The Term "Propitiation" In Saint Paul

By C.H. Dodd

"All have sinned, all come short of the glory of God, but they are justified for nothing by His grace through the ransom provided in Christ Jesus, whom God put forward as the means of propitiation by His blood, to be received by faith" (Romans 3:23-24).

The Term "Propitiation"

The Greek word (hilasterion) is derived from a verb which in pagan writers and inscriptions has two meanings:

(a) "to placate" a man or a god;

(b) "to expiate" a sin, i.e. to perform an act (such as the payment of a fine or the offering of a sacrifice) by which its guilt is annulled.

The former meaning is overwhelmingly the more common. In the Septuagint, on the other hand, the meaning (a) is practically unknown where God is the object, and the meaning (b) is found in scores of passages. Thus the biblical sense of the verb is "to perform an act whereby guilt or defilement is removed." The idea underlying it is characteristic of primitive religion. The ancients felt that if a taboo was infringed, the person or thing involved became unclean, defiled or profane. The condition of defilement might be removed by the performance of the appropriate act: it might be washing with water, or sprinkling with blood, or simply the forfeiture of some valuable object to the deity concerned with the taboo. Such acts were felt to have the value, so to speak, of a disinfectant. Thus in the Old Testament a whole range of ritual actions are prescribed for disinfecting the priest, the altar, or the people from various forms of defilement, ritual or moral. Our versions in such cases use the phrase "to make propitiation"; but the more proper translation would be "to make expiation". This meaning holds good wherever the subject of the verb is a man. But, as religious thought advanced, it came to be felt that, where the defilement was moral, God alone could annul it; and so the same verb is used with God as subject in the sense "to forgive".*

In accordance with biblical usage, therefore, the substantive (hilasterion) would mean, not propitiation, but "a means by which guilt is annulled": if a man is the agent, the meaning would be "a means of expiation"; if God, "a means by which sin is forgiven". Biblical usage is determinative for Paul. The rendering "propitiation" is therefore misleading, for it suggests the placating of an angry God, and although this would be in accord with pagan usage, it is foreign to biblical usage. In the present passage it is God who puts forward the means whereby the guilt of sin is removed, by sending Christ. The sending of Christ, therefore, is the divine method of forgiveness. This brings the teaching of the present passage into exact harmony with that of v. 8-9.

* The full evidence for all this is given in my book, The Bible and the Greeks, pp. 82-95, where I have examined, I believe, every occurrence of the verb in the Septuagint.

From The Epistle of Paul to the Romans, Fontana Books (1959), pp. 78-79.

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Ecumenical Patriarch Bartholomew Speaks With Cafebabel

November 17, 2010
Cafebabel

We meet him at his office in Fener, Istanbul a cloudy Saturday morning. This was the first common interview for Cafebabel Greece and Cafebabel Istanbul. We are a bit anxious, we keep looking at the questions together with Ozcan and Angelina. We didnt know what to expect. We are stunned that the Ecumenical Patriarch was about to give an interview to cafebabel. Well interviewing the "Eastern Pope", the spiritual leader of more than 350 million Orthodox didnt seem very easy. All this agony passes when he welcomes us. He is smily, he offers us traditional sweets and coffee. "Its like interviewing your grandfather". He will speak about everything: from Halki and the environment to European youth, science and Chris Spyrou.

The head of the Roman Catholic Church, the Pope, recently visited the United Kingdom, and much earlier the Fener. Given that the Ecumenical Patriarchate was the first to lead the dialogue between Christian Churches being one of the founding members of the World Council of Churches, do you regard a Union of the Churches feasible?

From the time of my predecessors Athenagoras and Dimitrios, the Ecumenical Patriarchate has been leading the dialogue between Christian denominations. Indeed, we take the lead in what is called the “ecumenical movement.” During the Pope’s visit to the Ecumenical Patriarchate, we signed a joint declaration and he recited the “Pater noster’’ during the Orthodox service. Furthermore, the Ecumenical Patriarchate participates in the Conference of the European Churches. We support the dialogue, although the gap of division is large, since we have been separated for ten centuries. Now we are discussing the issue of the primacy of the Pope, examining what it looked like in the first millennium of our common fate and why this has changed. Along with the filioque, this is the most difficult issue that divides us. The road toward union is long, but we are not discouraged. On the contrary, we do all that we can to bridge the gap.

In August you made the historic Liturgy at Soumela Monastery close to Trabzon, and a few weeks ago, a Liturgy was held in the Armenian Church of the Holy Cross in Lake Van in Turkey. Do you believe that such actions help mutual understanding and respect for religious freedom in the country? The next step may be reopening the Theological School of Halki (Heybeliada)?

We are very pleased with these developments, both for the Soumela Monastery (Trebizond) and for the Armenians. It reveals a change in the attitude of Turkey. What happened at Panagia Soumela proved that the place (which officially is a museum) can also once a year serve as a place of worship, as is indicated by the official permission we received. This is something beneficial for all. The Turkish state understands that we are not a threat but, on the contrary, that we love and work for the good of our country. Beyond the material benefits for the country resulting from the pilgrims, such actions are evidence that respect of religious freedom is growing in Turkey. This is a matter of principles and values in relation to basic human rights.

In terms of the Theological School of Halki, we are very optimistic. We believe that the issue will be resolved in the year 2011, with the completion of 40 years since the closing of the School. We are ready to operate immediately in order to accommodate students from Turkey and abroad, just like in the past. We will be able to train our clergy at all levels necessary for the functioning of the Ecumenical Patriarchate, which, as you know, has dioceses in many parts of the world, such as the United States, Western and Eastern Europe, Australia, Korea, Hong Kong, Central and South America, and so on.

How do you personally feel the historical weight to sit on the throne of St. John Chrysostom, Patriarch Photius, and Patriarch Gennadios?

It is a huge historical weight. These people were titans of faith and knowledge. Of course we personally cannot attain to their level. But you know, this throne is a cross, which each patriarch is obliged and called to bear. We are the voice of a vibrant institution that has existed in this city, Istanbul, for seventeen centuries and will remain so with the grace of God.

Turkey seems to gradually realize that the Ecumenical Patriarchate is not just the local diocese of the Greeks of Constantinople, but a universal institution, and that by not restricting, but rather by supporting its activities Turkey has much to gain. Do you share this view and you have evidence that the Turkish state is changing its policy?

Look, we can summarize the position to date of the Turkish government in a single word: counter-productive.

It is counter-productive not only for us but first and foremost for the national interests of Turkey itself. However, the current developments are positive. It is understood that we do not have and never had, either now or in the future, any political aspirations or interests. At times, some not very serious arguments have been expressed, namely that we are trying to create a second Vatican in Fener. Let anyone come and show us what these attempts have been. These arguments are not serious.

The fact is that we see a change in attitude, and the new Law for Minority Foundations also underlines this direction. It does not solve all of our problems, but it certainly gives more freedom of movement to minorities. Recently, a Rum Orthodox (i.e. a Turkish citizen of Greek origin) was elected as a member in the State Commission for the Administration of all Vakif (Foundations) in Ankara, which meets every fortnight. These are unprecedented developments for us here, and we are very pleased about them. In addition, our Prime Minister Erdogan visited the Greek Orphanage in Büyükada before the ECHR announced its decision, which justified our rights to the property. This was a brave political move by the Prime Minister, full of potent symbolism.

You know, the authority of the Ecumenical Patriarchate in the Orthodox church worldwide is immense, something that is beneficial for Turkey. Our efforts to build peace and promote respect among peoples of every faith is well known, and this is confirmed by the fact that every politician who comes to Turkey always visits the Ecumenical Patriarchate. We are optimistic, then, and we insist upon these rights.


What do you think about Turkish government's new rapprochements toward minorities?

This is a political issue but we cannot remain silent on this issue. It is no secret that we are really glad about these steps of the Turkish government. We support this approach. We hope that it will continue in the future. Furthermore, as we have previously stated, we believe that such negotiations will render Turkey even more democratic as a country, which is precisely the reason we are supporting Turkey’s full EU membership.

A Greek American group lead by Mr Chris Spyrou wanted to organize a religious ceremony in Hagia Sophia in Istanbul, then they cancelled their program. Were you involved in attempts to convince them to cancel their plan?

We do not know this person. We do not know how he could think of organising a religious ceremony without consulting us in our capacity as the local Archbishop of the city and without securing the Turkish government’s permission. We objected and they cancelled their plan. Nobody can conduct an Orthodox Christian ceremony in Hagia Sophia without permission both from the Ecumenical Patriarch and the Turkish government. Even we are not allowed to conduct religious ceremonies in other countries without the permission of the local churches in these countries and of the local officials.

You have been called the ‘‘Green Patriarch'' because of your environmental sensitivity. Do you think religious leaders are able to affect if not the governments, at least the environmental conscience of the faithful?

It is hardly possible to influence governments. Financial interests are pushing to such an extent that it is not possible for politicians themselves to agree, and we have faced that situation in Copenhagen. But, yes, we think that we are able to cultivate among the faithful a sensitivity with regard to environmental issues.
You know, this global crisis is primarily conceptual; it concerns values. We have to understand that we are responsible for delivering our planet to the next generations. We must not continue wasting resources but instead allow future generations to benefit from the goods given to us by God.

The word “ecology” comes from the Greek “eco” and “logos,” where “eco” (oikos) means our home. In order for this to be understood, we first need to appreciate that we are not owners but managers of the world, which God has entrusted to us. Therefore, we should take care of this world in order to hand it over to the next generation. The Ecumenical Patriarchate has taken a leadership role in this effort to develop ecological awareness through its International Ecological Symposia.

It is easy to combine modern consumerist lifestyle of frugality that brings Christianity? Many argue that the two models are incompatible.

It is essential to change the present mindset and abandon a lifestyle of over-consumption and greed that inevitably lead to social injustice and inequality. The Apostle Paul teaches that greed leads us to the worship of material goods, which is idolatry, the greatest sin. The Church teaches not greed but “oligarkeia” (namely, living a simple, laconic life). The Gospel says that “whoever owns two clothes should give one of these to someone who has none.” Unfortunately, we have reached the point where we try to grab from our fellow human being even his own clothing!

What can the Orthodox faith and testimony give to the youth of Europe? Is it easy to embrace Orthodox concepts and values to a Western European with a Catholic/Protestant background?

As I said earlier, all issues are intertwined with each other – socially, economically, and ideologically. Young people feel unsafe. The Orthodox Church has to offer the original faith as it existed during the first ten centuries of our common road with the West. That is to say, the faith and the Church as the true body of Christ. Before the Great Schism of 1054, all of Europe was Orthodox. Therefore, what the Church is called to offer is the simplicity and authenticity of the christian faith. We teach authenticity, ascetic morality and spirituality. All these are missing from the Roman Catholic and Protestant churches.

The West was cut off from these values, and this is precisely what justifies the nostalgia that is manifested today. In recent years, more and more liturgical books of the Orthodox Church have been translated and published in foreign countries. Apart from the theological books, one may find spiritual guides in such books as the Philokalia, which is of great interest also to non-Orthodox people. Furthermore, in the Orthodox faith, there is much attention to devotion and worship; and there is greater emphasis on the heart than on the intellect. This is why Orthodoxy may be said to comprise tradition, experience, and condensed wisdom.


Are you afraid of globalization? Many argue that with so many elements bombarded on all sides are threatening to become "aktarma" (blended).

Globalization has some very positive elements that we support. It offers understanding between peoples and creates the ground for people to cooperate and live peacefully. However, as Archbishop Christodoulos used to say, there is also the danger of becoming like “minced meat.” That is certainly not desirable.

We advocate that every people should keep a record of its culture, language, etc., that render it distinctive. These elements contribute to the individuality of a people. However, at the same time, we must be creative and not retain these elements in a “closed jar” and reduce them to a form of self-admiration.

You know, the 6th century missionaries Cyril and Methodius were commissioned as delegates of the Ecumenical Patriarchate to preach the Gospel to the Slavs. As a result, they created the Cyrillic alphabet. This is something for which the Greek historian Paparigopoulos accused the Patriarchate, claiming that these missionaries did not convert the Slavs into Greek Orthodox. We say this because the Ecumenical Patriarchate saw these people as Slavs; we believed that we must respect them and preach to them in their own language, but not to change them. In this way, we protected both the Greek as well as the Slavic identity. So now all Slavic peoples – Russians, Bulgarians, and Serbs –are grateful to the Mother Church of Constantinople.

Finally, are science and faith incompatible or simply have other recipients and content? Recently, Stephen Hawking has caused a stir with his statements that the universe could exist without the Creator. Do you regard such statements as meaningful? What is the answer of the Church?

I do not consider faith and science as opposed but rather as parallel roads. They are complementary because they lead to the same goal of Truth. You know, Einstein once said: “Science has no God, but scientists do have a God.”

The Orthodox Church is not against science. Indeed, there is historical evidence that our bishops were among the most eminent scientists. Orthodox monasteries preserved ancient Greek manuscripts and made them known to the West. Saint Gregory Palamas studied the philosophy of Aristotle. Furthermore, our Church has a saint named Epistimi (which means “science” in Greek) and a saint Ypomoni (which means “patience”). We did not have any Galileo...

Statements like those of Stephen Hawking are respectable but not binding for anyone. But such statements are provocative and ultimately only divide people. Our approach is that all of the created universe that we see around us – the sky, the oceans, the plants – could not possibly have been generated by chance but in fact have a Creator. A few days ago, I took a stroll in the garden with friends. As I held a flower, I noticed how perfect and beautiful it was and how wisely it was crafted by thousands of smaller flowers that were a feast for the eyes to behold. This cannot have occurred at random.

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Documentary: The Way To Elder Paisios

This valuable documentary documents what it was like for pilgrims to Mount Athos when they visited the cell of Elder Paisios at Panagouda.

It can be seen in full here.

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Saint Gregory the Wonderworker of Neocaesarea

Saint Gregory the Wonderworker of Neocaesarea (Feast Day - November 17)

Saint Gregory the Wonderworker, Bishop of Neocaesarea, was born in the city of Neocaesarea (northern Asia Minor) into a pagan family. Having received a fine education, from his youth he strived for Truth, but the thinkers of antiquity were not able to quench his thirst for knowledge. Truth was revealed to him only in the Holy Gospel, and the youth became a Christian.

For the continuation of his studies St Gregory went to Alexandria, known then as a center for pagan and Christian learning. The youth, eager for knowledge, went to the Alexandrian Catechetical School, where the presbyter Origen taught. Origen was a famous teacher, possessing a great strength of mind and profound knowledge. St Gregory became a student of Origen. Afterwards, the saint wrote about his mentor: "This man received from God a sublime gift, to be an interpreter of the Word of God for people, to apprehend the Word of God, as God Himself did use it, and to explain it to people, insofar as they were able to understand it." St Gregory studied for eight years with Origen, and was baptized by him.

The ascetic life of St Gregory, his continence, purity and lack of covetousness aroused envy among his conceited and sin-loving peers, pagans that they were, and they decided to slander St Gregory. Once, when he was conversing with philosophers and teachers in the city square, a notorious harlot came up to him and demanded payment for the sin he had supposedly committed with her. At first St Gregory gently remonstrated with her, saying that she perhaps mistook him for someone else. But the profligate woman would not be quieted. He then asked a friend to give her the money. Just as the woman took the unjust payment, she immediately fell to the ground in a demonic fit, and the fraud became evident. St Gregory said a prayer over her, and the devil left her. This was the beginning of St Gregory's miracles.

Having returned to Neocaesarea, the saint fled from the worldly affairs into which influential townsmen persistently sought to push him. He went into the desert, where by fasting and prayer he attained to high spiritual accomplishment and the gifts of clairvoyance and prophecy. St Gregory loved life in the wilderness and wanted to remain in solitude until the end of his days, but the Lord willed otherwise.

The bishop of the Cappadocian city of Amasea, Thedimos, having learned of St Gregory's ascetic life, decided to have him made Bishop of Neocaesarea. But having foreseen in spirit the intent of Bishop Thedimos, the saint hid himself from the messengers of the bishop who were entrusted to find him. Then Bishop Thedimos ordained the absent saint as Bishop of Neocaesarea, beseeching the Lord that He Himself would sanctify the unusual ordination. St Gregory perceived the extraordinary event as a manifestation of the will of God and he did not dare to protest. This episode in the life of St Gregory was recorded by St Gregory of Nyssa (January 10). He relates that St Gregory of Neocaesarea received the episcopal dignity only after Bishop Thedimos of Amasea performed all the canonical rites over him.

During this time, the heresy of Sabellius and Paul of Samosata began to spread. They taught falsely concerning the Holy Trinity. St Gregory prayed fervently and diligently imploring God and His most pure Mother to reveal to him the true faith. The All-Holy Virgin Mary appeared to him, radiant like the sun, and with Her was the Apostle John the Theologian dressed in archepiscopal vestments.

By the command of the Mother of God, the Apostle John taught the saint how to correctly and properly confess the Mystery of the Most Holy Trinity. St Gregory wrote down everything that St John the Theologian revealed to him. The Mystery of the Symbol of the Faith, written down by St Gregory of Neocaesarea, is a great divine revelation in the history of the Church. The teaching about the Holy Trinity in Orthodox Theology is based on it. Subsequently it was used by the holy Fathers of the Church: Basil the Great, Gregory the Theologian, and Gregory of Nyssa. The Symbol of St Gregory of Neocaesarea was later examined and affirmed in the year 325 by the First Ecumenical Council, showing his enduring significance for Orthodoxy.

Having become a bishop, St Gregory set off to Neocaesarea. Along the way from Amasea he expelled devils from a pagan temple, the priest of which he converted to Christ. The convert was witness to still another miracle of the saint, at his word a large stone shifted from its place.

The preaching of the saint was direct, lively and fruitful. He taught and worked miracles in the name of Christ: he healed the sick, he helped the needy, he settled quarrels and complaints. Two brothers sharing an inheritance were not able to agree over the property of their dead father. There was a large lake over which they argued, for each of the brothers wanted the lake for himself. They both gathered their friends together, and were ready to come to blows. St Gregory persuaded them to delay their fight until the following day, and he himself prayed all night long at the shore of the lake which sparked the quarrel. When dawn broke, everyone saw that the lake had dried up or gone underground. Through the intense prayer of the saint, now there was only a stream, and its course defined the boundary line. Another time, during the construction of a church, he commanded a hill to move and make room at the place of the foundation.

When a persecution against Christians began under the emperor Decius (249-251), St Gregory led his flock to a faraway mountain. A certain pagan, knowing about the hiding place of the Christians, informed the persecutors. Soldiers surrounded the mountain. The saint went out into an open place, raised up his hands to heaven and ordered to his deacon to do the same. The soldiers searched the whole mountain, and they went several times right past those praying, but not seeing them, they gave up and went away. In the city they reported that there was nowhere to hide on the mountain: no one was there, and only two trees stood beside each other. The informer was struck with amazement, he repented of his ways and became a fervent Christian.

St Gregory returned to Neocaesarea after the end of the persecution. By his blessing church Feasts were established in honor of the martyrs who had suffered for Christ.

By his saintly life, his effective preaching, working of miracles and graced guiding of his flock, the saint steadily increased the number of converts to Christ. When St Gregory first ascended his cathedra, there were only seventeen Christians in Neocaesarea. At his death, only seventeen pagans remained in the city.

Source

Reflection By St. Nikolai Velimirovich

Let the following examples from the Life of St. Gregory show how God guards and saves the righteous from assaults. While he was still at the school of philosophy in Alexandria, St. Gregory preserved the purity of his soul and his body, as he preserved it to the end of his life. In this, he was an exception among the dissolute youth of that time. This evoked envy and hatred among his companions. In order to debase Gregory, they found a harlot to help them carry out an evil plan.

Once, when Gregory was standing in the square with eminent teachers and philosophers, the foul woman approached him and loudly demanded that Gregory pay her the remainder due for impure relations with her. Some of the people present were scandalized, while others were angry at this shameless woman and began to chase her away; but she shouted even louder, demanding money. The innocent Gregory blushed, as any decent man would before such coarse slander, but he displayed neither anger nor hatred, and asked a friend to give her the amount that she sought so she would leave. The friend heeded Gregory, and gave her the money she wanted. But at that moment God let an evil spirit enter the woman and she fell to the ground and began writhing and convulsing, gnashing her teeth, and foaming at the mouth. Seeing this, everyone was terrified. But St. Gregory, innocent as a lamb, prayed to God for her, and the woman was healed and arose. Thus, instead of humiliation, Gregory acquired even greater glory.

Another example: When a bitter persecution of Christians took place, St. Gregory counseled Christians to hide, and he and his deacon hid on a hill. But the imperial soldiers caught sight of them and pursued them. When they were almost upon them, Gregory prayed to God for help, and God rendered them invisible to their pursuers. The soldiers searched for them in vain, and finally left without them.


HYMN OF PRAISE: Saint Gregory the Wonderworker, Bishop of Neocaesarea

St. Gregory, holy and glorious,
A shining light of the Church and an Orthodox hero,
Raised himself up to God by a very narrow path:
Through suffering and tears, he attained holiness.
He saved himself, and helped many.
By his exemplary life, words and miracles,
He helped the unbelievers to belief,
And believers to be pure and true to the Faith.
The heavens were open to him,
And he clearly penetrated the secrets of men.
He received mystical teachings from heaven;
As the heart of that teaching, he taught the Holy Trinity-
The Divine Trinity, one in Essence,
And Christ, the life-giving food and drink.
Just as pure dewdrops are full of sunlight,
Pure hearts are the dwelling place of the heavens.
With God's help, holy Gregory
Overcame the moonless night of idolatry,
And baptized pagans by the thousands;
Then he departed in peace, to stand with his King!
Holy Gregory, implore God
That the Orthodox Church overcome the adversary!

Apolytikion in the Plagal of the Fourth Tone
By vigilance in prayer, and continuance in the working of wonders, thou didst acquire thine achievements as a surname; wherefore, intercede with Christ our God, O Father Gregory, to enlighten our souls, lest we sleep in sin unto death.

Kontakion in the Second Tone
Since thou hadst received the power to work miracles, thou drovest from men diseases, O wise Gregory, and with fearful signs thou madest the demons tremble; hence, thou art called Wonderworker, O man of God; for thou hast received thy surname from thy works.

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Saint Gennadios the Steward of Vatopaidi

St. Gennadios the Steward of Vatopaidi (Feast Day - November 17)

Saint Gennadios was the steward of Vatopaidi Monastery on Mount Athos in the fourteenth century, and was in charge of supplies. When the monastery's oil began to run low, he tried to be economical with what remained by using oil just for the needs of the church. The cook began to complain to the abbot, saying that he had no oil for preparing meals. The abbot ordered St Gennadios to place his trust in the Mother of God to supply the oil for all the monastery's needs.

One day, St Gennadios went to the storeroom and saw the tank overflowing with oil covering the floor as far as the door. This miracle was ascribed to the Most Holy Theotokos, and to Her Elaiovrytissa icon which stood nearby. Since that time, the icon has hung in the storeroom and has emitted an ineffable fragrance.

The Elaiovrytissa ("Flowing with oil") Icon of the Most Holy Theotokos is commemorated on Bright Friday. On this day the icon is transferred to the Katholikon of the monastery. It also bears the name Docheiarissa ("Stewardess").

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David and Solomon: Kings of Controversy

November 17, 2010

Was the kingdom of David and Solomon a glorious empire—or just a little cow town? It depends on which archaeologist you ask. A feature in the December National Geographic magazine tackles this controversial question and the controversial nature of archaeology in Israel in general.

Read a feature from National Geographic about the kingdom of David and Solomon.

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The Holy Martyr Gobron and the 133 Soldiers of Georgia

St. Gobron (Michael) and the 133 Soldiers Martyred With Him (Feast Day - November 17)

In the year 914 a certain prince by the name of Michael-Gobron distinguished himself in a battle against the Arab Muslim invaders. After they had captured the fortress of Kvelistsikhe in southern Georgia, the Muslims took captive those who remained alive, and Prince Gobron was among them. Deeply impressed by the Georgian soldier’s valor, the emir Abu al-Qasim ordered his army to treat him with respect.

King Adarnerse sent Abu al-Qasim a large sum of money as a ransom for his people, and some were released. Gobron, however, was not among them. The Georgian prince recognized clearly what the future would bring, and he prepared to be martyred for Christ’s sake. The Saracens escorted Gobron and 133 Georgian soldiers to their execution.

Abu al-Qasim tempted the faithful prince by offering him earthly glory and honor in exchange for his renunciation of the Christian Faith. But St. Gobron firmly declined all of his offers. Then the furious Abu al-Qasim ordered that he be taken into the yard and shown his fallen countrymen on one side and the promised wealth on the other.

When the emir cunningly asked which one he would choose, Gobron answered, “I told you from the very start that I will not retreat from Christ my Lord!”

Then the emir devised a new, more cruel trial: “He knows not the grief of death. Lead him outside and execute every living Christian before his eyes!” he commanded.

They led the saint out in the midst of his brothers and proceeded to slaughter every one of them. The blood of the dead flew around Gobron in every direction, and the martyrs’ limp bodies collapsed at his feet, but none of these horrors could break his will.

Then they compelled him to bow his head and brandished their swords above him two times. Prince Gobron traced a cross on his brow with blood and said, “I thank Thee, Lord Jesus Christ, that Thou hast accounted me, the most contemptible and chief among sinners, worthy to lay down my life for Thy sake!”

Again they brought St. Gobron before the emir. For the last time Abu al-Qasim tried to entice him to apostatize, but the saint, dripping with blood, declared, “Do as you wish. I am a Christian and will never retreat from the name of my Christ!”

Having lost all patience, Abu al-Qasim ordered that St. Gobron’s head be chopped off and thrown in with the other mutilated bodies. Then they dug three large holes, tossed in the relics of the martyrs, refilled the holes with earth, and forbade all Christians to approach that place. At night the graves shone with a divine light visible to believers and unbelievers alike.

For laying down their lives for Christ, the valorous prince Michael-Gobron and the 133 martyrs were numbered among the saints by the Georgian Apostolic Church. The day of their commemoration was designated as November 17, the day of their martyrdom.

Source

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Pope To Give Relic of Apostle Andrew To Kazakhstan Orthodox

November 13, 2010
Interfax

The relics of St. Andrew the First Called will be brought to the Dormition of the Theotokos Cathedral in Astana on November 30, in the Kazakhstan Metropolis of the Russian Orthodox Church.

This is a gift by Pope Benedict XVI to the Kazakhstan Metropolis Area of the Russian Orthodox Church.

The Roman Catholic Church delegation is headed by Tarcisio Bertone, Cardinal Secretary of State. The ceremony will be attended by the current Secretary for Relations with States in the Roman Curia Dominique Mamberti, the Apostolic Nuncio to Kazakhstan Archbishop Miguel Maury Buendía, Catholic bishops and Metropolitan Alexander, the Metropolia head, with the Orthodox episcopate.

According to the New Testament, St. Andrew was the first Apostle to follow Jesus Christ. History goes that he preached in many eastern countries, following through Asia Minor across the Black Sea coast, and going up the Dnieper to the hills where Kiev is located now.

The Order of St. Andrew the First Called has been the highest order of the Russian Federation from July 2, 1998.

Kazakhstan has approximately 4.2 million Orthodox Christians and less than 250,000 Roman Catholics.

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On the Words of the Lord's Prayer: "Lead Us Not Into Temptation"

One of the Saints said:

"When we pray to the Lord and say: 'Lead us not into temptation', we are not saying this so that we shall not be tried; that would be impossible. We are praying not to be overcome by temptation to the extent of doing something displeasing to God. That is what it means to not enter temptation. The holy martyrs were tried by their torments but, as they were not overcome by them, they did not enter into temptation, any more than someone who fights with a beast and is not devoured by it. When he is devoured, then he has entered into temptation. So it is with every passion, so long as one is not overcome by that passion."

From The Spiritual Meadow by St. John Moschos (No. 209).

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6th Century Mosaic Map – St. George’s Church – Madaba, Jordan

Madaba is best known for its superb, historically significant Byzantine era mosaics. Madaba’s most famous site is the Mosaic map in the 19th century Greek Orthodox St George’s Church. Unearthed 1864, the mosaic was once a clear map with 157 captions (in Greek) of all major biblical sites from Lebanon to Egypt. The mosaic was constructed AD 560 & once contained more than 2 million pieces, only 1/3 of the whole now survives.




Where is Madaba?

Madaba, مادبا, is a capital city of Madaba Governorate of Jordan, which has a population of about 60.000. Madaba is the fifth most populous town in Jordan. It is best known for its Byzantine and Umayyad mosaics, especially a large Byzantine-era mosaic map of Palestine and the Nile delta. Madaba is located 30 miles south-west of the capital Amman.




What is the Mosaic Map?

The Madaba Map is the oldest extant map of the Holy Land and is dated to the middle of the 6th century AD. It was discovered late in the 19th century, during an excavation and reconstruction of a mosaic floor in St George’s Church in Madaba, Jordan. The mosaic is a detailed map of Jerusalem as it appeared at the height of the Byzantine period. The map depicts some famous Old City structures such as the Damascus Gate, St. Steven’s Gate, the Golden Gate, the gate leading to Mount Zion, the Citadel (Tower of David), the Church of the Holy Sepulchre, and the Cardo Maximus.




How were the mosaics found in Madaba?

The first mosaics were discovered, purely by chance, during the building of the new permanent dwellings using squared-up stones from the old monuments. The new inhabitants of Madaba, made conscious of the importance of the mosaics by their priests, made sure that they took care of and preserved all the mosaics that came to light.

The mosaic Map of Madaba was discovered in 1896; the findings were published a year later. This discovery drew the city to the attention of scholars worldwide. It also positively influenced the inhabitants who shared the contagious passion of F. Giuseppe Manfredi to whose efforts we owe the discovery of most of the mosaics in the city. Madaba became the “City of Mosaics” in Jordan.

The northern part of the city turned out to be the area containing the greatest concentration of mosaic monuments. During the Byzantine-Umayyad period, this northern area, crossed by a colonnaded Roman road, saw the building of the Church of the Map, the Hippolytus Mansion, the Church of the Virgin Mary, the Church of Prophet Elijah with its crypt, the Church of the Holy Martyrs (Al-Khadir), the Burnt Palace and the Church of the Sunna’ family.

The Madaba Mosaic Map is an index map of the region, dating from the sixth century CE, preserved in the floor of the Greek Orthodox Basilica of Saint George. With two million pieces of colored stone, the map depicts hills and valleys, villages and towns in Palestine and the Nile Delta. The mosaic contains the earliest extant representation of Byzantine Jerusalem, labeled the “Holy City.” The map provides important details as to its 6th century landmarks, with the cardo, or central colonnaded street and the Holy Sepulchre clear visible. This map is one key in developing scholarly knowledge about the physical layout of Jerusalem after its destruction and rebuilding in AD 70.

Other mosaic masterpieces found in the church of the Virgin and the Apostles and the Archaeological Museum, depict a profusion of flowers and plants, birds and fish, animals and exotic beasts, as well as scenes from mythology and everyday pursuits of hunting, fishing and farming. Hundred of other mosaics from the 5th through the 7th centuries are scattered throughout Madaba.




A Virtual Trip through the Madaba Map Holy Places - a fascinating trip through the Holy Places as they had been represented on the mosaic floor of the ancient church at Madaba (Jordan).

Read also: The Discovery of the Madaba Mosaic Map: Mythology and Reality



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Tropical Rainforests and Climate Change

By David Tyler
November 13, 2010
ARN.org

Abstract: Temperatures in tropical regions are estimated to have increased by 3 [deg] to 5[deg]C, compared with Late Paleocene values, during the Paleocene-Eocene Thermal Maximum (PETM, 56.3 million years ago) event. We investigated the tropical forest response to this rapid warming by evaluating the palynological record of three stratigraphic sections in eastern Colombia and western Venezuela. We observed a rapid and distinct increase in plant diversity and origination rates, with a set of new taxa, mostly angiosperms, added to the existing stock of low-diversity Paleocene flora. There is no evidence for enhanced aridity in the northern Neotropics. The tropical rainforest was able to persist under elevated temperatures and high levels of atmospheric carbon dioxide, in contrast to speculations that tropical ecosystems were severely compromised by heat stress.

Read the entire article here.

See also:

Milton, J. Rapid warming boosted ancient rainforest, Nature News, 11 November 2010 doi:10.1038/news.2010.604

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All Christians Are Called To Pray Without Ceasing

By St. Nikolai Velimirovich

"Now He was telling them a parable to show that at all times they ought to pray and not to lose heart" (Luke 18:1).

Does the Lord's command about ceaseless prayer that men ought always to pray (Luke 18:1), apply only to monks or to all Christians in general?

If it applied only to monks, the Apostle Paul would not have written to the Christians in Thessalonica to pray without ceasing (I Thessalonians 5:17). The Apostle repeats the Lord's command, word for word, and issues it to all Christians without distinction, whether monks or laymen.

St. Gregory Palamas lived a life of asceticism for some time as a young hieromonk in a monastery in Beroea. The elder Job, a well-known ascetic whom everyone respected, lived in that monastery. It happened that, in Elder Job's presence, St. Gregory quoted the Apostle's words, asserting that ceaseless prayer is the obligation of every Christian and not just for monks. However, Elder Job replied that ceaseless prayer is the obligation of the monk only, and not for every Christian. Gregory, as the younger of the two, yielded and withdrew in silence. When Job returned to his cell and stood at prayer, an angel in great heavenly glory appeared to him and said: "O Elder, do not doubt the truthfulness of Gregory's words; he spoke correctly and you should think likewise and pass it on to others." Thus, both the Apostle and the angel confirmed the commandment that all Christians must pray to God without ceasing.

Not only without ceasing in church, but also without ceasing in every place and at all times, and especially in your heart. For if God does not for a moment tire of giving us good things, how can we tire of thanking Him for these good things? When He thinks of us without ceasing, why do we not think of Him without ceasing?


"… that Christ may dwell in your hearts by faith; that ye [may be] rooted and grounded in love" (Ephesians 3:17).

With faith, Christ comes into the heart, and with Christ comes love. Thus man is rooted and grounded in love. First then, there is faith; then with faith comes Christ's presence in the heart; then with Christ's presence, the presence of love; and with love, all ineffable goodness.

In a few words, the Apostle delineates the whole ladder of perfection. The beginning is faith and the end is love; and faith and love are joined in a living, undivided unity by the Living Lord Jesus Christ's presence in the heart. By strengthening faith, we further abolish the distance between ourselves and the Lord Jesus Christ. The stronger one's faith, the closer one is to Christ.

Ultimately, one's heart is filled with Christ and cannot be separated from Christ, just as one's lung cannot be separated from the air. Then a man may, with tears of joy, communicate with Christ by the prayer of the heart - "Lord Jesus Christ, have mercy on me a sinner" - and the heart is imperceptibly filled with light and ardent love.

In this way, love is united with faith and hope; and when they are united, the boundaries between them are lost, so that man cannot even think of determining of how far faith goes, and where hope and love begin.

When the living Christ dwells in a man, then he no longer perceives faith, hope or love in himself, nor does he name them. Instead, he sees only Christ and names only Him. This is just like a fruit-grower in autumn who considers the ripe fruit on the tree, and speaks no more of blossoms and leaves but of fruit, ripe fruit.

O Lord Jesus Christ, supreme height of all our endeavors and the destination of all our travels, draw near to us and save us. To Thee be glory and praise forever. Amen.

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Patriarch Kirill Seeks a "Second Christianization" of Russia

November 16, 2010
Interfax

Patriarch Kirill of Moscow and All Russia urged believers to establish a consistent and efficient Church mission which will produce a revolution in the mind of Russian people.

"What is happening in the Church now may be called the 'second Christianization'. This country with a thousand years of Christian tradition, which gave birth to many saints and deserved the name of Holy Rus, has denied its historic heritage and ruined the tradition," the Patriarch said Tuesday at an opening ceremony of the Fourth All-Church Congress of Diocesan Missionaries in Moscow.

According to him, "a new generation has grown on the spiritual ruins of Orthodoxy" and it's impossible today "to preach Christ just by appealing to tradition and inherited memory, we need to make specific missionary efforts."

He emphasized that the Church's goal is to make an impact on people; this goal is comparable to the one pursued by the revolutionaries (with the opposite sign); the goal is to "restructure Orthodox tradition."

"What huge resources were spent, what kind of organization was established! Today, we need even more powerful organization with a greater potential, challenge, courage and sacrifice," the Patriarch said.

At the same time, he continued, "even a monk is unwilling to go to Chukotka, i.e., a person who has made a vow - you ask him to come and start talking to him, but he just makes faces and says there is not enough oxygen in Chukotka."

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We Ought Not To Tell Others How To Live

Wanting to show that it is not wise for one to intervene in another's life, Elder Epiphanios Theodoropoulos would tell the following anecdote:

Once, a father was riding a donkey along a road while his son followed him on foot. Someone saw them and told the father:

"Don't you pity your son? You are comfortable, whereas that poor thing is walking. Take him also on the animal!"

So he lifted him onto the animal.

Another saw them and told the father:

"Don't you pity the poor animal? You will kill it - two men on top of it. Get off the poor thing!"

The father got off.

A third person saw them and said:

"Aren't you ashamed even a little? You give such an upbringing to your child? He is riding and you an old man are walking on foot? Teach him to respect you. Take him down off it!"

Now both the father and son were off the animal.

A fourth person met them:

"Are you stupid? What do you have an animal for? Why doesn't someone get up onto it?!"

Then the father, frustrated, exploded:

"Will you finally permit me to do once what I want to do?!"

From Counsels For Life: From the Life and Teachings of Father Epiphanios Theodoropoulos, p. 240.

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The Holy Martyrs Gurias, Samonas and Habibus: Patrons of Honorable Marriage

Sts. Gurias, Samonas and Habibus (Feast Day - November 15)

During the persecution against Christians under the emperors Diocletian (284-305) and Maximian (305-311). The two friends Gurias and Samonas, preachers of the word of God, were arrested in the city of Edessa.

The saints refused to offer sacrifice to the gods, and boldly confessed their faith in Christ. For this they were subjected to cruel tortures: they were beaten, hung up by their hands, heavy weights were tied to their feet, and they were cast into a stifling prison.

The martyrs endured everything with firmness and Samonas uttered a prayer to the Lord, which one of the witnesses to their death wrote down:

"O Lord my God, against Whose will not a single sparrow falls into the snare. It was You Who made room for David in his sorrow (Ps. 4:1), Who proved the Prophet David stronger than lions (Dan. ch. 6), and granted a child of Abraham to be victor over torture and flames (Dan. ch. 3, ch. 14). You know also, Lord, the infirmity of our nature. You see the struggle set before us. Our foe strives to snatch us, the work of Your right hand, away from You and to deprive us of the glory which is in You. With Your compassionate eye watching over us, preserve in us the inextinguishable light of Your Commandments. Guide our steps by Your light, and make us worthy of Your Kingdom, for You are blessed unto ages of ages."

By night, they took the martyrs out beyond the city and beheaded them (+ 299-306). Christians buried their holy bodies with reverence.

After some years, the last pagan emperor, Licinius (311-324), began a persecution against Christians. Habibus, a deacon of the Church of Edessa whom the emperor ordered to be arrested for his zealous spreading of the true Faith, presented himself before the executioners when he learned they were searching for him. The saint confessed his faith in Christ and was sentenced to be burned alive. The martyr went willingly into the fire and with a prayer surrendered his soul to the Lord. When the fire went out, the mother and relatives of the saint found his body unharmed. They buried the martyr next to Sts Gurias and Samonas.

Patrons of Honorable Marriage

After the death of the saints, numerous miracles were wrought by them for those who entreated their help with faith and love. Once, a certain Gothic soldier, sent to serve at Edessa, took the pious virgin Euphemia as his wife. Before this the barbarian vowed to her mother Sophia at the graves of the Martyrs Gurias, Samonas and Habibus that he would do his spouse no harm, and would never insult her, but would always love and cherish her.

At the completion of his service in Edessa, he took Euphemia with him back to his native land. It turned out that he had deceived her, for he already had a wife at home, and Euphemia became her slave. Her evil husband threatened to kill her if she revealed to anyone that they were married. Euphemia suffered much abuse and humiliation. When she gave birth to a son, the jealous Gothic woman poisoned him. Euphemia turned with prayer to the holy Martyrs Gurias, Samonas and Habibus, the witnesses to the perjurer's oath, and the Lord delivered Euphemia from her suffering and miraculously returned her to Edessa, where she was welcomed by her mother.

After a certain while the Goth was again sent to serve in Edessa. The whole city learned of his misdeeds after he was denounced by Sophia. The Goth was executed by order of the prefect of the city.

In an Akathist, the Holy Church addresses the martyrs: "Rejoice, Gurias, Samonas and Habibus, Heavenly Patrons of honorable marriage." We pray to them for deliverance from family turmoil, and from marital difficulties, especially where one spouse hates the other without cause.

Apolytikion in the Plagal of the Fourth Tone
Since Thou hast given us the miracles of Thy holy Martyrs as an invincible battlement, by their entreaties, scatter the counsels of the heathen, O Christ our God, and strengthen the faith of Orthodox Christians, since Thou alone art good and the Friend of man.

Kontakion in the Second Tone
You received grace from on high, all-praised martyrs, and you intercede for those in the midst of temptations! Therefore, holy ones, you freed a young woman from bitter death. You are indeed the glory of Edessa and the joy of the world!



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Elder Paisios Responds to Protestant Inquiries On Saints and Icons

Question: The Lord taught us to pray to God the Father. The Orthodox Church prays to the Theotokos and the Saints who were people. Is this correct?

Answer: Listen, all prayers go to God. We pray to the Panagia and the Saints, that is, we request that they pray also to the Lord for us; their prayer has great power.

Question: Yes, but the Panagia and the Saints were people and they died. They do not hear us, nor are they present everywhere. Perhaps God is angry that we pray to them.

Answer: My child, to God no one dies. When someone dies, they died to us who still live on earth. They do not die to God. And if that person has boldness before God, they learn from Christ that we are requesting their prayers, though Christ listens and rejoices. The prayer of the righteous has great power.

Question: The Lord says: 'I am the Lord your God. Do not make idols or images. Do not venerate these, nor worship them, for I am the Lord your God and I am a jealous God.' The Orthodox Church venerates icons. Is this correct?

Answer: Listen, the mother who has her child in a war fears for him day and night. She has much to worry about. Suddenly she receives a letter from her child with a photo inside. When she sees it, what does she do? She takes it into her hands and kisses it, she puts it to her chest to touch her heart. So what do you think? Such a mother with such passionate desire that she has for her child, do you believe she is kissing a photograph? She believes she is kissing her child. The same is believed by those who have a passionate desire for the Panagia and the Saint they are venerating. We do not venerate icons because they are icons, but because of the Saints. And these not because they are people who exist, but because they suffered for Christ. It is true that God is jealous. Not however for His own, but for the devil. The Father is not jealous of His children. Do not worry, the Lord rejoices when He sees you honoring and loving His Mother and His Saints.

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Patriarch Pavle's Humble Way of Life

Patriarch Pavle of Serbia reposed one year ago today on 15 November 2009. He was a righteous man who has been honored with stories of his way of life. The following is from a conversation between Nikolai Kokukhin and Deacon Neboisha Topolic concerning Patriarch Pavle:

"By God’s mercy we have such a spiritual pastor as His Holiness, Patriarch Pavle… He leads an ascetic life and is a living example of an evangelical pastor. He lives in Christ in the full sense of this word… As an Orthodox monk he fasts, that is, does not eat meat, and keeps a very strict fast on Mondays, Wednesdays, and Fridays… He serves the Liturgy every morning in a small chapel in the building of the patriarchate. There is no choir there, and only parishioners sing…

He vests himself before the service and unvests after the service, he Confesses and Communes parishioners himself. He has worn the same raso and cassock from the time of his tonsure to the angelic order (and this was fifty years ago). He does not replace them. He washes, irons, and mends them himself. He prepares his own food. Once he told me that he had made himself a pair of good boots out of women’s boots. He has all the instruments for fixing boots; he himself can fix any shoes. He frequently serves in different churches, and when he sees that a priest has a torn raso or phelonion, he says to him: ‘Bring it, and I’ll fix it’… Being around such a person is a great benefit for the education of the soul, for spiritual growth."

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Istanbul Greek School Down To Just One Student

November 15, 2010
Hurriyet Daily News

If 10-year-old Valendi Mihailidis forgets his pen or notebook at home, there is no one at his school he can borrow one from. The fourth-grader is the only student at the Kadıköy Greek Primary School in Istanbul, one of 22 schools in the city serving just 214 pupils.

When asked if he ever gets bored without other students around, Valendi told daily Radikal, “I want to have friends too, but there are also good sides of being alone.”

The number of students in the city’s Greek schools is decreasing day by day, the paper reported Monday. With a total population of Greeks in Turkey of around 3,000, just 10 of Istanbul’s Greek schools have students enrolled, some of them in similar situations to that of Valendi.

Under the terms of the Lausanne Treaty signed in 1923, only Greeks with Turkish citizenship, also known as Rums, can attend Turkey’s Greek schools, making it difficult to increase enrollment. The children of Greek citizens living in Turkey are not allowed to attend. Draft legislation was prepared four years ago to allow foreign students to enroll in the schools as well, but it faced a challenge by the main opposition Republican People’s Party, or CHP, and was not adopted into law.

As a result, the Greek Primary School in Istanbul’s Bakırköy district has had no students for the last six years. The Maraşlı Greek Primary School in the Fener neighborhood has just six students. The most crowded Greek school in the city is the Zapyon School, with 120 students. The Fener Greek Middle and High School has 60 students, while the 117-year-old Zoğrafyon School in the Taksim area has 41 students in its sixth, seventh and eight grades and high school classes.

“Do not let the curtain close. Let those schools be open to anyone who wants to learn Greek,” said Yani Demircioğlu, principal at Zoğrafyon School.

On Oct. 29, the Republic Day holiday, the windows of only one classroom at the Kadıköy Greek Primary School were decorated with flags. It is in that room that the school’s sole student receives his lessons. During break times, Valendi is alone as well. Sometimes he plays football with a teacher, sometimes he reads a book or paints.

The other classrooms have been abandoned and the lunch hall is used for storage. Within the last five years, the 139-year-old school has only had two or three students at a time. Two teachers currently work there, providing Valendi’s education. One of them, Hristo Peştemalcioğlu, who has been at the school for 18 years, is also the principal. With one secretary and one cleaning worker, the school’s total population is five people.

When Peştemalcioğlu, 46, started to work as a teacher at the Zoğrafyon School, there were 32 students. “[Now there are] no kids’ voices, no sounds of games, no competition between students,” he said. “But our student is very good; he is hard-working and never upsets us.”

Related article: More and More Greeks Seek Work in Turkey

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Award Winning Serbian Documentary on Mount Athos

The documentary by Goran Vukcevic The Holy Eucharist On Mount Athos was aired last Fall on Radio Television in Vojvodina, Serbia and has now won first prize at the Russki Pushkin Filmfestival near Moscow. It chronicles the pilgrimage of the Army Academy of Serbia to Mount Athos.

The entire documentary can be seen at this link: http://media.rtv.rs/sr_ci/specijali/177

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How To Fight Against Demons

By Fr. George Calciu

And suddenly they cried out, saying, “What have we to do with You, Jesus, You Son of God? Have You come here to torment us before the time?” (Mt: 8:29)

Because the demon is a fallen angel, it is very difficult to be overcome by means of our intelligence and even by our (weak) faith and repentance. A demon possesses “intelligence” over us and greater power (to deceive) as it understands and sees things more clearly than us.

Prayer is one of the most powerful tools we have received from our Savior Jesus Christ, a weapon which the devil flees from. The prayer of St Basil (the Great) was so powerful that when the saint began to pray, all demons fled. God granted St. Basil this extraordinary power which He can also entrust to us – ordinary believers. Strive towards a deeper prayer, perhaps not one that would move “mountains”, but at least one that will clean us from sins and keep demons away. The way of fasting is also the way of purifying the flesh making it more transparent, for a gluttonous body is impenetrable to the (Holy) Spirit. The Spirit of God does not abide in a satisfied (fatty) flesh. For the fast that thins the flesh will make it hungry for the Word of God and, we’ll better understand His commandments and receive power to overcome the devil. However, the devil is not (always) defeated by everyone.

I have my own experience with this. Some years ago I had encountered a young (American) man possessed by an evil spirit. He was not acting evil; meaning by throwing himself down or by other frightful acts, but he had a total distrust in people. He feared God and the church but he was in much distress. When I was reading the prayers (exorcisms) of St. Basil over him, he was seized by a great tremor (fear). Perhaps – in those moments – his thoughts were in so much distress that he was responding by such inhuman/weird sounds. The demon (inside him) never attacked me; the man didn’t try to hit me or to escape from under the Epitrachelion. But he passed through these “states” (crises) which were from the demon that dwelt in him, and until he opened his soul to confession, he was not freed. When he falls again in temptation, he returns to me, and I pray over him these prayers (of St Basil). If the devil takes possession over his heart, he manifests in the (weird) way I’d mentioned above, but if not, then he’s only overcome by evil thoughts.


With time, the prayers began to work, but many temptations also aroused: he fights all sorts of images, distrustful thoughts that God had no power over him and that the prayers I read have not the same power as those of St Basil, al sorts of doubts to further distance him from the influence of prayer. But if you have a powerful prayer and have also fasted, know that the devil flees.

Our Lord Jesus Christ works in those who believe and received God’s grace through the sacrament of the priesthood, regardless of their virtues or sinfulness. Some are attracted to the intellect of the priest, others by the power of his prayers, while others by his counsel. There is always something that draws you to the priest and through this God grants him power. This is the Grace that was given to him by the “laying of hands” by which he can “bound all that can be bound on earth and absolve all that can be absolved” according to the Gospel. Amen.


Source: "To Serve Christ Means Suffering"

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Our Forefather Adam: A Russian Icon

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Bulgaria's Passion for John the Baptist: A Go-Nowhere Effort?

Milena Hristova
November 15, 2010
Novinite

The gilded domes of Bulgaria's largest cathedral reflect the rays of the setting sun as hundreds of the faithful line up for a chance to take a glimpse of relics that have made headlines all over the world. Once inside they touch the bones through cotton padding to avoid damaging them.

The John the Baptist relics hype exploded over the summer after their discovery, lagged during early fall, only to recapture Bulgarians' fancy in the winter in just one more proof that in post-communist Bulgaria religion often rubs up against superstition.

"I have come to pray for health and well-being. I am certain that the relics have miraculous powers and will protect my family from the evil and from disasters," explains Maria, an elderly woman, visibly exhausted, but radiant after the long hours spent outside.

Alexander, one of the very few young people waiting in the line says he really wanted to see the relics, but "you need to put up a tent to get there", there meaning Saint Alexander Nevsky Cathedral.

I consider myself a believer, why then the lofty smirk on my face as I pass by the long queue, winding up in the square in front of the cathedral?

Long queues have long been a rare sight in Bulgaria. The big deal about these relics is that they purportedly come from the Forerunner and Prophet John the Baptist, who heralded the coming of Christ and baptized Jesus. The remains, including a skull fragment and a tooth, were uncovered at the end of July during the excavation of a fourth-century monastery on St. Ivan Island, off Bulgaria's Black Sea coastal town of Sozopol. They were in a sealed reliquary buried next to a tiny urn inscribed with St. John's name and his birth date.

The excavation of a small alabaster box containing a few pieces of bone amid the ruins of a medieval monastery might easily have passed unnoticed as Bulgaria is rich with archaeological artifacts. But when Bulgarian archaeologists declared they had found relics of John the Baptist, their discovery became the subject of huge interest, much skepticism and even scam allegations.


My personal skepticism about the relics box-office draw potential and the possibility of turning Sozopol into a center of religious tourism and a second Jerusalem were nothing but fueled when I first saw them at Saint George church in the town of Sozopol shortly after their discovery. The display of the remains and the ambiance in the church was highly unimpressive. Two half-asleep policemen, a bag of cotton from the nearby pharmacy and the semi-dirty glass roof of the box the relics were in added to the gloomy and uninspiring picture.

My meetings with the people behind the discovery convinced me they were honest and genuine, but failed to dispel a lurking feeling of ill-ease.

I agree with excavation leader Professor Kazimir Popkonstantinov, a humble man, a strong believer and son of a preacher, that the discovery is a breakthrough and the Greek inscription on the tiny sandstone box is a very strong proof that the relics of John the Baptist are genuine.

I agree with Tsonya Drazheva, director of Burgas Regional History Museum and deputy head of the archaeological team, who dreamily says they have managed "to prove in the original milieu the existence of a legend".

I agree with the highly emotional Dimitar Nedev, director of the archaeological museum in Sozopol, who says it is important that these relics are not commercialized and purportedly belong to a saint respected not only by Christians, but by Arabs and Jews as well.

The problem is not even that their case for the relics mixes fact with hypothesis. I agree - what matters is that the relics had been acquired by the island's early monastic settlers in the genuine belief they were holy.

The problem is that brandishing someone's relics is not the best way to attract tourists and distract voters, especially when their discovery has been marred by a very public and vulgar row between a minister and archaeologists and their display has been that unimpressive and uninspiring.

The problem is that the government is in a hurry to get...somewhere. But it is barreling down the road without a map and is wasting all too often its energy on go-nowhere efforts.


These concerns apparently have not hurt the belief of many Bulgarians in the relics special – both economic and miraculous - powers.

Why?

Anything that has to do with miraculous healing, including relics, clairvoyants, soothsayers, fortune-tellers and astrologers with special powers, is booming in Bulgaria as never before on the back of the economic crisis, Bulgarians' despair and their predilection for mysticism and superstitions.

The communist era was a period of great persecution for the religious people in Bulgaria, turbulent times when religion officially did not exist and the entry into churches was banned. In recent years however Bulgaria's Orthodox church has been greatly discredited, leaving Christian believers nothing but disturbed.

People now try to rediscover faith in the intimacy of family and friends, in sudden surges of hope, kindness and joy, clairvoyants and ... relics. Despite the obvious fact that the Orthodox Church has been a little cavalier about the historicity of certain relics.

Cavalier is the last word one can use when it comes to the Bulgarian government plans to benefit from the box-office potential of the discovery. Officials of the recession-hit country believe the relics will promote religious tourism, hoping this will be the driver to prompt further the interest of the faithful people and translate into a tourist bonanza for the resort region.


"Catholic countries such as Italy, Ireland, Poland, Portugal, Spain and even France all have well developed "shrine tourism" businesses on the back of someone's bones. As does Israel. So why not Bulgaria?", says Ivan Petrov, a veteran hotelier who runs a family hotel and complains that occupancy was down by 40% this year.

Why not? Because promises whispered in the heat of passion or without any follow-through are not worth anyone's time.

Related articles:

Hundreds Line up in Sofia to Pay Homage to St. John's Relics

Putin Pays Respect to St. John Relics, Honors Bulgarian Patriarch

Putin's Picture with St John Relics to Lure Russians to Bulgaria

Putin: Bulgaria to Attract 500 000 Russian Tourists 2011

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The Nativity Fast and Orthodox Tradition

For us, the Nativity Fast serves to refresh the last part of the year - mystically renewing our spiritual unity with God and preparing us for the Feast of the Nativity of Christ.

St. Leo the Great wrote: “Four periods [of the year] have been set aside as times of abstinence, so that over the course of the year we might recognize that we are constantly in need of purification, and that amid life’s distractions, we should always strive by means of fasting and acts of charity to extirpate sin, sin which is multiplied in our transitory flesh and in our impure desires.”

According to Leo the Great, the Nativity Fast is a sacrifice to God [in return for] the gathered harvest.

The Holy Hierarch stated, “Just as the Lord has generously granted us abundance of the fruits of the earth, so should we, during the time of this Fast, be generous to the poor.”

According to St. Symeon of Thessalonica, “…the Nativity Forty-day Fast represents the fast undertaken by Moses, who, having fasted for forty days and forty nights, received the Commandments of God, written on stone tablets [of the Law]. And we, fasting for forty days, will reflect upon and receive from the Virgin of the living Word - not written upon stone, but born, incarnate, and we will commune of His Divine Body.”

The Nativity Fast was established to allow us through repentance, prayer and fasting to cleanse ourselves before the Nativity of Christ, so that with clean heart, soul, and body, we might reverently meet the Son of God, Who has come into the world and so that in addition to bringing the usual gifts and sacrifices, we might bring Him our clean hearts and a desire to follow His teachings.

May God grant that we all spend the salvific days of the Nativity Fast in such a way as to be a great benefit to our souls.

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Related Links:

Why the Nativity Fast Has Been Established

The Nativity Fast, Otherwise Known As Advent, Has Begun

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Why the Nativity Fast Has Been Established

The Orthodox Church prepares its faithful to welcome the Nativity of Christ in a worthy manner by means of a 40-day Nativity fast, which lasts from November 15th to December 25.

Besides generally known reasons, the Nativity fast is also undertaken by Orthodox Christians in order to venerate the suffering and sorrow undergone by the Holy Mother of God at the hands of the scribes and the Pharisees just prior to the sacred event of Christ’s Nativity.


Holy Tradition tells us that shortly before the righteous Joseph and the Holy Virgin set off for Bethlehem, they were subjected to the following tribulation. A certain scribe by the name of Ananias, entering their home and seeing the Virgin pregnant, was severely distressed and went to the High Priest and the entire Jewish council, saying: “Joseph the carpenter, who has been regarded as a righteous man, has committed an iniquity. He has secretly violated the Virgin Who was given to him from the temple of God for safekeeping. And now She is with child.” Then the High Priest’s servants went to Joseph’s house, took Mary and Joseph, and brought them to the High Priest, who began to denounce and shame the Most-blessed Virgin Mary.

But the Holy Virgin, crying in deep sorrow, replied: “The Lord God is My witness that I am innocent and have known no man.” Then the High Priest accused the righteous Joseph, but the latter swore on oath that he was not guilty of this sin. Yet the High Priest did not believe them and subjected them to the trial that was customary in those times, (when a woman suspected of violation was given to drink bitter water that had been cursed by the High Priest). However, the trial just served to confirm the innocence of the Holy Virgin and the righteous Joseph. All those present were amazed at this, unable to understand how a Virgin could simultaneously be with child and yet remain inviolate.


After that the High Priest allowed the holy couple to go home in peace. The righteous Joseph took the Virgin Mary and went to his house, joyously glorifying God. But this was not the end of the Holy Theotokos’ trials. It is well known that afterwards she shared with Joseph the toil of a three-day journey from Nazareth to Bethlehem. And in Bethlehem there was no place for the Holy Virgin either in an inn, or in some home, and since night was already approaching, She was forced to seek shelter in a cave which served as a resting place for cattle. In this humblest of shelters the Most-blessed Virgin remained in prayer and divine contemplation. It is here that She painlessly gave birth to our Lord Jesus Christ, Saviour of the world.


We can see from all of the above that the days immediately preceding the Nativity were not days of rest and comfort for the Holy Mother of God. In those days She suffered various sorrows and trials, but did not leave off her prayers and contemplation. The Holy Church appeals to the faithful to participate, at least to some small degree, in the Holy Theotokos’ spiritual labor, constraining one’s flesh during the Nativity fast and nourishing one’s soul with prayer. However, the Church warns us that external fasting only is not enough. We must also apply ourselves to internal fasting, which consists of shunning malice, deceit, wrath, worldly bustle, and other vices. During this fast, as at all times, we must show works of love and mercy to our fellow beings, doing all we can to help those in need and in sorrow. Only then will our fasting be genuine and not hypocritical, only then will it be God-pleasing, and only then will we know the true joy of the bright feast of Christ’s Nativity.


Source: “Orthodox Russia”, No. 21, 1999.

Related Links:

The Nativity Fast and Orthodox Tradition

The Nativity Fast, Otherwise Known As Advent, Has Begun

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