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MYSTAGOGY

MYSTAGOGY
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J.Sanidopoulos
This weblog offers insights and analysis on various matters of life and thought from a 21st century Orthodox Christian perspective, among other things.
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      • Anthropomorphisms of God In Scripture
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      • World's Oldest Joke Book (4th cent.)
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      • The Ascetic Makarios and Nikos Kazantzakis
      • On Genuine Theology: The Science of Sciences
      • Richard Dawkins And His Faithful Followers
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      • The West Initiated the Dissolution of Greece
      • The Use of Candles in the Orthodox Church
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      • Patriarch Kirill Meets With Greek Prime Minister
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      • Temple In Turkey Predates Egyptian Pyramids
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      • Many Confess, Few Repent
      • Scientific Dictatorships: Aldous Huxley in 1962
      • The Right Hand of Saint Polycarp of Smyrna
      • Saint Polycarp, the Friend of the Apostles
      • To Be A Fool For Christ's Sake
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      • The Ascetics of Karoulia on Mount Athos
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      • Metropolitan Nicholas Responds to Elton John
      • There Was No "Byzantine" Empire
      • About Fasting and Prayer
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      • Byzantine-era Street Uncovered In Jerusalem
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Wednesday, February 10, 2010

Byzantine-era Street Uncovered In Jerusalem


[The most important part of this discovery is that it confirms the accuracy of the Madaba Map, about which you can read here.

The Madaba Map – an ancient mosaic map in an Orthodox church in Jordan from the sixth-seventh century AD, which depicted the Land of Israel in the Byzantine period, explicitly showed: the entrance to Jerusalem from the west was via a very large gate that led to a single, central thoroughfare on that side of the city. - J.S]


SHIRA RUBIN
02/10/10
Huffington Post

JERUSALEM — With the help of an ancient mosaic map, Israeli archaeologists said Wednesday they have unearthed a section of an old flagstone street in Jerusalem that provides important new evidence about the city's commercial life 1,500 years ago.

The 20-foot (6-meter) section of the street passes from the west into the center of Jerusalem's Old City, and stands upon a large cistern that supplied water to the city's 30,000 to 40,000 residents. Pottery, coins and bronze weights used to measure precious metals from Byzantine times also were found.

The discovery conforms to the layout of the city depicted in a famous 6th-century mosaic map discovered more than 100 years ago in a Jordanian church, said excavation director Ofer Sion.

The map has long been used as a guide to understanding the shape of the city from the 4th to 6th centuries, and the direction of the street is new evidence the map is correct, he said.

Jerusalem during this time had become a Roman city named Aelia Capitolina, with Jews barred from entering after their revolt against their Roman overlords in 132 A.D. It became a major center for the emerging Christian religion.

The Byzantine Empire evolved out of the eastern half of the Roman Empire when the western part succumbed to barbarian invasions and ruled over much of the Middle East until the Arab conquests of the 7th century.


A staunchly Christian empire based in Constantinople, now Istanbul, it valued Jerusalem as a key Christian religious center and invested heavily into the city, which became a destination for thousands of pilgrims every year.

"This street was the center during the most (commercially) successful period in the history of (ancient) Jerusalem," Sion said. "It is wonderful that (today's street) actually preserved the route of the noisy street from 1,500 years ago."

Working from the historic map, archaeologists three months ago uncovered the section of the wide, white stone street 14 feet (4.5 meters) below the current street level.

Archaeologists have already excavated another ancient street in Jerusalem from that time known as the Cardo, which ran north to south and hosted many shops along its pillared length. Sion said the newly found street included a sidewalk and row of columns.


The map, uncovered in 1894 on the floor of a Byzantine-era church in Madaba, Jordan, shows the locations of major streets and the Christian sites in the city, including the Church of the Holy Sepulcher, the site where the faithful believe Jesus was crucified, buried and resurrected.

Once restoration work is completed, within the next few weeks, the segment of street will be covered because of heavy pedestrian traffic, Sion said. It has yet to be decided if the site will be available for viewing.

The Israel Antiquities Authority undertook the project in response to a municipal plan to build an electric cable system on the site. In a land where every shovel might unearth something ancient, Israeli law requires the authority to inspect construction zones for ruins before work begins.

For a gallery of eight pictures, see here.

Read more about this discovery here.
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4th Century Icon of St. Agnes in Rome


St. Agnes, whose name is inscribed above her head, stands frontally in the orans position between two columns on which doves are perched.

This beautiful fourth century icon of St. Agnes is found and still intact in the Catacomb of Pamphilus in Rome on the Ancient Salarian Way. It is a gold-glass medallion which was likely embedded in the wall of the catacomb as an offering for the dead.

According to tradition, Saint Agnes was a member of the Roman nobility born c. 291 and raised in a Christian family. She suffered martyrdom at the age of twelve or thirteen during the reign of the Roman Emperor Diocletian, on January 21, 304 or 305.

The image above was made within a generation or two after her martyrdom.
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Shedding Light on the Catacombs of Rome



By Duncan Kennedy
BBC News, Rome
3 May 2009

Rome's underground Christian, Jewish and pagan burial sites, the Catacombs, date back to the 2nd Century AD.

There are more than 40 of them stretching over 170km (105 miles).

But, until now, they have never been fully documented, their vast scale only recorded with handmade maps.

That is now changing, following a three-year project to create the first fully comprehensive three-dimensional image using laser scanners.

A team of 10 Austrian and Italian archaeologists, architects and computer scientists have started with the largest catacomb, Saint Domitilla, just outside the Italian capital.

The tunnels, caves, galleries and burial chambers of Saint Domitilla stretch for about 15km (9 miles) over a number of levels.

At a time when Christians, in particular, were persecuted, the Catacombs became a relatively safe place to bury the dead.

The soft, volcanic tufa rock was an especially workable, yet durable, material that was burrowed out over the course of nearly three centuries.

Yet, because of concerns about safety, only about 500m (1,640ft) are accessible to the public today.

Scanner

The new, moving, images of this entire underground system will change all that and open up this beautiful subterranean world in a way that it has never been seen before.

The leader of the project, Dr Norbert Zimmerman of the Vienna Academy of Sciences, was behind the idea to use laser scanners to record every part of the Catacombs.

His scanner, which looks like a cylinder on a tripod, stands a metre or so high and is a piece of kit you usually find in the construction industry.

Gone are the days when archaeologists just used shovels, brushes and sieves to unearth the past.

The scanner has been placed in hundreds of different locations in the Catacombs.

It turns slowly, sending out millions of light pulses that bounce off every surface they come into contact with. The light pulses rebound back into the scanner and are recorded on a computer as a series of white dots, known as a "point cloud".

Gradually, every wall, ceiling, and floor is bombarded with the dots, enabling the computer to build up a picture of each room.

Eventually, the computer completes a 360-degree, three-dimensional, moving image of that room, with every surface looking like it is made up of small white dots.

At the same time a camera on the scanner takes a picture of each surface. That information is also fed into the computer enabling colour to be added to "fill in" the dots.

'Real data'

When the process is finished, it looks like an actual film of the particular room in question.

In all, four billion dots were recorded, enabling practically the whole catacomb to be documented in this way. Only a handful of small spaces were left out because it simply was not possible to get the scanner in.

The final result is astonishing.

On a computer screen, you can now see the whole underground complex. Using different buttons on the key pad, you can zoom in on the tunnels.

You can travel "through" walls, down corridors and into chambers, giving the first real sense of its beauty, scale and detail.

Paintings on walls, which have not been seen in nearly 2,000 years, are now visible - their colours vivid and clear.

"It is not a virtual image, it is not animation - what you are seeing is real data," says Mr Zimmerman.

I ask him why he did not just video the whole thing.

"Well, you could have filmed each room. But that would not have given you the ability to 'travel' through the catacomb in a way that the scanned images allow," he says.

"Its moving, 3D flexibility, gives you the chance to compare areas, to assess the ways the Catacombs were developed over time, to analyse how and why those who built them did what they did," he adds. "That's never been possible before."

'Big job'

Mr Zimmerman and his team have nearly completed their work on the Saint Domitilla catacomb. It is now back to Vienna to study the images in more detail.

Dr Zimmerman says much of the work will be made available to the public.

Examining the images from the Saint Domitilla catacomb alone will keep them busy for the next year or so.

He has no plans to scan all the Catacombs.

"That is a big job, but it may well be needed if we are to really understand this incredible historical phenomenon and if we are to make a proper detailed study whilst these caves are still intact."

"We will publish our findings to reveal, for the first time, just how impressive these tombs were and how the people of that time went to so much effort to bury their dead," he says.



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Saint Haralambos and the Demon Possessed


Many of the weighty difficulties which befall man have their cause, known or unknown, in his past. However, the causes of these weighty difficulties, let us say mental disorders, are nothing else than the transgression of the moral law of God.

When St. Haralambos was being tortured, the persecuting emperor found out about his miracle-working power and ordered an insane man to be brought to Haralambos so that the emperor could be convinced that Haralambos could heal him. The devil tormented this man for thirty-five years driving him into the wilderness and hills and hurling him into mud or into gorges. When this deranged person approached Haralambos, the demon sensed a sweet-smelling fragrance emanating from this holy man and shouted: "I beg you, O servant of God, do not torment me before my time, rather command me and I will depart and, if you wish, I will tell you how it came about that I entered into this man." The saint commanded the demon to relate the story. The demon said: "This man wanted to steal from his neighbor and thought to himself: `If I don't kill the man first, I will not be able to seize his goods.' He proceeded and killed his neighbor. Having caught him in the act, I entered him and behold for thirty-four years I dwelt in him." Upon hearing this, the saint of God commanded the demon to depart from the man immediately and to leave him in peace. The demon departed and the demented man was restored to health and became tranquil.

- St. Nikolai Velimirovich, Prologue

In the video posted here, Elder Dorotheos of Kornofolias Monastery in Soufli speaks about St. Haralambos and his miraculous power. This monastery has in its possession the incorrupt right leg of the saint. At about the 4:30 mark a woman who is demon possessed in the audience makes itself known. The Elder urges her to venerate either the relic or icon of St. Haralambos, but she refuses saying "I will not venerate" and she leaves.



Kontakion in the Fourth Tone
O Priest-martyr, athlete, champion Haralambos, your relics are a priceless treasure of the Church. Wherefore she rejoices, glorifying the Creator.
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Money Can't Buy Happiness...


Money Can't Buy Happiness, So Man Gives Away Every Penny of His £3 Million Fortune

By Alex
Money & Finance
Feb 10, 2010

Karl Rabeder grew up poor and thought that life would be wonderful if he had money. But when he got rich, Karl discovered that he was unhappy … so he decided to give away every penny of his £3 million fortune:

"My idea is to have nothing left. Absolutely nothing," he told The Daily Telegraph. "Money is counterproductive – it prevents happiness to come."

Instead, he will move out of his luxury Alpine retreat into a small wooden hut in the mountains or a simple bedsit in Innsbruck.

His entire proceeds are going to charities he set up in Central and Latin America, but he will not even take a salary from these.

"For a long time I believed that more wealth and luxury automatically meant more happiness," he said. "I come from a very poor family where the rules were to work more to achieve more material things, and I applied this for many years," said Mr Rabeder.

But over time, he had another, conflicting feeling.

"More and more I heard the words: ‘Stop what you are doing now – all this luxury and consumerism – and start your real life’," he said. "I had the feeling I was working as a slave for things that I did not wish for or need. I have the feeling that there are lot of people doing the same thing."
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St. Haralambos and the Sacrifice of the Bull


The Municipality of Agia Paraskevi is situated in the centre of the island of Lesvos, among the hills and close to the plain of Kalloni. Agriculture and cattle raising are the main income sources of the Municipality.

The Municipality of Agia Paraskevi is famous for the "Religious Festival of Tavros". This festival is the most important popular activity of the village of Agia Paraskevi and it combines a variety of happenings that regard the ritual of the bull's (tavros) sacrifice. An agricultural group called "Το Ισνάφι των Ζευγάδων" (Agricultural Association "The Progress") revived this ancient custom in 1774. It was established as a reverence to St Haralambos, the protector of this agricultural group (Το Ισνάφι) that organises this festival (St. Haralambos os the patron saint of ploughmen).

The festival is linked to an old story: "During the period of Turkish occupation, a Turk stole a bull. Each time he tried to kill it, a bright light shone in his eyes, until eventually, he gave the bull back."

The incomes of this celebration are used for the inhabitants' common profit. The activities that take place during the celebration of this festival are the following:


The inhabitants gather the necessary materials (wheat etc.) for the preparation of the traditional meal ("kiskek"). The carrying of the decorated bull around the village takes place with the participation of the local orchestra. The pilgrims ride decorated horses accompanied by the local traditional orchestra. Sacrifice of the bull takes place at the chapel of St Haralambos situated at the evergreen mountain of Tavros that rests nearly 30 minutes outside of the village in a remote location.

Throughout the night, preparation of the traditional meal is accompanied by popular dances. The inhabitants return to the village, where a parade of horses and horse races take place. Amusement at the central square of the village takes place with the visitors' participation. On the last night of the festival, local inhabitants have fun until the next morning.

These festivals that take place at the village of Agia Paraskevi last for several days; they start from Friday and last until Monday, usually in the middle of June. The dances and the songs as well as the popular orchestras that play traditional music from Lesvos and from the village of Agia Paraskevi and Asia Minor are of a great importance at those festivals. The Religious Festival of Tavros takes place at the end of the spring and coincides with the preparation of the harvest.

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Miracle of Saint Haralambos in Filiatra (1943)

Celebrated on February 10 and July 18

A modern miracle took place in the small Peloponnesian town of Filiatra in 1943, during the dark days of the occupation of Greece by the Germans. This miracle has moved and continues to move, to this day, not only the people of Filiatra but also the people of all Greece.

From the German Headquarters in Tripoli, orders were issued to Officer Kondau (or Kunster), in charge in Filiatra, to burn the town, because of a sabotage that the rebels had instigated. The Commander was ordered to kill a certain number of notable Filiatrians, to take as prisoners the 1,500 other citizens, and to send them to Germany, after which it is was obvious they would never return.

Officer Kondau, feeling no pity, in turn, gave the orders to his soldiers to follow through with implementing the destruction, on the following day at 6:00 in the morning.

In Tripoli, the priest, Archimandrite Theodore Kotsakis, who was originally from Filiatra, learned of this plan. Grief and worry overcame everyone; no one knew what to do to save Filiatra and its people. So, the priest Theodore found someone who knew German, and together they went to the house of the German Officer in Tripoli. But while they waited outside his office, loud voices, cursing and a great upheaval were heard. A Greek woman pulled on the priest’s cassock, urging him to leave, so that they might not be killed there, right on the spot!

Thereby, upon leaving, the Priest notified all the people from Filiatra who were living in Tripoli, to pray that night to Saint Haralambos, who was Patron Saint of Filiatra, asking him to intercede for the town and its people. Then the Priest Theodore closed himself in his room and prayed with much pain and sorrow. And the citizens of Filiatra did the same, as they had caught wind of something going on, themselves.

Saint Haralambos heard their prayers and performed the miracle! The Saint then appeared that night to Officer Kondau while he was sleeping. He appeared to him as a serious, old and dignified man of holy countenance, dressed in priestly robes and having a long white beard. This German conqueror, who was a Protestant, had never seen such a face or such an appearance ever before in his life. The solemn Elder then said to him with such sweetness: “Listen, my son, do not carry out the orders you were given.”

The dream was so real that it created a great impression on him. He awakened suddenly and then went back to sleep, but, with determination, however, to carry out the order he was given. Then once again the Saint appeared to him in his sleep and said: “That which I have told you to do, do it. Do not execute the order. Do not be afraid. I will make sure that you are not punished.” Again, he awakened, and the words spoken to him were whirling around in his mind. But it was impossible for him not to carry out the order, after all the Germans would execute him if he didn’t. Once again he fell asleep. And once again the solemn Elder appeared to him for a third time, saying: “I told you not to be afraid. I will see to it that you are not punished. I will protect you and all your men. You will all return to your homes and nothing will happen to you.”

At first, the Commander wanted to ignore the order of Saint Haralambos, in order to appear independent. But despite all his intransigence, he yielded, because afterwards, as this German Officer himself related, he heard in his sleep shouts and cries, as if coming from people being tortured right in his own courtyard. Then, real life figures appeared like women, many women, who were beating themselves on the heads and chests out of unbearable misfortune and pain.

They were mourning, showing desperation, and cursing out of agony in anticipation of the slaughter of their children and grandchildren that was to take place. All of these voices then became like a big cloud that ascended on high, into the heavens, without anything falling to the earth.

And furthermore, as he slept, the German Officer saw long black clouds that were coming out of his room, ascending, and casting a shadow upon the sun, with the sun trying to hide from the clouds as if it were a person who in turn was casting shadows on the faces of his soldiers. Some of soldiers were afraid, while others were asking for help as they made the sign of the cross. And still others were running and hiding behind the olive groves.

From his fright he woke up. He tried to speak but couldn’t, rather his mouth was agape as he looked at the image in his dream, the old man that he saw three times in his dream who had the appearance of a Saint of the Orthodox church. When he came to his senses, he began thinking of the evil that was about to happen: the slaughter of human beings, like dogs to remain on the streets without burial and of houses burning in seconds which had taken centuries to be built!

These reflections stirred him. But still he said to himself: “I said I was going to burn this town and burn it I will!”

Then he closed his eyes. And the old man, Saint Haralambos, appeared once again before him, in a threatening and persistent manner. In a loud and emphatic voice, the Saint said to him: “Be careful! This town is not going to burn and its people are not going to be captured. They are innocent. Do you hear me?”

The German Officer stood up, steadied himself, as his knees were shaking from fright and he picked up the telephone. With a trembling voice, he called Tripoli to speak to the German Commander of all Peloponesos. And when this commander tried to respond to give orders, he faltered. He tried to get fierce so that his orders would be carried out, but he wasn’t able to! So what was going on? That same night he also had seen Saint Haralambos in his sleep, just as the Officer Kondau from Filiatra had described him on the telephone. And finally, the Commander resolutely told the Officer in Filiatra: “Write this down. I am suspending the destruction of the town. Come immediately to see me tomorrow at noon!”

At daybreak, the decision by the Germans to revoke the order was announced.

Everywhere there were shouts of joy to be heard by the townspeople, in the cafes, in the square, in the streets….


One battalion, then, of German soldiers with Officer Kondau and two Orthodox priests in the middle, walked down the street going from church to church. They started at Saint John’s, then Saint Nicholas’, then Saint Athanasios’ and finally headed for the Church of the Panagia.

Officer Kondau was searching for the icon of the Saint that he saw in his dream. When they opened for him the door of the Church of the Panagia, he recognized among the icons, Saint Haralambos, whom he had seen in his dream, who had commanded him. His voice broke. He became ashamed of his pride. He hid his face with his hands. Shortly, he lowered them. And this Protestant, on bended knee, made the sign of the cross. He uttered a few prayers in his own language, of which the priests present were unable to interpret.

Afterward, he asked the priests to tell him who this geronda (elder) depicted in the icon was. They related to him that it was Saint Haralambos who bore many torments for Christ. Then they told him of the many miracles that the Saint had performed, and still does to this day.

There are no words to describe the joy felt by the people of Filiatra and their gratitude toward the Saint. They glorified God and they thanked Saint Haralambos for the miracle. And just as the Saint had told Officer Kondau, the leader of the garrison, and all his men, after the war was over, they returned safely to Germany and to their homes, without anyone being harmed. The German Officer, thus, preserved vividly the memory of this miracle and showed gratitude to the Saint. He hoped to return from Germany to venerate him. And in fact, after two years, he came with his wife to the town of Filiatra. But, on his first pilgrimage, he didn’t quite make it for the Feast Day of the Saint. He came one day later, on February 11th.

When, however, the people of Filiatra saw him, they were so overjoyed that they celebrated the Feast Day all over again. They chanted the doxology; they held receptions and dinners and other festivities. And up until recent times this German Officer with wife and family and other countrymen have come on the 10th of February to the town of Filiatra to venerate and pay homage with faith to this Saint. In their hearts Orthodoxy had blossomed.


Apolytikion in the Fourth Tone
O wise Haralambos, you were proven an unshakable pillar of the Church of Christ; an evershining lamp of the universe. You shone in the world by your martyrdom. You delivered us from the moonless night of idolatry, O blessed One. Wherefore, boldly intercede to Christ that we may be saved.

Feast of St. Haralambos in Filiatra (2009)

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Paradise and Hell In the Orthodox Tradition


By Fr. George Metallinos

On Meatfare Sunday, as we prepare for the commencement of the Holy and Great Lent, "we commemorate the Second and Incorruptible Coming of our Lord Jesus Christ". The expression "we commemorate" confirms that our Church, as the Body of Christ, re-enacts in its worship the Second Coming of our Lord as an "event" and not just something that is historically expected. The reason is that through the Divine Eucharist, we are transported to the celestial kingdom, to meta-history. It is in this Orthodox perspective that the subject of paradise and hell is approached.

In the Gospels (Matt. 5), mention is made of "kingdom" and "eternal fire". In this excerpt, the "kingdom" is the divine destination of mankind. The "fire" is "prepared" for the devil and his angels (demons), not because God desired it, but because they are without repentance [i.e., unwilling to turn, to re-think, and participate in redemption]. The "kingdom" is "prepared" for those who remain faithful to the will of God. The uncreated glory is paradise (the "Kingdom"). "Eternal fire" is hell (v.46). At the beginning of history, God invites man into paradise, into a communion with His uncreated Grace. At the end of history, man has to face both paradise and hell. We shall see further down what this means. We do however stress that it is one of the central subjects of our faith — it is Orthodox Christianity's "philosopher's stone."

Mention of paradise and hell in the New Testament is frequent. In Luke 23:43, Christ says to the robber on the cross: "Today you will be with me in paradise". However, the robber also refers to paradise when he says: "Remember me, Lord…in your kingdom". According to Theophylact of Bulgaria (PG 123, 1106): "For the robber was in paradise, in other words, the kingdom". The Apostle Paul (2 Cor.12:3-4) confesses that, while still in this lifetime, he was "swept up to paradise and heard unspoken words, which are impossible for man to repeat." In Revelation, we read: "To the victor, I shall give him to eat of the tree of life, which is in the paradise of my God" (2:7). And Arethas of Caesaria interprets: "Paradise is understood to be the blessed and eternal life" (PG 106, 529). Paradise, eternal life, kingdom of God, are all related.

References on hell: Matthew 25:46 ("to everlasting torment"), 25:41 ("everlasting fire"), 25:30 ("the outermost darkness"), 5:22 ("the place of fire"). 1 John 4:18 ("…for fear contains toment"). These are ways that express what we mean by "hell".

Paradise and hell are not two different places. Such an idea is an idolatrous concept. Rather they signify two different conditions [ways or states of being], which originate from the same uncreated Source, and are perceived by man as two, differing experiences. More precisely, they are the same experience, except that they are perceived differently by man, depending on his internal state.

This experience is the sight of Christ in the uncreated light of His divinity, of His "glory". From the moment of His Second Coming, through to all eternity, all people will be seeing Christ in His uncreated light. That is when "those who worked good deeds in their lifetime will go towards the resurrection of life, while those who worked evil in their lifetime will go towards the resurrection of judgment" (Jn.5:29). In the presence of Christ, mankind will be separated (like "sheep" and "goats", to His right and His left). In other words, they will be discerning in two separate groups: those who will be behold Christ as paradise (the "exceeding good, the radiant") and those who will be looking upon Christ as hell ("the all-consuming fire" of Hebrews 12:29).

Paradise and hell are the same reality. This is what is depicted in the portrayal of the Second Coming. From Christ, a river of fire flows forth. It is radiant like a golden light at the upper end of it, where the saints are. At its lower end, the same river is fiery, and it is in that part of the river that the demons and the unrepentant ("the never repentant" according to a hymn) are depicted. This is why in Luke 2:34 we read that Christ stands "as the fall and the resurrection of many". Christ becomes the resurrection into eternal life for those who accepted Him and who followed the means given for the healing of the heart. To those who rejected Him, however, He becomes their separation and their hell.

Among the patristic testimonies, Saint John of Sinai (of the Ladder) says that the uncreated light of Christ is "an all-consuming fire and an illuminating light". Saint Gregory Palamas (E.P.E. II, 498) observes: "Thus, it is said, He will baptize you by the Holy Spirit and by fire: in other words, by illumination and judgment, depending on each person's predisposition, which will in itself bring upon him that which he deserves." Elsewhere, (Essays, P. Christou Publications, vol.2, page 145): The light of Christ, "albeit one and accessible to all, is not partaken of uniformly, but differently".

Consequently, paradise and hell are not a reward or a punishment(condemnation), but the way that we individually experience the sight of Christ, depending on the condition of our heart. God doesn't punish in essence, although, for educative purposes, the Scripture does mention punishment. The more spiritual that one becomes, the better he can comprehend the language of Scripture and Sacred Tradition. Man's condition (clean, unclean, repentant, unrepentant) is the factor that determines the acceptance of the Light as "paradise" or "hell".

The anthropological issue in Orthodoxy is [to provide] that man will eternally look upon Christ as paradise and not as hell; that man will partake of His heavenly and eternal "kingdom". This is where we see the difference between Christianity as Orthodoxy and the various other religions. The other religions promise a certain "blissful" state, even after death. Orthodoxy however is not a quest for bliss, but a cure from the illness of religion, as the late Father John Romanides so patristically teaches. Orthodoxy is an open hospital within history (a "spiritual infirmary" according to Saint John the Chrysostom), which offers the healing (catharsis) of the heart, in order to finally attain theosis — the only desired destination of man. This is the course that has been so comprehensively described by Father John Romanides and the Rev. Metropolitan of Nafpaktos, Hierotheos (Vlachos); it is the healing of mankind, as experienced by all of our Saints.

This is the meaning of life in the body of Christ (the Church). This is the Church's reason for existence. This is what Christ's whole redemptory work aspired to. Saint Gregory Palamas (Fourth Homily on the Second Coming) says that the pre-eternal will of God for man is "to find a place in the majesty of the divine kingdom" — to reach theosis. That is the purpose of creation. And he continues: "But even His divine and secret kenosis, His Theanthropic conduct, His redemptory passions, and every single mystery (in other words, all of Christ's work on earth) were all providentially and omnisciently pre-determined for this very end [purpose].

The important reality, however, is that not all people respond to this invitation of Christ, and that is why not everyone partakes in the same way of His uncreated glory. This is taught by Christ, in the Parable of the Rich Man and Lazarus (Lk. 16). Man refuses Christ's offer, he becomes God's enemy and rejects the redemption offered by Christ (which is a blasphemy against the Holy Spirit, because it is within the Holy Spirit that we accept the calling of Christ). This is the "never repentant" person referred to in the hymn. God "never bears enmity", the blessed Chrysostom observes; it is we who become His enemies; we are the ones who reject Him. The unrepentant man becomes demonized, because he has chosen to. God does not desire this. Saint Gregory Palamas says: "…for this was not My pre-existing will; I did not create you for this purpose; I did not prepare the pyre for you. This undying pyre was pre-fired for the demons who bear the unchanging trait of evil, to whom your own unrepentant opinion attracted you." "The co-habitation with mischievous angels is voluntary" (Fourth Homily on the Second Coming) In other words, it is something that is freely chosen by man.

Both the rich man and Lazarus were looking upon the same reality, i.e., God in His uncreated light. The rich man reached the Truth, the sight of Christ, but could not partake of it, as Lazarus did. The poor Lazarus received "consolation", whereas the rich man received "anguish". Christ's words for those still in this world, that they "have Moses and the prophets," signifies that we are all without excuse. For, we have the Saints, who have experienced theosis and who call upon us to accede to their way of life so that we too might reach theosis as they have done. We therefore conclude that those who have chosen evil ways (like the rich man) are without an excuse.

Our orientation toward our fellow man is indicative of our inner state, and that is why this will be the criterion of Judgment Day during Christ's Second Coming (Matt. 25). This does not imply that faith, or man's faithfulness to Christ is disregarded; faith is naturally a prerequisite, because our stance toward each other will show whether or not we have God within us. The first Sundays of the Triodion preceding Lent revolve around relationships with our fellow man. On the first of these Sundays, the outwardly pious Pharisee justifies himself and denigrates the Tax Collector. On the second Sunday, the older brother (a repetition of the seemingly pious Pharisee) is sorrowed by the salvation of his brother. Likewise, seemingly pious, he too had false piety, which did not produce love. On the third Sunday, this condition reaches Christ's seat of judgment, and is evidenced as the criterion for our eternal life.

The experience of paradise or hell is beyond words or the senses. It is an uncreated reality, and not a created one. The Latins invented the myth that paradise and hell are both created realities. It is a myth that the damned will not be able to look upon God; just as the "absence of God" is equally a myth. The Latins had also perceived the fires of hell as something created. Orthodox Tradition has remained faithful to the Scriptural claim that the damned shall see God (like the rich man of the parable), but will perceive Him only as "an all-consuming fire". The Latin scholastics accepted hell as punishment and the deprivation of a tangible vision of the divine essence. Biblically and patristically however, "hell" is understood as man's failure to cooperate (synergy) with Divine Grace, in order to reach the illuminating vision of God (which is paradise) and unselfish love (following 1 Cor.13:8): "love….. does not demand any reciprocation". Consequently, there is no such thing as "God's absence," only His presence. That is why His Second Coming is dire ("O, what an hour it will be then", we chant in the Praises of Matins). It is an irrefutable reality, toward which Orthodoxy is permanently oriented ("I anticipate the resurrection of the dead…").

The damned — those who are hardened at heart, like the Pharisees (Mark 3:5 - "in the callousness of their hearts") — eternally perceive the pyre of hell as their salvation! It is because their condition is not susceptible to any other form of salvation. They too are "finalized" – they reach the end of their road — but only the righteous [sincerely pious] reach the end as redeemed persons. The others finish in a state of condemnation. "Salvation" to them is hell, since in their lifetime, they pursued only pleasure. The rich man of the parable had "enjoyed all of his riches". The poor Lazarus uncomplainingly endured "every suffering". The Apostle Paul expresses this (1 Cor. 3:13-15): "Each person's work, whatever it is, will be tested by fire. If their work survives the test, then whatever they built, will be rewarded accordingly. If one's work is burnt by the fire, then he will suffer losses; he shall be saved, thus, as though by fire." The righteous and the unrepentant shall both pass through the uncreated "fire" of divine presence, however, the one shall pass through unscathed, while the other shall be burnt. He too is "saved", but only in the way that one passes through a fire. Euthymios Zigabenos (12th century) observes in this respect: "God is fire that illuminates and brightens the pure, and burns and obscures the unclean." And Theodoret of Cyrus regarding this "saving" writes: "One is also saved by fire, being tested by it, just as when one passes through fire. If he has an appropriate protective cover, he will not be burnt, otherwise, he may be `saved', but he will be charred!"

Consequently, the fire of hell has nothing in common with the Latin "purgatory", nor is it created, nor is it punishment, or an intermediate stage. A view point such as this is virtually a transferal of one's accountability to God. But the accountability is entirely our own, whether we choose to accept or reject the salvation, the healing, that is offered by God. "Spiritual death" is the viewing of the uncreated light, of divine glory, as a pyre, as fire. Saint John Chrysostom in his 9th homily on First Corinthians, notes: "Hell is never-ending…sinners shall be brought into a neverending suffering. As for the `being burnt altogether,' it means this: that he does not withstand the strength of the fire." And he continues: "And he (Paul) says it means this: that he shall not be burnt, like his works, into nothingness, but he shall continue to exist, but within that fire. He therefore considers this as his `salvation.' For it is customary for us to say `saved in the fire,' when referring to materials that are not totally burnt away."

Scholastic perceptions and interpretations which, through Dante's work (Inferno) have permeated our world, have consequences that amount to idolatrous concepts. An example is the separation of paradise and hell as two different places. This has happened because they did not distinguish between the created and the uncreated. Equally erroneous is the denial of hell's eternity, with the idea of the "restoration" of all, or the concepts surrounding the idea of Bon Dieu [God is Good]. God is indeed "benevolent" (Mt. 8:17), since He offers salvation to everyone: ("He desires that all be saved….." 1 Tim. 2:4). However, the words of our Lord as heard during the funeral service are formidable: "I cannot do anything on My own; as I hear, thus I judge, and My judgment is just" (Jn. 5:30).

Equally manufactured is the concept of theodicy, which applies in this case. Everything [all responsibility] is ultimately attributed to God alone, without taking into consideration man's cooperation (synergy) as a factor of redemption. Salvation is possible only within the framework of cooperation between man and divine grace. According to the blessed Chrysostom, "the utmost, almost everything, is God's; He did however leave something little to us." That "little something" is our acceptance of God's invitation. The robber on the cross was saved, "by using the key request of 'remember me'…"! Also idolatrous is the perception of a God becoming outraged against a sinner, whereas we mentioned earlier that God "never shows enmity". This is a juridical perception of God, which also leads to the prospect of "penances" in confessions as forms of punishment, and not [epitimia] as medications, as means of healing.

The mystery of paradise-hell is also experienced in the life of the Church in the world. During the Holy Mysteries/Sacraments, there is a participation of the faithful in divine grace, so that grace may be activated in our lives, by our course towards Christ. Especially during the Holy Eucharist, the uncreated (Holy Communion) becomes either paradise or hell within us, depending on our condition. Primarily, our participation in Holy Communion is a participation in either paradise or hell, in our own time and place. That is why we beseech God, prior to receiving Holy Communion, to render the Precious Gifts "not as judgment or condemnation" within us, but "for the healing of soul and body," not as "condemnation. "

This is why participation in Holy Communion is linked to the overall spiritual course of life of the faithful. When we approach Holy Communion uncleansed and unrepentant, we are condemned (burnt). Holy Communion inside us becomes the "inferno" and "spiritual death" (see 1 Cor. 11:30, etc.). Not because it is transformed into those things of course, but because our own uncleanliness cannot accept Holy Communion as "paradise." Given that Holy Communion is called "the medicine of immortality" (Saint Ignatius the God-bearer, 2nd century), the same thing exactly occurs as with any medication. If our organism does not have the prerequisites to absorb the medication, then the medication will produce side-effects and can kill instead of heal. It is not the medication that is responsible, but the condition of our organism. It must be stressed, that if we do not accept Christianity as a therapeutic process, and its Holy Mysteries/Sacraments as spiritual medication, then we are led to a "religionization" of Christianity; in other words, we "idolatrize" it. And unfortunately, this is a frequent occurrence when we perceive Christianity as a "religion."

Besides, this lifetime is evaluated in the light of the twin criterion of paradise-hell. "Seek first for the kingdom of God and His righteousness," Christ teaches us (Mt. 6:33). Saint Basil the Great says in To The Youth (ch.3) "Everything we do is in preparation of another life." Our life must be a continuous preparation for our participation in paradise – our communion with the Uncreated (Jn. 17:3). Everything begins from this lifetime. That is why the Apostle Paul says: "Behold, now is the opportune time. Behold, now is the day of redemption" (2 Cor.6:2). Every moment of our lives is of redemptive importance. Either we gain eternity, the eternal community with God, or we lose it. This is why oriental religions and cults that preach reincarnations are injuring mankind: they are virtually transferring the problem to other (nonexistent of course) lifetimes.

The thing is, however, that only one life is available to each of us, whether we are saved or condemned. This is why Basil the Great continues: "We must proclaim that those things therefore that lead us towards that life should be cherished and pursued with all our strength; and those that do not lead us to that destination, we should disregard, as something of no value." Such are the criteria of the Christian life. A Christian continuously chooses whatever favours his salvation. We gain paradise or lose it and end up in hell, already during our lifetime. That is why John the Evangelist says: "For God sent not His Son into the world to condemn the world; but that the world through Him might be saved. He that believeth on Him is not condemned: but he that believeth not is condemned already, because he hath not believed in the name of the only begotten Son of God" (Jn. 3:17-18).

Consequently, the work of the Church is not to "send" people to paradise or to hell, but to prepare them for the final judgment. The work of the clergy is therapeutic and not moralistic or character-shaping, in the temporal sense of the word. The purpose of the theraphy offered by the Church is not to create "useful" citizens and essentially "usable" ones, but citizens of the celestial (uncreated) kingdom. Such citizens are the Confessors and the Martyrs and the true faithful, the saints....

However, this is also the way that our mission is directed: What are we inviting people to? To the Church as a [spiritual] hospital/therapy Centre, or just an ideology that is labelled "Christian"? More often than not, we strive to secure a place in "paradise", instead of striving to be healed. That is why we focus on the rites and not on therapy. This of course does not signify a devaluing of worship. But, without ascesis (spiritual exercise, ascetic lifestyle, acts of therapy), worship cannot sanctify us. The grace that pours forth from it remains inert inside us. Orthodoxy doesn't make any promises to send mankind to any sort of paradise or hell; but it does have the power — as evidenced by the incorruptible and miracle-working relics of our saints (incorruptibility=theosis) — to prepare man, so that he may forever look upon the Uncreated Grace and the Kingdom of Christ as Paradise, and not as Hell.
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Tuesday, February 9, 2010

Unbelief and the Indifference in Religion


On the morning of Sunday, February 9, 1873 — that is, 137 years ago today — a crowd assembled in Holy Trinity Russo-Greek Chapel in New York City. The priest, Fr. Nicholas Bjerring (depicted above), gave an address on “Unbelief and the Indifference in Religion.” The whole speech was printed in the next day’s New York Times. It is one of the few full Bjerring homilies that has survived, and it is reprinted below in full:

The subject about which, by the grace of God, I intend to speak today, is the perversion of this age in which the enemies of God and of man confuse the minds, corrupt the morals, undermine religion, and, rending asunder all bonds, seek to overthrow Divine and human order. It is the spiritual blindness of so many who attack Christianity, preach vice under the name of virtue, allow themselves everything with lawless audacity, proudly disregarding every authority, mislead the innocent, who poison the spirits and murder the souls. It is the deadly unbelief and the religious indifference which denies everything Divine and holy, the indifference, which is lukewarm and cold toward all that is good — this it is that troubles my heart and fills my soul with pain.

The greatest evil in the world is unbelief, the apostacy from God. This apostacy from God is the continual source of corruption. This is a law of the eternal justice. For the man who falls from God and recognizes infidelity is nothing more holy; for him ceases everything that religion highly esteems — family, property, fatherland. A nation in which skepticism gains the dominion is sure to meet perdition. Unbelief undermines all foundations of society, till finally regarding neither divine nor human authority it seeks seeks to upset everything existing. Thus teaches the history of all times.

Was it not during the rule of the Commune in Paris, as if there the angel of the Apocalypse had opened the abyss from which ascends scorpions? Was it not the lot of the Prince of Darkness to plunder and murder; was it not a picture of unspeakable misery, which there unfolded itself under the red, blood-steeped banner? God permitted for a short time of t his unlimited rule, in order to remind the nations again into what abyss apostacy from God does lead, and how everywhere, at all times, the truth of the law of eternal justice does stand, that unbelief is the source of all evil, and the end of corruption. “The letter killeth, but the spirit giveth life.” This eternal truth appears very clearly, when one considers more closely the watchwords and phrases of unbelief, and compares with them the deeds which were seen as the last consequences of the same in the days of the Parisian Commune.

The devil is only the ape of God; he knows no other inducements to allure to his kingdom than the promises which the Lord has made to His believers, only that he explains them in his way, and thus turns the divine truth into a lie. Man was created in the image of God, and “ye shall be as God,” were the words of the first temptation of the serpent, but it led, through sin, to corruption. To the Son of God was promised dominion over the world, and the devil endeavored to seduce Him through the promise of “all the kingdoms of the world, and their glory.” The same value have the promises of the Internationalists and the communists. They incite men to their service through all that which God has named as the prize in His service.

“Liberty” is the first watchword that resounds from the ranks of these enemies of order and government, and the glorious liberty of the children of God is also the reward of those who follow the Gospel. But the evangelical liberty is freedom from slavery of sin, from the power of death; it is the sonship of God. The liberty at which the Internationalists aim is the despising [of] the commandments of God, the self-willed separating from His ordinances upon earth, as Church authority, family — these all are instituted to bring man into the service of God, or to preserve him in the same.

“Equality” proclaims the Internationale to its adherents eager after unjust good and enjoyment, and agreeably falls the word upon the ear of the envious multitude. The equality of men is also the doctrine of Christianity. All men are equal before God; all were created alike in His image; to all has appeared the same salvation. The equality of the Commune is the claim alike to the enjoyments of the world, possession, power, and the gratification of the passions. The desire after this equality is the opposite of the commandment, “Thou shalt not covet.” The motives are envy, disloyalty, and indolence, and the way to satisfaction is the putting aside of every authoritative order, the plundering of those who hold possessions, and the emancipation of the flesh.

“Fraternity” is the third word upon the red flag — the beautiful battlecry also of the Christian. The children of God are brethren, and are to be of one mind and soul, and to communicate among themselves that there be none among them that lacketh. The common love of man becomes among Christians brotherly love, and the standing salutation of the Apostle, “Beloved brethren,” is the language of every Christian heart. But what does the Commune understand by “fraternity”? The answer was given to the world in the howling of rage and murder, of petroleurs and petroleuses, even the names of which point to crime, because only the Commune had invented them.

The abuse of those words shows us that words in themselves are dead, and receive life only by the spirit that enters into them. “Liberty! Equality! Fraternity!” Only Christianity gives us the true meaning of these words, and never have the greatest philosophers of the world so highly spoken about the relations of men to each other as Christ has taught and His Church proclaims. The Christian Church with her doctrines and sacraments is, in this respect, to become the leader. She is the medium whereby the Divine life is communicated to each human being, in order to complete the Divine image in him and to unite him most intimately with God. Continually must we cherish the desire to be more and more in unity with the eternal, infinite Deity; and this bond of men with God will then also unite mankind into one family, and make them beloved children of God. That is the meaning of liberty, equality, and fraternity, in the Christian sense.

If we look around us, we cannot fail at the same time to perceive how religious indifference in so many families has also disturbed the Christian life. That faithful, pious mind, that strong trust in God, that content, experienced in former times, have severally disappeared. Acquisition, gain, employment are often the first items in the home, but the last is religion. Prayer has disappeared — nothing more is known of a lifting up of the soul to God. The cares of the body reign over all — religious indifference rules the home. Business flourishes, the master of the house is esteemed, the lady of the house is courted by society, but are we not deceived? The good fortune of such a family is only in appearance, and treacherous, because it is without a foundation. How will it be there when the plays of misfortune and sadness appear? How will it be there when the blessings of this world forsake such a house, for God’s blessing was never sought? Even if the children are so educated as to understand how to acquire with skill the goods of this world, can they endure the trialswhich life imposes upon them? Will they approve themselves in the hour of temptation, when sin with her seductions approaches near; when the excitement of vice decked with flowers misguides them, when the advantage of chrime blinds them? Surely not.

On the contrary, the certain end of an education without religion and the fear of God, will be that they do not approve themselves. And suppose it were not so; suppose God suffered such a family and their children’s good fortune until the end in the full enjoyment of earthly goods, because their whole heart was attached to them, yet this end must be at the last. Then such a family shall know by experience that they have sowed to the earth, also reaped only from the earth, for heaven they have done nothing, and shall also receive nothing. How often one meets in families a lukewarmness which stifles all Christian life. The faith is dead, the will without power; cold and indolent is the exercise of religion, the life spirit is vanished away. But the exterior practice of religion is nothing without a union with the inner, spiritual. The spirit giveth life, but the flesh profiteth nothing.

However many lights may be burning here in this chapel, and however beautiful the robes of the clergy appear, that will be of no avail either to me or to those that are present, if we are not converted unto repentance. Let us above all not forget prayer, this bond which joins in a mystical manner mankind to God, and the Saviour, who for us all died on the cross, will, let us hope, have mercy on us. For we are all bought with the blood of Christ; we are all to attain to the possession and the vision of God, to drink of the well-spring of eternal love and bliss. May we not forget this final object, but when we celebrate upon our terrestrial pilgrimage the Christian mysteries may we, looking for that heavenly home and spirit, exclaim: “O God, grant us that we may yet be filled with the enjoyment of thy Divinity, whose presence we here celebrate in the reception of thy body and blood.” Amen.

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That There Are No Contradictions in Holy Scripture


by Saint Peter of Damascus

Whenever a person even slightly illumined reads the Scriptures or sings psalms he finds in them matter for contemplation and theology, one text supporting another. But he whose intellect is still unenlightened thinks that the Holy Scriptures are contradictory. Yet there is no contradiction in the Holy Scriptures: God forbid that there should be. For some texts are confirmed by others, while some were written with reference to a particular time or particular person. Thus every word of Scripture is beyond reproach. The appearance of contradiction is due to our ignorance. We ought not to find fault with the Scriptures, but to the limit of our capacity we should attend to them as they are, and not as we would like them to be, after the manner of the Greeks and Jews. For the Greeks and Jews refused to admit that they did not understand, but out of conceit and self-satisfaction they found fault with the Scriptures and with the natural order of things, and interpreted them as they saw fit and not according to the will of God. As a result they were led into delusion and gave themselves over to every kind of evil (c.f. Romans 1).

The person who searches for the meaning of the Scriptures will not put forward his own opinion, bad or good; but, as St. Basil the Great and St. John Chrysostom have said, he will take as his teacher, not the learning of this world, but Holy Scripture itself. Then if his heart is pure and God puts something unpremeditated into it, he will accept it, providing he can find confirmation for it in the Scriptures, as St. Anthony the Great says. For St. Isaac says that the thoughts that enter spontaneously and without premeditation into the intellects of those pursuing a life of stillness are to be accepted; but that to investigate and then to draw one's own conclusions is an act of self-will and results in material knowledge.

This is especially the case if a person does not approach the Scriptures through the door of humility but, as St. John Chrysostom says, climbs up some other way, like a thief, and forces them to accord with his allegorizing. For no one is more foolish than he who forces the meaning of the Scriptures or finds fault with them so as to demonstrate his own knowledge - or, rather, his own ignorance. What kind of knowledge can result from adapting the meaning of the Scriptures to suit one's own likes and from daring to alter their words? The true sage is he who regards the text as authoritative and discovers, through the wisdom of the Spirit, the hidden mysteries to which the divine Scriptures bear witness.

The three great luminaries, St. Basil the Great, St. Gregory the Theologian and St. John Chrysostom, are outstanding examples of this: they base themselves either on the particular text they are considering or on some other passage of Scripture. Thus no one can contradict them, for they do not adduce external support for what they say, so that it might be claimed that it was merely their own opinion, but refer directly to the text under discussion or to some other scriptural passage that sheds light on it. And in this they are right; for what they understand and expound comes from the Holy Spirit, of whose inspiration they have been found worthy. No one, therefore, should do or mentally assent to anything if its integrity is in doubt and cannot be attested from Scripture. For what is the point of rejecting something whose integrity Scripture clearly attests as being in accordance with God's will, in order to do something else, whether good or not? Only passion could provoke such behavior.

The Philokalia (vol. 3), "A Treasury of Divine Knowledge".
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Holy Martyr Nikephoros of Antioch

St. Nikephoros of Antioch (Feast Day - February 9)

Regarding St. Nikephoros of Antioch, St. Nikolai Velimirovich writes: "The biography of this martyr Nikephoros clearly demonstrates how God rejects pride and crowns humility and love with glory."

The Holy Martyr Nikephoros lived in the city of Syrian Antioch. In this city lived also the presbyter Saprikios, with whom Nikephoros was very friendly, so that they were considered as brothers. They quarreled because of some disagreement, and their former love changed into enmity and hate.

After a certain time Nikephoros came to his senses, repented of his sin and more than once asked Saprikios, through mutual friends, to forgive him. Saprikios, however, did not wish to forgive him. Nikephoros then went to his former friend and fervently asked forgiveness, but Saprikios was adamant.

At this time the emperors Valerian (253-259) and Gallius (260-268) began to persecute Christians, and one of the first brought before the court was the priest Saprikios. He firmly confessed himself a Christian, underwent tortures for his faith and was condemned to death by beheading with a sword. As they led Saprikios to execution, Nikephoros tearfully implored his forgiveness saying, "O martyr of Christ, forgive me if I have sinned against you in any way."

The priest Saprikios remained stubborn, and even as he approached death he refused to forgive his fellow Christian. Seeing the hardness of his heart, the Lord withdrew His blessing from Saprikios, and would not let him receive the crown of martyrdom. At the last moment, he suddenly became afraid of death and agreed to offer sacrifice to idols. In vain did St Nikephoros urge Saprikios not to lose his reward through apostasy, since he already stood on the threshold of the heavenly Kingdom.

St Nikephoros then said to the executioner, "I am a Christian, and I believe in our Lord Jesus Christ. Execute me in place of Saprikios." The executioners reported this to the governor. He decided to free Saprikios, and to behead Nikephoros in his place. Thus did St Nikephoros inherit the Kingdom and receive a martyr's crown.

This occurred in the year 260 A.D. during the reign of Gallienus. Nikephoros, whose name bespeaks a "victory bearer", won a double triumph over the passions and impiety.

Profuse are the passages of the Old and New Testaments urging us to love one another according to God, even as He who is mercifully most compassionate ofttimes enjoins upon us. The history of Saint Nikephoros teaches us that even if we should give away all our wealth as alms and surrender up all our bodily members to fire and wild beasts, even for the sake of piety, and endure ten thousand other torments, the sacrifice of one who remembers wrongs would not be accepted by Christ. By remembrance of wrongs, we mean those who bear resentment or harbor rancor. Saint John of the Ladder speaks of this vice, saying:

"Remembrance of wrongs is the consummation of anger, the keeper of sins, hatred of righteousness, ruin of virtues, poison of the soul, worm of the mind, shame of prayer, cessation of supplication, estrangement of love, a nail stuck in the soul, pleasureless feeling cherished in the sweetness of bitterness, continuous sin, unsleeping transgression, hourly malice" (Ladder of Divine Ascent, Step 9:2).

For those who have difficulty with forgetting past injuries and offenses, hearken to St. John's further advice: "Let it be put to shame by the Prayer of Jesus which cannot be said with it" (Step 9:10). But, "When, after much struggling, you are still unable to extract this thorn, you should apologize to your enemy, even if only in word. Then perhaps you may be ashamed of your long-standing insincerity toward him, and, as your conscience stings you like fire, you may feel perfect love toward him" (Step 9:11). And, "You will know that you have completely freed yourself of this rot, not when you pray for the person who has offended you, nor when you exchange presents with him, nor when you invite him to your table, but only when, on hearing that he has fallen into spiritual or bodily misfortune, you suffer and weep for him as yourself" (Step 9:12).

Apolytikion in the Fourth Tone
Thy Martyr Nikephoros, O Lord, in his courageous contest for Thee received the prize of the crowns of incorruption and life from Thee, our immortal God. For since he possessed Thy strength, he cast down the tyrants and wholly destroyed the demons' strengthless presumption. O Christ God, by his prayers, save our souls, since Thou art merciful.

Kontakion in the First Tone
Bound fast with chains of love, thou didst mightily sunder the wickedness of hatred with manifest courage, and hence, O Nikephoros, when the sword had cut off thy head, thou wast shown to be a godly Martyr of Jesus, our Incarnate Saviour; pray Him for us who honor thy glorious memory.

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St. Peter of Damascus: Eight Types of Knowledge

St. Peter the Damascene (Feast Day - February 9)

St. Peter of Damascus was a great ascetic and hesychast about whom we know little, yet his writings occupy more space in the Philokalia than anyone else, save for St. Maximus the Confessor. In the words of St. Nikodemos the Hagiorite, his work is "a recapitulation of holy watchfulness...a circle within a circle, a concentrated Philokalia within the more extended Philokalia."

Having shown in detail the state of our fallen nature subject to the passions, St. Peter explains how to return to God through obedience to His commandments and practice of the virtues. By following to the end this path of sacrifice and self-denial, guided by an experienced Elder, one can attain blessed impassibility (apatheia) and rest for the soul. The purified intellect can then rise up in joy from contemplation to contemplation, from knowledge to knowledge until meeting with God Himself in a mingling of love.

A Hymn of Praise to St. Peter of Damascus

By St. Nikolai Velimirovich

Damascene numbers eight types of knowledge
for men of spiritual and divine background:

FIRST
The knowledge of sorrow and all temptations,

SECOND
The knowledge of the sum of one's transgressions;
one's transgressions and God's forgiveness.

THIRD
The knowledge of horror, pain and fear,
Before death, in death and after separation,
when before the righteous judgement, the soul stands.

FOURTH
The knowledge of Christ, the Savior,
His life and all the saints;
Of the saints, their deeds, patience and words,
Which, like a silver bell resounds throughout the ages.

FIFTH
The knowledge of natural attributes;
Of physical phenomenon, variation and change.

SIXTH
The knowledge of forms and things,
Natural phantoms and all sensory beings.

SEVENTH
The knowledge of the world, rational and spiritual;
The angelic world and the world of Hades, both good and evil.

EIGHTH
The knowledge of God,
The One, Holy, Mighty and Immortal.
This knowledge is called Theology
To it, few are rarely elevated;
The greatest purity, a theologian needs
For the impure heart, to heaven does not reach.

Damascene, the seven elementary knowledges appropriates,
And to the eighth, to the knowledge of God he reached.
And the eighth is given by God and by God bestowed,
This is neither learned nor deserved.
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Elder Paisios' Last Day At the Hospital


Eventually, Elder Paisios got cancer and was taken to the hospital in Thessaloniki. At the hospital, they looked after him as best they could. Nevertheless, his cancer spread so much that the end was very near. His departure for Heaven was a matter of time. He had been preparing himself for this journey all his life. Thus, for whatever time was left, he wished to stay at the monastery of St John the Apostle in Souroti. Mr. Christopher Oikonomou, now deceased, was near him and he describes in a letter Geronda’s departure from the hospital:

“Today, Fr. Paisios left the hospital. There were many people there. We were told that he would give his blessing in the reception. Lots of people, women, doctors, nurses, even the ailing, were swarming besides him. He lifted up his hand and said goodbye to those sick in the other rooms. There was this man, who had the drip on his hand, who bowed to kiss Fr. Paisios’s hand, but Fr. Paisios kissed his instead. While standing in front of the elevator, he blessed us all. He went into the elevator to go down to the street. We all ran down the stairs to see him for the last time. People surrounded the car while snowflakes danced on the street. The nurse was admonishing us so that people would let him get in the car, because he was sick and very weak.

"He finally got in the car after crossing himself. Everyone was trying to touch him, some were holding his hand, and some were touching the glass of the window. The car began leaving very slowly because there was a lot of traffic. Even then, doctors, nurses, all came down to say goodbye and were touching the car’s windows, since the car was moving very slowly. His car passed in front of my house."

Mr. Christopher continues:

“What was that all about? People were following him as if he was the Messiah. It was like something out of Palm Sunday, except that we had a car instead of the donkey! Everyone was moved, some women were crying. He himself was also touched because of the abundant love that people were showering him with. It was as if he was saying that he would pay everyone back with a lot of praying."

And Mr. Christopher went on to reflect:

“Does our generation owe little to the prayers of this man? He is a saint amongst us. He is the embodiment of the fulfillment of the Gospel."

Fr Paisios died on the 12th July 1994.


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Fear Evil Like Fire


By St. John of Kronstadt

Fear evil like fire. Don't let it touch your heart even if it seems just or righteous. No matter what the circumstances, don't let it come into you. Evil is always evil. Sometimes evil presents itself as an endeavor to God's glory, or as something with good intentions towards your neighbor. Even in these cases, don't trust this feeling. It's a wrong labor and is not filled with wisdom. Instead, work on chasing evil from yourself. Evil, however innocent it looks, offends God's long-suffering love, which is His foremost glory. Judas betrayed his Lord for 30 silver pieces under the guise of helping the poor. Keep in mind that the enemy continuously seeks your death and attacks more fiercely when you're not alert. His evil is endless. Don't let self-esteem and the love of material goods win you over.

When you feel anger against someone, believe with your whole heart that it's a result of the devil's work in your heart. Try to hate him and his deeds and it will leave you. Don't admit it as a part of yourself and don't justify it. I know this from experience. The devil hides himself behind our souls and we blindly think we're acting by ourselves. Then we defend the devil's work as something that is a part of us. Sometimes we think that anger is a fair reaction to something bad. But the idea that a passion could ever be fair is a total and deadly lie. When someone is angry at you, remember that this evil feeling is not him. He's just fooled by the devil and is a suffering instrument in his hand. Pray that the enemy leaves him and that God opens his spiritual eyes, which have been darkened by the evil spirit. Pray to God for all people enslaved by passions because the enemy is acting in their hearts. Perhaps you hate your neighbor, despise him, don't want to talk to him peacefully and lovingly because he has been rude, arrogant, or disgusting in his speech or manners. You may despise him for being full of himself or proud or disrespectful. But you are to blame more than he is. "Physician, heal yourself!" (Luke 4:23). So, teacher, teach yourself. This kind of anger is worse than any other evil. How could evil be chased out by another evil? How can you take a needle from the eye of another person while having a log in your own? Evil defects must be fixed with love, kindness, resignation, and patience. Admit yourself as the worst of all sinners, and believe it. Consider yourself the worst one, chase away any boldness, anger, impatience and fury. Then you may start helping others. Be indulgent about defects of others, because if you see their faults all the time, there will be continuous enmity. "The plowers plowed upon my back: they made long their furrows" (Psalm 129:3). "For if you forgive men their trespasses, your heavenly Father will also forgive you" (Matthew 6:14). We can feel from time to time the most perfect love for God without loving each other. This is a strange thing, and only few care about it. But love for our neighbor will never come without our own effort.

A real Christian doesn't have any reason to be angry about anybody. Anger is the devil's deed. A Christian should have only love inside and since love doesn't boast, he shouldn't boast or have any bad thoughts towards others. For example, I must not think about another person that he is evil, proud etc; and I must not think that if I forgive his offense he would laugh at me or upset me again. We must not let evil hide in us under any pretense. Evil and anger usually have many different veils.

Don't yield to gloomy feelings in your heart but control and eradicate them with the power of faith and the light of the sane mind. These strengths will make you feel secure. "Let me not be put to shame, for I take refuge in you" (Psalm 25:20). Gloomy feelings usually develop deep in the heart. Someone who didn't learn how to control them will be gloomy, pensive most of the time, and it will be hard for him to deal with himself and other people. When he comes close to you, sustain yourself with inner strength, happiness and innocent jokes: and they will leave you soon. This is from experience.

Lord, give me strength to love everyone like myself and never to get angry or work for the devil. Give me strength to crucify my self-esteem, my pride, my greed, my skepticism and other passions. Let us have a name: a mutual love. Let us not worry about anything. Be the only God of our hearts, and let us desire nothing except You. Let us live always in unifying love and let us hate anything that separates us from each other and from love. So be it! So be it!

If God showed Himself to us and lives inside us as we in Him (according to His eternal word), wouldn't He give us everything? Would He ever trick us or leave us? He who did not spare His own Son, but gave Him up for us all—how will He not also, along with Him, graciously give us all things? (Romans 8:32). Now be comforted, my dear, and know nothing but love. "This is my command: Love one another" (John 15:17).

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Haitian May Have Survived 4 Weeks in Rubble



[An interesting story from Haiti; many questions to ponder. Can someone survive 4 weeks without water? Did a person bring this man water and do nothing else to rescue him? Was he hallucinating? Was it an angel or miraculous intervention? We may never know the truth, but what I found most interesting in this report is how the media covers it. - J.S.]

February 9, 2010
CNN

Port-au-Prince, Haiti (CNN) -- A man pulled alive from the rubble of a building in Haiti's capital Monday may have been trapped since the January 12 quake that leveled much of the city, doctors reported.

The 28-year-old man, identified as Evan Muncie, was found in the wreckage of a market where he sold rice, his family told staff at a University of Miami field hospital. He suffered from extreme dehydration and malnutrition, but did not appear to have significant crushing injuries, the doctors said.

"He was emaciated. He hadn't had anything in quite some time. He had open wounds that were festering on both of his feet," said Dr. Mike Connelly, of the university's Project Medishare.

The people who brought him to the hospital said they found the man while digging out the marketplace, Connelly said.

The man told doctors that someone was bringing him water while he was trapped, but doctors told CNN that he sounded confused and at times appeared to believe he was still under the rubble. Connelly said the man must have had some water during the past month to have survived, but Connelly wasn't sure how he would have had access to it.

"Initially, I'm sure he had his senses with him, so maybe he was able to find some kind of resources," Connelly told CNN.

The discovery came nearly a month after the magnitude-7.0 earthquake that devastated Port-au-Prince on January 12. More than 200,000 deaths have been blamed on the quake.

Haiti's government declared search-and-rescue efforts over on January 23, but survivors still were being unearthed as late as January 27.

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Two Experiences of Death


A priest, Fr Theodoros, was called to give Holy Communion to two people who were near death. One was a rich man, hardened and stingy, and the other was a virtuous widow, who managed to bring up eight children in circumstances of acute poverty and hard work, in all honesty and prudence!!

Fr Theodoros was accompanied by Deacon Lavrentios. The sexton was leading the way, followed by Fr Lavrentios and Fr Theodoros, who were walking side by side. The priest was without his cap, carrying the Holy Chalice, and had the Aera (which covers the eucharist) on his shoulders, as it was the custom those days. They first visited the place of the rich man. He did not even want to hear about taking Holy Communion! He was only shouting:

“I am not dying!”

The priest tried as much as possible to talk sense to him but he would have none of this; he did not want to take Holy Communion.

Then the deacon asked the priest:

“Father, could you give me the Holy Chalice so that I can go and offer Holy Communion to Mrs. Maria while you can talk it over with the sick man until I return? If you manage to convince him, he can take Holy Communion afterwards.”

“Yes, my child, go with my blessing.”

The sexton was leading the way with the oil lamp and the deacon was following, carrying the Holy Chalice. When they entered the humble little house, they saw her children, grandchildren, and other relatives around the deathbed, all of them weeping for they were about to lose this wonderful mother, granny and relative.

When the deacon moved inside, he stood still! What was that he was seeing? Something untold! This saintly little woman was not just circled by people but also by Angels and Archangels, who were swarming inside the room. They were rushing around her; who to be the first to touch, who to console, who to wipe the sweat from the brow of this most blessed woman!

And it wasn’t just this! Exactly by the head of the bed, was the Holy Mother of God, who was holding a godly tissue and was wiping the sweat from her feverish forehead. The woman was whispering “Hail Bride Unwedded”.

And - lo! and behold! - all the angels fell face down and worshiped the Holy Chalice which was filled with the Holy Body and Blood of our Lord! All the angelic powers!! The Holy Mother, in some incomprehensible way, kissed the Holy Chalice and let the deacon go towards the dying woman.

After she took Holy Communion, the angels took the soul of this blessed woman, handed it over to the hands of the Holy Mother and all of them ascended to Heaven. The whole room shone and smelled beautifully, while the deacon, full of wonder and delight, left and returned to the house of the rich man.

He went inside and shuddered! He saw hundreds of demons around the deathbed of this stingy man, who were brandishing horrible tridents and were jabbing at his body in various places: At the knees, the feet, the hands, the palms, the tummy, the throat, the eyes, the head… They were poking at all the body parts with which he had sinned. This pitiful, rich man was screaming! The deacon handed over the Holy Chalice to the hands of the priest and passed out from fright.

The priest was still trying in vain to convince the rich man to prepare himself for the end. He would have none of this! Finally, he died without taking Holy Communion and without Confession.
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Greeks in Present-Day Istanbul

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Monday, February 8, 2010

Contemporary Greece and Westernization


[An interesting article written in 1997 that is proving itself to be rather prophetic the way things are progressing in present-day Greece. - J.S.]

by Chrestos Yannaras

A rather "incidental" item appeared in the magazine Economicos Tachidromos of 14 August 1997. It referred to a speech Henry Kissinger gave some three years prior, during which he said the following:

"The Greek people are a difficult if not impossible people to tame, and for this reason we must strike deep into their cultural roots. Perhaps then we can force them to conform. I mean, of course, to strike at their language, their religion, their cultural and historical reserves, so that we can neutralize their ability to develop, to distinguish themselves, or to prevail; thereby removing them as an obstacle to our strategically vital plans in the Balkans, the Mediterranean, and the Middle East."

Were such a condemnatory speech to appear in the Greek press today, regarding -- let us say -- Greece's inability to organize the 2004 Olympic Games (even if it were a reprint of something said years ago), there would be a storm of protest and much anger. It would make the front pages of the papers, and would no doubt be the lead story on all of the televised newscasts. The party in power would "strongly condemn" such a statement, and all of the opposition parties would issue their own caustic rejoinders. There would be a veritable "fiesta" of outrage; but, unfortunately, such a reaction would never occur over issues having to do with things that seriously impact the lives of contemporary Hellenes: such things as our language, our ecclesiastical tradition, our history, or the continuation of our culture.

By some strange coincidence, one week before the article in the E.T., the exceedingly "progressive" periodical, Samizdat, published ( 6 August 1997 ) an incognito article that predicted the inevitable and desirable Latinization of our Greek alphabet. It was declared, moreover, that such a development would have a "liberating" affect on contemporary Greek thought. It would seem that the author -- writing under a nom de plume -- has been mobilized to advance the political agenda that Kissinger so blatantly expounded. Are such people paid operatives of some dark conspiratorial power that is seeking to destroy Hellenism? Not really. Quite simply, these individuals are just our run-of-the-mill "progressive" Greek intellectuals, and nothing more.

The almost total indifference in Greece to the insulting and startlingly revealing declaration by Kissinger is something -- I must confess -- that I am beginning to understand. It is proof positive that the strategy outlined by "Henry the Great" [Kissinger] has been deployed and is already showing impressive results. I understand and await the Latinization of our alphabet as an example of things to come; This Latinization will be the result of the strategy that is working against Hellenism. But I was once young and have grown old, and have yet to understand just what kind of Hellas our native-born "progressives" have in mind. What kind of a country do they think will emerge as a result of their agitations on behalf of the Kissingers of the world?

What is it that they are pursuing and what is it that they fear? For years now I've been following the methodical war they've been waging -- virtually unchallenged -- in the Sunday pages of our "progressive" newspapers: the disdainful formality of their writing, the fanatical ironies and sarcasms, the jeering and the mockery concerning anything having to do with the continuance of our language or the ecclesiastical traditions of our people. We are dealing here -- it would seem to me -- with the psychological hang-ups of a backward peasantry burdened by a naked indifference as to whether our race continues, the quality of our lives, and the future of the native culture of our country. Do these people have an exemplary model, perhaps, of some "advanced" western nation, where the progressive mindset they espouse has worked to bring down the existing establishment? Maybe they have the same faulty vision of the West that [Adamantios] Korais had two centuries ago. Or they may even be anticipating the initial successes Marxism enjoyed in 19th century European thought.

Our "progressive" intellectualism, together with the political agitations of its adherents, are promoted by many who've been educated for years in the West; individuals who've taught in the universities of the West, and who've maintained continuous working relations and social contacts with the scientific and academic communities there. How is it that these people continue to ignore the growing threats against such vital and essential components of our civilization? Such things as our language, religion, and culture. I will contribute my personal observations concerning these questions. I have met, in western countries, Greek scientists and academicians with decades-long experience as professors and researchers, who are permanently afflicted with the inferiority complex of the backward peasant; the complex they carried with them when they left Greece to go to the West. Their main objective being to persuade the inhabitants of their new environment that "yes I had the misfortune of being born a Greek and an Orthodox Christian, but look at what a good westerner I've become." And because they've been taught that "western" means anticlerical, that it is synonymous with having a disdainful view of the falsely characterized "medieval Byzantium," that it requires that one display a sarcastic mockery of any metaphysical speculation, and that one be an ardent proponent of utilitarian rationalism, our "progressive" immigrants strive to embody all of these putative western concepts. This is how they have imperceptibly imprisoned themselves inside of their inbred peasant inferiority complex. They are perfectly capable practitioners of their particular disciplines, but totally incapable of correctly perceiving the spiritual ethos being promulgated all around them.

This particular malady -- the psychological complex afflicting our neo-Hellene "progressives" -- is a very difficult if not impossible illness to combat. It can't be cured by mere argument against it, no matter how compelling. I have only one suggestion to make to our political leadership (or to some enterprising private firm): let some responsible international polling company take a survey of European public opinion. How many agree or disagree with Kissinger's statement? How do our European partners envision our country in the future? Do they prefer us without our unique language? Without our religious traditions? Do they want us to be a colorless culture of consumer-drones, devoid of distinctive characteristics? Maybe from such a study our "progressive" political agitators will learn something new and useful.

Article by author, professor, and columnist, Chrestos Yiannaras, in Kathimerini, 24 August 1997.
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