Who’s Afraid of Halloween?

By Fr. Mark Sietsema*

I have a confession to make. And it’s a bad one ….

When I was a kid … I used to get dressed up for Halloween! And it was not always something innocent either, like an astronaut or a cowboy. Once I was even a ghost! Worse yet, I would go door-to-door with my brothers and say “Trick or treat!” Idolatrous! Occultic! Satanic! Over time, of course this demon-glorifying activity caught up with me. Look at me now. I dress in black almost every day …

Of course you see the problem here. If not, you will very soon start reading about it in the paper again. Many people of churchy persuasions object strenuously to the observance of Halloween. Every year we read letters to the editor that run as follows:

“Halloween is the worship of the devil! Halloween comes from heathen roots! Trick or Treat comes from an ancient pagan custom: the Druids would go from house to house seeking a virgin to sacrifice! If you complied and handed over your family’s virgin, they left outside your door a jack-o-lantern with a candle inside … fueled by human fat! If you did not comply, a terrible trick would be played on you! The Catholic Church perpetuated the pagan legends with its Feast of All Saints. If you let your kids celebrate Halloween, you expose them to the possibility of demonic possession!”

Well, good Orthodox Christian, what should our Church make of this controversy? Is Halloween something we Christians should shun like the Black Mass? Don’t the facts about Halloween’s origins prove that it is an abomination?

No. First of all, none of these “facts” are true. It’s all fiction. We know almost nothing about the culture and practices of the ancient Druids, except what little the Romans had to say. (Mind you, these are the same Romans who also used to say that Christians hold secret orgies where they sacrifice babies and eat them—so let’s be careful about how much credence we give them.) The Romans invaded Britain in 43 B.C. There they found a number of Celtic tribes, which the Roman legions subjugated with relative ease.

Now, you need to know that the Romans were not what you would call “culturally curious.” They had little interest in the ways of the conquered Britons. Generally, when there is interaction between conqueror and subject, the conqueror picks up and uses the local names for rivers, hills, and the like. For instance, our state is full of names from the native languages of the Indians: Michigan, Mackinac, Saginaw, Escanaba, Kalamazoo, Washtenaw. However, we find almost no use of the Celtic place names by the Romans. The Romans did not come to Britain for kaffee-klatsches, but for plundering and pillaging. Under the Roman sword the Celtic place-names perished with the Celts, as did any certain knowledge of Celtic or Druidic customs (like what kind of fat they used in their candles).

But what if the stories about pagan Halloween were true? Does that prevent us from making a fun day out of the Thirty-First of October? Or do pagan origins damn a thing forever?

I would hope that as Orthodox Christians we would know better than to say that. We borrowed an awful lot of useful things from ancient pagan cultures. Our musical system of eight tones? From the pagan Greeks. (Next time you hear a dismissal hymn in the Third Tone, picture a phalanx of Lacedaemonian warriors marching into an attack: they liked Third Tone for their battle hymns.)

And our iconography is an obvious adaptation of Egyptian funerary art: the portraits painted on Egyptian coffins look just like the faces in our icons. Christmas, we all know, is a retooling of the Roman celebration of the winter solstice, the Feast of Sol Invictus (the Invincible Sun-god). And many, many Christian churches were built atop pagan shrines and holy places, the most famous example being the conversion of the Parthenon (a temple built in honor of Athena the Virgin Warrior) to a church dedicated to the Virgin Mary.

Even Protestants with their Puritan impulses and their “just the Bible” mentality have to contend with borrowings from pagan sources in the Scriptures. For example, chapters 22-24 of the Book of Proverbs are almost certainly a translation of the older Egyptian advice guide The Instruction of Amen-em-Opet. And elsewhere in the Bible different titles given to God such as El Elyon “God Most High” and “the one who rides on the clouds like a chariot” (Psalm 104:3) are originally epithets for the pagan storm-god Baal.

What’s my point? You can’t judge a custom by its origins. What counts is one’s intention in the here and now. And let’s be honest: modern Halloween for you and me—and even the Wiccans down the street—has nothing to do with virgin sacrifice or black magic. It’s about having fun in a costume and eating things your dentist wouldn’t approve of.

“Well!” the anti-Halloween crowd would reply, “Halloween teaches kids that they can get something for nothing!!” But is that so bad? To my ears that sounds awfully close to the Christian idea of grace!

“Yes, yes, but we shouldn’t teach our kids that it’s OK to threaten someone with vandalism if they don’t fork over something you want!” Well, let’s look at this from another perspective. Maybe Halloween holds a nice little life lesson: you give a little to get a little. The Book of Proverbs speaks often of the power of gifts. If we all practiced the spirit of Halloween—being prepared always to give small kindnesses to those around us—what a wonderful world we would have.

Again, let’s be honest: no one was ever possessed by the devil because he or she dressed up for Halloween or passed out licorice or read a Harry Potter book. Our modern lives have way too many other avenues for temptation to enter, and these things are the real cause of our spiritual problems: pride, gluttony, hatred, materialism, and ignorance.

This may be the only pro-Halloween article by a clergyman you read this year. Actually, this piece isn’t so much pro-Halloween as it is anti-superstition and anti-paranoia. American Christianity is too much titillated by thoughts of demons, based on a mythology of evil that has more to do with pagan folklore than the sober statements of Scripture. Such superstition gives all Christians a bad name.

That’s why I’m not afraid of Halloween, and I see no problem with Orthodox Christians having fun at costume parties. After all, why would anyone want to learn more about Jesus Christ and his message, if being a Christian means forever being a spoilsport and a killjoy? If you believe in one God, if you trust Him, then accept his protection and don’t live in fear of demonic bogeymen. The real battle with the devil is fought in the heart, not in front of the Harry Potter bookstore.

Some people drink too much on New Year’s Eve. Should that stop you and me from enjoying a glass of champagne? Some people eat too much at Thanksgiving. Should that stop us from having our turkey with all the trimmings? Some people spend too much at Christmas. Should that stop us from exchanging gifts?

Some people go overboard on the spooky side of Halloween. It’s not too hard to avoid that for your family. Skip the horror movies. Don’t revel in gore. Don’t profane death. Don’t indulge in occult practices … But don’t be paranoid or superstitious either!

And have a Happy Halloween!

*Fr. Mark Sietsema is the Presiding Priest at the Holy Trinity Greek Orthodox Church in Lansing, MI

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Related Link: Orthodoxy and Halloween: Separating Fact From Fiction

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St. Nikodemos the Hagiorite On Vampirism

Canon 66 of St. Basil the Great

A grave-robber shall remain excluded from Communion for ten years.

Footnote By St. Nikodemos the Hagiorite

It is fitting that we add in the present footnote how great condemnation those priests or laymen deserve who open graves in order to find, as they say, the Vrykolakas*, as they call them, and put them to death.

Oh, to what a wretched condition and lack of knowledge present-day Christians have reached! Christian brethren, what delusions are those you have? What foolish and infantile imaginings are those in which you believe? What mockeries are those with which the demons separate you from an implicit belief in God, and make sport of you like silly children?

I tell you and I inform you with every assurance that Vrykolakas never occur, nor are there any in the world. Vrykolakas, as you call them, are nothing else than a false and childish prejudice born of your fear and unbelief; and they are a silly notion which fools you and tells you that the dead rise out of their tombs and come forth and trouble you. There are no Vrykolakas, because it is impossible for the Devil ever to raise a dead person and to make a corpse that has been dead a month or two have blood, or finger nails, or any bodily movement or motion, such as you imagine.

Vrykolakas are a silly notion, because, if one examines carefully those who claim to have seen Vrykolakas, he will find that after saying that someone else told them about it they finally come to believe that they themselves have seen them. That is my impression from having many times and in many places investigated the facts. Hence, my brethren, when you learn these, dismiss any such prejudice and imagination from your thought, and henceforth believe not that there are any such things as Vrykolakas in reality.

If, as a result of your paucity of belief in God the Devil ever obsesses you with any such imaginations, tell the priest to chant an Hagiasmo, or Sanctification Service, in that place, and through divine grace the activity of the demons will be terminated.

As for any persons that dare to open graves in order to strike or mangle a corpse, or to burn it, for the alleged purpose of putting to death with that blow or of burning the Vrykolakas, they ought to be canonized by the prelate not only as grave-robbers, but also as murderers. What am I saying? Why, such persons ought to be prohibited under severe penalties by the prelate from daring in the beginning even to open at all the graves of suspected dead persons.

See also divine Chrysostom (Homily 2 "On Lazarus and the Rich Man"), how he reproves those silly persons who believe that demons actually are in existence, which is the same as saying, the souls of those who have been murdered, or have been hanged, or have met a violent death. For he tells them that the souls of such persons do not become demons or Vrykolakas, but rather do those Christians who live in sins and who imitate the wickedness of the demons.

See also page 992 of the second volume of the Conciliar Records, where it is stated to have been a belief of the heresy of the Bogomils that demons inhabit bodies.

* Vrykolakas (Greek βρυκόλακας, pronounced /vriˈkolakas/), variant vorvolakas or vurdulakas, is a harmful undead creature in Greek folklore. It has similarities to many different legendary creatures, but is generally equated with the vampire of the folklore of the neighbouring Slavic countries. While the two are very similar, blood-drinking is only marginally associated with the vrykolakas. Read more here.

Source: The Rudder (Pedalion) (The Orthodox Christian Educational Society, Chicago: 1957) pp. 830-831.

Related Link: Real Stories of Vampires from Transylvania

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400 Year Old Diary of Witchfinder General Made Public

By James Tozer
29th October 2010
DailyMail.co.uk

It is one of the grimmest chapters of our history.

Dramatised in the horror film The Witchfinder General, the execution of scores of innocent village women for consorting with the Devil is chilling.

But now a 350-year-old diary made public for the first time details the terror that faced the victims of Matthew Hopkins’ witch-hunts during the Civil War.

It tells how one of those accused admitted to ‘carnal copulation with the Devil’ after he appeared in her bedroom in the shape of a handsome young man.

The confession, by a young Essex maid, Rebecca West, implicated her mother, Anne, in witchcraft – saving her own life but condemning her mother to the gallows.

It is the account of Puritan writer, Nehemiah Wallington, who tells how a supposed coven of witches was found in the village of Manningtree in the 1640s.

Hopkins achieved notoriety long before he was immortalised in the 1968 Vincent Price film. Between 1645 and 1647, historians believe the self-styled Witchfinder General’s bloody crusade across East Anglia resulted in more than 100 women being put to death.

The trials in Manningtree – his home village – are among the most notorious of his brutal campaign.



Suspicion had fallen on villager Elizabeth Clarke and Hopkins was appointed to question her in March 1645. She was examined for ‘devil’s marks’ like warts or moles.

Under torture she broke down and named several other women including Anne West and her daughter Rebecca. They were already being blamed for the deaths of two children.

Tortured at Colchester Castle, Rebecca confessed and implicated her mother and other local women, thus saving herself.

It was at their trial in Chelmsford in July 1645 where Rebecca’s dramatic account was given.

Explaining how she knew her mother was in league with the Devil, Wallington writes: ‘When she looked upon the ground she saw herself encompassed in flames of fire and as soon as she was separated from her mother the tortures and the flames began to cease.

‘As soon as her confession was fully ended she found her contience so satisfied and disburdened of all tortures she thought herself the happiest creature in the world.’

With no legal representation, all but Rebecca were found guilty, and a total of 19 women – including Clarke – were hanged.

Wallington is thought to have based his account on contemporary pamphlets. He died in 1658. The notebook is kept at Tatton Hall, Cheshire. It is being made public by a team from Manchester University’s John Rylands Library who are ‘digitising’ the diary.

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"Defending Constantine": Reviews

Defending Constantine
The Twilight of an Empire and the Dawn of Christendom

By Peter J. Leithart

About the Book

We know that Constantine:

-issued the Edict of Milan in 313

-outlawed paganism and made Christianity the official religion of the Roman Empire

-manipulated the Council of Nicea in 325

-exercised absolute authority over the church, co-opting it for the aims of empire

And if Constantine the emperor were not problem enough, we all know that Constantinianism has been very bad for the church.

Or do we know these things?

Peter Leithart weighs these claims and finds them wanting. And what's more, in focusing on these historical mirages we have failed to notice the true significance of Constantine and Rome baptized. For beneath the surface of this contested story there emerges a deeper narrative of the end of Roman sacrifice--a tectonic shift in the political theology of an empire--and with far-reaching implications.

In this probing and informative book Peter Leithart examines the real Constantine, weighs the charges against Constantinianism, and sets the terms for a new conversation about this pivotal emperor and the Christendom that emerged.

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Reviews & Endorsements

"Too many people, for far too long, have been able to murmur the awful word Constantine, knowing that the shudder it produces will absolve them from the need to think through how the church and the powers of the world actually relate, let alone construct a coherent historical or theological argument on the subject. Peter Leithart challenges all this, and forces us to face the question of what Constantine's settlement actually was, and meant. Few will agree with everything he says. All will benefit enormously from this challenge to easygoing received 'wisdom.'"

—N. T. Wright, University of St. Andrews, Scotland

"There have been of late a splurge of populist history books damning Constantine the Great as the villain of the piece. Almost without exception they have drawn their picture of this most complex and complicated of late-antique Roman emperors from secondhand, clichéd and hackneyed books of an older generation, adding their own clichés in the process. Constantine has been sketched luridly, as the man who corrupted Christianity either by financial or military means. At long last we have here, in Peter Leithart, a writer who knows how to tell a lively story but is also no mean shakes as a scholarly historian. This intelligent and sensitive treatment of one of the great military emperors of Rome is a trustworthy entrée into Roman history that loses none of the romance and rambunctiousness of the events of the era of the civil war, but which also explains why Constantine matters: why he was important to the ancient world, why he matters to the development of Christianity (a catalyst in its movement from small sect to world-embracing cultural force). It does not whitewash or damn on the basis of a preset ideology, but it certainly does explain why Constantine gained from the Christians the epithet 'The Great.' For setting the record straight, and for providing a sense of the complicated lay of the land, this book comes most highly recommended."

—John A. McGuckin, Columbia University

"An excellent writer with a flair for the dramatic, Peter Leithart is also one of the most incisive current thinkers on questions of theology and politics. In this book, Leithart helpfully complicates Christian history, and thereby helps theologians recover the riches of more than a millennium of Christian life too easily dismissed as 'Constantinian.' If the Holy Spirit did not simply go on holiday during that period, we must find ways to appreciate Christendom. Any worthwhile political theology today cannot fail to take Leithart's argument seriously."

—William T. Cavanaugh, Research Professor, Center for World Catholicism and Intercultural Theology, DePaul University, Chicago

"For a generation that thinks it approves of those who challenge the conventional wisdom, it can come as quite a shock when someone actually does it. In this book, Peter Leithart takes up the daunting challenge of defending Constantine, and he does it with biblical grace, deep wisdom, profound learning and scholarship that has let the clutch out. This is a magnificent book."

—Douglas Wilson, senior fellow of theology, New Saint Andrews College, Idaho

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Saint Abramius the Recluse and His Niece, Blessed Mary

Sts. Abramios and Maria (Feast Day - October 29)

By St. Dimitri of Rostov

The blessed Abramius was the son of pious parents, and from his youth he frequently attended God’s holy churches. There he gladly hearkened to the reading of the divine Scriptures. His parents, who loved him greatly, sought to compel him to marry although this was not his desire. They repeatedly enjoined him to take a wife, and at length he was forced to submit to their will. But seven days after his wedding, as he sat in his room with his bride, the grace of God suddenly shone in his heart like light, and he arose and left his house without saying anything to anyone. Guided by God, he left the city where he lived and took up his abode in an abandoned hut about half a mile away. He settled there with a joyful heart, glorifying God and intent on laboring for his salvation.

Now Abramius’ parents and relatives were grieved by his disappearance, and they searched for the blessed one everywhere. Seventeen days after he had departed, they found him in his cell, praying to God. They were amazed by what he had done, but the blessed one said to them, "Do not marvel at this, but give glory to God, Who loves mankind, for it was He Who delivered me from the vain world. Entreat the Lord for me that He grant me to bear His light yoke to the end, and trouble me no more. Because of my love for God, I wish to live here in silence and to fulfill the Lord’s holy will."

When his parents saw that Abramius was not to be dissuaded, they said the amen. The blessed one again besought them not to disturb him with their visits, and then sealed up the door leaving open only a little window, through which food could be passed to him.

The blessed Abramius resumed his labors for God, Who enlightened the saint’s mind with His grace. Abramius achieved perfection in the eremetic life and lived in great abstinence, pursuing the virtues of humility, chastity, and love. Word of his sanctity spread everywhere, and those who heard of it began to come to see him and to be profited, for he had received the gift of speaking wisely and consoling the hearts of others.

Ten years after the blessed Abramius forsook the world, his parents died, bequeathing him numerous possessions. Since he did not wish to leave his prayer and solitude, he requested a close friend to distribute his entire inheritance to the poor. He thus remained free from cares, for the blessed one’s whole desire was to prevent his mind from clinging to anything earthly. Therefore, he had no possessions except a single garment, a hair shirt, a bowl from which he ate and drank, and the mat upon which he slept. Throughout the fifty years he struggled in the monastic life, he never altered his rule, continually laboring for God with love and fervor.

One of the villages that lay near the city where Abramius had lived was very large, and its inhabitants were all heathen, from the least to the greatest. Until that time no one had succeeded in turning them to God. Many priests and deacons had been sent by the Bishop of that region to convert the inhabitants of the village from the deception of idolatry, but not one could endure the afflictions they suffered at the hands of the pagans. Numerous monks likewise strove repeatedly to win the people of that village away from their error, but as they had no success, they departed from their midst. One day, as the Bishop was sitting with his clergy, he brought to mind the blessed Abramius and said, "In all my life I have not met a man who has attained such perfection in every good and God-pleasing work as has our lord Abramius."

The clergy replied, "Yes, master, he is truly God’s servant and a perfect monk."

The Bishop said to them, "I wish to make him a priest for that village of pagans. Perhaps by his love and patience their hearts will be inclined toward him, and they will turn to God."

The Bishop and his clergy departed forthwith and went to the blessed one. After they had arrived and greeted the saint, the Bishop began to tell Abramius of the pagan village, beseeching him to go there. When Abramius heard this, however, he became very sorrowful and said to the Bishop, "Forgive me, holy Father! Leave me in peace to weep for my sins, for I am a weak man and unfit for the task you wish to lay upon me."

The Bishop replied, "The grace of God will enable you to succeed in this undertaking. Do not shirk this good obedience."

"I entreat Your Holiness: leave me, the wretch, to bewail my iniquities," said the blessed one.

The Bishop answered, "You have forsaken the world and despise all that is in the world, have crucified yourself to the flesh, and have acquired every virtue, but you have not learned obedience."

When Abramius heard this, he wept bitterly and said, "I am but a stinking dog. Of what use is my life, if you think of me thus?"

The Bishop said, "You sit here alone and save yourself, but in the village you will turn many to the Lord and salvation, with the help of God’s grace. Consider, therefore, which of the two will bring you a greater reward: to save yourself alone or to save many."

Weeping, the blessed one said, "May the will of God be done! In obedience, I go."

The Bishop led Abramius forth from his cell to the city, where he ordained him. Then he sent him with other clergymen to the pagan village. Along the way, the blessed one prayed to God, saying, "0 Good One, Who lovest mankind, Thou seest my weakness. Do Thou send Thy grace unto mine aid, that Thy most holy name may be glorified!"

When he reached the village and saw how the people served the idols and were held fast by demonic delusion, Abramius groaned and wept. Lifting up his eyes unto heaven, he said, "0 God, Who alone art without sin, disdain not the works of Thy hands!"

Abramius then sent word to his dear friend to whom he had entrusted the task of distributing his inheritance to the poor and instructed him to send him a portion of the money which yet remained, that he might use it to build a church. The blessed one quickly began the construction of God’s temple, and within a short time a magnificent church was built, which he adorned like a fair bride. While the church was being built, the blessed one would go amid the idols and pray to God without saying a word aloud. After the church was completed, he tearfully offered prayer to the Lord there, making entreaty to God and saying, "0 Lord, gather the people which have been scattered, and lead them unto this church. Enlighten the eyes of their mind, that they may know Thee to be the one true God, Who lovest mankind."

When he had finished his prayer, the saint left the church, overturned the altar of the pagans, and destroyed their gods. When the heathen saw this, they fell upon him like wild beasts, thrashed him, and cast him out of the village. But he returned by night to the church and began to cry out, weeping in prayer to God and beseeching Him to save the people from perdition. When morning dawned, the pagans found him in the church praying (for they came every day to the church, not to pray but to marvel at the magnificence and beauty of the building), and they were amazed. The blessed one besought them to acknowledge the one true God, but they beat him with staves as though he were a lifeless rock. They threw him to the ground, tied a noose about his neck, and dragged him out of the village. Then, thinking he was dead, they laid a stone upon him and departed. But Abramius came to himself in the middle of the night, and scarcely alive, sat up and began to weep bitterly, saying to God, "Why, 0 Master, hast Thou spurned my lowliness and my tears? Why hast Thou turned Thy face away from me and disdained me, who am the work of Thy hand? 0 Master, look down upon Thy servant and hearken unto my prayer! Strengthen me, and loose Thy servants from the bonds of the devil, and grant them to know Thee, the only true God; for there is no God other than Thee."

Abramius then went into the village and entered the church, and he stood there, chanting and praying. The next morning, the pagans came and found that he was still alive and were astonished. As they were brutal and merciless men, they again began to torment him cruelly. Having knocked him to the ground, they tied a rope about his neck and dragged him out of the city. The blessed one suffered similar cruelties at their hands for three years: he was persecuted, beaten, reviled, stoned, and endured hunger and thirst. But although the heathen brought all these things upon him, never was he angry with them, neither did he complain nor show cowardice. He bore these things without growing despondent, and torments only served to increase his love for the people and his desire for their salvation. He instructed the elderly respectfully as though they were his own parents and taught the young as if they were his brothers, entreating them to accept the faith. The children he dealt with as though they were his own, even though they mocked and reviled him.

The people of that village could not but be amazed by Abramius’s life; and one day, when all of them had gathered together, they began to speak with one another, saying, "Do you not see what patience this man has? Do you not see what love beyond words he has for us? He has suffered much evil from us but has not gone away or said a word of complaint to anyone. He has not turned away from us but endures all things with great joy. Truly, God, of Whom he ever speaks, has sent him to us, that we might correct our lives. He tells us of the kingdom, of paradise, and of life eternal, and his words are surely true. Otherwise, he would be unable to endure such abuse at our hands. Moreover, he has shown us that our gods are powerless, for they proved unable to revenge themselves upon him when he broke them to pieces. He is indeed a servant of the living God, and all that he has said is truth. Come, then, let us believe in the God Whom he preaches!" The people then hastened to enter the church, crying and saying, "Glory to the God of heaven, Who hath sent us His servant to save us from the delusion of the devil!"

When the blessed one saw them, he rejoiced exceedingly, and his countenance shone like the light of morning. He opened his mouth and said to the people, "0 my fathers, brethren, and children! Come, let us glorify God, Who has illumined the eyes of your hearts, that you should know Him and be cleansed of the impurity of idolatry. Believe in the living God with all your heart, for He is the Creator of heaven and earth and of all things therein, the Lord unoriginate, ineffable, unapproachable, the Giver of light, both dread and just, Who loves mankind. Have faith also in His only-begotten Son, Who is His Wisdom and Power and does His will, and in the Holy Spirit, Who gives life to all things; for if you believe thus, you shall have eternal life."

The people answered him: "0 our father, the guide of our life! We believe as you say and teach us, and we are ready to do whatsoever you command."

The blessed one immediately took them all and baptized them, old and young, in the name of the Father, Son, and Holy Spirit. In all they were about a thousand souls. Every day he read to them from the divine Scriptures and spoke of the kingdom of heaven, of paradise, of the fire of Gehenna and of righteousness, faith, and love. Like fertile ground they received the good seed and gave forth fruit, one a hundredfold, another sixtyfold, another thirtyfold. The blessed one, who was like an angel of God, was ever engaged in their instruction, and they hearkened to him eagerly, gladly, and with diligence. They gave close heed to his sacred teaching, for they were bound to him by the bonds of love.

The blessed one lived with the villagers for a full year after their conversion, because he wished to confirm them in the faith. Day and night he taught them the word of God without ceasing. When he saw that they were established in their zeal for God and that their faith was firm, he wished to leave them, knowing that they had come to love and to revere him very much. He feared lest he form an attachment to them, thus betraying his monastic vow. One night, he arose and began to pray to God, saying, "0 Thou Who alone art without sin, 0 Thou only Holy One, the merciful Master Who alone lovest mankind and restest in the saints! Thou hast enlightened the eyes of this people, freed them from the deception of idolatry, and vouchsafed them to know Thee. Do Thou ever keep and preserve them, 0 Master, and do Thou guard this Thy flock, which Thou hast acquired in Thy great love for mankind. Protect them from every side by Thy grace, ever illumine their hearts, and cause them to be altogether pleasing unto Thee, that they may be vouchsafed Thy heavenly kingdom. Defend Thou me also, who am feeble and unworthy, and count not mine intention as sin, for Thou knowest that I love Thee and seek after Thee."

When Abramius had finished his prayer, he signed himself with the Cross and secretly departed to another place where he hid himself from the villagers. The next day, the newly enlightened people went to the church, according to their custom. They searched for the godly one but did not find him, and in their confusion they wandered about like lost sheep seeking their shepherd, for whom they wept as they called out his name. Having looked everywhere and not found him, they became very downcast and hastened to the Bishop to tell him what had happened. The Bishop likewise was saddened when he learned of this, and as he saw how Abramius’ flock wept and besought God to return their father to them, he sent a number of his servants without delay, to seek for the blessed one. The servants diligently sought for him as though he were a precious stone but could not find him. Therefore, the Bishop went with his clergy to the village, and seeing that all its inhabitants were steadfast in the faith and their love for Christ, he chose from their number worthy men, ordaining them presbyters and deacons. Then, after blessing them, he departed.

When the blessed one heard what the Bishop had done, he rejoiced greatly. He gave glory to God and said, "0 my good Master! What shall I render unto Thee for all Thou hast done for me? I worship and glorify Thy divine providence!"

After praying thus, Abramius joyfully returned to the cell where he had formerly lived. A little way from the first cell he built another, in which he shut himself up. But seeing Abramius’ great struggles and how the saint rejoiced in God his Saviour, the devil burned with envy toward him and began to strive in every way to cast down Christ’s good warrior. Seeking to stir up proud thoughts in him, Satan tempted him with words of praise. Once, as the blessed one stood at prayer at midnight, a light as bright as the sun suddenly shone in his cell, and he heard what seemed to be a divine voice, saying, "You are blessed indeed, 0 Abramius! Verily, you are blessed, for no other man has done my will as you have. Because of this you are truly blessed!"

Abramius at once perceived the delusion of the adversary, and he lifted up his voice and said, "May you perish in darkness, 0 Satan, full of deceit and wickedness! I am a sinful man, but I trust in my God’s succor and grace. I do not fear you, and your illusions do not frighten me, for the name of Jesus Christ, Whom I love, is my invincible rampart. In His name I adjure you to depart!"

Immediately the devil vanished like smoke. A few days later, however, as the blessed one was praying by night, Satan again appeared, holding an axe, with which he began to destroy Abramius’ cell. When it seemed that the cell had been ruined, the devil cried out to his companions, "Hurry, my friends; make haste and let us strangle him!"

But the blessed one answered, All the nations compassed me round about, and by the name of the Lord I warded them off.

Straightway Satan vanished, and the cell was seen to have suffered no harm. But only a few days after this, as the saint was praying at midnight, Abramius saw that the mat on which he stood was about to be consumed by raging fire. The godly one trampled down the flames, and he said, "Upon the asp and the basilisk shall I tread, and I shall trample upon the lion and the dragon and on all the power of the enemy in the name of my Helper, Jesus Christ my God."

Satan took flight and cried out with a loud voice, "I shall conquer you yet, vile one, for I have devised a new snare for you!"

One day, as the blessed Abramius was eating, the devil again entered his cell, this time in the guise of a youth. He drew near the saint and pretended that it was his intention to dash to the floor the vessel from which Abramius ate. Seeing this, the blessed one held on to the bowl and continued to eat, not showing the least fear as the devil stood before him. Then the devil set a burning candle on a candlestand and began to chant with a loud voice, Blessed are the blameless in the way, who walk in the law of the Lord.

Satan chanted the psalm through to the end, but the saint did not answer him until he had finished eating. He then made the sign of the Cross and said to the devil, "Vile dog, thrice-wretched, impotent, and cowardly! If you know that the blameless are blessed, why do you trouble them? Truly, all who love God and trust in Him with their whole heart are blessed and thrice-blessed."

Answered the devil, "I vex them in the hope of vanquishing them, and I tempt them to turn them away from every good work."

The blessed one said to him, "May it not go well with you, accursed one! May you not overcome or lead astray any of those who fear God. It is those like you who have fallen away from their God that you deceive and conquer, for God is not with them. You are forced to vanish before those who love God even as smoke vanishes in the wind. Their prayer alone suffices to drive you away as the wind sweeps away dust. My Lord lives and is blessed forevermore; He is my glory and my boast, and even if you should stand here for a year or more, you will not cause me to fear you. 0 you unclean dog! I will never do your will, for I despise you as a filthy cur."

The devil disappeared when the blessed one spoke thus; but five days later, as the saint was concluding his midnight chanting, the enemy again appeared, accompanied by what seemed to be a multitude of people. They encircled his cell with a rope, and pulling it tight, cried out to one another, "Let us cast his cell into the abyss!"

Seeing this, the blessed one said, "They compassed me about like unto bees around a honeycomb, and they burst into flame like a fire among the thorns, and by the name of the Lord I warded them off."

To this Satan could only say, "I do not know what else to do; lo, you have utterly prevailed over me. You have overthrown my power and caused me to be held in disdain, but nevertheless, I will not leave you in peace until I vanquish and humble you."

The blessed one said, "0 unclean one, may you and all your works be cursed, but to God our Master, Who alone is holy, be glory and worship! Learn now, 0 wretched and shameless one, that we fear neither you nor your specters."

The devil warred thus with the saint for a considerable time, seeking to frighten him with various apparitions, but he could not vanquish that steadfast struggler and was himself overcome. The blessed one continued to add to his labors, and his love for God grew so that he came to love the Lord with his whole heart. His manner of life was such that he was filled with God’s grace, and because of this the devil could not prevail over him. During all the years he was a monk, a day did not pass when he failed to weep, and he never succumbed to laughter. He did not partake of oil in his food, and he never washed his face, but lived each day as though he were about to die.

Now the blessed one had a brother according to the flesh, who had one daughter. When her father died, the girl was left an orphan. She was at that time seven years old, and she was taken to her uncle by acquaintances of her father. He ordered that she be left in his outer cell while he withdrew into seclusion in the inner chamber. There was a small door between the two through which he taught her the Psalter and the other books of Holy Scripture. Thus, the maiden began to live the monastic life, fasting and praying like her uncle, and she exercised herself in every monastic labor and virtue. Although her father had left her considerable wealth, the saint commanded that it be distributed to the poor at the very hour of his brother’s death.

The blessed one often shed tears as he besought God to care for the maiden and to guard her from the vanity of this world, and she would herself often entreat her uncle to pray God that she be delivered from every snare of the devil. She strove to emulate her uncle’s monastic life in every way; and the elder rejoiced when he saw her zealous labors, her tears, humility, silence, meekness, and love for God. She labored with him in monasticism for that time like a pure lamb or an unblemished turtledove. But at the end of that time, the devil laid his snares to trip her up and to catch her, hoping by this to grieve the blessed one and to tear his mind from God.

There was a certain monk who frequently visited the saint under the pretext of receiving instruction from him. When this monk (who was a monk only in name, not in deed) first saw the blessed maiden, he was filled with lust for her. He wished to speak with her, for his heart burned with a mad love. He longed for her thus for a whole year until one day, with the help of Satan, he opened the door to her cell and entered, seducing and defiling her.

After she had fallen into sin, Mary (for this was the maiden’s name) was filled with terror. She rent her garment and beat her face, and in her grief she wished to put an end to her life. She said, "I have slain my soul and ruined my life; I have brought to nought all my monastic labors, my fasting, and my tears! I have angered God, destroyed myself, and cast my godly uncle into bitter sorrow. I have become the devil’s plaything; why should I continue to live? 0 woe is me; what have I done? What a grievous pit I have fallen into! A dark gloom has covered my heart, and now I do not know what to do or where I may hide myself. Where shall I go? Into what abyss shall I fling myself? Where now is the teaching of my venerable uncle, where the instruction of his friend Ephraim, who said to me, ’Be heedful and guard your soul undefiled for the immortal Bridegroom, for He is a holy and jealous God.’ But I no longer make bold to lift my eyes to heaven, for I have perished before both God and man. I cannot remain here, for I am a sinful woman, altogether defiled; how can I dare speak with my holy father? If I should approach him, fire will issue forth from the door of his cell and burn me up. It would be better for me to go to another land where no one knows me, for I have perished, and no hope of salvation remains for me."

Mary immediately arose and journeyed to another city where she changed her attire and took up her abode in a brothel. Now as these things took place, the blessed Abramius saw a dream. He beheld a fearful and enormous serpent, which hissed menacingly. This serpent slithered into his cell where it found a dove and swallowed it up. Then the serpent withdrew, returning to its den.

When the saint awoke, he was sorely troubled and wept bitterly, saying, "Can it be that Satan has raised up a persecution against the Holy Church? Perhaps many have forsaken the faith or the Church is troubled by schism."

Two days later, Abramius saw in another dream that same serpent creep out of its pit and into his cell, but this time it placed its head beneath his feet and burst asunder. The dove which was in his belly, however, remained alive, and when the blessed one stretched out his hand to take it, he found that it had suffered no harm.

After the blessed one arose, he called out once or twice to the maiden, his co-struggler, and said, "This is the second day that you remain slothful and have not opened your mouth to glorify God!"

As there was no answer, Abramius opened the door and saw that his niece was gone. He then perceived that the vision pertained to her, and he began to weep and to say, "0 woe is me! The wolf has snatched away my ewe-lamb! My child has been stolen from me!"

Then the saint lifted up his voice and lamented tearfully, "0 Saviour of the whole world, return Thy lamb Mary to the fold of life, that grief may not cast me down into Hades in mine old age. Disdain not my supplication, 0 Lord, but quickly send Thine aid, that she may be delivered from the maw of the serpent."

Mary lived away from her uncle for two years, but he did not cease to pray for her day and night to God. Then someone told the saint where his niece was to be found and what sort of life she was leading. Abramius begged one of his acquaintances to go to that place to verify the truth of what he had heard. The man went, found the place, saw Mary, and returned to assure Abramius that the report was true.

When the saint had confirmed these things, he asked that he be brought the garb of a soldier and a horse. He then broke open the door of his cell and came forth from his seclusion. After he had clothed himself in military uniform and put upon his head a high-crowned hood that concealed his face, he took a gold piece, mounted the horse, and rode away. When he came to the brothel, he glanced about to see if Mary was there and gaily said to the proprietor, "Friend, I have heard that you keep a certain fair wench. It would please me to have a look at her."

The innkeeper saw his hoary grey hairs and laughed in his heart, since he supposed that Abramius wished to have her. He replied, "The lass does live here, and she is very comely," for the blessed maiden was indeed uncommonly handsome.

Then the elder said jestingly, "Call for her, that I may amuse myself with her this night."

The innkeeper called Mary, and she came to her uncle. When the saint saw her bedecked as a harlot, he could scarcely hold back his tears, but he constrained himself so that she would not recognize him and flee. They sat down together and began to drink, and that wondrous man made merry with her. Mary took him in her arms, but when she began to kiss him, she smelt the fragrance that came forth from his pure body, which had been mortified by numerous ascetic labors. She called to mind the past when she lived in abstinence, and she sighed and wept, saying, "0 woe is me!"

The innkeeper said to her, "Mary, you have now been with us for two years, and never have I heard you sigh thus and say such things. What is it that troubles you?"

Mary answered, "I would be happy if I had died before I came here!"

Not wishing her to recognize him, the blessed Abramius said to Mary sharply, "Ah, you only remembered your sins when you came to me!"

Then Abramius took out his gold piece, gave it to the innkeeper, and said, "Friend, make us a fine supper, that I may sport with this wench tonight, for I have come a long way for her sake."

0 the divine wisdom and spiritual discernment of the godly one! 0 the condescension which he showed her! He who in fifty years as a monk had not once eaten his fill of bread or drank his share of water now eats flesh and drinks wine, in order to save a lost soul. Even the ranks of the holy angels in heaven marvelled at the wisdom, compassion, and good judgment of that blessed father. He ate meat and drank wine to snatch a drowning soul from the defilement of sin. 0 surpassing wisdom! 0 understanding beyond measure!

After they had eaten and made merry, the maiden said to Abramius, "Sir, let us go and lie upon my bed, that we may sleep."

The saint said, "Very well."

When they entered the chamber, Abramius saw a large bed, thickly spread with covers, and he sat down upon it. Then he said to Mary, "Close the door. Come here and remove my shoes."

Mary locked the door and sat down beside the saint. He said to her, "Come closer to me."

Abramius took hold of Mary firmly so that she could not flee, removed the hood from his head, and kissed her. Weeping, he said, "Mary, my child, do you not recognize me? Am I not he who reared you? What has become of you, my child? Who has brought you to ruin? Where is the angelic habit you once wore, my daughter? What has become of your abstinence and the tears you once shed? What of your vigils and your sleeping upon the ground? You have fallen from the heights of heaven into this wretched pit. 0 my child! Why did you not tell me when you fell into sin? My beloved friend Ephraim and I would have taken your labors of repentance upon ourselves. Why have you brought me to such grief? Can you not see the sorrow into which you have cast me? My child, who except God alone is without sin?"

When Mary heard this, she became like a lifeless stone in his arms, stricken with fear and shame. Then the blessed one said, "Have you nothing to say to me, my child Mary? Have you nothing to say to me, 0 my heart? I will answer for you, my child, on the day of judgment; I will take the penance for your sins upon myself."

The saint continued to entreat her thus until midnight, weeping and exhorting her. Little by little she took courage and said to him tearfully, "I cannot bear to look upon you because of the shame of my face. How dare I pray to God when my lips are so defiled?"

Abramius said to her, "Child, may your sin be upon me! May God require recompense for your sin from my hands! Only heed me, and let us return to our cell. I know that Ephraim will also pray to God for you, my daughter. Show mercy upon my old age, O my heart. Come now, child, depart with me."

Mary answered him thus: "If you are certain that I can repent and that God will accept my prayer, I will come, falling down before your holiness. I kiss the soles of your sacred feet, for you have shown great compassion for me by coming here to lead me away from this vile and unclean place."

She then placed her head upon his feet and wept through the night, crying, "How can I make amends for all my sins, 0 Master!"

When morning dawned, Abramius said to the girl, "Arise; let us be gone."

She said to him, "I have some gold and clothing here. What would you have me do with them?"

Said the blessed one, "Leave it all here, for it is the devil’s portion."

Without delay they departed. The saint set Mary on the horse and led her away, walking before her. As they went on their way, the blessed one rejoiced in his heart like a shepherd who has found his lost sheep and taken it upon his shoulders. Reaching his dwelling, Abramius immediately shut her in the inner cell. She put on a hair shirt, and calling upon God’s help, fervently devoted herself to monastic labors. Weeping and fasting, guarding herself in meekness and humility, she gave herself over to repentance with much zeal. Such was her penitence and such her prayer that our repentance in comparison seems but a shadow, and our prayer to be nothing whatsoever. And the compassionate God, Who does not will that any man should perish but desires that all come to repentance, had mercy upon His handmaiden, whose penitence was true; and He forgave her sins. Moreover, as a sign of the remission of her sins, Mary was granted the grace to heal the illnesses of those who had recourse to her.

The blessed Abramius lived for ten more years. Seeing Mary’s great repentance, her tears, fasting, labors, and her fervent prayer to the Lord, he was consoled and gave glory to God. He was seventy years old when he reposed in the Lord. After his death almost all the inhabitants of the city assembled to approach his precious body, through which healing was bestowed on the infirm.

Christ’s ewe-lamb Mary lived in great abstinence for five years after the repose of her uncle. She prayed to God tearfully day and night so that many heard the voice of her weeping and boundless lamentation as they passed by her cell. They would stop and marvel, giving glory to God. Such was the perfect repentance by which the blessed Mary pleased God! She reposed in peace, and now, having shed copious tears, she rejoices with the saints, who exult in the Lord. To Him be glory unto the ages. Amen.

Source

HYMN OF PRAISE: The Venerable Abramius the Recluse

By St. Nikolai Velimirovich

St. Abramius left his bride
And dedicated his life to strict asceticism.
By asceticism he worked out his salvation,
And wisely directed others to salvation.
Demonic power attacked the saint,
But in the name of Christ he crushed it.
The demon took on various, horrible guises,
To scare and hinder the man of God.
This man of God did not allow himself to fear,
Or separate his mind from God,
But shone on the world like a candle,
Glorifying the One God, the Most-holy Trinity.
Imprisoned, alone and not wanted by the world,
Abramius became a prisoner for the sake of Christ
For fifty years-fifty years!
Of tears, fasting and struggle-all for the Son of God:
For fifty years-fifty years!
Established on Christ, the firm Foundation.
Glory to Abramius, Christ's soldier,
That, on the mortal earth, he has shown us immortality!

Apolytikion in the Plagal of the Fourth Tone
The image of God, was faithfully preserved in you, O Father. For you took up the Cross and followed Christ. By Your actions you taught us to look beyond the flesh for it passes, rather to be concerned about the soul which is immortal. Wherefore, O Holy Abramius, your soul rejoices with the angels.

Apolytikion in the First Tone
You abandoned all earthly comforts, O Father Abramius, living righteously in hope of things to come and receiving a sacred anointing. Initiated into divine mysteries, you enlighten those who cry: Glory to him who has strengthened you! Glory to him who has granted you a crown! Glory to him who through you works healing for all!

Kontakion in the Third Tone
Thou, while living in the flesh, wast as an angel upon earth; and through thine ascetic pains, thou didst become like a great tree planted by the streams of temp'rance, increasing greatly; with the rivers of thy tears, thou didst cleanse away stains. O Abramius, for this cause, a godly vessel of the Good Spirit art thou.

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St. John Chrysostom On Ghosts and Wandering Spirits

"It came to pass," it is said, "that Lazarus died; and he was carried up by angels," (Luke 17:22). Here, before I proceed, I desire to remove a wrong impression from your minds. For it is a fact that many of the less instructed think that the souls of those who die a violent death become wandering spirits (or demons*).

But this is not so. I repeat it is not so. For not the souls of those who die a violent death become demons, but rather the souls of those who live in sin; not that their nature is changed, but that in their desires they imitate the evil nature of demons. Showing this very thing to the Jews, Christ said, "Ye are the children of the devil," (John 7:44). He said that they were the children of the devil, not because they were changed into a nature like his, but because they performed actions like his. Wherefore also He adds: "For the lusts of your father ye will do." Also John says: "O generation of vipers, who hath warned you to flee from the wrath to come? Do therefore works meet for repentance. And think not to say, We have Abraham for our father" (Matt. 3:7-9). The Scripture, therefore, is accustomed to base the laws of relationship, not on natural origin, but on good or evil disposition; and those to whom any one shows similarity of manners and actions, the Scripture declares him to be their son or their brother.

But for what object did the evil one introduce this wicked saying? It is because he would strive to undermine the glory of the martyrs. For since these also died a violent death, he did this with the intention of spreading a low estimation of them. This, however, he is unable to effect; they remain in possession of their former glory. But another and more grievous thing he has brought to pass; he has, by these means, persuaded the wizards who do his work to murder many innocent children, expecting them to become wandering spirits, and afterward to be their servants. But these notions are false - I repeat they are false. What then if the demons say, "I am the spirit of such and such a monk"? Neither because of this do I credit the notion, since evil spirits say so to deceive those who listen to them.

For this reason St Paul stopped their mouth, even when speaking the truth, in order that they might not, on this pretext, at another time mingle falsehood with the truth, and still be deemed worthy of credit. For when they said, "These men are the servants of the Most High God, which show unto us the way of salvation," (Acts 16:17) being grieved in spirit, he rebuked the sorceress, and commanded the spirits to go out. What evil was there in saying, "These men are the servants of the Most High God"? Be that as it may, since many of the more weak-minded cannot always know how to decide aright concerning things spoken by demons, he at once put a stop to any credence in them. "If," he implied, "thou art one of those in dishonor, thou hast no liberty of speaking: be silent, and open not thy mouth; it is not thy office to preach; this is the privilege of the apostles. Why dost thou arrogate to thyself that which is not thine? Be silent! Thou art fallen from honour." The same thing also Christ did, when the evil spirits said to Him, "We know Thee who Thou art," (Mark 1:24; Luke 4:24). He rebuked them with great severity, teaching us never to listen to spirits, not even when they say what is true. Having learnt this, therefore, let us not trust at all in an evil spirit, even though he speak the truth; let us avoid him and turn away. Sound doctrine and saving truth are to be learned with accuracy, not from evil spirits, but from the Holy Scripture.

To show that it is not true that the soul, when it departs from the body, comes under the dominion of evil spirits, hear what St Paul says: "He that is dead is freed from sin," (Rom. 6:7) that is, he no longer sins. For if while the soul dwells in the body, the devil can use no violence against it, it is clear that he cannot when the soul has departed. How is it then, say they, that men sin, if they do not suffer any violence? They sin voluntarily and intentionally, surrendering themselves without compulsion or coercion. And this all those prove who have overcome the evil one's devices. Thus [Satan] was unable to persuade Job to utter any blasphemous word, though he tried a thousand plans. Hence it is manifest that it is in our power either to be influenced or not to be influenced by his counsels; and that we are under no necessity nor tyranny from him. And not only from that which has just been said, but from the parable, it is quite certain that souls when they leave the body do not still linger here, but are forthwith led away. And hear how it is shown: "It came to pass," it is said, "that he died, and was carried away by the angels." Not the souls of the just only, but also those of sinners are led away. This also is clear from the case of another rich man. For when his land brought forth abundantly, he said within himself, "What shall I do? I will pull down my barns and build greater," (Luke 12:18). Than this state of mind nothing could be more wretched. He did in truth pull down his barns; for secure storehouses are not built with walls of stone; they are "the mouths of the poor." But this man neglecting these, was busy about stone walls. What, however, did God say to him? "Thou fool, this night shall they require thy soul of thee." Mark also this: in one passage it is said that the soul is carried away by angels; in the other, that "they require it;" and in the latter case they lead it away as a prisoner; in the former, they guard and conduct it as a crowned victor. And like as in the arena a combatant, having received many wounds, is drenched with blood; his head being then encircled with a crown, those who stand ready by the spot take him up, and with great applause and praise they bear him home amid shouting and admiration. In this way the angels on that occasion led Lazarus also away. But in the other instance dreadful powers, probably sent for that purpose, required the soul. For it is not of its own accord that the soul departs this life; indeed, it is not able. For if when we travel from one city to another we need guides, much more does the soul stand in want of those who can conduct it, when it is separated from the flesh, and is entering upon the future state of existence. For this reason it often rises up and again sinks down into the depth below; it fears and shivers as it is about to put off the flesh. The consciousness of sin ever pierces us, and chiefly at that hour when we are about to be led hence to the account there to be rendered, and to the awful tribunal. Then, if a man has robbed, if he has been covetous, if he has been haughty, if he has unjustly been any one's enemy, if he has committed any other sin whatsoever, all the load of guilt is brought fresh to light, and being placed before the eye causes mental compunction. And as those who live in prison are always in sorrow and pain, and especially on that day when they are to be led forth, and brought to the place where they are to be tried, and placed at the bar, and hear the voice of the judge within; as they then are full of fear, and seem no better than dead men, so the soul, though it is much pained at the very moment of the sinful act, is much more afflicted when about to be hurried away.

* δαίμονες, in later Greek, usually departed spirits of men; in earlier Greek, guardian spirits, or else inferior deities. Here usually translated wandering spirits.

Source: On the Parable of the Rich Man and Lazarus, Homily Two (excerpt).

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The Theological Error of a Simple Elder Who Saw Angels

By St. John Moschos

One of the fathers said that there was one of the elders who was pure and holy; who, when he was celebrating the Eucharist, use to see angels standing to his right hand and to his left. He had learned the eucharistic service from heretics but, as he was unlearned in theological matters, when he made the offering he spoke the prayer in all simplicity and innocense, unaware that he was at fault.

By the Providence of God, there came to him a brother who was skilled in theology and it happened that the elder offered the Eucharist in his presence. The brother (who was a deacon) said to him: "Father, these things which you say at the Eucharist are not in accordance with the Orthodox faith; they are heresy." Since the elder could see angels when he was celebrating, he paid no attention to what was said, and thought nothing of it. But the deacon went on saying: "You are at fault, good elder; the Church does not allow those things to be said."

When the elder realized that he was being accused and blamed by the deacon, the next time he saw the angels, he asked them: "When the deacon speaks to me like this, what am I to make of it?" They said to him: "Pay attention to him; he is giving good counsel." The elder said to them: "Then why did you not tell me so?" They said: "Because God has ordained that men should be corrected by men", and from that time forth he accepted correction, giving thanks to God and to the brother.

From The Spiritual Meadow, 199.

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Saint Dimitri of Rostov: The Chrysostom of Russia

St. Dimitri, Metropolitan of Rostov (Feast Day - October 28 and September 21)

Bishop Demetrius (Dimitry or Dimitri) (Daniel Tuptalo in the world) was born into a Cossack family in 1651, in the village of Makarovo in the Kiev region. He enrolled in the Kiev academy, but had to give up his studies because of war and finished his education studying by himself. After taking monastic vows at one of the Chernigov monasteries, he caught the attention of Archbishop Lazarus Baranovich, who directed him to preach in his cathedral. During the next two years Saint Dimitri preached frequently, and soon became so famous for his eloquence that churches in Lithuania and Malorossia (Ukraine) competed with one another in having him come and preach.

Saint Dimitri was thirty-three years old when he started his immortal 12-volume work—Cheti-Minei, or Menologion (Monthly Readings) — which described the lives of saints for every day of the year. For 20 years (from 1684 to 1704) he diligently collected, studied, and compiled these lives of saints. The work was nearly complete by the time he became Metropolitan of Rostov in 1702, and quickly ranked among the favorite reading of Russian Orthodox believers.

After being elevated to the rank of Metropolitan, he undertook a struggle against schism in the church and wrote a detailed study about major schismatic sects under the title of Investigation of the Bryansk (Old Believer) Faith. Seven years of his archpastoral service in Rostov were filled with his labors aimed at strengthening the faithful. He visited every corner of his diocese, teaching and preaching to the people. Painfully aware of the ignorance of both his parishioners and priests, he sponsored and organized a school in Rostov, and cared for the students there with fatherly love and attention. They would often gather around him and sing spiritual hymns composed by him. Many of these sublime hymns of Bishop Dimitri were sung by people in pre-Revolutionary Russia.

Saint Dimitri led an ascetic life of prayer, very strict fasting, and kindness. His food was simple and always very meager. He was accessible to everyone, always benevolent and lenient. On the 28th of October 1709, this great devotee of learning and piety gave his soul to the Lord peacefully during his prayer in private — he was discovered on his knees before an icon of the Savior. In 1752, his relics were were found to be incorrupt and he was ranked among the saints.

In addition to the Menologion and Investigation of the Bryansk (Old Believer) Faith, Bishop Dimitri wrote a number of sermons and instructions, such as A Short Catechism, A History of the Tsars and Patriarchs, A Record of Russian Metropolitans, and other writings. A Short Confession Before One's Spiritual Father is used to this day in many parishes, as a help in the Sacrament of Confession. All the works of Bishop Dimitri are permeated with deep faith and warmth, and are easy to read, since the Russian language is polished to a wonderful legibility and refinement. He was a truly a great national writer, and our father among the saints.

Source

A Reflection By St. Nikolai Velimirovich

St. Dimitri of Rostov was a saint in the ancient and true model of the early Fathers. Not only did he write beautiful and instructive books, but also shone forth as an example to his flock. He was a great ascetic and man of prayer.

So humble was he that he even begged the seminarians in his seminary to pray to God for him. Whenever the clock struck the hour, he stood for prayer and recited: "O Theotokos and Virgin, rejoice!" When he was ill - which, for him, was often - he begged each of the seminarians to recite "Our Father" five times on his behalf while meditating on the five wounds of the Lord Jesus Christ. On one occasion, St. Barbara appeared to him with a smile and said, "Why do you pray in the Latin manner?" - meaning, why do you pray to God with such brief prayers? At this reproach, even though it was gentle, he became despondent, but she encouraged him, saying: "Do not be afraid!"

On another occasion, St. Orestes the Martyr (November 10) appeared to him, just as St. Dimitri had finished writing the saint's life, and said: "I endured greater tortures for Christ than those you have written." He then showed him his left side and said: "This was pierced with a red-hot iron." He then showed him his left hand and said: "There I was slashed." Finally, he showed him his leg above the knee and said: "And this was cut off by a scythe." When St. Dimitri wondered if this Orestes visiting him was one of the Five Companions (December 13), the saint discerned his thought and said: "I am not the one of the Five Companions but rather the one whose life you have just written."

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A Photograph of the Prophet Elijah?

Many Greek websites claim the photo above to be a photo of the Prophet Elijah. In reality, this phtograph is photoshopped with an image of Haralambi the Fool for Christ. The original photo can be seen here together with the story of Haralambi.

As the fictional story goes, it was December of 2005. A woman in Athens saw an old man outside her window looking through her garbage. Thinking it was a homeless man (though with unusual features), she went downstairs and called for him to come into her home so as to offer him some coffee and something to eat.

"Good, my child. I will come up", he responded as he went into her home.

By the time she made the coffee for him, however, as she turned around, she saw that he had disappeared. She looked out her window and again saw him at the spot where she first noticed him.

The woman called out for the man again to come up, so he did. She offered him the things she had prepared, but he instead pulled out of his pocket a valuable jewel and told her to sell it to buy the ticket she needed to go see her brother in America, whom she had not seen in years and both very much desired to see each other. She was prevented from seeing her brother because she could not afford the travel expenses. It was then that the stranger told her that he was the Prophet Elijah, and he disappeared. With joy she made her plans and visited her brother as she was told.

When she arrived in America her brother showed her a photograph he had taken 20 years earlier when he had travelled to the Holy Land but had now hidden it away. He had not told anyone about it, but he trusted his sister and wanted to show it to her. It was a photo he had someone take of himself to remember his trip to the Holy Land, but with astonishment he had noticed that next to him was a man who was not there when the photo was taken. For some reason, he interpreted this man to be St. Kosmas Aitolos, and in fact he wrote this on the side of the photo.

He showed this photo to his sister and revealed his story as well as his interpretation in it being in his mind St. Kosmas Aitolos. But his sister upon seeing the photograph jumped up and exclaimed that it was the Prophet Elijah, and she explained everything. She had recognized him immediately as the man whom she invited into her home and through whom her trip to see her brother was made possible.

I do not know what intention was behind this story and the photoshopping of this image. One thing it does show is the need to check our sources and employ a certain level of skepticism when encountering such evidence that may be a bit too fantastical and too good to be true.

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Separation of Church and State Rooted in American Christianity

Johann Neem
October 21, 2010
History News Service

Many Americans are worried that America’s Christian heritage is being threatened. Even if the threat is more perceptual than actual, it has mobilized important religious leaders and politicians to question the separation of church and state.

In a recent debate in Delaware, Christine O’Donnell, the Republican candidate for the Senate, asked, “Where in the Constitution is the separation of church and state?” Indeed, many conservatives construe efforts to separate church and state as an attack on America’s Christian majority. Many liberals, on the other hand, treat the separation of church and state as solely a political issue, a way to protect the state from religious influence.

What is lost in both perspectives is that the separation of church and state served more than political ends. One of the main reasons Americans after the Revolution separated church from state was precisely because they were Christian. In challenging the separation of church and state today, many American Christians are threatening America’s Christian heritage.

There are many reasons why Americans after the American Revolution sought to prevent alliances between church and state. For the founders and many ministers, alliances between church and state corrupted both institutions.

The state risked becoming subject to religious controversies that would threaten its ability to protect individual liberty. Equally important, many Protestants viewed church-state alliances as a way to offer a particular sect — such as Congregationalists in New England — special privileges, rather than to permit various denominations to practice their religion peaceably.

There were also theological reasons to separate church from state. To early Americans, Protestant Christianity was premised on a personal relationship with God. Making the state an intermediary would destroy that close relationship. As Christians, they worried that the state or the established church would speak in God’s name and could mobilize the force of law to enforce religious creeds.

Moreover, established churches risked becoming tools of the state rather than of salvation, favoring the affairs of this world over the next world. The principle behind religious freedom was always to ensure that individuals could follow the dictates of their own conscience. To impose belief was to threaten the essence of Protestantism.

Colonial and Revolutionary-era America was also pluralistic. Despite the existence of state-supported churches in New England and the South, every colony had multiple denominations. In Pennsylvania and New York, religious diversity made it politically impossible to favor a particular denomination. After the Revolution, efforts to impose a particular confession in a diverse society seemed to violate the rights and liberties that the Revolution had promised all Americans.

In New England, where public opinion was strongest for tax-supported religion, pluralism convinced these states to disestablish their churches — in 1818 in Connecticut, 1819 in New Hampshire, and 1833 in Massachusetts.

But it was not just pluralism that led to disestablishment. In Massachusetts, for example, the most conservative Congregational ministers sought to separate church from state because, increasingly, they believed that the right of a religious community to set the terms for membership trumped the benefits of tax support. With tax support came the obligation to serve all members of the community and to accept the decisions of the majority. The result, according to one minister in 1828, was to enslave the church to a “civil master.”

In the Revolutionary era the lessons of history, the ideals of the Revolution, the principles of Protestantism, and the reality of pluralism convinced Americans that the Christian religion would be better secured by separating church from state. By denying or forgetting the Christian roots of the separation, Americans risk rejecting one of the great foundations of both American liberty and American Christianity.

Revolutionary-era Americans understood that the state could not interfere with the dictates of conscience without becoming tyrannical, a lesson we might learn today by looking at religious politics around the world. By upholding the separation of church and state, on the other hand, we can affirm both our political and our religious heritage.

Johann Neem is associate professor of history at Western Washington University and a writer for History News Service. He is author of Creating a Nation of Joiners: Democracy and Civil Society in Early National Massachusetts (Harvard University Press, 2008).

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Is There Too Much Religion in Science Fiction?

October 25, 2010
TheoFantastique

An interesting debate is quietly raging on the Internet concerning science fiction and religion. The debate was launched by the website Airlock Alpha with an article by Tiffany Vogt titled “TV Watchtower: Is Religion Killing Good Sci-Fi Shows?”. As Vogt tries to make her case for answering the question of the article’s title with a resounding “yes!”, she cites Battlestar Galactica, Lost, and Caprica as examples of programs that “lost their way” by relying to heavily on the incorporation of religion. Vogt concludes:

"Therefore, modern-day television writers need to remember what kind of show they are writing and who they are writing for. If they are more interested in writing about theology, then they should write those shows and not distort good science-fiction shows beyond recognition. For what purpose does it serve to pull a bait-and-switch on the very audience that provided them with tenure?"

But a fellow Airlock Alpha writer provided another point of view, articulated by Dennis Rayburn in “Religion, Science Fiction: Another Point of View”. For Rayburn, religion need not be seen as an unnecessary intrusion into the alternative worlds of science fiction. Rayburn writes:

"Seeking to remove religion from science-fiction, in the name or returning science to it, will return the science, but what about the fiction? The immortal words of the opening of 'Star Trek' said, '… to explore new worlds, to seek out new life and new civilizations.' We must be brave enough to explore what those new civilizations are like and not blindly assume that they will be extremely similar to ours."

As noted at the beginning of this post, the raising of the question at Airlock Alpha has sparked a debate on the Internet, a phenomenon discussed in yet another essay in this series at the website in a piece by Michael Hinman titled “So Tell Us Honestly, Is There Too Much Religion in Sci-Fi?”. In this essay Hinman summarizes some of the controversy over the issue, and also solicits reader feedback on the question.

In my opinion, science fiction is a genre of literature, television, and film that is just as suitable for the inclusion of various elements of the human experience as any other. Why not religion? The question should not be whether religion has a place within science fiction, unless one assumes sci-fi to be atheistic, and I have yet to see a good argument made that this should be the case, but whether religion plays an appropriate role in storytelling that captures the imagination and reflects the totality of human experience, many times religions, sometimes irreligious. Let the debate continue.

Related posts:

“Douglas Cowan Interview Part 1: Forthcoming Book ‘Sacred Space’”

“Douglas Cowan Interview Part 2: Sci-Fi, Transcendence, and ‘Sacred Space’”

“Caprica: Television, Tech and the Sacred”

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Haralambis the Fool For Christ and My Family

Haralambis Papadogiannis was born in 1896 in Dyrrachi, which is a village in the west-central part of the Arcadia prefecture in Greece. His father Haralambi died in his infancy, and thus took on his name. His mother remarried and moved to a nearby village, but left Haralambi behind with his paternal relatives. After a few grades in Elementary School he grew up working in the fields. In 1916 he evaded his military service, some say he received a theological education and became learned in foreign languages. Little if anything else can be verified of his early life until he appeared as an ascetic around 1924 following the Calendar reform.

In the world he lived as the ascetics and fools for Christ of old. He confessed that "God wants people to call me crazy and a fool." He also said: "God told me to wear old clothes, not costumes." His constant message was to "never leave the path of God." According to Saint Paul: "God has chosen the foolish things of the world to confound the wise; and God hath chosen the weak things of the world to confound the mighty" (1 Corinthians 1:27).

Everyone who remembers him remembers his appearance most of all. He would walk around barefoot everywhere, whether in winter or summer. Around his waist he wore a bag in which he kept oil to light the oil lamps in the surrounding chapels and food which he begged from those who were well-off which he would give to the needy (he himself lived on very simple foods such as rice and tomatoes). His hair was uncombed and unwashed and his clothes were old. Around his neck was a wooden Cross which he had made. Sometimes he would walk around with a lamp that contained the flame of the Holy Light from Jerusalem. At night he would sleep in chapels and caves, and during the day he would go from village to village in the area of Kalamata begging for money and food to give to the needy.

Besides all this, he would often dance in public to appear he was crazy. Once when he scandalized some by his dancing with girls, he would respond: "I am imitating Andrew the Fool". Whenever someone would beat him or make fun of him, terrible consequences resulted.

The Orthodoxy of Haralambi was very simple and his personal piety was one of exactitude. He believed the Calendar reform caused much confusion and was a hard-line enemy of the change to the New Calendar. When the so-called "Genuine" Orthodox Church created a schism with the Church of Greece, he joined the schismatics and was closely associated with Panagoulaki Monastery in Kalamata. However, his adherence to the Old Calendar was out of his great love for Orthodoxy and his simplistic way of life. His purity of heart allowed him to transcend the Calendar issue so that he became a vessel of grace to the people of Kalamata. This allowed him to work many miracles and emanate the uncreated light of the Holy Trinity. Without anyone to properly correct him, God overlooked his errors as He has done with other such examples in Church history and gave him a prophetic spirit and the clear eye of clairvoyance.

He fell asleep in the Lord on 10/23 October 1974. His grave is located at the Monastery of Panagoulaki, in Kalamata.


A Miracle Witnessed By My Grandfather and Other Experiences

My grandparents on my mother's side were both from villages in the northern areas of Peloponnesos, but when they were married they moved to Kalamata where my mother and her siblings were born. All of them have fond memories of Haralambi.

Among the most astonishing memories comes from my grandfather Vasili. According to him, one day during the German occupation of World War 2, the Germans gathered the men in the center of Kalamata. Among those present was my grandfather. Haralambi also came, but payed no attention to the orders of the German soldiers; he walked through the crowd and kept on walking. The Nazi soldiers began yelling at him to stop, but he kept walking courageously as if going about his daily business and would not even turn around. When the Germans saw his disobedience they opened fire on him with machine guns to make an example of him. All the Greeks of Kalamata who reverenced Haralambi, were amazed when they saw that not one bullet touched him, despite the Germans being experienced gunmen. The Germans were dumbfounded and went to capture him. When they saw he was an ascetic, they let him free.

Whenever my grandfather relates this story which he saw with his own eyes and which is recorded by others in Haralambis' biography, astonishment still comes over his face. Many years later, after I read the biography of Haralambi, I told him some extra details that he did not know. When Haralambi later went to the various houses on his daily route, people would ask him what happened. He would then reach into his pocket and show them a handful of bullets. He would say that the bullets bounced off him and ended up miraculously in his pocket. When I told my grandfather this he just about fell silent with awe.

My mother Panagiota, who was baptized with the Old Calendar in the Monastery of Panagoulaki in the mid-1950's, remembers Haralambi as a little girl walking through Kalamata. His appearance, described above, was most striking to her, but she says that she was never afraid of him but saw him as a holy man. Once he even blessed her. She told me that she would feel sorry for him when she would sometimes see young boys throw rocks at him and wondered where he was in the winter. She also remembers him preaching about the end of the world. Even today one of her fondest childhood memories growing up in Kalamata was seeing Haralambi.

Interestingly, in 1998 I was speaking with Fr. Panteleimon at the schismatic Old Calendar Monastery of the Holy Transfiguration in Brookline, MA, and he told me that he also knew Haralambi in his youth in Kalamata. According to him, he told me that his relics had been lost and were in a room with many other relics of monks at Panagoulaki Monastery. When visiting he was determined to find the relics. Entering the room he noticed a sweet fragrance. Following the fragrance he came to a box which said "Haralambi". He acquired the jaw of Haralambi and to my surprise it was at Holy Transfiguration. After requesting to venerate it, he brought it out for me. A few weeks later I brought my mother and grandmother to venerate his jaw as well, which they did with much joy.

See also the videos in my post "A Tour of Panagoulakis Hermitage in Kalamata" in which Haralambi is also discussed.

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Documentary: The Life of Photis Kontoglou

The documentary is in Greek, but the life and a selection of works by Photios Kontoglou can be read here.

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