Saint George Appears to Saint Arsenios of Paros

Elder Arsenios of Paros would confess the nuns at the Convent of the Transfiguration ("Christ of the Forest") about six miles south of Parikia, the main port. This was not an easy labor, however, as a spirit of contention and hardness of heart had disrupted the monastery for years. Although they sincerely loved their spiritual father, true repentance came slowly, and there were more than a few occasions when Fr. Arsenios was tempted to despair over the nuns. [Read here]

After years of counseling the sisters to stop their fighting and discord, he left the monastery one day in despair because they would not make peace. He decided to leave them to themselves, he would no longer be their spiritual father. On his way back to the Monastery of Saint George, he met the saint himself, who appeared to him as a radiantly handsome young man and demanded to know why he had abandoned the nuns. Not realizing that it was Saint George, Father Arsenios replied that he could not endure their misbehavior, whereupon the saint responded: "And why did you not reflect that our Lord endures the misbehavior of millions of men, even those who do not believe in Him, but insult Him, blaspheme Him, and despise him. He endured even those who crucified him, and while on the Cross He prayed for them saying, 'Father forgive them, for they know not what they do'. Why is it that you cannot endure the wrong acts of forty monastics, who are women, weak natures, and who did truly grieve you through their sins, but have now repented?"

Saint George then showed him both the light of heaven, and the stench and darkness of hell. and told him that if he did not return as the nuns' spiritual father, he would never see heaven. The young man's face flashed like lightning and he disappeared. At that very moment, Fr. Arsenios understood with whom he had been talking. Turning back to the monastery, he found the whole sisterhood on their knees in church, praying and crying to god that Elder Arsenios might return and forgive them.

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Loutro Traianoupolis: Where Christians and Muslims Venerate Saint George

The Church of Saint George on a hill in Loutro Traianoupolis is considered by locals to be the acropolis of Traianoupolis. Loutro Traianoupolis is a city in Thrace near Alexandroupolis. Many miracles are performed here through its holy water to both Christians and Muslims. Every year the water in the well is drained on the feast of Saint George, but miraculously it fills up again, despite it being in a rocky area where no water should normally be. The handkerchiefs left on the tree are given by Muslims, not Christians, as vows. There is also a local tradition that the hooves seen on the rock in the chapel are there from the horse of Saint George. The church used to be named after Saints Constantine and Helen, but more recently was named after Saint George. Every local has a story to share about the miracles of this tiny church of Saint George.

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The Cell of Saint George "The Revealed One"

The Cell of Saint George "The Revealed One" is a small monastic community on Mount Athos, which was home to the brotherhood of Hadji-Georgis and his spiritual children. The Cell of St George is located to the north of Karyes, towards Vatopaidi Monastery.

The name "the Revealed One" (του Φανερωμένου) dates back to the 14th century where it is mentioned in a sigillion of Emperor Manual Paleologos. A revelation of Saint George occurred again centuries later. One night around the year 1821 certain robbers came to the cell to rob the two older monks who lived there. A young man opened the door for them when they arrived and brought them in while he went to call the elder. Since they waited a long time they decided to begin their robbery. It was then that they realized that they were invisibly tied up and unable to move. The elders heard their screams and came to them. When they saw what was going on they went to the chapel and took the icon of Saint George back with them. When the robbers saw the young man in the icon, they recognized him as the man who opened the door for them. They immediately repented and venerated the holy icon. One ended up even becoming an ascetic at Karoulia, where he built a church dedicated to Saint George.

In 1982 the icon of Saint George the Revealed One was transferred over to Pantokratoros Monastery on Mount Athos and resides in the chapel of the Dormition of the Theotokos.

After the repose of Hadji-Georgis, six of his spiritual children lived there, with the oldest, Elder Evlogios, as their elder. Later, Frs Pachomios and George joined the brotherhood, therefore becoming spiritual grandchildren of Hadji-Georgis.

Elder Evlogios

Elder Evlogios was a great struggler, and would say the Jesus Prayer without ceasing. On one occasion, after Frs Pachomios and George went to pick olives as their handiwork, thirty demons attacked Elder Evlogios. The elder could not stand after this. After Frs Pachomios and George came back, they knocked on the door for their brotherhood, but as it was locked and Elder Evlogios could not hear or stand, Fr George had to go in through a window and then go to the elder's cell. To their surprise, they found the elder black and blue, and the elder told them what had happened.

On one occasion, Elder Evlogios couldn't find fish to celebrate St George. He left the matter in the care of St. George. On the eve of the feast, he heard an animal knocking against the door. Opening it, he saw a mule laden with ninety kilograms of good fish; glorifying God and thanking St. George, he took care of the mule, which had walked a long way. A man later came to the skete, and the full story was ascertained: this man from Hierissos had two mules of fish and was taking them to Zographou Monastery. One of these animals, taken by St. George, made its way to the Cell. The man was looking everywhere and asking everyone where the mule was, until he learnt that where the mule had gone. Recognising divine Providence, they praised God together.

Another time, Elder Evlogios was praying in his cell before a wooden cross. A devil got in through a window to torment the elder, but the elder saw the cross come off the wall and move closer to the devil. The devil disappeared, and the cross went back to where it was.

When the elder was 108, he knew that he was going to die, and predicted that Fr George would live until he was 80. Elder Evlogios, having received Communion, reposed On April 11, 1948.

Elder Pachomios

Elder Pachomios, disciple of Elder Evlogios and spiritual grandson of Hadji-Georgis, also struggled for many years. On the Thursday before his repose, he called Fr George and asked him to purchase a large quantity of fish, to celebrate both St George's feast and the repose of Elder Pachomios, stating that he wouldn't be celebrating St George's with them. Fr George got the fish; then the next day, Elder Pachomios asked him to tell the fathers to arrange their work around the two feasts (of the funeral and of St George). The next day, Elder Pachomios sent for Father Demetrios to administer Communion. Afterwards, having given glory to God, he embraced the fathers present and he reposed on that day - April 22, 1974. On Sunday they had his funeral and memorial service, then the next day they celebrated St. George's day.

Father George

When Father George reached his eightieth year, he said that he would soon die, in accordance with Elder Evlogios' prophecy. A doctor, examining him, told him that he would live for another thirty years, but as soon as he reached 80, Fr George reposed in 1982.

For twenty years the cell remained uninhabited. In recent years it was restored by certain Greeks and Cypriots. For the maintenance of the Cell, there are sold in the Cell books, incense and CD's.

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Miracles of St. George to Muslims at Koudouna

Miraculous Icon of St. George Koudouna

The Monastery of St. George Koudounas

This historic Monastery of Saint George Koudounas, on Prince's Island outside of Constantinople, was according to tradition built by the Byzantine Emperor Nikephoros Phokas in 963 AD. A miraculous icon of St. George was brought here from the Monastery of Peace, which was founded by Emperor Justin II, in Athens at that time.

The Monastery was later sacked in the Fourth Crusade. Then in 1302 the pirate Giustiniani plundered all the buildings and monasteries of the island. Not wanting their holy icon stolen by the Franks, the monks hid the icon under the earth and place the holy altar above it. The miraculous icon however was lost for many years.

Later, St. George appeared to a shepherd in a dream and told him where to find his icon. When he approached the area, he heard the ringing of bells, and having unearthed the icon, found it decorated with bells. This is the source behind the epithet "Koudouna" which means "bells". The Monastery was later attached to Hagia Lavra in Kalavryta, and eventually to the Patriarch of Constantinople. The current church was built in 1905.

The miracles of the Saint are many, not only towards Christians [Romans], who approached always with great reverence (in olden times there wasn't a Christian family which had not visited Koudouna at least once a year), but towards everyone without exception, who approach his grace with faith. Thus there is a great mass of people who come from other faiths from throughout Turkey. The pilgrims number about 250,000 a year, the majority being Turks. The great iron gate of the Monastery, as we learn from its engraving in Greek and Turkish, was offered from the Muslim Rasoul Efenti, as a gift of gratitude towards the Saint for the healing of his wife.

On April 23rd, in other words the day when the Saint is honored and the Monastery celebrates, tens of thousands of pilgrims arrive, not only from Constantinople but from other cities, to venerate the Great Martyr and to seek help in their problems. Roughly all of these pilgrims are from other faiths. Many will return later to thank St. George, who heard their prayer and granted their desire, bringing the indispensable oil for his vigil lamp. You hear with passion how he healed this person's son, how another became a mother after being barren for many years, how a third acquired a house, etc.

The Monastery also celebrates on the feast of Saint Thekla, and on this feast about 10,000 Muslims visit the Monastery seeking the prayer of Saint George.

(For the full history of this Monastery with many pictures, visit this site.)

Muslim Vows

Some come barefoot up the hill which takes about 30 minutes to climb to the Monastery, others come with offerings of oil, candles, and sugar so that their lives may be sweet. Some do not speak as they climb up to the Monastery until they kiss the icon of St. George. They follow the services with hands lifted in the air holding lit candles. They ask priests for antidron to bring home with them for a blessing. They have great faith and respect for Orthodoxy.

On September 24 I witnessed at 6:00 AM four modern looking Turkish girls approaching the Monastery. I asked them for what purpose they came. They responded: "Faith in the Saint brought us here. It doesn't matter that we are Muslims. We prayed that he would help us. We have heard so much about the Monastery."

Oral came from Smyrna in order to venerate the Saint with her vow. She brought three bottles of oil. When I asked why she, as a Muslim woman among the thousands, visit the Orthodox Monastery, she responded: "It is not forbidden by anyone for us to believe in Saint George. Religions have one common agreement, the one and only God. We could be hiding within us a christian."

Of the many interviews I conducted that day with Muslims, the responses were basically the same.

A different answer was given by Antil however. He said: "Life in Turkey is difficult. The people need something to give them strength. They have turned to religion. They have been bored by everything so they seek help elsewhere. Why not Saint George?"

And one Turkish newspaper reported: "Saint George has distributed hope to the suffering."

Testimonies of Monks From the Monastery

Hieromonk Ephraim of Xenophontos, who has lived for three years at “Koudouna”, is astonished with the faith of the thousands of Muslims who visit the monastery. "These people live with their heart", he affirms, "Because faith is the sight and the strength of the heart, for this reason they can and they do experience our Saints."

Monk Kallinikos of Xenophontos, who serves as a priest, relates: "We are astonished with that which occurs here. Many times we see people who find the Lord with the faith of the Roman centurion." To our question if the Saint responds to the supplications of the thousands of pilgrims, he replied: "During my three years here, we ourselves are witnesses of miracles, such as the healing of paralytics, mutes, and the giving birth to children."

We asked the monks at St. George to comment about their stay in Turkey, and they told us: "All of their behavior is perfect. From the highest ruler, to the lowest, they treat us with such respect that many times we wonder which would be better, to live in Christian Greece or Muslim Turkey. We should tell you that we go everywhere with the monastic dress and our experiences have always been positive.

Thus, St. George has become a place of worship for thousands of atheists, Christians, Jews, and especially Muslims, who with every means come to the island and bring their tamata (vows), and place them before the Saint, as they place their hopes in him. And the Saint shows that he does not judge and 'imparts healing' to every faithful person."

Source

Miracles:

The Sick Turkish Woman

A Turkish woman from Levkochori had a serious health problem. She had heard a lot about St. George and wanted to come [venerate], but they did not let her come into the church because she was Turkish. But this didn't deter her from remaining outside the church the whole night. In the morning they gave her holy oil from the vigil lamp of the Saint and she became well. After this, her husband gave many gifts to the church.

St. George Saves a Young Muslim Girl

A Muslim woman with her mother were taking a taxi for a long trip. The Muslims, as is well known, respect St. George very much.

On the road the taxi driver abandoned the proper course and began to show a threatening attitude towards the girl—the women apparently were praying—and at some point the taxi driver stopped the car and attempted to rape the girl. Immediately a police officer on horseback appeared, who ordered the taxi driver in a very powerful manner to the nearest police station. He went full of fear with the policeman, and the policeman on horseback went with him to the station, and issued a complaint for attempted rape. He signed the police book and left. When the taxi driver later came out of the interrogation, they looked in the book and said to him:

“There is no hope for you to escape! Do you know who brought you here?” Saint George

Source

Note: These and similar miracles and sentiments do not at all vindicate the false religion of Islam, nor the terrible actions of some Turks against Christians, but the faith and love of some simple Muslims towards Christ and His Saints. Similarly, Christ found in the Roman Centurion greater faith than any in Israel (Matthew 8:10). And often, this presence of the Holy Spirit out of love not only acts to heal the bodies of non-Orthodox, but more crucially the souls, as many later embrace the light and are baptized Orthodox. May Christ grant us all repentance, that we all may be saved, and come to the knowledge of the Truth. St. George the Trophy-bearer, intercede for us all and help us! Amen.

More can be read here about Muslims at Koudouna.

Why Do Muslims Venerate Saint George? According to Archimandrite Damianos, overseer of the Holy Sepulchre, there are three reasons: "1. His green garments, which for Muslims represents "life" and for which reason they call him "the Green One"; 2. Because many Muslims hear about and experience his miracles; 3. Because as a Trophy-bearer with a cape and sword he inspires a certain amount of fear and respect."

It is because of the great respect for St. George that none of the Orthodox churches dedicated to him in Turkey have been demolished, as well as churches dedicated to the Theotokos who also is greatly respected by Muslims.

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6th-11th Century References to Saint George

1. Theodosius, The Topography of the Holy Land 4

Writing c.518, a certain Theodosius, about whom nothing more is known, describes the famous shrine of St. George at Diospolis. The text is dated by its references to the Emperor Anastasius (491-518).

Text:

From Emmaus to Diospolis it is twelve miles, where St. George was martyred: there too is his body, and at it many miracles take place.

2. Greek Inscription

This is the lintel inscription from an octagonal shrine to St. George built in 515 at Zorava in the late Roman province of Arabia. As it reveals, the shrine was built over a pagan temple.

Text:

The abode of demons has become the house of God. The light of salvation shines where darkness caused concealment. Where sacrifices to idols occurred, now there are choirs of angels. Where God was provoked, now He is propitiated. A certain Christ-loving man, the town-councillor John, son of Diomedes, offered a gift to God from his own property, a beautiful building, after installing within it the worthy body of the martyr George, who appeared to this John not in a dream, but manifestly.

3. Gregory of Tours, Glory of the Martyrs 100

Writing in the 590s, bishop Gregory of Tours (573-94) reports the power of the relics of St. George in Gaul.

Text:

I know many miracle stories about the martyr George, of which I will narrate a few. Some people were carrying his relics along with the relics of other saints. When these couriers came to a place in the territory of Limoges where a few clerics had already constructed an oratory from wood planks and were constantly praying to the Lord, they requested lodging. They were received with kindness and they spent the night chanting psalms with the other brothers. At daybreak they took the reliquary but could not lift it at all. Since they completely refused to travel without the holy relics, a great grief came into their hearts. They understood, by the inspiration of God, that they ought to leave some of the relics in this place. They searched in the fastenings [around the relics] and cut off some pieces; they presented them to the elder [cleric] who presided at the oratory. By leaving a part of their protection they received the opportunity of departing to where they wished to go.

There are relics of George in the village [of Saint-Martin-des-Bois in the territory] of Le Mans, where often many miracles are revealed. For the blind, the lame, those with chills, and other ill people are often there rewarded with the favor of health.

4. Cyril of Scythopolis, Life of John the Hesychast 4

Writing about 555, the priest Cyril of Scythopolis, a monk of the Great Lavra in Palestine, reports that John Hesychast had rejected his life as bishop of Colonia in Armenia and used the occasion of a mission to Constantinople to flee to Palestine. He stayed briefly at a guesthouse founded by the Empress Eudocia (c.457-60 ) before entering the Great Lavra in 491. Note that Cyril's words do not require that Eudocia had constructed the chapel of St. George during her construction of the hospice itself c.457, nor even that this chapel had existed when John stayed there c.491, only that there was a chapel there at the time at which he was writing c.555. The hospice, and chapel, were on the road to Jaffa, about two miles west of Jerusalem.

Text:

After arriving there and securing the interests of his church with the assistance of Archbishop Euphemius of Constantinople, towards the end of the reign of Zeno, he conceived the plan pleasing to God of withdrawing to the holy city and living by himself in isolation from the affairs of this life. Sending the priests and clerics with him on their way with the imperial decrees he had obtained, he gave them all the slip, embarking in a ship on his own, and came to Jerusalem, where he lodged just outside the holy city in the hospice founded by blessed Eudocia, the hospice in which there is a chapel of the holy martyr George.

5. Khuzistan Chronicle

This text is so-called because its anonymous author is assumed to have been a Nestorian christian from Khuzistan writing c.660. Here he describes an event which occurred immediately following the Persian conquest of Jerusalem in 614.

Text:

When the Persian commander also heard that many riches were to be found in the church of St. George at Lydda, he sent a large number of his soldiers, but they were unable to enter, however, being held back by divine power. But at last he (himself) went (forth) with great anger, and when he reached the door of the church, he urged on his horse to enter by force; but the hooves of the horse stuck to the ground and he could neither move on forwards nor go backwards. (Thus) God showed that although he had allowed him to enter Jerusalem, (he had not done so because) his power was weak, but in order to punish the Romans, who said that Khusro could not hold power over Jerusalem. He (the Persian commander) vowed, 'If I escape, I shall make an object of silver in the likeness of the church of St. George'. And so it turned out, and, behold, this miraculous object has hung in the church until now.


6. Adamnan, On the Holy Places 3.4

Writing c.683/6, abbot Adamnan of Iona reports two tales which he claims to have heard from the lost pilgrim bishop Arculf concerning the shrine of St. George in Diospolis.

Text:

The holy man Arculf, who told us all these things about the cross of the Lord, which he saw with his own eyes, and kissed, brought us [p. 113] another story concerning a confessor, George by name. This he learned in the city of Constantinople from some well-informed citizens, who used tell it to him in the following terms: In the city of Diospolis, in a certain house, the likeness of the confessor George is depicted set on a marble column. He was bound to the column and flogged during the time of persecution. After the flogging, however, he was released from his bonds and lived for many years. Now one day a hardhearted wretch, an unbeliever, entered that house mounted on horseback, and on seeing the marble column he questioned the inmates saying: 'Whose image is this depicted on the marble column?' They answered saying: 'It is the picture of the confessor George who was bound to this column and flogged.' On hearing this the stupid fellow became very angry with the insensible object, and at the instigation of the devil struck at the likeness of the holy confessor with his lance.And the lance of this adversary easily penetrated the column, passing through the outer surface in a wondrous fashion as if it were a soft mass of snow. Its point stuck fast in the interior and could not possibly be withdrawn, while the haft which had struck against the marble likeness of the holy confessor was broken off on the outside. Simultaneously the miserable fellow's horse too, on which he was mounted, fell dead under him on the pavement of the house; and as he was falling himself he placed his hands against the marble column , and his fingers sank into it as if it were fine dust or mud and remained fast. When the unfortunate fellow perceived this, that he was unable to withdraw the ten fingers of his two hands, which remained stuck fast in the marble likeness of the holy confessor, he did penance and invoked the name of the eternal God and of the confessor, begging with tears to be freed from the bond. The merciful God, who does not wish the death of the sinner but that he be converted and live, accepting this tearful repentance, released him not just from the visible marble bond of the moment, but absolved him also from the invisible fetters of sin, mercifully succouring him now saved by faith. This clearly shows the character and magnitude of the honour George, His confessor amid tortures, has before the Lord. The figure, in a material naturally impenetrable, he rendered penetrable by his power, and likewise the lance of the adversary, impenetrable by nature, he wondrously made penetrable, and the fellow's weak fingers he powerfully made to penetrate into that substance by nature impenetrable. At first when the fingers remained fast in the marble the hardened man was unable to withdraw them; but he became instantly very frightened, and then softened and penitent, and by the mercy of God he withdrew them. Wonderful to relate, to this day there remain in the marble column the prints of his ten fingers inserted up to the roots, and into their place the holy Arculf inserted his own ten fingers, they likewise penetrating up to the roots. The blood of the wretch's horse too, whose thigh was broken in two as he fell dead on the pavement, could not be cleansed or wiped away by any means, but there it remains indelibly on the pavement of the house up to our times.

The holy Arculf gave us another true story also about this confessor George, which he learned accurately in the above-mentioned city of Constantinople from some well-informed and quite reliable narrators. This was the tale they used to tell about the holy confessor: At a time when many thousands from every quarter were coming together to form an expedition, a certain fellow, a layman, mounted on horseback, entered the city of Diospolis. He approached the house where the above-mentioned marble column is, which has depicted on it the likeness of the holy confessor George, and entering it began to address the image as if George were present, saying: 'I commend myself and my horse to thee, George the confessor, that by virtue of your prayers we may both return safe from this expedition and reach this city, delivered from all dangers of wars and pestilences and waters. And if, according to the prayer of our littleness, the merciful God grant to thee our successful return, I will bestow on thee as a gift this steed of mine, which I love exceedingly, assigning him in the prsence of thy image.' Speedily terminating these remarks, this fellow left the house, mingled with his other companions in the multitude of the army, and went off with the expedition. Then after many and divers dangers of war, in which thousands of unfortunate people perished, he got back safely to Diospolis mounted on that same beloved horse of his, having by God's grace escaped all evil chances, since he commended himself, as mentioned above, to George the servant of Christ. He joyously entered the house where the image of the holy confessor was, bearing with him gold as the price of his horse, and he addressed the holy George as if he were present, saying: 'Holy confessor, I give thanks to the eternal God, who by the steadfast prayer of your loftiness brought me back safe; and because of that I give thee these twenty gold sovereigns as the price of my horse, which thou hast conserved for me to this day since he was first commended to thee.' While saying this he laid the said sum of gold before the feet of the holy confessor's image, loving his horse more than the gold. His devotions completed, he went out, mounted the beast in question, and spurred him onward. But nothing would induce him to move. Realizing this the fellow dismounted, went into the house again, and offered ten sovereigns more, saying: 'Holy confessor, thou wast indeed a gentle protector to me as I rode amid the perils of the expedition; but nevertheless, I see, in horse dealing thou art hard and greedy.' With this remark he added 10 sovereigns to the 20, and said to the holy confessor: 'I am giving thee these sovereigns too that thou mayst be appeased and set my horse free to walk.' Then he went out again, mounted the horse, and urged him forward; but he kept standing as if fixed in that place, and could not move even one foot. To cut the story short: after mounting and dismounting fully four times, going into the house with 10 sovereigns, coming back to the immovable horse, and again back to the house, he kept running from one point to the other, and all the time nothing could succeed in moving his steed, until finally the collected sum of sovereigns amounted to 60. Then he would repeat too the above-mentioned remarks about the gentle kindness of the holy confessor and his safe guardianship during the expedition, mentioning also his hardness, as it were, or even greed, in dealing. According to the story he would repeat such language on his return to the house on each single occasion of the four. On the final occasion he addressed the holy George as follows: 'Holy confessor, now I know thy will for certain, and accordingly I offer thee as a gift the whole sum of gold thou askest, that is 60 sovereigns, and my steed too which I originally promised to donate to thee after the expedition, I now donate bound as he is by invisible bonds, but soon, I believe, to be released through thy honour before God.' After these remarks he went out of the house, and at that moment found his steed released. He led him into the house and assigned him as a gift to the holy confessor in the presence of his image and he went away from there joyfully, magnifying Christ. The clear conclusion from this is that whatsoever is consecrated to the Lord, whether it be man or animal, according to what is written in the book of Leviticus, can by no means be redeemed or changed. For if anyone change it, both that which is changed and that for which it is changed shall be consecrated to the Lord and shall not be redeemed.

7. Anonymous, Lives of the Popes 93.24

Pope Zacharias (741-52) claimed to have discovered the head of St. George in the Lateran basilica at Rome and translated it to the deaconry of St. George.

Text:

In his time our Lord God saw fit in this city of Rome to disclose a great treasure through this bountiful pontiff. In the venerable patriarchate the holy pope discovered St. George the martyr's sacred head, kept safe in a casket; in this he also found a note made out in Greek letters, indicating its identity. The holy pope, altogether satisfied, immediately convened the city of Rome's people, and caused it to be taken with hymns and spiritual chants to the venerable deaconry which is dedicated to him in the city, in the 2nd region at the Velabrum; and there almighty God sees fit to work infinite miracles and benefits to the praise of his own name through this sacred martyr.

8. Epiphanius the Monk, The Holy City and the Holy Places 4

Writing during the late 8th-century apparently, Epiphanius the monk, otherwise unknown, describes the same miracle-working column at Diospolis as already mentioned by abbot Adamnan of Iona.

Text:

And again from that place eight miles away is Ramla, and near Ramla the place Diospolis. The .... is Saint George. There rest the remains of the Great Martyr Saint George. The church is very large, and in its chancel lies the torturer's wheel. And on the right side of the nave stands a column to which the wheel is tied. On the day of his memory blood flows for three hours. In the same column there is a crack in the marble which gives signs; if you tell the truth you can go through without hindrance, and without difficulty, but if you do not tell the truth you cannot go through.

9. Michael Psellus, Chronographia 6

Writing about 1063, the courtier Michael Psellus describes how the Byzantine emperor Constantine IX (1042-55) had rebuilt the Church of St. George of Mangana in Constantinople.

Text:

In this catalogue of the emperor's foolish excesses, I now come to the worst example of all - the building of the Church of St. George the Martyr. Constantine pulled down and completely destroyed the original church; the present one was erected on the site of its ruins. The first architect did not plan very well, and there is no need for me to write of the old building here, but it appears that it would have been of no great dimensions, if the preliminary plans had been carried out, for the foundations were moderate in extent and the rest of the building proportionate, while the height was by no means outstanding. However, as time went by, Constantine was fired by an ambition to rival all the other buildings that had ever been erected and to surpass them altogether. So the area of the church and its precincts was much enlarged, and the old foundations were raised and strengthened, or else sunk deeper. On these latter, bigger and more ornate pillars were set up. Everything was done on a more artistic scale, with gold-leaf on the roof and precious green stones let into the floor or encrusted in the walls. And these stones, set one above the other, in patterns of the same hue or in designs of alternate colours, looked like flowers. And as for the gold, it flowed from the public treasury like a stream bubbling up from inexhaustible springs.

The church was not yet finished, however, and once again the whole plan was altered and new ideas incorporated in its construction. The symmetrical arrangement of the stones was broken up, the walls pulled down, and everything levelled with the ground. And the reason for it ? Constantine's efforts to rival other churches had not met with the complete success he hoped for: one church, above all, remained unsurpassed. So the foundations of another wall were laid and an exact circle described with the third church in its centre (I must admit that it certainly was more artistic). The whole conception was on a lofty and magnificent scale. The edifice itself was decorated with golden stars throughout, like the vault of heaven, but whereas the real heaven is adorned with its golden stars only at intervals, the surface of this one was entirely covered with gold, issuing forth from its centre as if in a never-ending stream. On all sides there were buildings, some completely, others half-surrounded by cloisters. The ground everywhere was levelled, like a race-course, stretching farther than the eye could see, its bounds out of sight. Then came a second circle of buildings, bigger than the first, and lawns full of flowers, some on the circumference, others down the centre. There were fountains which filled basins of water; gardens, some hanging, others sloping down to the level ground; a bath that was beautiful beyond description. To criticize the enormous size of the church was impossible, so dazzling was its loveliness. Beauty pervaded every part of the vast creation, so that one could only wish it were even greater and its gracefulness spread over an area still wider. And as for the lawns that were bounded by the outer wall, they were so numerous that it was difficult to see them in one sweeping glance: even the mind could scarcely grasp their extent.

It was not merely the exceptional beauty of the whole, composed as it was of most beautiful parts, but just as much the individual details that attracted the spectator's attention, and, although he could enjoy to his heart's content all its charms, it was impossible to find one that palled. Every part of it took the eye, and, what is more wonderful, even when you gazed on the loveliest part of all, some small detail would delight you as a fresh discovery. To attempt to place its various merits in any order of preference was useless for, when all the parts were so lovely, even the least attractive could not fail to give pleasure inimitable. Its every detail excited the greatest admiration. People marvelled at the size of the church, its beautiful symmetry, the harmony of its parts, the variety and rhythm of its loveliness, the streams of water, the encircling wall, the lawns covered with flowers, the dewy grass, always sprinkled with moisture, the shade under the trees, the gracefulness of the bath. It was as if a pilgrimage had ended, and here was the vision perfect and unparallelled.

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A Vision of Saint George the Great Martyr In Glory

by Theodotus, Bishop of Ancyra in Galatia (d. 430)

It came to pass in the time of the God-loving Emperor Theodosius of glorious memory that on the first day of his reign he saw a marvellous thing, he saw Saint George come from heaven with great glory and the archangel [Michael] with him, and he seated the God-loving Emperor Theodosius upon the throne of the Romans, and his faith within him was strong in Saint George all the time [of his rule].

And when he had reigned twenty years he built a large church to the name of Saint George, and he gathered together all the bishops to the consecration of the church of Saint George, and he sent for all the bishops and even for my feeble self, a weak old man. And when we had consecrated the holy church in the name of God and of Saint George, the precentor (?) sang the psalms in their proper order, and the emperor and his nobles and the whole city were with us.

And after the emperor and the whole multitude had sat down, he commanded the martyrdom of Saint George to be read, for that day was the twenty-third of Pharmouthi [April], and we listened breathlessly. But when the reader came to that place where God testified to Saint George, saying, "There is none like unto thee among all the martyrs, neither shall there be any like unto thee forever," the subject puzzled me, and I said, "Since so many generals and eparchs and governors of this world have forsaken all the glory of this world, and their rank, and wealth, and have died for the name of our Lord Jesus Christ under the impious and lawless Emperor Diocletian, how can this holy martyr be more exalted than they all?" When we had celebrated the Holy Communion and the evening had come, we lighted a lamp for the emperor, and lay down to sleep, and neither the emperor nor any of the others did eat, but he slept with us in the holy church.

Now it was the evening of the Lord's Day, for the consecration of the church took place on the Sabbath day. And when the night had come and we had, as was meet, performed the office for the night, and had said, "Amen", we sat down to speak of the mightiness of God, and the emperor came with us. And one of our fathers, a bishop, was taken up to heaven in a vision, and he saw most exalted mysteries of which it is not lawful for an earthly being to utter.


He said: "I saw that I was standing before the throne of the Father, and I saw thousands of thousands, and myriads of myriads praising the Holy Trinity, and coming in bands, and they worshipped God, and glorified Him and blessed Him, and made their requests, and afterwards they stood in rows, and no earthly creature could describe the glory and the great honour which they had received from the Trinity. And I saw one coming forth from within the veil like unto a king wearing a diadem of gold with seven crowns upon it, and he was riding upon a white horse, and he was many times brighter than the sun, and was equipped with sword and armour and the apparel of a king; in short his kingly dignity was immeasurable. And when he came forth a mighty multitude followed him on this side and on that, and I saw all the saints bowing down before him, and when I looked I was speechless, and I wished to know who he was. And I looked on my right hand and I saw a monk standing having wings like an angel of God, and he wore a kingly crown and raiment the like of which there is not among the kingdoms of the world, and he had a golden staff in his right hand, and his face was full of joy, and great glory surrounded him. And I besought him, saying, 'My father, I beseech thee to show me who thou art that art in such honour as this.' And he embraced me and said to me, 'I am Paul of Tamma, and well hast thou come, O shepherd of our true King, our Lord Jesus Christ;' and when he had said these things to me I rejoiced that I had found freedom of speech before him. And I said to him, 'O master, my holy father, inasmuch as thou hast deemed me worthy of thy holy salutation, I bessech thee to tell me who is this great king that has just come, to whom all this multitude has bowed the knee?' Then the blessed man broke into a spiritual smile and he said to me, 'Knowest thou not who this is?' And I said to him, 'O father, how should I know who this is since I have never seen him before?' He answered and said to me, 'I have been sent to thee to make thee certain of the things which thou didst ponder over in thy heart yesterday in the church concerning Saint George, the beloved of God, the chosen martyr exalted above all the saints according to the words of our Saviour. The works of every soul which comes forth from the body, whether of righteous men or whether of sinners, are manifested forth on the spiritual tablet and the soul is in its presence always, and its deeds are written upon it. When it pleased my Lord Jesus Christ to take me, His servant, to my rest and to visit me, I came forth from the world, and He esteemed me worthy of His goodness, and He brought me into His city, and I saw this being whom thou hast seen. And he had on this royal diadem with seven crowns above it, and I looked upon it and read the writing which was upon it, which said, I am George of Melitene, from Diospolis, who died three times for the name of our Lord Jesus Christ, and I saw all the saints bowing their knees before him. Now I had endured many sufferings for the name of our Lord Jesus Christ and died four times, and I said within myself, Behold, I am equal to him in honour, and I refrained from bending the knee to him. And straightway, in a moment, He who knows the hearts of all men sent the Archangel Michael to me who said, O excellent Paul, why hast thou not taken part in the spiritual salutation according to the command of the Almighty?, and I told him what was in my heart. Then he took me immediately to the holy Apa Noub the Confessor, who had been both a monk and a martyr, and he showed him the command of God. The holy confessor said to me, O Paul my holy father, go and perform the command of God, and say not, I have suffered like the mighty George, for thou, of thine own free will, [didst suffer] greatly; but that just man did for God's sake suffer by axes, by double edged hatchets, by saws, by nails, by fire, by two edged swords, and by the mouths of wild beasts. And I say unto thee, O my beloved one, that when the attendant cometh and sayeth unto thee, 'The Lord calleth for thee, come,' is not thy going better than seventy years of a monk's life in his cell?' When I heard these things I changed my mind through the words of the archangel and the holy man and I said, 'Forgive me'; and they rejoiced with me, and I went to the holy nartyr of Christ and straightway made obeisance before him. [And the holy man said], 'O faithful shepherd of Christ, console thyself, for there is no one like unto thyself among the martyrs who are crowned [except] Saint George himself.' And while the holy man (Paul of Tamma) was talking with me, Saint George the soldier of Christ came up to me with his face beaming with rays of light, and he saluted me and filled me with joy and gladness, and said to me, 'When thou goest to thy city Ancyra, build thou a temple to me in it, that I may come and dwell with thee, for it will be one hundred and five months before thou shalt come to me in this holy city.' When he had said these things to me I rose up straightway from my vision.'"

When the emperor and the twelve bishops saw the radiant face of that bishop they knew that he had seen a revelation, and they entreated him to tell them what he had seen. And he, as his mind came to him, told them all the vision he had seen, and they marvelled greatly, and glorified God and the holy martyr Saint George. And the emperor answered and said, "On the day when God seated me, unworthy though I be, upon the Roman throne, I saw with my sinful eyes, Saint George with glorious visage come from heaven holding a sceptre of gold in his right hand, and the Archangel Michael was with him. And I saw a diadem of gold and seven crowns upon his head, and he shone a thousand times brighter than the sun, and he came to me filled with joy, and took hold of me, and seated me upon the imperial throne, and a number of the nobles of the army saw him face to face. And I saw him again in his holy church and he showed me things that would do good to my soul." Now when I (Theodotus) heard these things, I blessed my Lord Jesus and his holy martyrs. After these things that bishop went to his city and built a beautiful church in the name of God and Saint George, and consecrated it with his own hands before he came out of the body. Now that bishop was one of the three hundred and eighteen bishops that were gathered together in Nicea; and he filled the office of bishop for seventy-five years, and he died in God when he was one hundred and eighteen years old.


Apolytikion in the Fourth Tone
Liberator of captives, defender of the poor, physician of the sick, and champion of kings, O trophy-bearer, Great Martyr George, intercede with Christ God that our souls be saved.

Kontakion in the Fourth Tone
Cultivated by God, you became manifest as an honorable tiller gathering for yourself the sheaves of virtue. For you sowed with tears but reaped with gladness; in the contest you competed with your blood and came away with Christ. By your intercessions, O Holy One, all are granted forgiveness of sins.

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Chapel of St. George at Mystras

Restored in 1953, this is one of the most characteristic of Mystra's chapels. The south roof, with its attractive brickwork decoration, is particularly interesting . Like other chapels at Mystra, St. George served as a private church, the property of some aristocratic family whose members were buried here.

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A Song About the "Jesus Prayer"

Song about the Jesus Prayer, titled "The Prayer", sung by Fr. Ephraim (formerly Gerasimos) of The Holy Monastery of Saint Nektarios in Roscoe, NY. Pictures are from the Holy Monasteries of Megisti Lavra, Philotheou, and Karakallou of Mt. Athos, and from Meteora.


Here is another video with the same song, though more clear.


Lyrics:

Έφυγα απ το Φαραώ της Αιγύπτου τη σκλαβιά
μ αρχηγό το Μωυσή ν΄ ανεβώ ως το Σινά .

Στο Σινά να ανεβώ ω! πολύ το επιθυμώ,
στην Αγία κορυφή και να λέω την ευχή

Η ανάβασις σκληρή, Θεέ μου δος μου υπομονή,
καρτερία, αντοχή, ν αποκτήσω την ευχή

Πρώτα η υπακοή, η Γραφή, η προσοχή
κι η αγία σιωπή δυναμώνουν την ευχή
.
Την ευχή για να τη λες πρέπει από το μυαλό
να πετάξεις μακριά κάθε πράγμα κοσμικό

Στην αρχή την ευχή να τη λες προφορικά
κι έπειτα από καιρό θα σου γίνει νοερά

Και στα λόγια της ευχής να ναι όλη η προσοχή,
γιατί όταν φανταστείς κίνδυνος να πλανηθείς

Τον πειράζοντα πολύ ερεθίζει η ευχή
και γι αυτό μην πτοηθείς όταν σου επιτεθεί

Κι απ τα λόγια της ευχής βγαίνουνε καρποί γλυκείς.
Ω! τι μέλι είν' αυτό δεν μπορείς να φανταστείς

Η ευχή πώς ενεργεί μην ζητάς να σου το πω,
δεν μπορώ να εκφραστώ είναι Θείο μυστικό

όταν δεις την ευχή μέσα σου να ενεργεί
φρούρησέ τηνε καλά με ταπείνωση πολλή

Γέροντά μου σεβαστέ, Μωυσή μου νοητέ
έλα δος μου μια ευχή ν αποκτήσω την ευχή

Κι η Μητέρα του Χριστού, Ηγουμένη Μυστική,
ευλογεί τους Χριστιανούς και τους δίδει την ευχή

Στο Σινά να ανεβώ ώ! Πολύ το επιθυμώ,
στην Αγία Κορυφή και να λέω την ευχή.

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Archbishop Irenaios of Crete Clarifies his Encyclical

The following video is a reply by Archbishop Irenaios of Crete following the various criticisms and responses to his encyclical regarding the use by clergy in his Archdiocese of the social networking site "Facebook".

Because the lecture is in Greek, the reader can refer to other sources I posted in the comments section here of my response to this issue.

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On the Translation of Liturgical Texts (Part 3 of 4)

...continued from Part Two

Third. Usually those that call for linguistic reforms fall into the big mistake to consider man as only possessing logic, and they seek to subordinate everything under logic. "Let the texts be translated so that we can understand them. So that we could understand what we say and what is going on." And they think that with logical processing (thinking) they will solve the internal problems that bother them. To be exact, man's existence does not consist of one side, and especially of the arbitrary function of logic. Man also has internal intuition, the nous, the heart, and many times he conceives essential things and interprets someone or something without using logic. For example, from the first moment, a judge can perceive with his natural intuition the innocence or the guiltiness of the person that is accused. Even more, this happens to the Church, when man partakes of divine grace, which is when he "suffers for the divine". It is known through the gifts of insight (diooratiko) and foresight (prooratiko) and of all the gifts (charismata) that are gifts of the Holy Spirit, which we also see in the lives of the saints.

Thus, it is possible to find in worship famous philologists who understand everything being said, or theologians that understand the entire evolution of divine worship, but these also do not understand, or rather, do not experience the worship services like a "charismatic" man experiences it, or a little child, or an illiterate person among the blessed faithful.

Let me provide an example. The apostolic blessing which is given during the Divine Liturgy by the priest to the people: "The grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with all of you", if it is translated into the modern demotic (Greek) language so that it could be understood better, will read more like this: "The grace of our Lord Jesus Christ and the love of God the Father and the communion of the Holy Spirit be with all of you". [Trans. Note: The translation in English is the same, though in Greek it is more "understandable" in demotic Greek.] However, who can understand logically what is the "grace of Christ", or what is the "love of God the Father", or what is the "communion of the Holy Spirit", or what is the mystery of the Holy Trinity, or what does it mean for the grace of the Holy Trinity to be with us? How can we "understand" the Holy Trinity when we are internally disorganized and externally isolated? This demands the transformation of our nature, the development of our internal senses, and the essential experience of God. It is definitely not a case of logical processing.

In the patristic tradition there is clearly a distinction between the nous (the mind of the heart) and dianoia (intellect or logic). When the nous is subordinated to dianoia, the passions, and the environment, then we have the death of the soul, and thus, man is unable to understand anything in the Divine Liturgy. In contrast, when the nous is freed from the tyranny of dianoia, the passions and the environment become graced, then it experiences God. The knowledge of God and of divine things is related inseparably with the experience of God. And the experience of God is achieved when the nous is purified, and is unceasingly thinking of God. Then it even graces dianoia, which becomes subordinated to the nous and expresses its experiences. Thus, the issue of understanding divine worship is foremost an issue of purifying the heart, the transformation of man, and the discovery of personhood (prosopon). It is an issue of man's rebirth, which takes place when he is transformed from an individual person into a real person (prosopon). And we know well from the teachings of the Fathers that a person is reborn from above. As a real person, in worship he comes into communion with God, men and the saints. When he is a real member of the Body of Christ, then he lives in the communion of angels and men, heavenly and earthly, living and fallen asleep.

Continued...Part Four

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A Second Resurrection at the Monastery of St. Nikodemos in Goumenissa

Amidst great joy and celebration in the hearts of the monks and faithful of Saint Nikodemos the Hagiorite Monastery in Goumenissa, a feast was celebrated to honor the return of Saint Nikodemos' holy relic after it was stolen a month prior.

The relic was returned in a miraculous manner at the Saint's prompting, and was placed once again in it's home in the Katholikon of the Monastery.

The pictures below are from the Festal Great Vespers on Saturday evening 17 April 2010.

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A Syrian Style Easter

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Archbishop of Crete on Social Networking and Clergy

Archbishop of Crete: "Do Not Use Facebook For the Good of the Church"

April 21, 2010
Romfea.gr

Archbishop Irenaios of Crete in his 18th encyclical to the clergy of the Holy Archdiocese of Crete, addressed the dangers of the internet and technology.

The Archbishop said: "Progress and technology are galloping in our times. Technology is a gift of God, but also a liability and threat in how and how often to responsibly use it."

The Archbishop especially referred to "Facebook" saying: "I am especially referring to the issue of the internet and the so-called 'Facebook'".

Continuing he said: "I personally do not know about this issue but I do recognize its dangers - the evil and the scandals which could possibly come to the Church, the Archdiocese and to all who use it without discernment."

In closing, the Archbishop added: "I propose, ask and command, to not use this method for the reasons above, and those who have used it, I ask that you distance youselves and not use it anymore, for your own good and the good of the Church."

It should be noted that this encyclical is written by the Archbishop of Crete and is addressed only to the clergy of the Archdiocese of Crete.

A clergyman of the Archdiocese of Crete has commented: "Does the Archbishop understand that dozens of Metropolitans have an account on Facebook? Are they too at risk?"

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The Translation of Liturgical Texts In Russia

Archpriest Vsevolod Chaplin Opposed the Translation of Liturgical Texts into Modern Colloquial Language

6 April 2010
Interfax

Fr Vsevolod Chaplin, the chairman of the Synodal Division for Church and Public Relations, thinks that the translation of liturgical texts from Church Slavonic into modern Russian is inappropriate.

“I don’t think that we need to translate the language of worship, which was formed in ancient Russia, into the language of music videos or SMS-messages”, he said on Thursday at a press conference in Moscow.

Fr Vsevolod went on to say that most people don’t experience distress because of the use of Church Slavonic in worship. “If someone really wants to understand the services and they put all of their heart into it, then, after three or four weeks of regular attendance at worship, they begin to understand it all”, he said.

“The Church does speak in different ‘languages’. There are also Orthodox blogs and Orthodox music videos. However, the liturgical texts are a special case. Even if you translate them into modern Russian, it would not be easy to understand them. They are high philosophy, understandable only to those who are enlightened by the teachings of Orthodoxy”.

At the same time, Fr Vsevolod thinks that the texts themselves educate us; they teach us what we need to pray for. “After all, we do not always know what to pray for. We pray about money, our careers, or our family’s welfare. Maybe, that’s bad for us”, he said.

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The Rapture – Indisputable Christian Heresy

By Fr. Anthony M. Coniaris

As I was driving one day I encountered a bumper sticker admonishing me:

“WARNING! In the event of Rapture, this car will be driverless.”

The strange belief in the Rapture teaches that some day (sooner rather than later), without warning, born-again Christians will begin to float up from the freeway, abandoned vehicles careening wildly. There will be airliners in the sky suddenly with no one at the controls! Presumably, God is removing these favored ones from earth to spare them the tribulation of the Anti-Christ which the rest of us will have to endure.

Unfortunately the Rapture has been promoted widely by the Left Behind series of books that have sold over 70 million copies.

The Rapture represents a radical misinterpretation of Scripture. I remember watching “Sixty Minutes” a year ago and was appalled to hear the announcer say that “the Rapture is an unmistakenly Christian doctrine”. It is not!

It is a serious distortion of Scripture.

It is astonishing that a belief so contrary to Scripture and the tradition of the Church could be propagated by so-called “Christians”.

According to the Bible and according to the belief not only of Orthodox Christians but also of the Roman Catholic and most Protestant mainline churches, the true Rapture will not be secret; it will be the great and very visible Second Coming of Jesus at the end of the world. That is the one and only “Rapture”. It will not be a separate, secret event but one that "every eye shall see" (1 Thess. 4:16-17).

The word rapture is not found in Scripture but hearkens to 1 Thess. 4:17 where St. Paul says that when the Lord comes again “we who are alive…shall be caught up…in the clouds to meet the Lord in the air.”


This “being caught up…in the clouds” — arpagisometha in Greek - is translated by some as “raptured”. The word itself is not found in Orthodox theology.

The notion of a rapture in which Christ comes unseen to take believers away secretly, and only later comes back again for everyone else publicly—this whole teaching is quite novel. It was almost unheard of until John Nelson Darby formulated it in the 1800s as part of a new approach to the Bible, sometimes called “dispensationalism”.

The purpose of the “Rapture” is to protect the elect from the tribulations of the end times. Yet Jesus said nothing about sparing anyone from tribulation. In fact, He said, “In the world you have tribulation, but be of good cheer. I have overcome the world.”

Nowhere did Jesus ever say that He would return secretly to rapture the elect. Rather, He promised to be with His elect in all tribulations.

“Lo, I am with you always. I will never leave you or forsake you.” He even had something good to say about being persecuted: “Blessed are those who are persecuted for righteousness’ sake, for theirs is the kingdom of heaven” (Matt. 5:10).

Those who espouse the Rapture claim that Matthew 24:40-41 refers clearly to the rapture of the just, “Then shall two be in the field; the one shall be taken, and the other left. Two women shall be grinding at the mill; the one shall be taken, and the other left.”

The entire passage, however, refers to Christ’s second coming where He will judge the living and the dead and separate the just from the unjust.

Darby taught as dogma that when the Scriptures reveal that the Lord will reign on earth for a thousand years (Rev. 20:4), this figure is to be taken literally, rather than as a symbol for eternity as we believe. The Council of Ephesus in A.D. 431 condemned as heresy this teaching which is called Chialiasmos (millenianism or 1000 years).

In fact, the Seven Ecumenical Councils (325-787 A.D.) in which the essential truths of the Christian faith were defined never mention a rapture. Yet Evangelical Christians and Pentecostals keep using obscure passages of the Book of Revelation which purport to give a detailed timetable of what will happen at the end of the world, despite the fact that Jesus Himself warned that no man knows either the day or the hour when the Son of Man shall return.

A major problem with the Rapture is that it ends up teaching not two but three comings of Jesus — first His birth in Bethlehem; second, His secret coming to snatch away (rapture) the “born-again”; and third, His coming at the end of the world to judge the living and the dead and to reign in glory. Yet only two not three comings of Christ are mentioned in the Bible. We have the clearest definition of this in the Nicene Creed when we confess that “the Lord Jesus Christ…will come again in glory to judge the living and the dead. His Kingdom will have no end…. I expect the resurrection of the dead. And the life of the ages to come.”

There is no mention of a “Rapture”.


As already stated, most Christians, Orthodox, Roman Catholics and Protestants do not believe in the Rapture. In fact, one Protestant pastor, John L. Gray, summarized magnificently what we Orthodox and most other Christians believe about the Rapture when he wrote these remarkable words:

"Though many believe and teach this 'Pre-Tribulation Rapture' theory, they erroneously do so, because neither Jesus, Paul, Peter, John, nor any of the other writers of the Bible taught this. Nor did the early Church Fathers, nor any others for many hundreds of years…. Did you know that NONE of this was ever taught prior to 1812, and that all forms of Pre-Tribulation Rapture teaching were developed since that date? …. If I were to preach something, or believe something, supposedly from the Bible, but cannot find that ANYONE ELSE before 1812 ever believed it or taught it, I would seriously question that it is based on the Bible."

Thus the Rapture is foreign to the Bible and to the living tradition of the Church. It is what we call a heresy, a false teaching. False teachings, such as this, happen when people — like John Darby — believe that they have the right to interpret the Scriptures individually apart from the Living Body of Christ — the Church — where the Spirit of Truth abides and leads us to all truth.

I can think of no better words to conclude than those of Jesus when He speaks of the one and only “Rapture”, the Second Coming:

“Be on guard. Be alert! You do not know when that time will come…keep watch…if He comes suddenly, do not let Him find you sleeping. What I say to you, I say to everyone: Watch!” (Mark 13:32-37).

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The Theft of Yoga

[The article below, written by the Co-founder of the Hindu American Foundation, openly confesses the relationship between Hinduism and Yoga exercises, contrary to popular belief that Yoga is "just exercise". The majority of the time it is not merely exercise, but a spiritual exercise contrary to Orthodox spirituality which has its own exercises to lead one towards spiritual progress through physical discipline - fasting, prostrations and the avoidance of comforts. - J.S.]

April 18, 2010
The Washington Post
by Aseem Shukla
Co-founder, Hindu American Foundation

Nearly 20 million people in the United States gather together routinely, fold their hands and utter the Hindu greeting of Namaste -- the Divine in me bows to the same Divine in you. Then they close their eyes and focus their minds with chants of "Om," the Hindu representation of the first and eternal vibration of creation. Arrayed in linear patterns, they stretch, bend, contort and control their respirations as a mentor calls out names of Hindu divinity linked to various postures: Natarajaasana (Lord Shiva) or Hanumanasana (Lord Hanuman) among many others. They chant their assigned "mantra of the month," taken as they are from lines directly from the Vedas, Hinduism's holiest scripture. Welcome to the practice of yoga in today's western world.

Christians, Jews, Muslims, Pagans, agnostics and atheists they may be, but they partake in the spiritual heritage of a faith tradition with a vigor often unmatched by even among the two-and-a half-million Hindu Americans here. The Yoga Journal found that the industry generates more than $6 billion each year and continues on an incredible trajectory of popularity. It would seem that yoga's mother tradition, Hinduism, would be shining in the brilliant glow of dedicated disciples seeking more from the very font of their passion.

Yet the reality is very different. Hinduism in common parlance is identified more with holy cows than Gomukhasana, the notoriously arduous twisting posture; with millions of warring gods rather than the unity of divinity of Hindu tradition--that God may manifest and be worshiped in infinite ways; as a tradition of colorful and harrowing wandering ascetics more than the spiritual inspiration of Patanjali, the second century BCE commentator and composer of the Yoga Sutras, that form the philosophical basis of Yoga practice today.

Why is yoga severed in America's collective consciousness from Hinduism? Yoga, meditation, ayurvedic natural healing, self-realization--they are today's syntax for New Age, Eastern, mystical, even Buddhist, but nary an appreciation of their Hindu origins. It is not surprising, then, that Hindu schoolchildren complain that Hinduism is conflated only with caste, cows, exoticism and polytheism--the salutary contributions and philosophical underpinnings lost and ignored. The severance of yoga from Hinduism disenfranchises millions of Hindu Americans from their spiritual heritage and a legacy in which they can take pride.

Hinduism, as a faith tradition, stands at this pass a victim of overt intellectual property theft, absence of trademark protections and the facile complicity of generations of Hindu yogis, gurus, swamis and others that offered up a religion's spiritual wealth at the altar of crass commercialism. The Maharishi Mahesh Yogi, under whose tutelage the Beatles steadied their mind and made sense of their insane fame, packaged the wonders of meditation as Transcendental Meditation (TM) just as an entrepreneur from here in Minneapolis applied the principles of Ayurveda to drive a commercial enterprise he coined as Aveda. TM and Aveda are trademarked brands--a protection not available to the originator of their brand--Hinduism itself. And certainly these masters benefited millions with their contributions, but in agreeing to ditch Hinduism as the source, they left these gifts orphaned and unanchored.

The Los Angeles Times last week chronicled this steady disembodying of yoga from Hinduism. "Christ is my guru. Yoga is a spiritual discipline much like prayer, meditation and fasting [and] no one religion can claim ownership," says a vocal proponent of "Christian themed" yoga practices. Some Jews practice Torah yoga, Kabbalah yoga and aleph bet yoga, and even some Muslims are joining the act. They are appropriating the collective wisdom of millenia of yogis without a whisper of acknowledgment of yoga's spiritual roots.

Not surprisingly, the most popular yoga journals and magazines are also in the act. Once yoga was no longer intertwined with its Hindu roots, it became up for grabs and easy to sell. These journals abundantly refer to yoga as "ancient Indian," "Eastern" or "Sanskritic," but seem to assiduously avoid the term "Hindu" out of fear, we can only assume, that ascribing honestly the origins of their passion would spell disaster for what has become a lucrative commercial enterprise. The American Yoga Association, on its Web site, completes this delinking of yoga from Hinduism thusly:

"The common belief that Yoga derives from Hinduism is a misconception. Yoga actually predates Hinduism by many centuries...The techniques of Yoga have been adopted by Hinduism as well as by other world religions."

So Hinduism, the religion that has no known origins or beginnings is now younger than yoga? What a ludicrous contention when the Yoga Sutras weren't even composed until the 2nd Century BCE. These deniers seem to posit that Hinduism appropriated yoga so other religions may as well too! Hindus can only sadly shake their heads, as by this measure, soon we will read as to how karma, dharma and reincarnation--the very foundations of Hindu philosophy--are only ancient precepts that early Hindus of some era made their own.

The Hindu American Foundation (Disclosure: I sit on the Foundation's Board) released a position paper on this issue earlier this year. The brief condemns yoga's appropriation, but also argues that yoga today is wholly misunderstood. Yoga is identified today only with Hatha Yoga, the aspect of yoga focused on postures and breathing techniques. But this is only one part of the practice of Raja Yoga that is actually an eightfold path designed to lead the practitioner to moksha, or salvation. Indeed, yogis believe that to focus on the physicality of yoga without the spirituality is utterly rudimentary and deficient. Sure, practicing postures alone with a focus on breathing techniques will quiet the mind, tone the body, increase flexibility--even help children with Attention Deficit Disorder--but will miss the mark on holistic healing and wellness.

All of this is not to contend, of course, that yoga is only for Hindus. Yoga is Hinduism's gift to humanity to follow, practice and experience. No one can ever be asked to leave their own religion or reject their own theologies or to convert to a pluralistic tradition such as Hinduism. Yoga asks only that one follow the path of yoga for it will necessarily lead one to become a better Hindu, Christian, Jew or Muslim. Yoga, like its Hindu origins, does not offer ways to believe in God; it offer ways to know God.

But be forewarned. Yogis say that the dedicated practice of yoga will subdue the restless mind, lessen one's cravings for the mundane material world and put one on the path of self-realization--that each individual is a spark of the Divine. Expect conflicts if you are sold on the exclusivist claims of Abrahamic faiths--that their God awaits the arrival of only His chosen few at heaven's gate--since yoga shows its own path to spiritual enlightenment to all seekers regardless of affiliation.
Hindus must take back yoga and reclaim the intellectual property of their spiritual heritage--not sell out for the expediency of winning more clients for the yoga studio down the street.

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Russia Society Dominated by ‘Baptized Godless,’ Mitrofanov Says

Paul Goble
April 19, 2010
Georgian Daily

Vienna, April 19 – At the end of the Soviet period, many Russians believed that theirs was an “Orthodox” people which simply lacked churches, but now, a leading Orthodox educator says, they recognize that this was an illusion and that Russian society consists of “baptized godless” people who have numerous “magical and pagan prejudices.”

Still worse, Father Georgy Mitrofanov of the St. Petersburg Theological Academy tells “Ogonyek” this week, they are increasingly forced to admit that the new generation of priests is incapable of changing that situation for the better. Indeed, they may be making the situation even worse.

Ever fewer young men are training for the priesthood, he continues, the result of the country’s demographic problems and the decline of popular interest in the Orthodox Church. There is no longer any competition for places in seminaries, and “the social and educational level of those enrolled leaves much to be desired.”

That is especially true, Mitrofanov says, in the 37 new seminaries which have opened in Russia’s provinces since 1991. Only five or six of these correspond in any respect to the standards of the St. Petersburg or Moscow seminaries, and in the capitals, the size of classes is half what it was ten years ago.

Much of what is wrong now, he argues, began at the end of Soviet times when the state ceased to be involved in this process and handed over complete power to the hierarchy. The hierarchs “received the chance” as a result to approve “all who wanted” to become priests, as long as another priest recommended them.

Today, that has led to a situation in which “only a little more than a third of priests [in the Russian Orthodox Church] have a seminary or academic education, and a large part has made do in general without any theological training.” That has led to “a catastrophic decline” in the level of the priesthood, but the Patriarchate has not done anything about it.

Indeed, Mitrofanov says, “the clergy of the post-Soviet period is now not only more numerous but qualitatively it is frequently worse than that of the Soviet period.” Because the Soviet system destroyed so many priests, there are not the sons of priests anymore who often helped maintain the system.

The new priests who entered church life in the 1990s and since, Mitrofanov continues, “brought with them a specific conglomerate of ideas” which gives one a headache just to think about. A “significant part” of these priests are “disorganized” and confused young people who “dream of acquiring [in the church] their accustomed totalitarian ideology and organization.”

Their minds are full of “mystical literal and totalitarian anti-human politicized ideology” and having become priests, they quickly project this on their flocks, encouraging “the search for enemies” like “Jewish Masons, ecumenists, Protestants, and the like” as if “all problems of church life were somehow connected with external ‘dark’ forces.”

Believe it or not, Mitrofanov says, those values are very different than the ones which animated their Soviet-era predecessors. The priests in earlier times had to pass through a much more difficult school, including obligatory theological training, and face many more obstacles from the regime. Those who did so were often among the most committed.

“The final decision as to whether an individual could attend seminary was taken by a special figure from the organs, the plenipotentiary of the Council of Religious Affairs of the USSR Council of Ministers.” He placed as many obstacles as he could on the path of future priests, especially those from urban areas.

At the end of the Soviet period, “more than half” of the Orthodox churches in the USSR were in Western Ukraine, and Soviet officials ensured that the largest portion of new entrants to the seminars came from rural areas in that part of the country, places where religion still had an active role among the population.

And priests in Soviet times could not count on big incomes. But now, at least some of them are able to use the churches as a business to such an extent that “certain girls specifically seek to marry future priests: there is money, and a certain status in society, and even assumptions about definite moral qualities” of those who enter that profession.

In large measure, Mitrofanov says, this reflects the drive in the church to rebuild churches, something that attracts to the church not former Soviet people but “people who are still Soviet now.” And he adds, communists deceived everyone about everything, but “they did create a new type of man, a poor envious individual who believed the main values are material.”

“For the present-day generation of priests, the church at least in part is not the body of Christ and not a community of people united by Christ but above all a church in which it is possible to actively be involved in business relations with commercial people and build a profitable system of ritual services.”

Such people, Mitrofanov concludes, are not able “to talk with people including the intelligentsia on their level,” they lack the live experience” and knowledge to be “the bearers of the highest Orthodox culture.” Only if that is changed, he suggests, will Orthodoxy be able to fill “the greatest commandment – go and teach all peoples.”

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