the truth itself; yea, and we also bear record; and ye know that our record is true.

XV. Saint Mnason

In the Acts of the Apostles, we read about Mnason the Cypriot, of whom Saint Luke writes the following: There went with us also certain of the disciples of Caesarea, and brought with them one Mnason of Cyprus, an old disciple, with whom we should lodge. Some authorities are of the opinion that Mnason was the same person as Jason.

Even if the names of the brethren who saw the risen Lord and the other holy disciples who helped the apostles are nowhere recorded on earth, we may be certain they are written in heaven. We can rely on the testimony of Saint Paul, who says in the fourth chapter of his Epistle to the Philippians: Help those women which laboured with me in the gospel, with other my fellow-labourers, whose names are in the book of life.

As noted earlier, there are errors in the list of the Seventy Apostles attributed to Saint Dorotheus, including the repetition of four names. A "Rodion" is included, and it is alleged that he is mentioned by Saint Paul, but this is not the case. Any Rodion can only be the same person as Herodion. Similarly, the names Apollos, Tychicus, and Aristarchus are mistakenly repeated.

In the same register, Cleopas is identified as being the same as Symeon, and Crispus as Crescens. The Prologue states that Symeon was the same as Simon, who, like James, Joses, and Jude, was a son of Joseph the Betrothed. But the ancient and trustworthy ecclesiastical historians Eusebius Pamphilus, Nicephorus Callistus Xanthopoulus, and George Kedrinus, following the earlier historian Hegesippus, write that Cleopas was younger brother to Saint Joseph the Betrothed, and that Symeon was the son of Cleopas and cousin of James, Brother of the Lord, whom he succeeded as Bishop of Jerusalem. Simon, James’ brother, was neither an apostle of the Seventy (like James and Joses) nor of the Twelve (like Jude, who was the same as Thaddaeus). Simon departed this life before the apostles dispersed to various lands, as did certain other disciples, of whom Saint Paul writes, The greater part remain unto this present, but some are fallen asleep. Such details are subject to ecclesiastical review and judgment, but it is certain that Cleopas and Symeon are not the same person.

In the list attributed to Dorotheus, a Crispus appears, a bishop in Galatia supposedly mentioned by Saint Paul in his Second Epistle to Timothy. Actually, it is to Crescens that Paul refers in that letter, and he is to be distinguished from Crispus, who was the chief ruler of the synagogue mentioned in the Acts of the Apostles and Paul’s First Epistle to the Corinthians. Again, the list counts as one of the Seventy the Caesar mentioned by the Apostle Paul. Writing from Rome to the Philippians, Paul refers to the household of the ruling Caesar Nero, but nowhere to a disciple of the Lord called Caesar. The holy teachers Chrysostom and Theodoretus both confirm that the Caesar in question was the Emperor. Saint John Chrysostom writes, "Paul, to encourage the Philippians, informs them that the gospel had reached even the Emperor’s palace. He makes it clear that if eminent courtiers had forsaken all for the sake of the King of heaven, the Philippians should much more be willing to do the same." And Saint Theodoretus explains: "Paul greatly gladdens the Philippians, telling them that the gospel held sway over the palace and was guiding the impious tyrant’s servants to life." Such are these holy teachers’ interpretations of the Apostle’s farewell to the Philippians: All the saints salute you, chiefly they that are of Caesar’s household. The grace of our Lord Jesus Christ be with you all. Amen.


Apolytikion in the Third Tone
O Holy Apostles, intercede to our merciful God, that He may grant our souls forgiveness of sins.

Kontakion in the Second Tone
With hymns let us praise the chorus of the Seventy disciples of Christ, ye faithful; and in godliness, let us keep a feast, for we learned through them to worship the Trinity, Who is indivisibly one; for they are the lamps of our most godly Faith.

From The Great Collection of the Lives of the Saints, Volume 5: January, compiled by St. Demetrius of Rostov

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The Venerable Nikephoros the Leper (1890-1964)

Fr. Nikephoros (in the world, Nicholas) was born in a village of Chania, in Serikari. His parents were simple and pious villagers, who while he was still a small child, died and left him an orphan. Thus, at the age of thirteen he left his home, traveled to Chania and began to work in a barbershop. There he started to show the first signs of Hansen's disease (i.e. leprosy). At that time, lepers were exiled to the island of Spinaloga, because leprosy was a transmissible disease and was treated with fear and horror. Nicholas, when he was sixteen years old and when the signs of his disease began to be more visible, to flee from enclosure on Spinaloga fled with a boat for Egypt. There he remained working in Alexandria, again in a barbershop, however the signs of his disease became even more evident, especially on his hands and face. Due to the suggestions of a cleric he fled to Chios where there was a home for lepers, in which was a priest, Fr. Anthimos Vagianos, later St. Anthimos of Chios.

Nicholas reached Chios in 1914 at the age of 24. At the leper home in Chios, where there was a grouping of many beautiful little homes, was a chapel of St. Lazaros, where was preserved the wonder-working icon of Panagia of Ypakoe (Obedience). In that place was opened the stadium of virtues for Nicholas. Within two years St. Anthimos discerned that he was ready for the angelic schema and tonsured him a monk with the name Nikephoros. The disease progressed and evolved in the absence of suitable medicines, and brought many great changes (the medicine was found later, in 1947).

Fr. Nikephoros lived with indiscriminate, genuine obedience, with austere fasting, working in gardens. He also compiled in a catalogue the miracles of St. Anthimos, which he had seen with his own eyes (many took the place of healing of the demon-possessed).

There was a unique spiritual relationship between St. Anthimos and monk Nikephoros, who “did not separate himself from him by even a step”, as mentioned by Fr. Theoklitos of Dionysiou in his book “St. Anthimos of Chios”. Fr. Nikephoros prayed for endless hours at night, performing countless prostrations, not offering a word to anyone nor spoiling his heart on anyone, and was the head chanter of the church. Because of his illness, however, slowly he lost his eyesight and most of the hymns were chanted by others.

In 1957 the Lovokomeio of Chios was closed and the remaining patients, along with Fr. Nikephoros, were sent to the Anti-Leper Station of St. Barbara in Athens, in Aigaleo. At that time Fr. Nikephoros was about 67 years old. His body parts and his eyes had been totally affected and transformed from the illness.

There, in the Anti-Leper station lived Fr. Eumenios, who also had Hansen's disease, but because of medical advances was totally cured. He decided however to remain for the rest of his life in the Anti-leper station near his fellow patients, who he treated with much love. Thus he became a spiritual child of Fr. Nikephoros, to whom as a reward for his patience, the Lord had granted many gifts. Many people flocked to the humble cell of the leper monk Nikephoros, at St. Barbara of Aigaleo, to receive his blessing. Those who met him mention that:

Though he was confined to bed, with wounds and pains, he did not murmur but showed great patience.

He had the grace of comforting the troubled.

His eyes were constantly irritated, his vision was minimal, and he had hooked hands and paralyzed lower extremities.

Besides all of these he was most sweet, mild, greatly smiling, relating grace-filled stories, he was enjoyable, lovable.

His face, which was eaten by the signs of his sickness and wounds, shone and imparted joy to all who saw this totally poor and phenomenally sick man who said: “Let His holy Name be glorified.”

At the age of 74, on January 4th 1964, Fr. Nikephoros reposed in the Lord. His holy relics were fragrant when they were later uncovered. Fr. Eumenios, and other pious people offered many occasions when miracles occurred at the intercessions of Fr. Nikephoros.

He said: “My children, do you pray? And how do you pray? ...with the prayer of Jesus you should pray, with the LORD JESUS CHRIST, HAVE MERCY ON ME. Thus you should pray. This way is good.”

For more information, hymns, and photos, see:

Saint Nikephoros the Leper Is Canonized By the Ecumenical Patriarchate

Venerable Nikephoros the Leper: Hymns and Photos

Spinalonga: The Island of Lepers

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Basil the Great and Disfigured Christianity

[A significant text which should be distributed. - J.S.]

by Photios Kontoglou

I want to speak on Saint Basil, but I don't want to say what is commonly told by those who write about this truly "Great" saint. Especially some theologians who are educated by the Franks, who don't care at all about his holiness or his wisdom according to God, but rather his "classical" wisdom, his knowledge of Greek letters, of rhetoric, and the other ephemeral and outward ornaments of his deep soul, forgetting what the Apostle Paul writes about worldly wisdom, which he calls "foolish according to God".

For these people, philosophy is revered, even more so than religion, as much as they would like to hide this; education is more persuasive than faith, the ancients a more important coat of arms than Christianity. For this reason, they measure everything by these standards. The worth of the Holy Fathers isn't in their holiness, but about how much they were strong speakers, strong communicators, strong in mind, in one short word, how they had that which was and is honored by a sinful world and all that is considered superfluous by the Christian, or even harmful, according to the Gospels.

I dare say the Gospels! These teachers of the people don't ask anything, but they go to the tune of their own melody. Paul, who said a thousand times in a thousand ways how language skills, that is rhetoric, is fake and Christ does not want it, these same, suffice it to say, with force, proclaim him "great orator", he who said: "For Christ did not send me to baptize but to preach the gospel, and not with words of eloquent wisdom, lest the cross of Christ be emptied" (1 Cor. 1:17); and who said to the Colossians: "Beware lest any man spoil you through philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ" (2:8). Those however who explain to the laity the Holy Scriptures are deaf and blind, and they pretend that they don't hear and don't see; even he who said that philosophy is "vain deceit" they proclaim a great philosopher, thinker, a clever brain "after the tradition of men, after the rudiments of the world, and not after Christ". They want to make him "a rival of the ancient philosophers which glorified mankind", in order for Christianity to have great temples and not only the poor in spirit, the impoverished, the unlearned Apostles, the simple ascetics, and the easy-believing martyrs and saints. These pseudo-christians are eaten by pride, worldly vainglory, because they are those whom the same Paul says are "vainly puffed up by his fleshly mind" (Col. 2:18), and are "of the flesh", and honor the flesh, wanting to "please God" (Rom. 8:8).

The Paul who spoke these fearful words, "whatsoever is not of faith is sin" (Rom. 14:23), with their unreasonable minds, they brought him down to their level, making him a verbose orator, philosopher, sociologist, politician, organizer, psychologist, educator, opportunist, because this is what they understand, and these are the greatest titles which they can imagine. No voice could have said these things with stronger, clearer, livelier and more jarring words, except that of Paul, and still the new Scribes did not take notice. May his words be as hammers which pound on their hard skulls, they are: mortar and pestle[1].

Listen to how Paul speaks about ancient wisdom: "For since, in the wisdom of God, the world through wisdom did not know God, it pleased God through the foolishness of the message preached to save those who believe. For Jews request a sign, and Greeks seek after wisdom; but we preach Christ crucified, to the Jews a stumbling block and to the Greeks foolishness..." (1 Cor. 1:21-23). Therefore, behold what Paul says and [to the contrary] what the exegetes of the Gospels and of the same Paul teach, that is the wisdom of fools, which regards the teaching of Christ as foolishness.

I have shown great perseverance in this matter, because those who want to debase the pristine waters of the Gospel, "the living water springing up into everlasting life” (Jn. 4:14), with the marshy waters of knowledge and ancient philosophy which the wretched drank in those days, "as those without hope" (1 Thess. 4:13), without being quenched, these therefore are blind guides who twist the world, and with their theories become responsible for many youth falling into unbelief, because souls that thrive off of "vain deceit", will fall into the plight of atheism, confessed or unconfessed.

All this comes from disfigured Christianity which is taught to all those who are educated in the universities of the West, which is the homeland of rationalism and humanism, and then they bring this rationalistic Christianity to us. Why are we cursed to learn all that is ours from foreigners, even the ancient language?

I turn again to Paul, to take from him other God-inspired words which are removed by the deceivers, the Frankish-educated humanistic pseudo-christians. I take all the words of Paul, for to this saint they reveal their greatest honor, because, by the measure which they judge him, they find in him greater worldly knowledge, sociological activity, rhetorical skill, methodology, psychological sharpness, and a whole bunch of other such things with which many honor him, without the God-blinded being able to see how Paul is the greatest and most vehement enemy and critic of their twisted perceptions they have of the christian religion.

The God-tongued Paul therefore writes and asks: "Where is the wise man? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of the world?" (1 Cor. 1:20). It's as if he is saying: "Which of the wise of this world, among the philosophers and clever debaters, with their dialectic, will be able to discuss, or even understand the things we the foolish say, we who do not recognize the masterful turns of dialectics, we the uneducated easterners, and not us deep down, but those things which the Holy Spirit says with our mouths?"

Further down he writes: "We speak wisdom among those who are perfect, yet not the wisdom of this age, nor of the rulers of this age, who are coming to nothing" (1 Cor. 2:6). Who are the rulers of this age, who are coming to nothing, as well as the philosophers and orators and other so-called masters of worldly literature, which their darkened lights the christian needs, so say the blind teachers of the people, as if the light of the Gospel is not enough, which says: "If then the light within you is darkness, how great is that darkness!" (Matt. 6:23).

Therefore, according to the spirit of this age which is "coming to nothing", they are also celebrating and glorifying Saint Basil, not as a saint and struggler of the true religion, but as an author of "elegant writings", "a wise moralist and educator, adorer of Greek wisdom".

But how consistent is the Saint with those who glorify his Greek-learning and the honor he had for ancient wisdom, is revealed in the words below which he wrote to Eustathius the bishop of Sebastea:

"Much time had I spent in vanity, and had wasted nearly all my youth in the vain labor which I underwent in acquiring the wisdom made foolish by God. Then once upon a time, like a man roused from deep sleep, I turned my eyes to the marvellous light of the truth of the Gospel, and I perceived the uselessness of 'the wisdom of the rulers of this world, that come to nothing.' I wept many tears over my miserable life and I prayed that guidance might be vouchsafed me to admit me to the doctrines of true religion. First of all was I minded to make some mending of my ways, long perverted as they were by my intimacy with wicked men. Then I read the Gospel, and I saw there that a great means of reaching perfection was the selling of one’s goods, the sharing of them with the poor, the giving up of all care for this life, and the refusal to allow the soul to be turned by any sympathy to things of earth. And I prayed that I might find some one of the brethren who had chosen this way of life, that with him I might cross life’s deep and troubled strait" [Letter 223].

But who gives importance to what Saint Basil says? We have made our own Christianity, a convenient, humane and reasonable Christianity, as the Grand Inquisitor of Dostoevsky says, because the Christianity which Christ taught is inapplicable, inhumane. We, instead of ascending towards Christ, Who says: "And I, if I am lifted up from the earth, will draw all peoples to Myself" (Jn. 12:32), have pulled Him down to our level in which we are found, and have made a Christianity which is in agreement with our weaknesses, with our passions, with our secular ambitions, and have given the saints the skills our materialism honors and admires, making them philosophers, orators, politicians, psychologists, sociologists, educators, etc. The Grand Inquisitor, as Christ was going before him (he had commanded that Christ be caught, because He returned to the earth and the people followed Him), told Him: "The time You came into the world You brought to the people a harsh religion, impractical and inhumane. We made it convenient and humane. Why did You return to the earth again? To ruin it for us once we have put it in place? For this reason we order You to be burned in Your name, as a heretic!"

A convenient and humane Christianity, this human construct, is the present deformation that has happened to the Gospel by the cunning materialism of our flesh.

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[1] το γουδί το γουδοχέρι is a Greek slang term literally translated "mortar and pestle", but denotes a similar English saying "the same story over again".

From the book by Photios Kontoglou titled Humble Giants published by ΑΚΡΙΤΑΣ in 1992.

Translated by John Sanidopoulos

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