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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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Tuesday, April 6, 2010

A Miracle of Sts. Raphael, Nicholas and Irene


How A Cerebrally Dead Greek Young Man Was Reanimated!

On Bright Tuesday of 17th May 2000, His Eminence the Metropolitan of Goumenissa, Axioupolis and Polykastron Mr. Demetrios, the local authorities and a multitude of pilgrims gathered at the Holy Monastery of Saints Raphael, Nicholas and Irene to celebrate the feast of these three Newly-Revealed Orthodox Saints.

Closing his sermon to the congregation, the Metropolitan reported the personal testimony of pilgrims present at the congregation who had made public the outstanding experience of their miraculous healings by the Newly-Revealed Saints: Mr. Isaac Kapoulas – a policeman from Thessaloniki who had been cured from leukemia; Mrs. Aikaterini Tsotopoulou – a woman also from a suburb of Thessaloniki who had recovered from a severe craniocerebral injury; Mr. Stergios Ledas - a man from nearby Kilkis who had also recovered from heavy head injury; and Mr. Zacharias Georgousis from the local village of Vafeiohori who had been saved from an allergic shock.

Following the procession of the holy relics of the three saints, the congregation met again to listen to the astounding account by a high school pupil from the Terpni village in the neighboring area of Nigrita, Serres and his mother. The young man named Apostolos Gazepis narrated his miraculous healing from the injuries of a traffic accident on 5/5/2000, although the doctors had given up every hope for recovery and had therefore tried to persuade his parents to consent for his vital organs to be donated. The firm faith of his mother who never stopped praying for eight days to the Newly-Revealed Saints Raphael, Nicholas and Irene outside the Intensive Care Unit contributed to the reanimation and full recovery of the patient that also had the honor to see the Saints.

In her signed account of this overwhelming event, Mrs. Sophia Gazepi, mother of Apostolos, describes the tragic days until her son’s reanimation. It was on the 5th of May 2000, which was Bright Friday of the Zoodochos Pege, that her 17-year-old son Apostolos was riding a motorbike and crashed into a car. He was taken to the local hospital and then hurried to the General Hospital of Serres. Following a CT-scan of the head, the doctors informed the father that his son had suffered severe craniocerebral injury and, provided they managed to stabilize his cerebral pressure without further complications, there would be hope for recovery.

On the following day Mrs. Sophia asked for books about the miracles of Saint Raphael and began reading them and praying day and night along with the relatives and neighbours that stood by her side. In those very few moments she was allowed into the Critical Care Unit, and she blessed her son with the blessed oil from the Saints’ church.

The patient was attended by neurosurgeon Mr. Vogas. On the third day, the cerebral pressure rose high, the brain was bleeding and the young man was perishing. In their despair, his parents called for another specialist, although the attending doctor had reassured them that it was no longer a matter of medical care since the patient's condition was deteriorating. Dr. Nikolaos Baskinis was however brought from Thessaloniki, only to confirm the critical condition of the patient, especially regarding the heamatomas at the back of his head that made recovery doubtful. There was a faint hope if they operated on him, so the parents gave their consent. The operation revealed more wounds than the CT-scan and because the brain was swollen the doctors decided to leave the skull open and see what would follow. As soon as the neurosurgeons had left, the Hospital doctors announced to the parents that the young man was cerebrally dead. On Friday night, seven days after the accident, the Brain Death Determination Test was positive. The doctor on duty called the parents asking them to take courage and comfort themselves with their other child because Apostolos was dying since only his heart was beating. The mother was painfully praying to our Lord to bring her son to life as He had done with Lazarus.

All through this time, the parents, relatives, fellow-pupils, friends and acquaintances had been ceaselessly praying for Apostolos. They had talked to the Saints’ monasteries on the island of Lesvos and in the nearby location of Griva, asking for a commemoration of the young man’s name in the services. On the previous Tuesday, Apostolos’s mother had gone to the Church of the Mother of God in the town of Serres to attend the Supplication Service (Paraklesis) to the three Newly-Revealed Saints.

On Saturday there was the first evidence of relative improvement: seven Brain Death Confirmation tests were positive against two negative! By noon, his condition had further improved. Fateful visions seen by close relatives raised their hopes for the substantial assistance of the Virgin Mary and the Newly-Revealed Saints. After the 13th of May 2000, Apostolos started to recover. The neurosurgeon asked them to call him ‘Lazarus’ after that, because he had actually been ‘risen’ from death.

The medical report written by the neurosurgeon Dr. Evaggelos Vogas stated: “During his CT-exam, the patient needed intubation because of his comatose condition. The findings of the CT-scan were the following: fracture of left occipital bone with an underlying contusion of the left hemisphere of the cerebellum; extensive haemorrhagic contusions on the right frontal lobe with an ipsilateral fine subdural heamatoma; a dislocation of the median line to the left; and the receptacles of the cerebral base were closed ... On the evening hours of 5/8/2000 his Intracranial Pressure raises, which is very difficult to control ... On 5/9/2000 the patient is taken to OR for craniotomy and partial removal of contused right frontal lobe. At the end of the operation, the brain is pulsating, the subdural area is left open, while the pupils are in dilation with no reaction to light stimuli... On 5/12/2000 all Brain Death Determination tests are positive. On 5/13/2000 pupillary dilation retires and reaction to light is evident. Progressively until 5/16/2000 the patient starts breathing on his own....”

When Apostolos recovered, he had a problem with his left arm because of multiple injuries and the procedures during his intensive therapy. Among the many doctors he visited, Dr. Ilias Tsorlinis (of the Neurophysiology Laboratory) diagnosed ‘diffuse degeneration of the ulnar nerve on the left forearm, below the level of the branch projection for the ulnar flexor of the wrist, with no focal conduction block.’

One night Apostolos himself saw Saint Nicholas the Deacon in a vision talking to his father: "You have gone to so many doctors; why haven’t you come to me too?" His father answered: "How are you going to heal this?" and the Saint replied: "You know how."

In a second vision, Apostolos found himself in a chapel with icons and a table in the centre with the decapitated head of Saint Raphael. As he hesitated to approach the table, the Saint appeared in full form before him and told him how many times he had attended church lately, then grasped his arm, recited a prayer, and at this touch Apostolos’s arm was illuminated. His arm recovered fully in a short time!

In the life of Saint Symeon the New Theologian (written by Saint Nikitas Stethatos) we read: “The real visions remain in the mind for many years later, even until the end of life, as these had originally been revealed. Saint Gregory the Theologian testifies to that in his speech to Ceasarios ... And when he saw something related to his ill mother, the outcome proved that the vision had been real."

This article first appeared in Greek in issue no. 96 of 'Epaggelia' [‘The Promise’], the newsletter of the Holy Diocese of Goumenissa, Axioupolis and Polykastron, in May 2001.

Apolytikion in the Fourth Tone
On Lesvos, ye strove in contest for the sake of Christ God; ye also have hallowed her with the discovery of your relics, O blessed ones. O God-bearer Raphael, with thee, we all honour Nicholas the deacon and Irene the chaste virgin, as our divine protectors, who now intercede with the Lord.

Kontakion in the Fourth Tone
Ye shone on the world like stars first as ascetics, then as athletes slain for Christ, and were translated to the heights through the great torments that ye endured; and them that praise you, ye keep and protect, O Saints.
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St. Eutychius and the Condemnation of Heretics After Death


At the very beginning of his patriarchal service, St Eutychius, Patriarch of Constantinople (feastday April 6), convened the Fifth Ecumenical Council (553), at which the Fathers condemned the heresies cropping up and anathematized them. Among them was Origenism. When the debate began whether heretics like Origen could be anathematized after their deaths, he supported the opinion that they could be by calling upon the Third Book of Kings (in some translations, called The First Book of Kings 13: 1-8 and the Fourth Book of Kings (in some translations, called The Second Book of Kings 23:16). 15 anathemas eventually were thus pronounced against Origen.
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6,000 Martyrs of the St David Gareji Monastery

6,000 Martyrs of the St David Gareji Monastery (Feast Day - Bright Tuesday)

In 1616 the Persian shah Abbas I led his enormous army in an attack on Georgia. Having quenched his thirst for the blood of the Christians, he arranged a hunt in the valley of Gare (Outer) Kakheti. He encamped with his escorts in the mountains of Gareji and spent the night in that place.

At midnight the shah’s attention was drawn to a flaming column of lights advancing up the mountain. At first he took it to be an apparition. He was soon informed, however, that a famous monastery was situated in that place and on that night the monks were circling their church three times with lighted candles in celebration of Christ’s Holy Resurrection. Immediately the shah commanded his army to march to the monastery and destroy all those found celebrating.

That same night an angel of the Lord appeared to Abbot Arsenius of David-Gareji and told him, “Our Lord Jesus Christ is calling the brothers to His Heavenly Kingdom. On this night great suffering awaits you—you will be killed by the sword. He who desires to prolong his earthly life, let him flee, but he who thirsts to purify his soul for eternity, let him perish by the sword, and the Lord God will adorn him with the crown of immortality. Tell this to all who dwell in the monastery, and let each man choose for himself!”

The abbot informed the monks about his vision, and they began to prepare for their imminent sufferings. Only two young monks feared death and fled to a mountain not far from the monastery. At the chanting of the Lord’s Prayer near the end of the Paschal Liturgy, the monastery was completely surrounded by Persian warriors. Abbot Arsenius stepped out of the church and approached their leader to request that the monks be given a bit more time to finish the service and for all the brothers to receive Holy Communion.

The Persians consulted among themselves and agreed to honor this request. The fathers partook of the Holy Gifts, encouraged one another, and presented themselves clad in festive garments before the unbelievers. First the Persians beheaded Abbot Arsenius; then they massacred his brothers in Christ without mercy.

After the Persians finished killing the monks, they were organized into several regiments and made their way towards the other monasteries of the Gareji Wilderness. Halfway between the Chichkhituri and St. John the Baptist Monasteries the Muslims captured the two young monks who had earlier fled and demanded that they convert to Islam.

The monks refused to abandon the Christian Faith and for this they were killed. A rose bush grew up in the place where they were killed and continued to fragrantly blossom through the 19th century, despite the dry and rocky soil.

At the end of the 17th century, King Archil gathered the bones of the martyrs with great reverence and buried them in a large stone reliquary to the left of the altar in the Transfiguration Church of David-Gareji Monastery. Their holy relics continue to stream myrrh to this day.

The brothers of the Monasteries of St. David of Gareji and St. John the Baptist received a blessing from Catholicos Anton I to compose a commemorative service for the martyrs and to designate their feast day as Bright Tuesday, or the third day of Holy Pascha.

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In the wilderness of David-Garejeli in Georgia there were twelve monasteries, in which monks had lived the ascetic life for centuries. In 1615, Shah Abbas I invaded Georgia, laid it waste and slew innumerable Christians. One day, while out hunting at dawn on Easter Day itself, he saw the light of many candles shining in the hills. This was the monks of all twelve monasteries in procession all round the Church of the Resurrection, walking with candles in their hands. When the Shah discovered that it was monks, he asked in disbelief: 'Isn't the whole of Georgia put to the sword by now?', and ordered his generals to go and slaughter the monks at once. An angel of God appeared to Abbot Arsenius, and revealed their imminent death to him, and Arsenius informed the brethren. They then all received Communion in the Holy Mysteries and prepared for death. Then the attackers arrived, hacked the abbot to pieces when he came out ahead of the others, and then killed all the rest. They all suffered with honour and were crowned with unfading wreaths in 1615. Thus ended the history of these famous monasteries, which had been like a flame of spiritual enlightenment in Georgia for more than 1,000 years. There remain just two today: St David and St John the Baptist. The King of Georgia, Archil, gathered the remains of all the martyrs and buried them. Their relics are to this day full of myrrh for the healing of those in sickness. - Prologue of St. Nikolai Velimirovich


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How An Atheist Came To Believe in the Resurrection


Investigating Easter

By Lee Strobel

I saw plenty of dead bodies as a reporter for the Chicago Tribune, but I've never seen anyone come back to life. That was the stuff of mythology and legend. After all, we live in a scientific age. Belief in a resurrection was simply untenable.

At least, that's what I thought until I checked the facts for myself. Using my legal training, I investigated the most audacious claim of history: that Jesus of Nazareth returned from the dead and thus authenticated his claim to being the Son of God.

After nearly two years of research, I found my atheism cracking. Here's some of what I discovered:

First, there's overwhelming evidence Jesus was executed. In addition to multiple, early, independent confirmation in the New Testament documents (which, incidentally, I gave no special treatment), there are also five sources outside the Bible. Even atheist historian Gerd Lüdemann called Jesus' death by crucifixion "indisputable."

Second, we have resurrection accounts that date back so early they can't be legendary - because legends take time to develop. A.N. Sherwin-White, the great classical historian from Oxford, said the passage of two generations was not even enough time for legend to grow up in the ancient world and wipe out a solid core of historical truth.

Yet we have a creed of the early church, recorded in 1 Corinthians 15:3-8, that confirms Jesus died, was buried, rose and appeared to named eyewitnesses, including skeptics. Scholars from a wide range of theological belief have dated this creed to within a few years of Jesus' death - and therefore its underlying beliefs go back even further. It's like a historical news flash!

Concluded eminent scholar James D. G. Dunne: "This tradition, we can be entirely confident, was formulated as tradition within months of Jesus' death." It would be unprecedented for a legend to develop that fast and wipe out a solid core of historical truth.

Third, there's the empty tomb, which is implicit in the early creed and reported in the earliest Gospel.

Scholar William Lane Craig points out that the site of Jesus' tomb was known to Christians and non-Christians alike. If it weren't empty, it would have been impossible for a movement founded on the resurrection to have exploded into existence in the same city where Jesus had been publicly executed and buried just a few weeks earlier.

Moreover, the empty tomb was implicitly admitted in the early claim that the disciples had stolen the body. Why would Jesus' opponents manufacture such a cover story unless they were trying to explain away the inconvenient truth that the tomb was empty?

Nobody had a motive for stealing the body, especially the disciples. They wouldn't have knowingly and willingly allowed themselves to be tortured to death for a lie.

Finally, scholars Gary Habermas and Michael Licona have enumerated nine sources reporting the resurrected Jesus appeared to the disciples:

• Paul confirms Jesus appeared to him, and then Paul met with the apostles and they agreed their teaching about the resurrection was the same as his.

• The early creed confirms the disciples (plus 500 others!) encountered the risen Jesus; indeed, many scholars believe two eyewitnesses cited in the creed, Peter and James, were the ones who gave the creed to Paul.

• Peter declared to a crowd in Jerusalem just weeks after Jesus' execution that "God has raised this Jesus to life, and we are all witnesses of it." Three thousand people agreed and the church was born.

• Matthew, Mark, Luke and John independently confirm his post-resurrection appearances. These first-century, eyewitness-rooted Gospels have regained respect in recent years. Scholar Craig Evans, who has lectured at Oxford and Cambridge, said that "there's every reason to conclude the Gospels have fairly and accurately reported the essential elements" of Jesus' resurrection.

• Early church leaders Clement and Polycarp were taught by the apostles. Clement said the apostles had "complete certainty" about the resurrection; Polycarp repeatedly confirmed the resurrection.

So convinced were the disciples that they were willing to die for their conviction that Jesus had risen -- not because they had faith in it, but because they were in the unique position to know for sure that it was true.

Even atheist Lüdemann conceded: "It may be taken as historically certain that Peter and the disciples had experiences after Jesus' death in which Jesus appeared to them as the risen Christ."

He would claim these were hallucinations or visions, yet I don't find that credible. Hallucinations occur in our brains, like dreams. People can't share hallucinations, yet Jesus appeared to groups three different times.

Were these visions by grieving disciples? This wouldn't explain the conversion of Saul, an opponent of Christians, or James, a skeptic. Neither was primed for a vision, yet each died proclaiming Jesus had appeared to him. Besides, if these were visions, the body would still have been entombed.

My books analyze objections that many skeptics, including myself, have raised. None, in my view, overcome the affirmative evidence. So I reached the verdict that the resurrection really happened - and that's why I'm celebrating my 29th Easter as a follower of Jesus.

Lee Strobel, author of the bestselling "Case" series has created the new resources "The Case for the Resurrection" and "The Case for Christ Study Bible."

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Siberian Pastor Converts Community to Orthodoxy


Renowned Siberian Pastor Converts His Community to Orthodoxy

Irkutsk, 5 April 2010, Interfax – Pastor Igor Zyryanov from the Irkutsk Region, after 18 years of working at Protestant meetings and two years of pastoral missionary work, converted to Orthodoxy together with his family and community.

"It wasn't easy for us, but now and in the future we will further study and follow the Lord on the Orthodox thousand-year path. But the most important is that now we enjoy plenitude as I was searching for 18 years and couldn't find, was drinking but couldn't quench my thirst, was eating but couldn't satisfy hunger," Zyryanov writes in his article "The Lord Took Me Home!" published at the Irkutsk Diocese website.

According to him, members of his community until this moment "were floating on the river of Protestantism and suddenly our horizon broadened and the infinite ocean of Orthodoxy has opened for us."

After finishing school, Zyryanov practiced as an extrasensory expert and opened his own cabinet. Since the 1990s he started visiting meetings of the Blagaya Vest Protestant Church as he first thought to attract new clients. The future Orthodox believer considered Christ "a great extrasensory expert."

Zyryanov was going around villages as a missionary and delivered about four thousand sermons. However, he soon was disappointed with Protestantism. He considered Protestant communities "pieces, fragments of the Church as if it was a church, but damaged, without plenitude," and he could not find "a Church with a capital "C".

Several years of reading the Holy Fathers and talking to Orthodox priests, who "dramatically differed with their humility and kindness from Protestant pastors filled with pride", led Zyryanov to a decision to convert to Orthodoxy. Thus he, his family and the Bayanday village community have become Orthodox believers. Today Zyryanov is a member of the village parochial council of St. Michael.

More About Igor Zyryanov

A Siberian evangelist, Igor (pronounced eager) lives in Ulan Ude, a city about a thousand miles east of Krasnoyarsk and just north of Mongolia. Igor has a background in the occult, his mother having been a witch who passed on demons to her son in the womb. As a young man he took up a job as a village folk healer. He says that the demons in him would negotiate with the demons oppressing a client; the result was some form of temporary relief from whatever the problem might have been. Igor as a young man encountered the gospel message, which he embraced. The result was that he was delivered from the demons who lived in his body, and he felt for the first time in his life a freshness and purity that was as wonderful as the dawning day. Igor took up the work of an evangelist, specializing in reaching out to people dealing with the same occult forces that had dominated his life. In his ministry he has experienced supernatural visions and healings. He worked with the Buryat people, sharing the Gospel, distributing Bible recordings produced by Gospel Recordings, training others, and organizing fellowship groups. The Office of International Evangelism supported his ministry last year with a grant of $2,000 from the Siberia Unreached Peoples ECO.

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Jesus Good / Church Necessary: Churches Fail Because People Fail


Without a Church There Would Be Very Little Christianity

Those who praise Jesus but attack his organisation are missing out on so much, says Charles Moore.

02 Apr 2010
Telegraph.com.uk

Jesus good/Church bad. It is an old and simple message. It helps to explain the Reformation. The very word "Protestantism" is a reminder of this. The protest was made against the Church, by people who sincerely believed that they were acting on behalf of Jesus.

The modern version of the same message – current since the 19th century – is that all Christian churches, not just wicked old Rome, are bad, since God does not exist. But Jesus is good. In this week's Spectator, Matthew Parris, who calls himself a "Protestant atheist", says that Jesus was a man whose teachings have "transfiguring energy", an "undismissibly real man". Jesus is "a colossal embarrassment" to the Church.

In his new "story" (his chosen word), The Good Jesus and the Scoundrel Christ, the novelist Philip Pullman imagines that Mary gave birth to twins. One was Jesus, "strong and healthy". The other was Christ, "small, weak and sickly". Jesus preached the unvarnished truth. The envious Christ was the real Satan, tempting his brother in the wilderness, scheming to invent Jesus's divinity, so that he could found the Church of lies.

"Jesus good/Church bad" is a powerful message because it is partly true. All churches are staffed by human beings. All human beings are – to use a word of which atheists disapprove – sinners. Therefore all churches fail, often grotesquely – as with child abuse by priests – to live up to their calling. Their calling is higher than any other, so their failure is the more apparent and shocking.

In England, we are particularly susceptible to the message because of our version of liberty. We like to think the best moral law is no law at all. We want to be Robin Hood, having fun in the greenwood and shooting bad rich people with our longbows. Horrid old churches, with their crabby rules and organised hypocrisies, are on the side of the Sheriff of Nottingham. We don't want blessing of clergy, except from indulgent, fat, jolly old Friar Tuck.

But when Pullman and Parris and all the other non-believing Jesus-freaks tell us how much they love the man from Nazareth, I find myself asking how they know what he was like. The answer – unless they claim a revelation by the God in whom they do not believe – can only be that they have read the Gospels. And why were these Gospels written, and why do they continue to be propagated to the ends of the earth? Because of Christians. Because, from earliest times, the followers of Jesus Christ kept his two names together, working them into their persecuted symbols. They did not merely believe that Jesus was a good man, but that, at Easter, Jesus Christ rose from the tomb. They developed the idea that he was God.

Do these atheist Jesus-groupies, so fiercely sceptical of priestcraft, not realise that the "good man Jesus" they admire is conveyed to them only through the words of the adherents of the "scoundrel Christ", whom they hate? And if the Church is such a scoundrel, why has it allowed the Gospel tales of Jesus to be read out every day in church since the days of the Roman Empire? It is an odd way to deal with a "colossal embarrassment".

Since it is the Church which brought forth these texts, why does Parris-Pullman (that sleek intellectual engine) trust them, or bits of them? How can even these great authors confidently extract their manly, truthful Jesus, and then throw away all the other stuff – virtually the whole of John's Gospel, for example – in which Jesus preaches what they must regard as theological rubbish?

The reality is that a body of religious and moral beliefs cannot cohere, or spread, without people to care for it. You can argue that the shoes of the fishermen whom Jesus chose as his apostles were never supposed to turn into the red slippers of the Pope, but you cannot sensibly say that all will be well if what Jesus taught can just be left lying around for clever chaps like Parris-Pullman to adorn a tale. You have to work together for Jesus. Organised religion can be a very horrible thing, but the alternative is not true religion and virtue, but disorganised religion and moral confusion.

At 5.20pm on Thursday of last week, I happened to go into Westminster Cathedral, just before Mass. The next morning, I heard that, at exactly that time, about 200 yards away, a boy had been murdered. Sofyen Belamouadden, 15, was chased by a mob of youths into Victoria Underground station and stabbed in front of 600 commuters.

It was an extreme example of the powerlessness of modern society to deal with savage evil, of the "broken Britain" which David Cameron says he wants to mend.

There are all sorts of arguments to be made about such deaths – about unrestricted immigration, inhibited policing, family breakdown. I don't propose to go into them here. But what should surely be common ground is that the state, however important, cannot cure all the ills which give rise to such horror.

Nowadays, we have the state, we have commerce and we have individuals. What we notoriously lack is community. Community is made up of all those things which people do together – schools, families, clubs, teams, political parties, charities. Throughout the history of civilisation, community has been bound together by religion. Now we are trying to make do without it, and we are not doing very well. We thought that moral imperatives would easily survive without the "mumbo-jumbo". It turns out that they haven't.

After the news of Sofyen's murder, I turned again to the communion service which Christians say every day, everywhere. Its form is remarkably similar across the different denominations.

The service starts by asking people to admit and repent of what they have done wrong. Then it thanks and praises God for the good things they enjoy. The Bible is read out, with its teaching about how to love God and neighbour. Prayers are said for the people that most need them – clergy, our political leaders, the poor, family, the sick, the dying. Money is collected for the needs of those who lack it.

Then the story of Jesus's last supper is told. The bread and wine are consecrated in memory of the sacrifice which he made, when he was judicially murdered, for everyone. The people share bread and wine. The priest sends them out into the world in peace.

At the very least, this universal ceremony restates uniquely and communally what human beings owe to one another, which is what "society" means. Many do not share the belief which lies behind it. But it seems utterly destructive to scorn the faith which produces such a ceremony and insult those who take part in it. Jesus good/Church necessary.
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Catholic Celibacy Turns Some to Orthodoxy


Catholic Celibacy Requirement Turns Some to Orthodoxy

April 3, 2010
Barnabas Powell
Chieftain

If Catholic priests were married, this sex abuse scandal would never have occurred. I've heard such sentiments a great deal lately — usually from Catholics — but I have my doubts.

I'm no psychologist, but I suspect the predators involved weren't the marrying type to begin with. Marriage of clergy should be considered, but on its own merits.

When I was a teenager seeking a church to call my own, I did so with an eye toward ministry. My quest for the apostolic faith led me to Messianic Judaism, then Rome.

I was awed by the Tridentine Latin Mass I experienced at a breakaway, traditionalist parish, and met with the priest to discuss both conversion and seminary.

I ultimately couldn't proceed with either prospect, however, because I felt a call to ministry and to marriage.

Just when I began to accuse myself of moral cowardice for allowing personal desires to keep me from what seemed the Church, my studies led eastward.

In the ancient, apostolic Orthodox Church, I learned married men could be priests. More importantly, I discovered this wasn't some progressive concession to modernist pressures, but a practice going back to St. Peter.

This apostle with a mother-in-law (Mark 1:30) was bishop of Antioch before going to Rome, and his native Christian East resisted pressure to mandate clerical celibacy when the teaching arose in Latin circles generations later.

Eastern clergy owe tremendous gratitude to a celibate monk and bishop from Egypt named Paphnutios, who stood against Western delegates at the Council of Nicea when they proposed celibacy for all priests and deacons.

This Western trend continued unabated, particularly after increasing claims of papal supremacy provoked a schism in 1054, ending Eastern influence on Latin practice.

For centuries, Rome ordained married men on condition they cease conjugal relations with their wives, but even this concession (perhaps never very practical), was nullified by the 12th century, when Roman councils closed the priesthood to married men.

It became the practice of East and West for bishops to be chosen solely from the celibate clergy (which in the East means monks or widowed priests), but any notion of requiring celibacy of Eastern priests died with a Constantinopolitan council in 692.

Still, there are certain canonical requirements in the Eastern tradition intended to prevent scandal. While married men may be ordained priests, priests may not marry.

The choice for marriage or monasticism must be made prior to ordination because a suitable candidate for ministry should have reached the point of maturity where he's decided whether to embark on family life.

This also prevents pastoral conflicts of interest, not to mention other improprieties that might arise from priests dating parishioners.

My single seminary classmates had to postpone ordination until after marriage. I think all would agree this made sense.

In keeping with Paul's instructions to Timothy (I Timothy 3:2-4), a candidate for priesthood can only have been married once. The same goes for his wife.

Although the Eastern tradition allows remarriage for laity (without annulments), clergy must meet a different standard.

Likewise, if a priest is widowed or divorced, he may not remarry unless he returns to lay status. This is a difficult proviso, and admittedly forces some tough decisions.

Finally, like our Levite forerunners, Orthodox clergy abstain from marital relations during our course of service in the temple — the eve of celebrating the Eucharist.

If Rome ever reconsiders clerical celibacy, it can look east for a working model from its own past.

In the meantime, let's remember that the vast majority of celibate priests uphold the trust vested in them and deserve our deepest respect. They shouldn't become victims of prejudice.

I could never be a bishop, but I cannot imagine being a priest without my wife. Not only would I perish without her moral support, but having a family also helps me better relate to my parishioners, whose struggles I share.

Barnabas Powell is pastor at St. Michael's Orthodox Church. He may be reached at barnabaspowell@yahoo.com.

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Paschal Litany on Mount Athos for Bright Week


On Bright Monday some monasteries on Mount Athos and Karyes hold litanies with their miraculous icons and holy relics. The others do this on Bright Tuesday.

For centuries the litany with the miraculous icon of Axion Estin in Karyes takes place after the Divine Liturgy on Bright Monday. The procession, the route of which was established in 1508 and is still for the most part followed faithfully, leads to all the surrounding monasteries, sketes and cells from its center in Protaton. Offerings of bread, cheese and wine are made at their stops. At each stop a Gospel is read and the Apolytikion of the Saint honored by each monastery, skete and cell. A stop is made at Koutloumousiou where everyone spends the night and the return is made on Bright Tuesday. Upon the return to Protaton a Trapeza is offered. In 1488 the fathers of Dionysiou Monastery criticized these processions as being for gluttons and drunkards, but then their crops and gardens were destroyed by hail and they were rebuked. Koutloumousiou Monastery did the same, but then sickness struck and buildings such as the Trapeza of the monastery were destroyed.

It should be noted that the monasteries consider these litanies essential for the good production of their gardens and vineyards. When it was not done in the past, the "wrath of God" was manifested.




















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Glorify God, Don't Describe Him


by St. Cyril of Jerusalem

If any man should attempt to speak of God, let him first describe the bounds of the earth. You live on the earth, and you do not know the limit of this earth where you live.

How then will you be able to form a worthy thought of its Creator? You behold the stars, but you do not behold their Maker.

Count these which are visible, and then describe Him who is invisible, "Who tells the number of the stars, and calls them all by their names" (Ps. 147:4)....

The sun is a work of God, which, great though it be, is but a spot in comparison with the whole heaven; first gaze steadfastly upon the sun, and then curiously scan the Lord of the sun.

“Seek not the things that are too deep for you, neither search out the things that are above your strength; think upon what is commanded you” (Eccles. 3:21-22).

But some one will say: “If the divine substance is incomprehensible, why then do you discourse of these things?” So then, because I cannot drink up all the river, am I not even to take in moderation what is expedient for me?

Because with eyes so constituted as mine I cannot take in all the sun, am I not even to look upon him enough to satisfy my wants?

Or again, because I have entered into a great garden, and cannot eat all the supply of fruits, wouldst thou have me go away altogether hungry?

I praise and glorify Him that made us; for it is a divine command which says: “Let every breath praise the Lord” (Ps. 150:6).

I am attempting now to glorify the Lord, but not to describe Him, knowing nevertheless that I shall fall short of glorifying Him worthily, yet deeming it a work of piety even to attempt it at all.

For the Lord Jesus encourages my weakness, by saying, "No man hath seen God at any time" (John 1:18).
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Monday, April 5, 2010

What Is "Bright Week"?


Bright Week, otherwise known as Renewal Week, begins on Pascha Sunday and ends on the following Sunday of Thomas. The name probably originates from the fact that the newly baptized catechumens from Pascha are newly illumined and bright. For them it is a time of regeneration and renewal. These newly baptized in ancient times wore all white for a week, hence the week sometimes being called White Week.

The seven days of Bright Week are seen as one day, a continuous Pascha celebration. According to the 66th canon of the Council in Trullo: "From the holy day of the Resurrection of Christ our God until New Sunday (i.e. Thomas Sunday) for a whole week the faithful in the holy churches should continually be repeating psalms, hymns and spiritual songs, rejoicing and celebrating Christ, and attending to the reading of the Divine Scriptures and delighting in the Holy Mysteries. For in this way shall we be exalted with Christ; raised up together with Him. For this reason on the aforesaid days that by no means there be any horse races or any other public spectacle." According to Bulgakov, in Imperial Russia, the taverns used to be closed during Bright Week, and no alcoholic beverages were sold. Furthermore, because of the continuous paschal celebration, there should be no fasting this week. And as the above canon states, this is a time of renewal for all Orthodox Christians and not just the newly baptized. It is a time for the faithful to bear spiritual fruit and generate new virtues for our own illumination as well.

In the Roman Empire, especially in Constantinople, this week had special joy and was celebrated with great pomp and splendor. The emperor would call the newly-baptized and the poor to a rich meal, while on Bright Thursday the Patriarch would have an honorary dinner for the clergy. Rich gifts were distributed by the emperor and official visitations were made. Prisoners with light offenses were released as well. These traditions are somewhat carried out today in Greece where state officials visit hospitals and military camps, and military sanctions are lifted.

The services of Bright Week are done joyfully and with the Royal Doors fully open. This unblocked view of the altar symbolizes the open door of Christ's empty tomb as well as the rent veil of the Jewish Temple, which was torn apart at the moment Christ died. The Gospel of John and Acts are read as well, which are the two New Testament books of renewal and beginnings.

Read more here.
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Bright Week Customs In Northern Greece


The second day of Easter in Giannitsa of Pella revives the custom of "Kounies" or "Swings" (Κουνιές). It is believed that riding a swing is good for one's health and an abundant harvest.



On the third day of Easter, Bright Tuesday, in Kalyvia Limenaria of Thassos is called "For Rain In April" (Για βρέξ΄ Απρίλη μ΄). It is an ancient custom to pray for spring rain. Residents of the community and visitors celebrate with folk dances and large pots of rice cooked with meat that is distributed to everyone.


On the same day in Ierissos of Halkidiki there is the following tradition called in Greek "Του μαύρου νιου τ΄ αλώνι" or "the black threshing floor":

After the failure of the Greek revolution in Halkidiki in 1821, the village of Ierissos, which took part in the 1821 Greek War of Independence in Macedonia, was burnt down and 400 persons were killed. According to one tradition, they were taken to a place called "the black threshing floor" and were made to dance under the swords of the Turkish soldiers. With every turn a man was beheaded. According to another tradition, the notables among others, afraid for more reprisals escaped to the mountains. When Easter arrived, it is said that the city of Ierissos appeared deserted without its inhabitants. The Turks sent for them and informed them that if they came back they would not be prosecuted in any way. On Tuesday after Easter Sunday those that had left returned. When they reached a threshing floor at the outskirts of the town, the Greeks were obliged to pass under an arch formed by the swords of Turkish soldiers, in order to show how they are subjugated to the Ottoman rule. A young man ashamed for this humiliation in front of the eyes of his loved one, seized the swords and was killed by the Turks on the spot. The dance has been danced in Ierissos every year on the first Tuesday after Easter at a place known as the "threshing floor of the black lad". It was danced of course during the Ottoman period and the reference to the young man´s loved one is meant to be an allegory of liberty.


On Bright Wednesday in the Municipal District of Eleutheron west of Kavala there is an emotional and reverent custom called "Mazidia" (Μαζίδια) that takes place dating back to Ottoman times. The faithful process with icons from the Byzantine Church of the Archangels, which is the oldest church in the region of Mazidia, to the picturesque Church of Sts. Raphael, Nicholas and Irene.

There is a blessing of artoklasia and holy water with prayers to the Risen Christ to bless the crops and a fruitful season. After venerating the icons, the procession returns to the Church of the Archangels.

Then the big feast begins in the village square. The dancing begins with the priest leading followed by the villagers. This is a tradition that goes prior to Ottoman times.



On Bright Thursday in Kalis Vrysis of Drama the icon of the Resurrection of Christ is processed around the farming areas to protect the village from all evil, especially from the extremely dangerous hail storms that could devastate the spring crop.


After Easter in Mikropoli of Drama an event called "Celebration of God" (Γιορτή του Θεού) takes place at the Chapel of St. George with a dinner there.


On the Monday of Thomas in Sitagroi of Drama the Pontic people continue their old tradition of visiting the graves with red eggs, distributing sweets and singing songs.
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The Burning of Judas in Greece


The Burning of Judas is a folk custom done in various places throughout Greece and other places. It is typically perfomed after the midnight service on Easter Sunday, though sometimes done on Good Friday or Easter Sunday afternoon after the Agape service.

Below is one account of a British tourist to Crete:

The run-up to Cretan Easter in Loutro is a time for the children of the village. For the whole week beforehand they are busily occupied in making an over-life-sized and quite fearsome effigy of Judas. They collect the wood for an enormous bonfire, and burn Judas at the stake on the Saturday night before Easter Sunday. Everyone, locals and visitors alike, gathers round the bonfire as Judas is consumed to the accompaniment of roaring cheers, exploding firecrackers, and the occasional burst of gunfire.

I do not know if this is the custom everywhere: I've only experienced Cretan Easter in Loutro.

Anyway, two years ago I was in Loutro at Easter, staying for the first time in a new studio attached to the Porto Loutro hotel. The lamppost on which Judas was hung was right outside the studio window, so I decided to watch the excitements from my own personal ringside view.

Wow! There was Judas, going up in flames about six feet from my face. I quickly shut the window (which became so hot I was afraid the whole of my little building would be consumed in the conflagratio), and continued to watch in awe as the fire roared and the cinders flew.

It was soon over; Judas dwindled into a pile of ashes to loud cheers from the children, and the bonfire slowly died.

Next day, Easter Sunday, is feast day. Stavros always cooks several lambs and goats on spits behind the hotel, Alison and her friends make a variety of wonderful salads, and everyone who is around is welcome to sit down and partake. The wine and beer flow liberally. Plans for walks that afternoon somehow don't seem so pressing any more...



Here is another account from the ritual in Sifnos:

This custom is sometimes enacted on the evening of Kali Paraskevi (Good Friday) , simultaneously with the bearing of the Epitafios through the streets, though it was observed by this author on the island of Sifnos in 1993, on the Sunday evening after the midday Easter feast, with music following it.

For this ritual, an effigy of Judas Iscariot is fashioned, somewhat like a scarecrow, of old rags stuffed into clothing with a knob-like 'head', the man like figure then affixed to a long pole and borne through the streets by a team of young men. At some point the effigy is set afire and there is a great din of firecrackers, as after (during) the midnight mass (Anastasis).

Though criticized by some as an anti-semitic ritual, and said to be known in some places in Greece as 'The Burning of the Jew', it is possible that those doing the translating of the ritual title are confusing the Greek word for Judas (Ioudhas-pronounced Yoo-dhas), with the Greek word for Jew (Ioudhaios-pronounced Yoo-dhay-ose).

Burning of Judas in Chania, Crete


Burning of Judas in Kalymnos


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Paschal Fireworks Battle In Chios



Read about this here and here.
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Syrian Christians Unite for Easter


Claire Duffett
GlobalPost
April 4, 2010

Damascus, Syria - Thousands of Syrian Christians crowded into the narrow streets of Damascus’ Old Town for weeklong Easter festivities that culminated Sunday.

Easter is always popular in Syria, where the secular government permits its approximately 1.5 million Christians to vocally celebrate their holidays. But with Orthodox and Catholic Easters coinciding this year — which happens every few years — the din of drumbeats was even louder, as every church in Damascus simultaneously announced the resurrection.

The exultant nature of the holiday this year could also be a reaction to the post-9/11 Islamic resurgence, according to Fiona McCallum, a research fellow at Scotland’s University of St. Andrews. As more Muslims grow beards and adopt the hijab, she suggested that Christians — still a minority among Syria's 21 million people, the majority of whom are Muslim — may be responding with their own, more fervent expressions of faith.

Throughout the week, Christian families dressed in new clothes and strolled the Christian neighborhood, Bab Touma, visiting churches and stopping occasionally to buy rosaries and stuffed rabbits from card tables set up along the roadsides. Young people marched in brass bands, wearing scout uniforms with lapels bearing the crests of their churches.

On Thursday night, the courtyard of the Greek Catholic cathedral resembled a rock concert. At least 2,000 people gathered to watch a Passion play, in which Jesus’ crucifixion is re-enacted. Vendors sold cotton candy and popcorn outside the gates. Attendees included many Muslims, said Ghissa, the church’s choir director.

“They’re curious to see how we celebrate,” he explained. “And why not? We all [Christians and Muslims] get along well in Syria.”

At least on the surface, this seems to be true. Inside a pub in the Christian Quarter recently, two friends, one Muslim and one Christian, joked about using each other’s faiths to double their number of holiday celebrations.

“Damascus especially is a mixed city and people are likely to have friends from other religious groups,” said McCallum, who studies the political role of Christian communities in the Middle East.

Christians in Syria also enjoy more rights than those in other Middle East countries, wrote Fred Strickert, a professor of religion at Wartburg College in Iowa, by email. Every Christmas, President Bashar al-Assad meets with representatives from the various Christian denominations in Syria. Al-Assad is an Alawite, a minority Muslim sect in a predominately Sunni country, so catering to non-fundamentalist minority religious groups helps prevent the opposition from consolidating.

The ruling party actively protects Christians from attempts to Islamicize Syrian law. Christians can organize their own civil courts, rather than follow Shariah law. And last summer, the government froze legislative proposals that would have restricted certain inter-faith marriages while allowing Muslim men to claim Christian brides without their consent. Additionally, churches receive free electricity and water, and pastors — like teachers — get tax-free allowances to buy cars.

The Grand Mufti of Damascus is also a supporter of cross-faith goodwill. He often cites a line in the Quran that says, “We have made you nations and tribes, that you may know one another,” as the necessity for dialogue among Christians and Muslims, Strickert wrote.

“Syrian Christians themselves argue that they are in the best situation in the region,” added McCallum. They maintain a relatively high standing in society, she said, holding positions in the ruling party, businesses and universities, as well as among opposition groups.

Iraqi Christians are a different story. Few attended the Bab Touma festivities, despite estimates that about 350,000 Iraqi Christian refugees now live in Syria. Like their Palestinian and Iraqi Muslim counterparts, they remain largely outside mainstream Syrian society.

“Many are living at a significantly lower social level than other Christians since they are living off of savings, crowded often into small apartments, and seeing Syria as only a temporary refuge,” explained Strickert.

Still, life here for them is undeniably safer than in Iraq. And Syria’s importance for Christians extends beyond its status as a refuge of relative tolerance. In 2001, Pope John Paul II chose Damascus’ historic Umayyad Mosque — which supposedly contains the head of John the Baptist — for his first visit to a Muslim house of worship.

In Aleppo, Syria’s second-largest city with a 10-percent Christian population including about 100,000 Armenians, an international conference of religious leaders in 1997 signed an agreement to eventually unify Catholic and Orthodox Easter, of which the simultaneous holiday this year and next is a direct result, wrote Strickert. The Easter festivities were as much a display of unity as they were of devotion. Orthodox and Catholics visited each other’s churches indiscriminately, said Ghissa, the choir director.

I asked the choir director whether the crowd of 2,000-plus for the Passion play will be even larger next year.

“Inshah-Allah,” he replied in Arabic — God-willing.
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The Paschal Martyrdom of Neomartyr Panagiotis


Below is an account of the Englishman Joseph Wolff, an eccentric missionary to the Jews, who relates that when a young man named Panagiotis, in his ignorance of Islamic law entered the Mosque of Omar in Jerusalem (the Dome of the Rock), some fanatic Turks grabbed him and brought him before the Pasha of Damascus as a defiler of the Islamic temple. The Pasha offered him the chance of becoming a Muslim in order to avoid death. Panagiotis remained steadfast to his Christian faith, and for that reason he was beheaded on April 5, 1820. He was 25 years old.

Facts not mentioned in this account is that Panagiotis was originally from Peloponessos, Greece but was raised in Magnesia of Asia Minor as a servant. Also that he was apprehended after worshipping at the tomb of Christ in the Holy Sepulchre.  His beheading took place on the way towards the Monastery of St John the Baptist near the Pillars of David. Before his beheading they stripped him, broke one hand at the wrist and cut off the fingers on the other. They did this to make him afraid and convert him to Islam. Also, the 5000 piastres paid by a Greek convent for the body of Panagiotis was probably paid by the Patriarchate of Jerusalem. Panagiotis was buried by the fathers of the Holy Sepulchre at the Cemetery of Holy Zion.

You can read the entire journal of Rev. Wolff here.

Mosque of Omar in the 19th cent.

The Holy Sepulchre

Now I will relate a remarkable instance of modern martyrdom. A young Greek, some years ago, whose name was Paniotes [Panagiotis], was servant to a Turkish Nobleman, called Osman Effendi. He came with his master to Jerusalem, and when Osman Effendi went to worship in the Mosque of Omar, this young Greek accompanied him. Soon after Osman Effendi undertook a journey to Damascus, intending to return to Jerusalem, and left Paniotes to await his return. When the Pasha of Damascus arrived here, on his annual visit, Paniotes was accused to him of having profaned the Mosque of Omar, by having entered it; he was summoned to appear before the Pasha, and questioned as to why he did so; he answered that he had followed his master, whom it was his duty to follow. The penalty was death or to turn Muhammedan, which was much pressed upon him. Paniotes exclaimed, "Christ is risen, who is the Son of the living God. I fear nothing."

Pasha: "Say God is God, and Muhammed the Prophet of God, and I adopt you as my Son."

Paniotes: "Christ is risen, I fear nothing."

They led him out before the Castle of David, and drew up the soldiers around him with their swords drawn; but Paniotes exclaimed, "I am a Christian! Christ is risen! I fear nothing!" He knelt down and prayed to Jesus Christ the Son of God, and exclaimed, "Christ is risen! I fear nothing." Even Christians advised him to turn Muhammedan. He exclaimed, "Christ is risen! I fear nothing." The executioner lifted up his fine hair which he wore, as many Greeks do, flowing down to the shoulders, and struck him several times with the sword so as to draw blood, in the hope that he might relent, but Paniotes continued, "Jesus is the Son of the living God"; and crossing himself he exclaimed, "Christ is risen, I fear nothing," and his head fell.

The Greek convent paid 5000 piastres for leave to remove his body and bury him.

Joseph Wolff preaching in Palestine

Wolff, J. (1839). Journal of the Rev. Joseph Wοlff: In a series of letters to Sir Thomas Baring, Bart: containing an account of his missionary labours from the years 1827-1831: and from the years 1835-1838. London: John Bums (pp. 232-33 LETTER V. Linthwaite, 2d April, 1839.)

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St. Mark the Anchorite: The Saint Who Moved Mountains...Literally

St. Mark the Anchorite of Athens (Feast Day - April 5)

Saint Mark was born in Athens. He related his life to Abba Serapion who, by the will of God, visited him before his death.

He had studied philosophy in his youth. After the death of his parents, St Mark withdrew into Egypt and settled into a cave of Mount Trache (in Ethiopia). He spent ninety-five years in seclusion and during this time not only did he not see a human face, but not even a beast or bird.

The first thirty years were the most difficult for St Mark. Barefoot and bedraggled, he suffered from the cold in winter, and from the heat in summer. The desert plants served him for food, and sometimes he had to eat the dust and drink bitter sea water. Unclean spirits chased after St Mark, promising to drown him in the sea, or to drag him down from the mountain, shouting, "Depart from our land! From the beginning of the world no one has come here. Why have you dared to come?"

After thirty years of tribulation, divine grace came upon the ascetic. Angels brought him food, and long hair grew on his body, protecting him from the cold and heat. He told Abba Serapion, "I saw the likeness of the divine Paradise, and in it the prophets of God Elias and Enoch. The Lord sent me everything that I sought."

During his conversation with Abba Serapion, St Mark inquired how things stood in the world. He asked about the Church of Christ, and whether persecutions against Christians still continued. Hearing that idol worship had ceased long ago, the saint rejoiced and asked, "Are there now in the world saints working miracles, as the Lord spoke of in His Gospel, 'If ye have faith even as a grain of mustard seed, ye will say to this mountain, move from that place, and it will move, and nothing shall be impossible for you' (Mt.17:20)?"

As the saint spoke these words, the mountain moved from its place 5,000 cubits (approximately 2.5 kilometers) and went toward the sea. When St Mark saw that the mountain had moved, he said, "I did not order you to move from your place, but was conversing with a brother. Go back to your place!" After this, the mountain actually returned to its place. Abba Serapion fell down in fright. St Mark took him by the hand and asked, "Have you never seen such miracles in your lifetime?"

"No, Father," Abba Serapion replied. Then St Mark wept bitterly and said, "Alas, today there are Christians in name only, but not in deeds."

After this, St Mark invited Abba Serapion to a meal and an angel brought them food. Abba Serapion said that never had he eaten such tasty food nor drunk such sweet water. "Brother Serapion," answered St Mark, "did you see what beneficence God sends His servants? In all my days here God sent me only one loaf of bread and one fish. Now for your sake He has doubled the meal and sent us two loaves and two fishes. The Lord God has nourished me with such meals ever since my first sufferings from evil."

Before his death, St Mark prayed for the salvation of Christians, for the earth and everything in the world living upon it in the love of Christ. He gave final instructions to Abba Serapion to bury him in the cave and to cover the entrance. Abba Serapion was a witness of how the soul of the one hundred- thirty-year-old Elder Mark, was taken to Heaven by angels.

After the burial of the saint, two angels in the form of hermits guided Abba Serapion into the inner desert to the great Elder John. Abba Serapion told the monks of this monastery about the life and death of St Mark.

Source

THE PRAYER OF SAINT MARK OF TRACHE "the Athenian"

Behold the final hour on earth for me ticks,

I go where the Lord shines in place of the sun,

From the dusty, fleshly garment, I am leaving,

And before Your face O Christ, I am departing.

Just one more wish over the earth, I am unfolding

Before Your Throne, with prayer I penetrate:

For all mankind, I desire salvation,

For everyone and for all, freedom from sin.

I desire that the virtuous ascetics be saved,

And all diligent laborers in Your field.

I desire that prisoners [for the Faith] because of You, be saved,

For the sake of Your love, who sacrifice themselves,

And for sinners cruel, that, violence commit

And those who endure violence for Your sake,

Salvation to the monasteries [Lavras] with monks plentiful,

Salvation to the faithful; the tearful and the poor,

Salvation to the churches throughout the whole universe,

The Shepherds of the Church, to all as to me,

All the servants of God and handmaidens all,

Whom the world knows or whom in loneliness hide:

Salvation to the baptized ones and the adopted ones,

With the Life-giving Spirit of God enlivened:

Salvation to the humble and the merciful,

Faithful emperors and princes faithful

To every heart of man, the healthy and the infirm,

And salvation to my brother Serapion.

O Powerful Lord, that is my wish

And final prayer. Let it be Your will!

Reflection of St. Nikolai Velimirovich

"Live as though you were not of this world and you will have peace." Thus spoke St. Anthony to his disciples. An amazing lesson but truthful. We bring about greater misfortunes and uneasiness upon ourselves when we desire to associate and identify ourselves, as much as possible, to remain in this world. Whenever a person retreats, as much as possible, from this world and as often as he contemplates this world as existing without him and the deeper he immerses himself in reflecting about his unworthiness in this world, he will stand closer to God and will have deeper spiritual peace. "Everyday I face death", says St. Paul (1 Corinthians 15:31), that is, everyday I feel that I am not in this world. That is why he daily felt like a heavenly citizen in the spirit. When the torturer Faustinus asked St. Theodulus: "Is not life better than a violent death?" St. Theodulus replied: "Indeed, even I think that life is better than death. Because of this, I decided to abhor this mortal and temporal life, barely existing on earth, so that I may be a partaker of life eternal."
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Pascha in a Russian Soccer Stadium


Fans Greet Each Other on Easter at Soccer Match in Moscow

Moscow, 5 April 2010, Interfax - Fans greeted each other on Easter at a Sunday evening soccer match at Moscow Lokomotiv stadium.

At the beginning of the second half of the match thousands of fans of Dynamo team started chanting "Christ is Risen!", an Interfax correspondent reports.

Thousands of fans of Lokomotiv teeam on the opposite side of the stadium responded by chanting "Truly He is Risen!"

The exchange took place several times.

The correspondent who has attended soccer matches for almost 50 years says it was the occurrence of this kind in the history of Russian soccer.

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Sunday, April 4, 2010

The Three Visits of Mary Magdalene to the Tomb of Christ


by Blessed Metropolitan Antony Khrapovitsky

We have read various discussions about the apparent lack of accord among the Gospel narrations of Christ's Resurrection. There have been a number of attempts at demonstrating a concordance among the Evangelists in this regard, but not all have been successful.

I wish to offer some considerations on the subject, and I wish to begin by mentioning the most obvious point of seeming lack of accord.

In Matthew's Gospel, we read that upon being greeted by the risen Lord with the word "rejoice," Mary of Magdala and the other Mary immediately embraced His feet. Nevertheless, we read elsewhere [John 20:11-17] that, when Mary of Magdala was weeping at the empty tomb and did not recognize Christ, but thought that He was the caretaker of the garden. When she did finally recognize Him, she was forbidden to touch Him.

These narratives do not appear to conform with one another, and attempts of readers to reconcile them only produce strained interpretations and unconvincing contrivances.

The four Gospels do not describe the appearances of the Lord to the Myrrhbearing women in an identical manner. What most perplexes interpreters is the lack of accord between the accounts given by Matthew and John. It is evident that the Lord appeared to Mary of Magdala twice - once alone and the other time together with the other Mary - but the relationship of these two appearances perplexes interpreters.

The thesis by which we intend to resolve this question may be expressed as follows: the Evangelist Matthew speaks of the journey of the two Marys to the Lord's tomb, already knowing that Christ had risen from the dead.

What Matthew is describing took place after the appearance described by John when Mary of Magdala had gone to the tomb and mistaken Christ for the gardener. She had informed the apostles how she had seen the Lord and He had spoken to her, then she informed the other Mary, and both of them went to the tomb. They did not go at that time to anoint the body of Jesus, because they knew that He was risen, but they went "to see the tomb, " knowing it to be empty, but knowing also that the winding strips in which He had been buried were still there. It was not only them and the two apostles who rushed to the tomb to verify what Mary of Magdala had seen, but later, the other myrrhbearers and more than eleven others also went (Luke 24:9, 24). The Evangelist informs us that the two Mary's were made worthy of a second appearance of the angel and then of the Lord Himself.

What other evidence do we have, besides Matthew's words that they went "to see the tomb," that the events in that gospel took place after the events described in John's gospel? The second evidence is that John describes the events that occurred "while it was yet dark," while Matthew clearly speaks of something that happened "at dawn on the first day of the week."

The third point which requires our attention is the reaction of the myrrhbearers to the angel's words, and to Christ Himself. In John's Gospel, Mary appears so unprepared for the event that she cannot assimilate it and takes Christ for a gardener; in Mark's account, the angel's words bring the myrrhbearers to such terror that they "said nothing to anyone because they were afraid." Luke writes that they were overcome with fear and prostrated themselves on the ground.

Matthew's narration, on the other hand, encounters the myrrh-bearers already prepared for the encounter, though the angel reassures them: "Do not be afraid. Go and see the place where the Lord lay." In Mark's gospel, we read of the other myrrhbearing women that they "said nothing to anyone because they were afraid." Matthew, however, relates of the two Mary's that they ran "with fear and joy to announce to His disciples" that He had risen. For Mary Magdalene, this was the second encounter, and the other Mary who knew about it from her receives the news again from the Saviour Himself, being already prepared for it. From whence is this evident?

The answer to this is over fourth proof that the two women had gone to see the tomb already knowing about the Resurrection. This answer will also tell us why the Lord did not allow Mary Magdalene to touch Him the first time, but shortly after allowed both Mary's to embrace His feet.

In the Pentecostarion, on the feast of the Myrrhbearing women, we read in the ninth stichera that Mary Magdalene, "...is sent away without touching Christ..." What does it mean? Mary, who had earlier wept over her beloved teacher, seeing Him buried, is now seized with an overwhelming joy. Without comprehending His divinity or thinking about the meaning of His mysterious resurrection, she forgets herself and wishes to embrace Him as one dear to her whom she thought to be dead and gone, but is now seen alive. She gives herself over to enthusiastic joy, without comprehension.

Moreover, something is not yet complete, for He must "ascend" to the Father. Later, the Lord behaves differently to the two Marys. This time, the two women are fully aware that the Lord is appearing to the faithful as the victor over death and hades, as one ascending to the Father in the eternal kingdom, and with all authority, sending the Apostles to preach the victorious struggle with the world. Now, both women, encountering him and hearing Him greeting, "rejoice," no longer think in a worldly manner, but reverence Him as the living Son of God. Thus, He does not prevent their reverent adoration as "embrace His feet and worship Him" (Matt 28:9).

Very well, we have seen the accord between the gospels of Matthew and John, but how will we reconcile the narrative of the other two evangelists? At what point will we place the arrival of Mary of Magdala with spices and ointments, at the tomb, in the company of the other women mentioned in Mark and Luke?

The main point of our reply is that Mary Magdalene did not accompany the other women to the Lord's tomb with the spices, but the other women came after Mary had been there, and perhaps after the two Marys had seen the Lord at His second appearance, but they did not yet know about the resurrection. These other women arrived completely unprepared for the revelation of the resurrection, and there is no need to conclude that Mary Magdalene was with them; indeed, the evangelists leave open the possibility of the opposite conclusion. Both the other evangelists divide the narrative into three events:

1. The purchase of the Myrrh and spices (Mark) and the storing of them for later use (Luke);

2. The arrival at the tomb and conversation with an angel (Mark) or angels (Luke); and

3. The announcement to the apostles.

Let us begin with this last event. It is not necessary to conclude from Mark's narration that the women did not ever inform the apostles of the appearance of the angel. Mark only notes that they could not do so immediately, and that the apostles heard the news from Mary Magdalene, to whom the Lord had "appeared first" (Mark 16:9).

You see, Mark singles her out from the group of other myrrhbearers and, consequently, separates the informing of the apostles from the bringing of the spices and myrrh. Mark does not speak of her as participating in the bringing of the spices to the tomb, but only of her participation in the purchase of them (16:1) - which took place on Saturday evening, after the end of the Sabbath restrictions, that is, after the sixth hour.

Mary Magdalene went to the tomb alone "while it was still dark," and without the spices and ointments. The other women came with the myrrh and spices "at sunrise" (16:2). The Lord did not appear to all of them but only to Mary Magdalene who, therefore, was not with the others (16:9). Mark names those who purchased the spices and ointments, and those who had watched the Lord's burial, but does not repeat the names when he speaks about the bringing of the spices to the tomb.

Luke does not name the ones who prepared the myrrh, nor the ones who brought it to the tomb, but indicates that the two groups were not identical ("together with some others" Luke 24:9). Evidently some of them had obtained myrrh and spices already on Friday after the Saviour's death, but remained at rest on the Sabbath according to the law (Luke 23:55), while others purchased ointment and spices after the end of the prescribed Sabbath rest (Mark 16:1). Luke does not name the women who brought the spices, but only says of someone, "returning from the tomb, they told all this to the eleven and to the other disciples. Now it was Mary Magdalene and Joanna and Mary the Mother of James who told this to the apostles" (Luke 24:10).

In fact, as John and Mark recall, it was Mary of Magdala who began the spreading of the good news. Since the news was spread to all the disciples in addition to the eleven,:this did not happen all at once. The women had to go from house to house -- not only the two Marys, but the other myrrh-bearers as well. The testimony of Mary relates to the words of the third gospel and the gospel of John that Peter and John ran to the tomb. Peter entered the tomb and saw the linen winding strips.

Thus, the four gospels are in perfect agreement on this succession of events:

1) Some of the women purchased spices and ointment on Friday before the end of the day (Luke), while others, including Mary Magdalene, did so at the end of the Sabbath - after the sixth hour on Saturday (Mark).

2) Mary Magdalene left the others and went to the tomb at night before the morning of Sunday. There, she does not find the body of Christ (John).

3) She runs to tell Peter and John (Luke, John), and then stands alone outside the tomb weeping, when an angel appears to her, and then Jesus, whom she does not recognise. She rushes to Him, but is not allowed to touch Him.

4) Obeying His command, she goes to announce the news to the apostles (John, Mark) and the other disciples (Luke).

5) Not knowing about all this, the other myrrh-bearers come to the tomb and encounter the angels (Mark,Luke) and return too tearful to speak at first (Mark), but later also proclaim the news to everyone (Luke).

6) Mary Magdalene and the other Mary, already aware of the resurrection, go to look at the tomb and the Lord's burial bandages, which Peter and John had seen (Luke, John), but which Mary herself had not seen for herself. Coming to the tomb, this time both Mary's enter it, as the angel advises them to (Matthew).

7) The angel now instructs them to confirm the news of the resurrection to the disciples and announce the coming of Christ's ascension.

8) Now fully comprehending the events, both Mary's hasten to find the apostles again, but meet the Saviour along the way, and this time, they are allowed to touch Him, embracing His feet (Matthew).

9) By the end of the day, not only the whole company of the disciples, but even the Pharisees and scribes have heard the news. These latter begin to attempt to cover up the facts.

It is clear that the two Marys went to the tomb together after Mary Magdalene had already been there alone, and that both already knew of the resurrection.(1)

Footnote:

1. [Ed. Note:] In fact, in the Menaion for 22 July, Saint Nikiforos says the same. "Mary Magdalene came thrice to the tomb, twice seeing Christ. First, at night, and then telling Peter and John, with whom she returned. Then with another a third time, seeing the Lord again and hearing Him say "rejoice" (Matthew, Chapter 28).
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Labels: Biblical Criticism, New Testament, Pascha and the Pentecostarion
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