7 Astonishing Miracles of Saint Paraskevi

St. Paraskevi the Virgin-Martyr (Feast Day - July 26)

"Today Is My Feast"

This event occurred on a recent 26th of July in Koropi, Athens. The family described this event as follows:

In Koropi, there was a married couple where the husband was very religious and the wife was a non-believer and mocker of the faith.

The husband had great respect and devoutness for St Paraskevi. And always, on the day before we celebrate her memory, he lit a candle at his house. His wife would never light it herself.

So the next day, he got up very early in the morning, washed and dressed up as quietly as he could so he wouldn't disturb his sleeping wife and mother in law, locked the door (twice) and left to go to church.

When he got back from church he found the two women very scared and in great panic.

"What's wrong?" he asked.

They told him: "As you left this morning, a little later we heard someone unlocking our door. Two times we heard the sound of the door unlocking..klak..klak... We froze!!! Then a woman entered our house with black clothes, tall, very beautiful, and appeared in front of us, looking at us without saying a word. She then went into the room where the candle was. She goes there, takes the candle and goes into the kitchen, adds oil, and lit it. Then she takes the candle and puts it back into the room. She comes back to us, she looks at us and says, 'Today is my feast', and she left the house!!"

The women were in shock, but the man was touched by this miracle of St. Paraskevi to his wife, who was a non-believer and mocker of the faith.

The Holy Monastery of Saint Paraskevi in Milochori

Mouriki (Μουρίκι) is a municipality in the Kozani Prefecture, Greece. Milochori, or Milochorion (Μηλοχωρίου), is a mountain village (alt. c. 680 m) of Mouriki. In the past it was known as Lygka. Milochorion according to one source is named after the watermills (Milos) in the region, or the apples (gr. Milo) which are produced in the region. In this mountain village stands a monastery dedicated to Saint Paraskevi which was built in 1967 at the initiative of Metropolitan Augoustinos Kantiotis of Florina and dedicated in 1969. This monastery was built over a former dilapidated ancient church. There are presently three monks there.

In 1932 a pious woman from Foufas named Chrysa Kypti had a son named Tryphon who was blind. She was told that there was a spring of Holy Water nearby, though did not know its origins or the saint associated with it. Upon receiving some Holy Water from the friend who told her about it, she had her son wash his face with it. When he did, the son received his sight back. That night Chrysa saw St. Paraskevi in her sleep, who pointed out to her where she was buried and asked her to dig her out. After telling the villagers, they did not believe her. St. Paraskevi appeared again in her sleep and told her to seek the help of the residents of Milochori. The president of the village responded and helped her dig at the place indicated with other villagers: "Among the brambles where a rose bush is." There they discovered the foundations of an old church, a roofing tile, the icon of St. Paraskevi and some Roman coins. The findings confirmed the word of St. Paraskevi that this was an ancient church. Under the order of the bishop of Ptolemaida, a small church had been built. Chrysa Kypti stayed next to the church in cells that had been constructed until April of 1959, when she died on Good Friday.

Below is a video in Greek about the history of this monastery and the miracle of its founding, together with video of the monastery itself.




A Contemporary Miracle of Saint Paraskevi Healing An Eye Ailment

The following account comes from a woman named Georgia from Corinth:

From the age of two I suffered from a severe form of being cross-eyed, and according to the doctors who examined me in Athens and Corinth, I had to wear glasses for the rest of my life. It became customary for my parents to bring me every year, on the eve of the feast of St. Paraskevi, to a small chapel of St. Paraskevi which is found in Ancient Corinth. It was there, from the age of three, that I would make this small but serious prayer: "My St. Paraskevi, make my eyes well." I would light my candle and I had much hope in her.

At the age of eight, St. Paraskevi eventually worked her miracle outside her small chapel. A thought came into my head, like lightning, that urged me to remove my glasses and I was assured that I would not need them again. I removed my glasses and believed that I truly did not have the slightest problem. I could see very well, and I didn't have the slightest problem of being cross-eyed. I gave the glasses to my mother and told her I will never wear them again. Initially my parents believed I was displaying child-like enthusiasm, but over the next few days they believed in the truth of the miracle.

Today I am a mature woman with excellent vision. I never ceased to visit that chapel every year to thank St. Paraskevi for her miraculous intervention, and for hearing my humble child-like prayer. The Saints are always near us. It is enough to invoke them with faith, and they are ready to rush to our aid.

The Chapel of Saint Paraskevi in Nafplion

In Karathona of Nafplion there is a small chapel dedicated to St. Paraskevi. This chapel was built in 1693 by Hieromonk Gerasimos Rethymnioti above the ruins of an older chapel. In the 1920's there were Greek soldiers in the area. One of the soldiers became extremely ill from an infection. Being faithful, he prayed to God to make him well. In a vision he saw a female Saint who told him that he will get well. Indeed, what he was told came true.

When his sickness passed the soldier got up and went to the small chapel of St. Paraskevi and recognized the saint he saw was her. Upon his return to Athens, where he was from, he had an icon painted of St. Paraskevi, but withheld bringing it back to her chapel.

While in Athens the soldier had another visit from St. Paraskevi who told him to take his icon that he had painted and bring it to her chapel. He did this immediately.

Today this chapel is owned by the Argyropoulou family and on the feast of St. Paraskevi hundreds come from all over to celebrate.

Going To Greet Saint Paraskevi At Petraki Monastery

Petraki Monastery in Athens has the great blessing to treasure the holy myrrh-gushing skull of St. Paraskevi. Every Friday a Supplication Service is done to St. Paraskevi and her relics are displayed for veneration, and from 1962 an All-Night Vigil is conducted on the feast day of St. Paraskevi. It was on that night that a pious wife of a professor of the University of Athens saw in her sleep St. Paraskevi, who said: "Come tomorrow behind the Evangelismos Hospital to greet me."

Because the dream made quite an impression on her, she told her husband the next day the following: "I'm going by Evangelismo to St. Paraskevi, to venerate her, because I saw her last night in my dream."

"Are you crazy?" responded her husband. "I don't know of any St. Paraskevi there. You aren't going anywhere. We are going to the beach, for a swim."

They both got in their car and headed for the beach, first picking up a friend of theirs who was a journalist. As they were going down Siggrou Street, they passed the Church of St. Haralambos. The woman did her cross and asked the journalist if he knew of a church of St. Paraskevi nearby to go and light a candle.

"Oh brother", said her husband, "this woman is driving me crazy with her religiosity. From this morning she has been telling me she wants to go behind Evangelismo to St. Paraskevi, but I know there is no St. Paraskevi there."

"Ah, stop here", said the journalist. "The lady has a point, for behind Evangelismo is the Monastery of Petraki in which is kept the skull of St. Paraskevi. Furthermore, tonight is her All-Night Vigil. I read it in the newspaper."

Upon hearing this, they forsook going to the beach and all returned to go to the Monastery of Petraki to venerate St. Paraskevi's holy skull.

Elder Ephraim Katounakiotis Relates A Miracle of Saint Paraskevi

In 1979 Elder Ephraim Katounakiotis related the following miracle of St. Paraskevi:

Five years ago a blind man went to Koutloumousiou Monastery to venerate the skull of St. Paraskevi [part of her skull is at this monastery, and part of it is at Petraki Monastery in Athens]. She gave off an aroma and the blind man immediately could see and he hung up his glasses there.

Petraki Monastery

A Roman Catholic Receives Her Sight From Saint Paraskevi

The following is written by the abbot of the Holy Monastery of Petraki:

In 1946 I wrote a piece for the newspaper "Orthodoxos Typos" regarding St. Paraskevi. A subscriber in Piraeus read the piece, and as soon as he finished he received a letter from Germany. It was from a German-American, a Papist and not Orthodox. She was very fond of Orthodoxy however. She would even help them out financially for various projects. This woman had lost her sight and travelled to Germany, either because her daughter lived there or because there they had better doctors. But there was no healing and she totally lost her sight.

In her letter she wrote the following: "I learned that there in Greece there is a Saint who heals eyes. Write to me a little about her." He responded: "Truly she does exist. It is St. Paraskevi. In fact, I was reading about her in a newspaper, and as soon as I finished the piece I received your letter... This St. Paraskevi's holy head is kept at the Holy Monastery of Petraki. I am friends with the abbot there. His address is the following...."

A few days later I received a letter from her asking that I pray before the holy skull on her behalf, that St. Paraskevi give her back her sight. Indeed, the prayer was done. I sent her also a small icon of St. Paraskevi which we later learned she placed above her bed.

It took a while to receive a response from her however. And when she did after two months, she wrote the following: "Your Holiness, I received the small icon of St. Paraskevi successfully. Words cannot describe my gratitude, not only for your kindness in sending me the icon, but also for your prayers to receive my sight. My status is much better, though I still cannot see perfectly well. Since I am unworthy of such a precious gift, I ask you to continue praying for me... Your sister, Edith H. Moore."

This woman received her sight. She returned to the USA and we write each other, and she is able to write with her own hand. She is thinking of coming to Athens to be baptized Orthodox.

Read also:

Lives of Saint Paraskevi the Virgin Martyr

The Grotto-Shrine of Saint Paraskevi in Woodlawn, New York

Apolytikion in the First Tone
Appropriate to your calling, O Champion Paraskevi, you worshipped with the readiness your name bears. For an abode you obtained faith, which is your namesake. Wherefore, you pour forth healing and intercede for our souls.

Kontakion in the Plagal of the Fourth Tone
O most majestic One, we have discovered your temple to be a spiritual clinic wherein all the faithful resoundingly honor you, O famed and venerable martyr Paraskevi.

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The Curious Crucifix of Rila Monastery

One of the curious attractions of the Rila Monastery is the wooden crucifix, which took the Monk Rafail 12 years to carve during the eighteenth century. The relic has a place of honour among the artefacts displayed in the smallish museum.

Engraved on the half-a-metre tall cross, there are 140 Biblical scenes with over 1,500 participants, some of which are the size of a rice grain. The microscopic figures cover both sides of the entire cross. The monk, in an inhuman display of patience, carved out the relic with a needle and, as a result, lost his sight.

The monastery’s museum also contains interesting church plate samples, documents certifying donations from Tsarist Russia and personally from Ivan the Terrible, as well as a fingerprint machine imported from Vienna. The images of devils trying to spoil people’s good deeds may not have great artistic value, but they are quite fun to look at.

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The Hand of Saint John of Rila

Rila Monastery’s most important relics are usually well hidden from visitors. They include an icon of the Virgin Mary, which is considered to work miracles, and the relics of the monastery’s founder, Saint John of Rila. A century ago, the saint’s hand used to be on display, popped out of a decorated coffin and worshippers would come to kiss it. After an overzealous follower of the saint tried to bite off a piece of the relics, however, the monks were forced to put them under glass for protection.

One story about the remains is that the atheistically inclined communist leaders, troubled by the flow of worshippers they attracted, tried to take the saint’s body away. As a result of the monks’ prayers, the truck transporting them caught on fire and they were forced to bring them back.

Now, the hand of John of Rila is not only kept under a glass cover, but it is only taken out and displayed during big celebrations. His bones are placed among silver and stay hidden in a drawer, which the monks unlock under a tight schedule, not yielding to any of the tourists’ begging.

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Adulterous Passion Is Death

by St. Nikolai Velimirovich

Not one passion is conquered without a great struggle. The Holy Fathers have referred to adulterous passion as death. When the adulterer is saved from an adulterous passion it is as though he resurrected from the dead. For those who live in the world the passion of adultery is inflamed principally by seeing and for those who live a life of asceticism in the wilderness that passion is inflamed by thoughts and by imagination.

Saint Sarah, a great female ascetic, was tortured by the insane passion of adultery for thirty years. She always defeated it by prayer and drove it away from her. At one time, the foul insanity of adultery came to her in bodily form and said to her: "Sarah, you have defeated me!" Sarah humbly answered: "I have not defeated you but the Lord Christ has defeated you." From that time on, the thought of adultery left her forever.

When Saint Pimen was asked how can a man struggle against the adulterous insanity, he replied: "If man surpresses his stomach and tongue then he will be able to rule over himself."

St. Anthony said that there exists three kinds of movements in the body: "First, the natural movement, second, unrestrained in food, and third, from the demons."

Again, others have said that the vice of adultery is strengthened by anger and pride. However, all agree that along with man's sobriety and effort the help of God is necessary in order that this repulsive passion be uprooted completely. And that it is possible for man to preserve himself in purity, witness, among many others, St. Moses of Urgin, who lived fifty years in the world and ten years in the monastery, altogether a total of sixty years in completely virginal purity.

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St. Cyril's Commentary on the Book of Genesis

Lecture delivered at St. Athanasius and St. Cyril Theological Library in July 2007 by the Rev. Fr. George Dion Dragas of Holy Cross Greek Orthodox Seminary in Brookline, MA.

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Letters From A Lonely Exile: John Chrysostom to Olympias the Deaconess

October 1, 1994
by Christopher A. Hall
Christian History

On June 20, 404, Archbishop John Chrysostom left Constantinople under military escort, never to return.

He was exiled to the backwater town of Cucusus, in the mountains of Armenia. Separation from friends and raids from Isaurians (tribes from mountainous southern Turkey) continually plagued his last years—as did the climate and his poor health: “During the last two months I have been no better than one dead… In spite of endless contrivances, I could not shake off the pernicious effects of the cold… I underwent extreme sufferings, perpetual vomiting … loss of appetite, and constant sleeplessness.”

Three years of these severe hardships would end with death, yet Chrysostom remained faithful to Christ. He also remained a source of encouragement to friends and followers. To paraphrase Chrysostom himself, the gold of his life undergirded the currency of his words.

What spiritual principles supported him during these last, brutal years in exile? Some answers can be gleaned from correspondence with his friend Olympias, a deaconess of the church in Constantinople who was exiled for her friendship with John. John also wrote and sent to Olympias a short book on the subject of God’s providence. This book and these letters show us how spiritual theory and practice intersected in Chrysostom’s life.

Strength from Disciplines

One scholar has noted that we learn much from the simple formula at the beginning of his letters: “To my Lady, the most reverend and divinely favored deaconess Olympias, I John, bishop, send greeting in the Lord.” Even in exile, with their ecclesiastical connection formally broken, they continued to exchange greetings using their ranks within the church.

Within the church, they had celebrated the Eucharist, prayed and fasted, heard the Scripture preached and applied, and given alms. This disciplined and celebrative life prepared them for the present testing, for they were part of something larger than themselves:

“Amid alternate trials, and respites from trial, the fabric of the Church was wrought… If then even now you will reckon up the good things with the painful, you will see that many events have occurred which … are unspeakable proofs of the great providence and succor of God.”

Dejection and Sickness

In her exile, Olympias soon became despondent over her drastic change in circumstances. She also wondered why God would allow the faithful to suffer.

Chrysostom first reminds her of the close connection between emotional, physical, and spiritual well-being: “For dejection causes sickness; when the body is exhausted and enfeebled, and remains in a neglected condition, deprived of the assistance of physicians, and of a wholesome climate, and an abundant supply of the necessaries of life, consider how great an aggravation of distress is occasioned thereby.”

So he beseeches Olympias, who suffers from some malady, “to pay great attention to the restoration of your bodily health.” He relates some practical measures he has taken: “For a few days ago when I suffered from a tendency to vomiting, owing to the state of the atmosphere, I had recourse to the drug which was sent me … and I found that no more than three days’ application of it cured my infirmity.” John even rebukes her gently: “If you also would take the requisite care of yourself, you would be in a far more satisfactory condition.”

Think Like a Christian!

Chrysostom also reminds Olympias of the spiritual principles he had consistently preached in Antioch and Constantinople.

“The present life,” he says in one forceful passage, “is a wrestling school, a gymnasium, a battle, a smelting furnace, and a dyer’s house of virtue. Therefore, just as tanners grasp the hides and first work them vigorously, stretching, striking, and dashing them against walls and rocks, and by countless other treatments render them fit for the reception of the dye—in this way they bring out the prized color; just as goldsmiths throw the gold into the fire to purify it, delivering it over to the testing of the furnace; just as coaches train the athletes in the wrestling schools with much hard work, attacking them more viciously than their opponents, so that every part of their bodies might be adequately prepared by exercise for the grasps of their enemies and for an easy escape; so in the same way God acts in the present life… Desiring to create steadfast and patiently enduring people, God allows the coin to be tried by every means.”

Thus, he exhorts his friend: “Nothing, Olympias, redounds so much to the credit of anyone as patient endurance in suffering. For this is indeed the queen of virtues, and the perfection of crowns; and as it excels all other forms of righteousness.”

At the same time, Chrysostom skillfully weaves in the theme of the Christian’s final hope: “For in proportion as the strain of the affliction is increased are the garlands of victory multiplied; in proportion as the gold is heated does it become purified; the longer the merchant makes his voyage on the sea, the larger is the freight he collects.”

Elsewhere he adds, “For the circumstances and events of the present life have the character of a journey, but the realities of the future await us in our true homeland.”

Responding to Olympias’s concern about why the righteous suffer, Chrysostom reminds her about John the Baptist:

“Do not say: ‘Why was John allowed to die?’ for what occurred was not a death, but a crown; not an end, but the beginning of a greater life. Learn to think and live like a Christian, and you will not only not be harmed by any of these events, but will reap the greatest benefits.”

The Greatest Harm

Paul himself fervently requested that God deliver him from his “thorn in the flesh,” a thorn Chrysostom interprets as “the blow, the bonds, the chains, the imprisonments, the being dragged about, and maltreated, and tortured by the scourges of public executioners.” When Paul realized that his petition was not to be granted, “having learned the benefit of the trial, he held his peace, and rejoiced at the things that happened to him.”

Paul had peace in the midst of physical suffering because he knew that genuine harm had another source. “I at least have not ceased, and will not cease saying,” wrote Chrysostom, “that sin is the only thing which is really distressing.”

“In what way were the apostles harmed, some of whom were beheaded and others handed over to even worst punishment? In what way were the martyrs harmed, whose souls were broken by the most severe tortures? Didn’t they all shine brightly at the very moment they were being abused, at the time others set traps for them, when they nobly stood firm while suffering the worst agonies?”

One might have expected that exile would have disillusioned Chrysostom since his suffering was in many ways a direct result of his faithfulness. One can imagine him on a frigid winter’s night in Cucusus, asking himself if this indeed was how God should treat those who diligently sought his will and attempted to live it out.

Instead, he looks not at his suffering but at the example of previous Christian heroes like Paul. Perhaps during bouts of nausea, while shut up in a smoky room, wrapped in blankets to ward off the cold, Chrysostom pondered the examples of Job and Abraham, Joseph and John the Baptist. In one passage, Chrysostom tells Olympias, “May the endurance of these spiritual athletes become a teacher of patient endurance for you. Seeing that the entire life of these noble and lofty men is woven through with these kinds of sufferings, don’t be disturbed or alarmed—neither by your own particular trials, nor those trials common to all. For the Church has been nourished from the very beginning in this fashion, and in this way has grown.”

This is one reason he continues to revel in the love of God. I have been unable to find a single instance in Chrysostom’s correspondence or discourses from his last months where he questions the goodness and love of God for him. Instead, he concludes that God “does not simply watch over us, but also loves us; he ardently loves us with an inexplicable love, with an impassable yet fervent, vigorous, genuine, indissoluble love, a love that is impossible to extinguish.”

And thus he encourages Olympias, “If you experience deliverance from your sufferings in this present life, glorify God. If your life ends in severe difficulties, even then offer thanks.”

Mystery Is the Answer

Finally, even in the midst of adversity, Chrysostom is keenly aware of the mystery and providence of God: “He granted existence itself to us out of his goodness and has no need of our service. It is fit to regard him with wonder and worship him, not only because he created us, nor because he gave us a spiritual and rational soul, nor because he made us better than all other creatures, nor because he entrusted to us the dominion over all visible things … but rather because he has no need of us.…

“Indeed, before we or angels or the powers above were created, he was already existing, possessing his own glory and blessedness. It is only through love that he created us. He did all these things for our sake and many more other things in addition.”

He concludes, “For the providence of God is beyond understanding, his care is incomprehensible, his goodness is indescribable, and his love for humanity is unsearchable.”

The advice and model Chrysostom presents, then, is two-sided: Do what you can to avoid suffering; if it cannot be avoided, if your prayers do not bring your deliverance, know that God will remove any lasting harm from what you are enduring.

Chrysostom offers Olympias a spirituality for the long haul, a manner of thinking and living that is broad enough to encompass all of life’s struggles and tragedies: “Therefore, my friend, wait for the final outcome. For all things will certainly turn out, whether in this life or the life to come. In every circumstance, yield to the incomprehensibility of God’s providence.”

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5th Century Monastery Unearthed in Syria

By R. Raslan
22 July 2010
Global Arab Network

Syria (Idleb) – A 5th century Monastery covering an area of 300 m2 was unearthed at Tela'ar site, Khan Shaykhoun area in Idleb Province of Syria, Archaeologists have announced.

Director of Ma'arrat al-Numan Archaeological Directorate Ghazi Allulo told Syrian Media that the site includes a monastery with a courtyard paved with mosaic and surrounded by halls on the four sides.

Adjacent to the monastery, a small church lies. The church includes a mosaic central square and a niche. The mosaic portrays a scene of a predator chasing a deer and a beast chasing a female donkey (jenny). A fruitful pomegranate separates the two scenes.

The niche contains a vessel lying in between two birds, shedding light on the construction stage of the church. The surrounding halls are paved with ornamental mosaic of different geometric designs.

Allulo said "in 1998, an 800-m2 church floor was unearthed discovered and moved to be showcased at the city museum in al-Ma'arrat.(SANA)

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The Relics of Saint Anna, Grandmother of our Lord

According to tradition, Anna, the ancestor of God, lived for sixty-nine years, and her spouse Joachim, for eighty; according to one account, Saint Joachim died two years before Saint Anna. The Theotokos had been orphaned of both her parents already when she was eleven years of age, when she was living in the Temple (see Sept. 8 and Nov. 21). Saint Anna is invoked for conceiving children, and for help in difficult childbirth.

According to Procopius, during the reign of Justinian the Emperor (527-565), a church was built to honor Saint Anna in Constantinople. Emperor Justinian II (685-695; 705-711) restored her church, since St. Anna had appeared to his pregnant wife. It was at this time that her body and maphorion (veil) were transferred to Constantinople. The canon of the Greek Office of St. Anna was composed by St. Theophanes (d. 817), but older parts of the Office are ascribed to Anatolius of Byzantium (d. 458). Her Dormition is celebrated in the East on the 25th day of July, which may be also the day of the dedication of her first church at Constantinople or the anniversary of the arrival of her relics in Constantinople. The relics of St. Anna were brought from the Holy Land to Constantinople in 710 and were still kept there in the Church of Hagia Sophia in 1333. Her primary feast day in the Orthodox Church is on September 9th.


The oldest and most revered Skete on Mount Athos is dedicated to "Yiayia" (grandmother), as the monks at the Skete of St. Anna affectionately refer to her. Inside the main church of the Skete is treasured the left foot of St. Anna. The left foot of St. Anna was brought to the Skete of St. Anna by Symeon the Righteous on 26 October 1666, according to a codex of the Skete. The relic is incorrupt and works many miracles, especially helping childless mothers with pregnancy issues. Also on Mount Athos, at the Holy Monastery of Koutloumousiou, is treasured the entire right leg of Saint Anna. The Holy Monastery of Stavronikita treasures her hand. The Patriarchates of Jerusalem and Antioch also have a portion of her relics, as well as Kykkos Monastery on the island of Cyprus and various Catholic and Orthodox parishes throughout the world.

Below is a video of the incorrupt holy relics of St. Anna at the Skete of St. Anna on Mount Athos. The blessed Elder Anthimos introduces the relics and speaks of the miraculous nature of her relics which are incorrupt now for over 2,000 years. Elder Anthimos lived at the Skete of St. Anna for around 70 years and passed away in 1996. His remains are still treasured there and his skull gives off a beautiful fragrance of divine grace.




Apolytikion in the Fourth Tone
O Godly-minded Anna, thou didst give birth unto God's pure Mother who conceived Him Who is our Life. Wherefore, thou hast now passed with joy to thy heavenly rest, wherein is the abode of them that rejoice in glory; and thou askest forgiveness of sins for them that honour thee with love, O ever-blessed one.

Kontakion in the Second Tone
We celebrate now the mem'ry of Christ's ancestors, while asking their help with faith, that we may all be saved from all manner of tribulation as we fervently cry aloud: Be thou with us, O Lord our God, Whose pleasure it was to glorify them both.

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The Role of the Priest in the Parish and in a Secularized Society

by V. Rev. Petar Jovanovich

The service of the priest is compared to a shepherd in the Holy Bible. In the story of the good shepherd, our Lord Jesus Christ teaches what is the nature of the pastor's service and what is the mission of the flock which the pastor serves. The shepherd who is concerned with and takes care of his flock is extolled. A good shepherd watches over his flock, he worries about finding grazing areas, he is not as an employee, he is also worried about the sheep from another flock, and he is ready to give his life for his flock. The shepherd's life belongs totally to his flock, he knows his sheep by name, and they recognize him. Because of a close relationship between the shepherd and his flock, the shepherd doesn't utilize force to drive his flock in front of him rather they follow him. When he releases his sheep, he goes before them and the sheep follow, because they recognize his voice. (John 10:10-18)

To be able to carry out his mission, the priest is called, as the shepherd is concerned with his flock, to be concerned with the spiritual needs of his parishioners. He is called to be concerned with bringing every soul to God, that should be brought to God. That which brings harmony in a parish is love which should reign among the spiritual pastor and his flock, as exemplified by the love and sacrifice described in Christ's story of the good shepherd. Of that love as a unifying tie, for harmony in a parish community, St. Paul the Apostle writes to the Thessalonians, "We are bound to thank God always for you, brethren, as it is fitting, because your faith grows exceedingly, and the love of every one of you all abounds toward each". (I Thessalonians 1:3)

With respect to the evangelical story, the ideal role of the priest would consist of love, sacrifice, caring and concern for the salvation of all people, because it is necessary according to the words of St. Paul the Apostle, " who desires all men to be saved and to come to the knowledge of the truth." (I Tim 2:4)

The secularization of the world and life presents the greatest obstacle to the priest's service and work for people's salvation. The Holy Gospel mentions in many places selected from the holy apostles that the world exists as two extremes. In His forgiveness sermon, before His crucifixion, the Savior promised His disciples that He will send to help them " the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him." (John 14:17)

The spirit of God's truth is contrary to the spirit of man's truth. The beginning of fleeing from God and His truth began at the time of the first ancestral sin. Because of moral decline, God's likeness in mankind became obscured and the conscience lost of his original and true identity. Life again received fullness of mind when through the Holy Incarnation, God became man so that man could become godlike and take on his likeness.

The world in the form of contemporary society toward the end of the 20th century is no longer opposed in some great and drastic way directly with God as one higher existentialism or power. The time of strict thought of atheistic societies is past. Today's society which offers mankind its secularistic teachings under various names promising people fortunes (such as: humanism, materialism, technology, new world order) is contrary to the God-man Christ who is referred to as "the way, the truth, and the life". (John 14:6)

Within the mind of today's man, it seems there is no room for God in the living Holy Trinity. Usually, people like to say today, there is but one God, meaning some common Supreme Being, but they don't mention one Lord Christ and one Holy Spirit. For Orthodox Christians, only Christ as being true God-man, is a true measure of all things. However, earthly man has his vision of life. This meaning of man's life is in my view, "the existence of one zero". Man mainly leads his life toward food and drink, entertainment, to consume goods, to stay in the race after life's success ... In all this activity, man sets himself as the final value and this is why he acts like the Great Inquisitor from Dostoevski's Brothers Karamazov who forbids the God-man to interfere in his affairs and life.

Today's man spends all his time balancing his "horizontals", without any ascent of the spirit up the steps and ladders of a higher life vertically toward God. For that type of person, Fr. Justin Popovich says that the world and life he "observes from his complaints, his love of sin and lowly perspective," (from the Interpretation of John, p. 115). From the life of today's person, it is seen that he still lives in the domain of the Old Testament, with its lost understanding, of the total awareness, of his two natures, soul and body. Man behaves in his life as though his body existed in parallel with his soul, but often, toward the contemporary philosophy of existentialism and without a soul.

Someone said that in whatever condition the world is, it permeates one's whole life. There is a lot of truth in this. Every person from birth until death lives and is surrounded by constant contact with people about himself. He influences others and they influence him. And an Orthodox believer represents a part of society in which he lives and stands in direct relationship with neighbors and people around him. While for the Orthodox Christian the vision of society represents a community of faithful in Christ as one body, the world has a community in which worth is measured by the interest of people. In relation to the faithful, secular society appears as an Old Testament monster, Leviathan. In the 17th century, Thomas Hobbs wrote a book about political philosophy entitled Leviathan. In it, a picture of society is portrayed which is totally created on the foundation of egotistical interest and struggle for dominance, where every person is an enemy to each other. A question can be asked, but how can man enter into some fortunate and enlightening future in the 21st century driven by the reality of society from Hobb's time.

Orthodox faithful are always tempted to succumb to the influence of the community and society in which they live. Confused with various influences of materialism, to a man of faith it seems that life is somehow divided by his property and, in less of a degree, God's property. For example, one place serves as a place for the life of the soul and the other for the life of the body. Because of diversified religions, quite often with Orthodox people they are confused with the intent and organization of the church hierarchy, from which it first begins: down from the faithful or up from the bishops? The concept of freedom in the Church is mixed up with the concept of certain national or political freedoms. It is very dangerous for the Orthodox youth who succumb to the temptation of imitating the community in which it lives. One could cry watching how in many ways young people harm their bodies. In the name of today's fashion, they rebel against life or of the mentioned freedom, they commit terrible acts on their bodies. For the Orthodox faithful, the body is the temple of the Holy Spirit. St. Paul the Apostle wrote to the Corinthians, "Or do you not know that your body is the temple of the Holy Spirit who is in you, whom you have from God and you are not your own? For you were bought at a price; therefore, glorify God in your body and in your spirit, which are God's." (I Cor 6:19-20). Although quite often man's life is reflected in his soul which represents God's likeness in mankind, it is of great importance for the Orthodox faith to understand that he is called to live one undivided life everywhere and in every place. The faithful who are united in the Holy Body of Christ represent the living church wherever they may be: at home, at work, in the Holy Temple, and in the Church hall. St. Gregory Palamas says, "Man is not represented by just the soul or the body rather by both together, which God created in His likeness." (Participants in God's Nature, K.C., p.26)

What then is the role of the priest and how can he as good shepherd protect his flock from harm and negative influences of community and society? In the first place, the priest should not be afraid of the place and society in which he lives. He shouldn't say: I have a bad flock, so what can I do to change something? What farmer when he sows the field is afraid that the birds will eat the seed or that each seed won't sprout? Imagine how difficult was the time before the apostles than is our time! When before his death St. Seraphim of Sarov was asking forgiveness from his friend Fr. Timon, he told him, "Sow on good earth, sow on sand, sow on rocks, sow alongside the road, sow among the bushes. Maybe it will happen that the kernel will grow and bear fruit." (St. Seraphim of Sarov, p. 65)

St. Paul the Apostle in addition recommended how a priest can be successful in parish when he said, "... I have become all things to all men, that I might by all means save some" (I Cor 9:22) The same apostle gave advice to his most dear student and coworker Timothy with these words, "Preach the word! Be ready in season and out of season. Convince, rebuke, exhort, with all long-suffering and teaching." (II Tim 4:2) Just as the shepherd opens the gate for the flock to enter, the priest needs to work on the heart of man, so it will open and allow Christ to enter. The Holy Gospel teaches that a good flock is a flock that has a good shepherd who isn't a mercenary. The fruits of one's work are not realized overnight. What is necessary is a lot of patience and work, sometimes as long as 20 years, so that a great harvest is realized in a parish. The parish, as a part of today's society and a concrete reality, presents a challenge to every priest. In our American society, there are two important factors of crucial significance for organizing a parish community. The first factor, parish community. The first factor, is expressed in the material condition and progress of our parish. Prestige in our secular society is expressed by material well-being, which is expensive and large: a large car, a large house, a large parking lot, a large church building, and a large church hall. If in a large church and hall, there is a large faith, then there is nothing wrong with any of this. Our Lord Jesus Christ Himself also had rich friends. Of course, it is easier for a priest to achieve the first factor, even though there are many difficulties, but in that we have all more or less contributed for the good. Paralleling building up the material well-being of the church, the priest is faced with a great many problems in building and elevating the spiritual side of life, that is the "living" Church. In this instance, the good example of the life and work of St. Sava can be of help to the Serbian priest, as can our other great spiritual architects, while erecting our churches and monasteries, at the same time were successful to build within them our greatest centers of Orthodox spirituality and living faith.

In the story of the Good shepherd, the Holy Gospel points out that love is the main strength of the true shepherd. That is the driving force behind every spiritual shepherd. Based on experiences of priestly service the best manner is if he approaches people in a friendly manner. A child is easily led by the hand when trust is established. A man who becomes our friend is easier brought to Christ. Zaccheus felt great joy when the Lord said, "I must stay in your home today." (Luk. 19:5) St. Augustine, who lived a very sinful life until 32 years of age, became a Christian only after he was influenced by his friend Pontitias. Christ approached his first apostles as a friend, when He helped them to catch fish from Lake Galilee.

The priest's role additionally not only brings him to lively preaching during worship services God's word in the Holy Temple, but also on every occasion and gathering of people. Priest must minister his flock in many ways: as a teacher, an educator, family counselor. The task of the pastoral work is actually not a knowledge to be acquired, but a life to be lived according to God's will. Once when a person becomes a participant and member, other Holy Body of Christ and begins a liturgical life, he will be selected from the world by the Holy Spirit to enter the heavenly kingdom. Of that community with the God-man Christ, who is the one true measure in the world for everyone and all, St. John Chrysostom says, "For as the bread consisting of many grains is made one... so are we conjoined both with each other and with Christ" (Homily 24, verse 17, p.140)

Being a part of contemporary and secular society, parish is a challenge to every priest. The priest must be aware of the danger to succumb to the influence of the community. It may happen, instead the priest to lead people in his parish, that they might lead him. The stoics teach that one can achieve the happiness if one flows with the river, or in other words, by identifying one's will with the "world will". Orthodoxy does not follow the will of the world. God's will must be always above man's will. Priest must be like the salt, said Christ. "You are like salt for all mankind. But if salt loses its saltiness, there is no way to make it salty again." (Mat.5:13)

Someone once said in a discussion that Orthodoxy should protect itself from the community of godless people with destructive souls as did the Amish group who by their way of life isolated themselves from every civilization. Orthodoxy's nature is not to run away from the world, rather a way of life, constant and without fear to wrestle with the world. Archbishop Anthony Bloom said, "Neither the desert father nor ascetics, separated themselves from the world with the thought of running away from it, in order for man to find a better place of peace and tranquillity, rather it is just a better strategy among many others in worldly battles." (God and Man A. Bloom, p.73) In closing, let us remember Christ's words to His disciples, "In the world you will have tribulation, but be of good cheer, I have overcome the world." (John 16:33)

June 18, 1997, day of St. Petar of Korish
San Gabriel, CA

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A Hidden Message In Jesus' Family Tree (Gen. 5)

Genesis 5: The Family of Adam (New King James Version)

1 This is the book of the genealogy of Adam. In the day that God created man, He made him in the likeness of God. 2 He created them male and female, and blessed them and called them Mankind in the day they were created. 3 And Adam lived one hundred and thirty years, and begot a son in his own likeness, after his image, and named him Seth. 4 After he begot Seth, the days of Adam were eight hundred years; and he had sons and daughters. 5 So all the days that Adam lived were nine hundred and thirty years; and he died.

6 Seth lived one hundred and five years, and begot Enosh. 7 After he begot Enosh, Seth lived eight hundred and seven years, and had sons and daughters. 8 So all the days of Seth were nine hundred and twelve years; and he died.

9 Enosh lived ninety years, and begot Cainan. 10 After he begot Cainan, Enosh lived eight hundred and fifteen years, and had sons and daughters. 11 So all the days of Enosh were nine hundred and five years; and he died.

12 Cainan lived seventy years, and begot Mahalalel. 13 After he begot Mahalalel, Cainan lived eight hundred and forty years, and had sons and daughters. 14 So all the days of Cainan were nine hundred and ten years; and he died.

15 Mahalalel lived sixty-five years, and begot Jared. 16 After he begot Jared, Mahalalel lived eight hundred and thirty years, and had sons and daughters. 17 So all the days of Mahalalel were eight hundred and ninety-five years; and he died.

18 Jared lived one hundred and sixty-two years, and begot Enoch. 19 After he begot Enoch, Jared lived eight hundred years, and had sons and daughters. 20 So all the days of Jared were nine hundred and sixty-two years; and he died.

21 Enoch lived sixty-five years, and begot Methuselah. 22 After he begot Methuselah, Enoch walked with God three hundred years, and had sons and daughters. 23 So all the days of Enoch were three hundred and sixty-five years. 24 And Enoch walked with God; and he was not, for God took him.

25 Methuselah lived one hundred and eighty-seven years, and begot Lamech. 26 After he begot Lamech, Methuselah lived seven hundred and eighty-two years, and had sons and daughters. 27 So all the days of Methuselah were nine hundred and sixty-nine years; and he died.

28 Lamech lived one hundred and eighty-two years, and had a son. 29 And he called his name Noah, saying, “This one will comfort us concerning our work and the toil of our hands, because of the ground which the LORD has cursed.” 30 After he begot Noah, Lamech lived five hundred and ninety-five years, and had sons and daughters. 31 So all the days of Lamech were seven hundred and seventy-seven years; and he died.

32 And Noah was five hundred years old, and Noah begot Shem, Ham, and Japheth.

When translating the names from Hebrew to English, you get the following:

HEBREW / English

Adam / Man
Seth / Appointed
Enosh / Mortal
Kenan / Sorrow
Mahalalel / The blessed God
Jared / Shall come down
Enoch / Teaching
Methuselah / His death shall bring
Lamech / Despairing
Noah / Rest or comfort

Putting these names in translation into a sentence, it reads:

Man (is) appointed (to) mortal sorrow; (but) the blessed God shall come down teaching (that) his death shall bring (the) despairing rest.

Is this not the Gospel of our Lord!

John 3:16 says: "For God so loved the world that He gave His only begotten Son, that whoever believes in Him should not perish but have everlasting life."

Read more here.

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The Power and the Efficacy of Good Works

by St. Nikolai Velimirovich

"For such is the will of God, that by doing good you should put to silence the ignorance of foolish men" (1 Peter 2:15).

Brethren, it is difficult to argue with an atheist; it is difficult to talk with an unreasonable man; it is difficult to convince an embittered man. It is difficult to convince the atheist, the unreasonable man and the embittered man with words. You will convince them easier by deeds. "They may through observing you by reason of your good works glorify God" (1 Peter 2:12). Do good deeds to those who wish to argue with you and you will win the argument. One deed of compassion will bring the unreasonable man to his senses and will pacify the embittered man quicker than many hours of conversation. If atheism, unreasonableness and bitterness stem from ignorance, that ignorance is as a fury, which can quickly be restrained by good works. If you argue with an atheist in his own rabid manner, you strengthen the fury of atheism. If you converse with the unreasonable by derision, the darkness of unreasonableness is increased. If you think you will overcome the embittered man with anger, you will stir up a greater fire of bitterness. A meek and good deed is like water over a fire. Always remember the holy apostles and their successful methods of behavior with men. If an atheist provokes you, the man does not provoke you but the devil provokes you: man by nature is religious. If the unreasonable man scolds you, the man does not scold you but the devil scolds you: man by nature is reasonable. If the embittered one persecutes you, then it is not the man who persecutes you but the devil who persecutes you: for man by nature is good. The devil provokes you to lengthy arguments and unfruitful conversations and flees from good deeds. Do good work in the Name of Christ and the devil will flee and only then will you have dealings with men, with true men; religious, reasonable and good men. Therefore whatever you do, do in the Name of the Lord.

O All-good Lord, help us to do good and by good to conquer in Your Name.

To You be glory and thanks always. Amen.

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On Orthodox Tradition, Liturgical Arts, and Customs

An Interview With Metropolitan Hierotheos Vlachos of Nafpaktos

The Orthodox Tradition is connected with cure

You have spoken a lot about the Orthodox tradition. I believe that the Orthodox tradition, is, primarily life and not an ideology. It is tradition and not conservatism, as you said. Now that we are almost at the end of these conversations, can you enlarge on this subject? said Fr. Philip.

I think I became clear with what was mentioned previously. The word tradition means that which is handed down. And who hands down? The spiritual father. What does he hand down? Whatever he received and whatever was revealed to him. Thus, tradition is connected with Revelation. God reveals, man receives the Revelation from God and passes it on to his spiritual children. The Saint receives and passes on not an abstract teaching about God - of course, he may do this as well in the beginning - but, first and foremost, he passes on the way-method by which we attain to communion with God. I believe that the basic point which distinguishes Orthodox tradition from any other is the method through which man is cured. The background of the dogmas, of Orthodox arts, of social work, etc. is purification, illumination and theosis. When we reject this background, then we see the dogmas, the liturgical arts and all the external life of the Church, even the life of worship in a conservative way. The Councils which took place at the time of St.Gregory Palamas (1341-1351) demonstrate that hesychasm - which is basically a method of cure - is the foundation of all the dogmas of our faith. For the first time in Church history these Councils studied in depth under what presuppositions the Westerners and in general all the heretics theologize; and the presupposition based on which the Holy Fathers theologize. For this reason, I repeat, they are basic and significant Councils. And it is in these Councils that we see the great value of St.Gregory Palamas, who championed in all of them. He proved that when we do not follow the therapeutic method of the Church, we shall be definitely led to heresy. Whereas when we lead our life according to the Orthodox tradition, we shall remain in the Church and we may attain to the vision of God and to theosis. Hesychasm is the backbone of Orthodox theology. The controversies which then took place were a blessing, because the Orthodox people thrived on them under later grave circumstances. Hesychasm brought forth the Neomartyrs, who revealed the existence of the Church. And it is the revival of the hesychastic spirit experienced by many people nowadays which will protect us from future temptations. It is the hesychastic method which inscribes on our heart the seal of the Lamb of the Revelation.

Liturgical arts and man's cure

Yet, in what way are the therapeutic method and the stages of perfection the background of liturgical arts?

This is a right question, because there is a trend nowadays to chant in a Byzantine way, to make icons in a Byzantine manner, to build churches according to Byzantine architecture, etc. This is good. Yet, it must be done in parallel with the effort to find and use the therapeutic treatment of the Church. For, liturgical arts as well as the entire teaching of the Church are the expression of this inner life. In other words, liturgical art was developed by sanctified people who had personal experience of the stages of spiritual perfection. In their attempt to create art they infused into their art all the experiences they had. The iconographer passed down in the Byzantine icon the therapeutic method and the way in which man reaches to theosis; he even imparted the state of theosis itself. When he paints the Saint in glory, he also renders the transfiguration of the human body. The same thing applies to the sacred hymns, the church building, the chanting. The healed person, he who has acquired the experience of noetic worship, knows how the intellectual worship must be expressed, so that it is attuned, as much as possible, with the inner state of the soul. I think that the revival of the liturgical arts which do not express and do not lead to purification, illumination and theosis is not Orthodox despite its external conformity. It is just a culture of the tradition and of art. The Apostle Paul, for example, lived the whole rabbinical tradition of his age, however he fought Christ. He had zeal for God but his zeal was not according to knowledge. The same thing may happen with us. Also, it is possible that a contemporary deified person may express tradition differently, concerning the liturgical arts, without naturally being estranged from the basic structure of the Byzantine tradition. This occurs because the Saint obtains the tradition, he is a bearer of tradition and, therefore, he creates tradition.

Customs and how they are related with man's cure

There are many people today who pursue the revival of old, traditional customs. How do you see this?

I cannot reject it. Man has realized that the invasion of the western spirit has mortified feelings and has broken off the interpersonal relationships. Thus, he attempts to revive old ways of life, which are more human. Yet, both the ethos and the customs of our people as much as the various objects which they used were not independent of the method of the Church, through which man is led to theosis. Of course, this is said with reservation, because many of these customs are products and remnants of idolatry as well as superstitions of the people. For, unfortunately, in old times just as nowadays, many superstitions prevailed. We feel the Church and God as Him who will help our businesses go well. Thus we do the holy water service so that we shall have a good harvest. And, indeed, we do not reject this too. But when this is detached from the whole method of the Church, from the stages of spiritual perfection - purification, illumination and theosis - they are dead forms incapable of helping man. They give a self-sufficiency and many illusions about therapy. They think that they will find beauty in life in this way and they are frustrated when they do not. On the contrary, I believe that the man who lives the hesychastic tradition of the Church - which, I repeat for another time, is concentrated on purification, illumination and theosis - can live the Orthodox tradition even in a flat, even in contemporary urban cities with the most unfavourable external conditions. Many new martyrs were servants of Turkish commanders. They externally served the Turkish empire, which fought Christianity. Even so they preserved this tradition and reached to the vision of God, martyrdom and theosis. For, many neomartyrs, as we see in their biographies, had theoria of God prior to the martyrdom and this is why their martyrdom was the fruit of theoria.

Conclusion

Thus I can conclude with what I said in the sermon at your Church a few days ago: "What makes man an Orthodox is not only the persistence on the external aspects of tradition, but the experience of its inner life, which is the ascetic method - purification, illumination and theosis. This method, these stages of spiritual life are the foundation of the dogmas, the basis of ecclesiastical art, but also the creative cause of the ethos and customs of our people, because this theology saturated our forefathers prior to our westernization. For this reason we must struggle to keep this inner aspect of tradition, the method of Orthodox piety, through which we are healed. Then we are really zealots of patristic traditions. For, even if we have good intentions, outside this ascetic therapeutic method we run the risk of becoming enemies and adversaries of Orthodoxy".

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The Impure, Impudent and the Self-willed (2 Peter 2:18-20)

by St. Nikolai Velimirovich

"For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean and escaping from them who live in error" (2 Peter 2:18).

The holy apostle knows men better than the learned scribes for he is a saint and an apostle. A saint and an apostle penetrate deeply into the heart of man. About whom does the apostle speak? He speaks about the "impure, impudent and the self-willed", whom he earlier called "wells without water and clouds and mist" (2 Peter 2:17). The "impure, impudent and self-willed" are men of many and high sounding [high falutin] words. They speak proud and false words to men. By these proud and false words, they both conceal and reveal their hearts concealing it for the uneducated and for those who do not understand and revealing it for those who are steadfast in the Faith and enlightened by Grace.

When the impure speak of their purity, by that they are declaring their impurity; when the impudent defends his character, by that he reveals his impudence; when the self-willed interprets the will of God, by that he shows his self-will. Whoever attentively follows his words can sense the stench of their bodily desires. The inattentive and uneducated cannot sense this stench but believe and are deluded. Those "who have just begun to escape" from the illusion of the body, the world and the devil are ensnared by proud and false words, as a fish in an invisible net. The fish does not know that it is in a net, until the net is pulled out on the hot sand. Then it knows but then it is too late. O may it not be too late for those pitiful souls of mankind who are ensnared in the net of proud and false words! Brethren know that every teacher who, by his teaching, condones bodily desires and who yields to sinners in bodily desires, is false.

Lord Jesus, Holy and All Pure, send Your Holy Angels to defend all beginners and fledgings in Your Faith from proud and false lips.

To You be glory and thanks always. Amen.

"While they promise them liberty, they themselves are the servants (slaves) of corruption: for of whom a man is overcome, of the same is he brought in bondage" (2 Peter 2:19).

The apostle still speaks of "the impure, the impudent, and the self-willed", reminding the faithful, to beware of their misleading "proud and false words". He first said about them that: "they speak evil of dignities of the glory of God" and second: "that they allure through the lusts of the flesh, through much wantonness" (1 Peter 2:18). Now he further speaks about how they promise liberty i.e., they promise something which they themselves do not possess, for being overcome by impure passions, they are slaves to their own passions, submissive slaves to the greatest tyranny of this world. O my brethren, how relevant for us are these apostolic words written some nineteen hundred years ago! Behold, how everywhere around us they get carried away declaiming liberty, those who do not have even a little bit of liberty! Listen to the cry of the despairing slaves of passions and vices; how deceived, they are deceiving; how blinded, preaching light. Passions are a woven net, woven by the devil, to ensnare mankind. Captured in this net, they refer to other men as slaves and themselves as freemen to the laughter of the devil, who silently gathers in the net hauling it toward his shore. O brethren, guard yourselves from those desperate ones who call themselves the heralds of liberty, while they serve their master and lord, the devil, day and night. Their poverty they call wealth and the wealth of others they call poverty, as does the ignorant one calls the entire world ignorant and himself intelligent. Thus, those who are least free call others enslaved. Service to God and to fellow men out of love, they call slavery, while service to the devil, they call liberty. They are malicious both to God and to men, as is the devil himself malicious to God and to men. Whenever you hear anyone who speaks to you of liberty, question him well, as to whether he is not a slave of some passion or vice. By the impurity of their life, by their impudence and their self-will, you will recognize all false teachers of liberty. The apostle reminds you of this.

O Lord, the only Giver of true liberty, safeguard us from the net of all those who are malicious toward You and us.

To You be glory and thanks always. Amen.

"While they promise them liberty, they themselves are the servants (slaves) of corruption: for of whom a man is overcome, of the same is he brought in bondage" (2 Peter 2:19).

The apostle still speaks of "the impure, the impudent, and the self-willed", reminding the faithful, to beware of their misleading "proud and false words". He first said about them that: "they speak evil of dignities of the glory of God" and second: "that they allure through the lusts of the flesh, through much wantonness" (1 Peter 2:18). Now he further speaks about how they promise liberty i.e., they promise something which they themselves do not possess, for being overcome by impure passions, they are slaves to their own passions, submissive slaves to the greatest tyranny of this world. O my brethren, how relevant for us are these apostolic words written some nineteen hundred years ago! Behold, how everywhere around us they get carried away declaiming liberty, those who do not have even a little bit of liberty! Listen to the cry of the despairing slaves of passions and vices; how deceived, they are deceiving; how blinded, preaching light. Passions are a woven net, woven by the devil, to ensnare mankind. Captured in this net, they refer to other men as slaves and themselves as freemen to the laughter of the devil, who silently gathers in the net hauling it toward his shore. O brethren, guard yourselves from those desperate ones who call themselves the heralds of liberty, while they serve their master and lord, the devil, day and night. Their poverty they call wealth and the wealth of others they call poverty, as does the ignorant one calls the entire world ignorant and himself intelligent. Thus, those who are least free call others enslaved. Service to God and to fellow men out of love, they call slavery, while service to the devil, they call liberty. They are malicious both to God and to men, as is the devil himself malicious to God and to men. Whenever you hear anyone who speaks to you of liberty, question him well, as to whether he is not a slave of some passion or vice. By the impurity of their life, by their impudence and their self-will, you will recognize all false teachers of liberty. The apostle reminds you of this.

O Lord, the only Giver of true liberty, safeguard us from the net of all those who are malicious toward You and us.

To You be glory and thanks always. Amen.

"For if after they have escaped the pollution's of the world through the knowledge of the Lord and Savior Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them then the beginning" (2 Peter 2:20).

Brethren, bright is the sun but brighter still are the words of the apostle. Brethren, the sun illumines bodies but it cannot illumine souls, while the apostolic words illumine the souls. The apostle clearly sees the heights and depths of a soul and he illumines it for us out of fervent love, in order to lead us on the pure path of salvation. In a few words, he gives us two great instructions. The first instruction: one cannot flee from the impurity of this world in any other way except through the knowledge of Our Lord and Savior Jesus Christ. First of all, without knowledge of the Lord Jesus one is unable to see or to know the impurity of this world, and second, man is unable to be cleansed from this impurity without the knowledge of the Lord Jesus. The second instruction: when man flees from the impurity of this world by knowing the Lord Jesus and, again, becomes entangled in it, then for him "the latter end is worse than the beginning." For knowing the light, he again returns into the darkness and the darkness becomes even darker, and, recognizing justice, he again sinks into injustice and his punishment is more severe; and recognizing holiness he again falls into beastliness and the animal is still more furious. The holy apostle does not hesitate to equate this turning back with a dog who returns to his own vomit and with the sow, who having been washed returns to wallow in the mire.

Whoever recognized the Lord Jesus Christ also recognized all that is needed for his salvation; he received a binocular to see the impurity, lies and injustice and received the power to flee from all of that. Therefore let him not turn back so that eternal death does not swallow him up. Let him not tempt God countless times. For if God was quick to save him the first time He will be slower the second time, and even slower the third time. My brethren, illuminating are the apostolic words.

O Lord Jesus, Savior, Almighty and All-Good, do not depart from us in the hours of our weaknesses and deliver us when the impurities of this world again draw us to themselves.

To You be glory and thanks always. Amen.

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Saint Polycarp of the Kiev Caves Lavra (July 24)

by St. Nikolai Velimirovich

Polycarp possessed "love toward God and his fellow men, joy because of an untainted conscience, peace because of victory over all passions, patience in time of temptation and misfortune, goodness in submission toward all, benevolence toward the poor, undoubting faith in fulfilling the commandments, truth in fulfilling his vows, meekness in not knowing anger, restraint and so forth." So well did he govern the Lavra of the Caves in Kiev that, after his death, a worthy successor among the monks could not be found (for those who were worthy did not want to accept the rank of abbot out of humility), so that the brethren were compelled to take Basil, a secular priest, as their abbot. St. Polycarp reposed in the Lord in the year 1182 A.D.

The Faith of Christ mostly sanctifies and illumines the souls of men when the preachers of the Faith shine in their own lives. Blessed Polycarp, the abbot of the Monastery of the Caves in Kiev, was so completely illumined with the Faith of Christ, both in words and in deeds and in his entire being. Because of this, he had an unusual influence not only on ordinary people but also on princes and noblemen. Listening and seeing this godly man the Prince of Kiev, Rostislav Mstislavitch, became so illumined with the Faith of Christ and thus became so subdued and gentle, that he became a model of life in his immediate surroundings and to his entire people. During the Great Lenten Fast Season, Prince Rostislav received Holy Communion every Sunday and, in all places, sought out those who were in need and those less fortunate and helped them. In the end, he resolved to embrace the monastic order and spoke to Saint Polycarp about this: "Holy father, princely rule in this world cannot be without sin and it has already embittered me and has rendered me incapable." Polycarp answered him: "If you desire this monastic state from your heart, then let it be God's will." Once while in Smolensk, the prince became ill and close to death and ordered that he be quickly taken to Kiev, so that before his death he may receive the monastic tonsure. However he died before his wish was fulfilled.

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AGORA: An Atheistic Propaganda Piece Serving An Atheistic Agenda

My final verdict:

On July 23, 2010 I finally saw AGORA at a local theatre. Historical inaccuracies aside, of which there are more than historical truths, I thought the movie was nothing more or less than an atheistic propaganda piece that uses a dim historical event to promote an atheistic agenda. I was hoping to like it, but can't say I did. Rachel Weisz was pretty good though. The review below still stands as my favorite, though unfortunately it does not get into the atheistic arguments presented in the movie. For this, see the review here and here.

Historical Inaccuracies of the Movie "AGORA"

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Quotes on Philosophy and Christianity

The difference between Christian thinking and the non-Christian philosopher has always been at this point. The non-Christian philosopher has always said that man is normal now, but biblical Christianity says he is abnormal now.

- Francis Schaeffer

Nowhere is salvation conceived of as a flight from history as in Greek thought; it is always the coming of God to man in history. Man does not ascend to God; God descends to man.

- George Eldon Ladd
The Last Things (Grand Rapids, Eerdmans: 1978) 43

A little philosophy inclineth a man's mind to atheism, but depth in philosophy bringeth men's minds about to religion.

- Francis Bacon

Unfaith turns Christianity into only a philosophy. Of course, Christianity is a philosophy -- though not a rationalistic one because we have not worked it out from ourselves. Rather, God has told us the answers. In this sense it is the true philosophy, for it gives the right answers to man's philosophic and intellectual questions. However, while it is the true philosophy, our Father in heaven did not mean it to be only theoretical or abstract. He meant it to tell us about Himself -- how we can get to heaven, but equally, how we can live right now in the universe as it is with both the seen and the unseen portions standing in equal reality. If Christians just use Christianity as a matter of mental assent between conversion and death, if they only use it to answer intellectual questions, it is like using a silver spoon for a screw driver. I can believe that a silver spoon makes a good screw driver at certain times. But it is made for something else. To take the silver spoon that's meant to feed you, moment by moment, and keep it in your tool box to use only as a screw driver is silly.

- Francis Schaeffer
Death in the City (Downers Grove, InterVarsity Press: 1969) 139-40

It is terrible to find how little progress one's philosophy and charity have made when they are brought to the test of domestic life.

- C.S. Lewis

When we listen to the religion that is largely preached in our generation, we hear the same thing the unbelieving philosophers and sociologists are saying. The only difference is that theological language is used. But, God says, "It will not do. This brings you under My judgment."

- Francis Schaeffer
Death in the City (Downers Grove, InterVarsity Press: 1969) 53

There is a philosophy which is a noble exercise of our reasonable faculties, and highly serviceable to religion, such a study of the works of God as leads us to the knowledge of God and confirms our faith in him. But there is a philosophy which is vain and deceitful, which is prejudicial to religion, and sets up the wisdom of man in competition with the wisdom of God, and while it pleases men's fancies ruins their faith; as nice and curious speculations about things above us, or of no use and concern to us; or a care of words and terms of art, which have only an empty and often a cheating appearance of knowledge.

- Matthew Henry

Writers like Aldous Huxley and George Orwell have imagined the sort of scientific utopia which is coming to pass, but already their nightmare fancies are hopelessly out of date. A vast, air-conditioned, neon-lighted, glass-and-chromium broiler-house begins to take shape, in which geneticists select the best stocks to fertilise, and watch over the developing embryo to ensure that all possibilities of error and distortion are eliminated.

- Malcolm Muggeridge

Our calling is to enjoy God as well as glorify Him. Real fulfillment relates to the purpose for which we were made, to be in reference to God, to be in personal relationship with Him, to be fulfilled by Him, and thus to have an affirmation of life. Christianity should never give any onlooker the right to conclude that Christianity believes in the negation of life. Christianity is able to make a real affirmation because we affirm that it is possible to be in personal relationship to the personal God who is there and who is the final environment of all He created. All else but God is dependent, but being in the image of God, man can be in personal relationship to that which is ultimate and has always been. We can be fulfilled in the highest level of our personality and in all the parts and portions of life... There is nothing Platonic in Christianity... The whole man is to be fulfilled; there is to be an affirmation of life that is filled with joy.

- Francis Schaeffer
Death in the City (Downers Grove, InterVarsity Press: 1969) 26

Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered.

- C.S. Lewis

To be a Professor of Theology is to have crucified Christ.

- Soren Kierkegaard

The secular humanist, although he would never dream of committing the social faux pas of calling a black man a negro, feels perfectly free to castigate Christians and their leaders in any way he likes.

- Franky Schaeffer

Can a mortal ask questions which God finds unanswerable? Quite easily, I should think. All nonsense questions are unanswerable.

- C.S. Lewis

Marx and Freud are the two great destroyers of Christian civilization, the first replacing the gospel of love by the gospel of hate, the other undermining the essential concept of human responsibility.

- Malcolm Muggeridge

If the whole universe has no meaning, we should never have found out that it has no meaning: just as, if there were no light in the universe and therefore no creatures with eyes, we should never know it was dark. Dark would be without meaning.

- A.W. Tozer

Our generation has nobody home in the universe, nobody at all. Eventually, let us understand this: only a personal comforter can comfort man who is personal, and only one Comforter is great enough, the infinite-personal God who exists, that is the God of Judeo-Christian Scripture. Only He is the sufficient Comforter.

- Francis Schaeffer
Death in the City (Downers Grove, InterVarsity Press: 1969) 27

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Chrysostom's Homily On Saint Phocas of Sinope

Saint Phocas, bishop of Sinope, was known for the many miracles he worked and for his apostolic zeal in shepherding the flock of Sinope. He contested for the Faith during the reign of the Emperor Trajan, in the year 102, when he was burned to death in a bath-house. A homily in his honour was composed by Saint John Chrysostom on the occasion of the translation of his relics to Constantinople. The translation of his holy relics from Pontus to Constantinople about the year 404 A.D. is celebrated on July 23. His primary feast is on September 22.

Today, one miracle of this saint is also commemorated. The Arabs captured a man named Pontinus. The Arabs shackled him, bound his hands to his back and left him to die. Lying on his stomach on the ground, and not being able to move, Pontinus cried out: "O Holy Martyr Phocas have mercy on me and save me!" Saying this he fell asleep and, in a dream, saw Saint Phocas approaching him, touched him by the hand and said: "The Lord Jesus Christ forgives you!" When the man awoke, he found himself loosed from all bonds and free. He arose and departed for his home and took St. Phocas as the patron saint of his household.

St. John Chrysostom's homliy speaks little of the life of St. Phocas. He begins by speaking of the festival that is being celebrated encouraging everyone to participate and come and venerate his holy relics. The Psalm read for the occasion leads him to digress onto the issue of Christ's nature and to address the heresy of the Anomoeans that Christ and God are not equal. This takes up the bulk of the homily.

Table of Contents:

1. Yesterday a martyr from Pontus was escorted through the main areas of the city; today he is being escorted across the sea to his own resting place. Not everyone was present yesterday to receive his blessing.

2. John encourages everyone to attend today's festival and make their way to the tomb, where the imperial couple will participate. The power of the martyrs is such that it draws people of all backgrounds and is the Church's crown. The martyrs are not honored by the size of the crowd; rather the crowd is blessed by them.

3. Today's festivities involve setting out on the sea with lamps which will reflect in the water. The church is packed. The Church is likened to a merchant ship.

4. Today's Psalm leads us into battles against heretics. The attack is not against the person but the heresy. In doing this, John imitates Christ.

5. The example of King Jeroboam.

6-8. The audience is asked to pay attention, as John is about to wrestle with heretics. The heretics interpret Scripture in a way that suits them. Christ's true nature is not affected by their claims.

9-11. Scripture is not responsible for the heretics' interpretation, but the mind of those doing the interpreting. In their desire to show that the Son is less than the Father, they attribute different labels, saying that "God" refers to the one, and "Lord" to the other. John uses logic to show that "God" and "Lord" are one and the same.

12. The audience is asked to remember what has been said and to take the arguments of the sermon home to their wives for the dinner table.

Read the complete homily of St. John Chrysostom here.


Apolytikion in the Fourth Tone
As a sharer of the ways and a successor to the throne of the Apostles, O inspired of God, thou foundest discipline to be a means of ascent to divine vision. Wherefore, having rightly divided the word of truth, thou didst also contest for the Faith even unto blood, O Hieromartyr Phocas. Intercede with Christ our God that our souls be saved.

Kontakion in the Second Tone
The Master hath established thee as a divinely-radiant, luminous, and spiritual sun shining upon the multitude of the church's faithful, O glorious Martyr Phocas; for He hath accepted thy life, faith, and contests as fragrant myrrh, since He alone is abundant in mercy.

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A Few Miracles of the Incorrupt Left Hand of St. Mary Magdalene

Among the many holy relics of Simonopetra Monastery on Mount Athos is the left hand of the Myrrh-bearing woman, St. Mary Magdalene. It is the most sacred treasure of Simonopetra. This hand is incorrupt, exudes a beautiful heavenly fragrance, gives off a bodily warmth as if it is still living, and works many miracles. Because of these many miracles, St. Mary Magdalene is held with great reverence by the monks of Simonopetra, who consider her to be the second foundress of the Holy Monastery. Below are a few examples of the grace which issues forth from this holy relic:

1. In 1945 a great fire took place in the forests of the Holy Monastery of Iveron. The wind was very strong so that within a few hours the fire reached the ridge bordering the monasteries of Iveron, Philotheou, Xeropotamou and even the forest of Simonopetra. Everyone believed the forests would be destroyed. The monks of Simonopetra ran to the forest where the fire was. Two pious hieromonks named Neophytos and Panteleimon took with them the holy relic of St. Mary Magdalene. None of the monks dared approach the fire, lest they be encircled and unable to escape. However, as the two brothers approached the fire with the holy relic, the fire was held back. The priests began a Holy Water Service then chanted a Supplication Service to St. Mary Magdalene. By the time the services were done, the fire was completely extinguished, to the great wonder of the fathers who were all gathered there as witnesses.

2. A similar miracle to the one above occurred in the forests of Simonopetra with the holy relic of St. Mary Magdalene in 1947.

3. In the region of Galatista of Thessaloniki in 1911 plant eating worms appeared destroying the plants. Residents asked for the holy relic of St. Mary Magdalene and a Holy Water Service. Immediately the worms began to disappear.

4. In 1912 in the region of Epanomis of Thessaloniki many locusts appeared. Residents asked for the holy relic of St. Mary Magdalene. After the completion of a Holy Water Service as well as a Supplication Service to St. Mary Magdalene, the locusts left. Residents highly honor St. Mary till this day for that miracle.

Read also: Saint Mary Magdalene Returns To Zakynthos Island

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