How A Discerning Elder Responds To Perplexing Questions

People often confuse the advice of certain holy men and women of God as being infallibly inspired by the Holy Spirit regarding all matters, even matters pertaining to the world. This is a serious error. An illumined elder may be able to infallibly help illumine the soul of a Christian, but when it comes to worldly matters and vain inquiries it more often is the case that opinions are being offered that may have some value, but ought not to be inquired by pious Christians as if the answer were to come by God Himself. Certainly the holy man or woman does not think that every word uttered from their lips comes from God. One of the greatest and most discerning of holy men in the 20th century was Elder Daniel Katounakiotis, and here is what he said on the matter in a private letter of his. Consider this a guide as to what type of questions truly pious souls should seek from Holy Fathers and Mothers.

From a letter of Elder Daniel Katounakiotis to Nicholas Rengos, dated 05/13/1924:

"A certain good Christan known to you, George Balaskas, a soldier, presented me with perplexities - how the world increases, the state of people in America, what was the forbidden fruit [of Genesis], and other such questions, and intends to prepare others for me.

These questions do not profit him, and they come from the right-hand delusion of the enemy, that he may not occupy himself with learning which passions he must cut off and which not."

From Contemporary Ascetics of Mount Athos (vol. 1) by Archimandrite Cherubim, p. 320.

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Elder Athanasios of Grigoriou and a Monk With Unreasonable Zeal

By Archimandrite Cherubim Karambelas

The following narrative emphasizes the clairvoyance of the holy elder Athanasios [+1953], abbot of Grigoriou Monastery.

The zeal of the fiery Old Testament Prophet Elias ["I have been very zealous for the Lord of Hosts" (1 Kings 19:14)] is often seen in the monks of the Holy Mountain. At critical times in the past, when the faith and tradition of Orthodoxy have been seriously threatened, Mt. Athos has raised up fighters, confessors, and martyrs. We must confess, however, that there have been instances when the zeal of certain Holy Mountain monks, probably combined with ignorance, fanaticism, and lack of discernment, had caused serious harm to individuals and communities. The Scripture commands: "Turn not to the right hand or to the left, that you may prosper wherever you go" (Joshua 1:7).

Fr. E, a monk of Grigoriou, carried away by this unreasoning zeal, decided to leave his Monastery. His reasons had to do with the calendar question, combined with the visit and Liturgy at the Monastery by a certain Bishop. At night, therefore, without anyone knowing, he gathered his belongings, lowered himself from the window by a rope, and landed outside the enclosure. He then realized that he had left something important in his cell - his prayer book, a book he needed very much. So he hid in the bushes above the forecourt of the Monastery and waited for the gate to open at dawn. He had to get that book in any way possible.

The gate opened at the appointed time, and some of the fathers went out to go to work. Fr. E saw them all, but nobody could see him. A moment later, the Abbot also came out. Slowly and steadily he advanced toward the forecourt. He reached the spot directly below where Fr. E was hidden: "Fr. E, come down quickly! Come down!"

Fr. E was speechless. Confused, stunned and ashamed, making no opposition at all, he came down. He understood that something supernatural had just taken place with his Elder, and he returned to his cell in repentance.

From Contemporary Ascetics of Mount Athos (vol. 1), pp. 145-146.

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Saint Simon the Myrrh-Gusher of Mount Athos

St. Simon the Myrrh-Gusher (Feast Day - December 28)

Saint Simon the Myrrh-Gusher lived an ascetical life on Mt Athos, and was glorified by many miracles. He was the founder of the New Bethlehem monastery, now known as Simonopetra. One night, he saw a star of such brightness that he thought it must be the Star of Bethlehem. Seeing the star remain motionless for several nights, he thought at first that it was a demonic temptation. On the eve of the Lord's Nativity the star stood over a high rock, and St Simon heard a voice say, "Here, O Simon, you must lay the foundations of your monastery for the salvation of souls." He built the monastery and called it New Bethlehem.

He reposed in the year 1287, and his holy relics exude myrrh.

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A Miracle of Saint Simon the Myrrh-gusher

After the repose of Saint Simon, the fathers of Simonopetra celebrated his memory on December 28th annually. One of the fathers did not want to honor his memory however. During the all-night church service, this monk left and returned to his cell to slumber. This was accompanied by blasphemous remarks and revolting words against the Saint.

As the fathers were keeping vigil, Saint Simon payed this blasphemous monk a visit. He appeared with a glorious countenance and brilliant as lightning, accompanied by two of his earliest disciples. Saint Simon, displeased with this monk, said to him: "Are you displeased, O defiled one? Glorify what has been glorified!" Then Saint Simon ordered his two disciples to strike down the monk, saying: "Strike down this blasphemer!" When the monk was down, it appeared to the brother that Saint Simon was thrashing his feet with the staff he was holding. The pain and fear caused him to awake, and with pain in his legs and fear he ran to church.

When he arrived he fell at the feet of the abbot and said: "Forgive me, fathers and brethren! Just now I beheld with the eyes of my soul, in truth, that God has glorified our righteous Father Simon! Moreover, I now believe and venerate him as one equal in worth and honor to the great saints of old - Anthony, Euthymios, Savvas and the rest. I thank you, O Saint of God, that you delivered me, the wretched one, from my demonic deception!"

Weeping in front of the brethren, he recounted to them in detail the glory of Saint Simon. Thereupon, all glorified God and His servant, the righteous Simon, through whose holy intercessions may we also be granted the kingdom of the heavens. Amen.

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The 20,000 Holy Martyrs of Nicomedia

At the beginning of the fourth century the emperor Maximian (284-305) gave orders to destroy Christian churches, to burn service books, and to deprive all Christians of rights and privileges of citizenship. At this time the bishop of the city of Nicomedia was St Cyril, who by his preaching and life contributed to the spread of Christianity, so that many members of the emperor's court were also secret Christians.

The pagan priestess Domna was living in the palace at that time. Providentially, she obtained a copy of the Acts of the Apostles and the Epistles of St Paul. Her heart burned with the desire to learn more about the Christian teaching. With the help of a young Christian girl, Domna went secretly to Bishop Anthimus (Cyril's successor) with her faithful servant, the eunuch Indes. St Anthimus catechized them, and both received holy Baptism.

Domna began to help the poor: she gave away her valuables with the assistance of Indes, and she also distributed food from the imperial kitchen. The chief eunuch, who was in charge of provisions for the imperial household, found out that Domna and Indes were not eating the food sent them from the emperor's table. He had them beaten in order to find out why they did not partake of the food, but they remained silent. Another eunuch informed him that the saints were distributing all the emperor's gifts to the poor. He locked them up in prison to exhaust them with hunger, but they received support from an angel and did not suffer. St Domna feigned insanity so she wouldn't have to live among the pagans. Then she and Indes managed to leave the court, and she went to a women's monastery. Abbess Agatha quickly dressed her in men's clothing, cut her hair and sent her off from the monastery.

During this time the emperor returned from battle and ordered that a search be made for the former pagan priestess Domna. The soldiers sent for this purpose found the monastery and destroyed it. The sisters were thrown into prison, subjected to torture and abuse, but not one of them suffered defilement. Sent to a house of iniquity, St Theophila was able to preserve her virginity with the help of an angel of the Lord. The angel led her from the brothel and brought her to the cathedral.

At this time the emperor cleared the city square to offer sacrifice to the pagan gods. When they began sprinkling the crowd with the blood of the sacrificial animals, Christians started to leave the square. Seeing this, the emperor became enraged, but in the middle of his rantings a great thunderstorm sprang up. People fled in panic, and the emperor had to retreat to the palace for his own safety.

Later Maximian went to the church with soldiers and told them they could escape punishment if they renounced Christ. Otherwise, he promised to burn the church and those in it. The Christian presbyter Glycerius told him that Christians would never renounce their faith, even under the threat of torture. Hiding his anger, the emperor exited the church, and a short time later commanded the presbyter Glycerius be arrested for trial. The executioners tortured the martyr, who did not cease to pray and to call on the Name of the Lord. Unable to force St Glycerius stop confessing Christ, Maximian ordered him to be burned to death.

On the Feast of the Nativity of Christ in the year 302, when about 20,000 Christians had assembled at the cathedral in Nicomedia, the emperor sent a herald into the church. He told the Christians that soldiers were surrounding the building, and that anyone who wished to leave had to offer sacrifice to the pagan gods. Anyone who defied the emperor would perish when the soldiers set fire to the church. All those present refused to worship the idols.

As the pagans prepared to set fire to the church, Bishop Anthimus, baptized all the catechumens and communed everyone with the Holy Mysteries. All 20,000 of those praying died in the fire. Among them were the abbess Agatha and St Theophila who had been saved from the den of iniquity by a miracle. Bishop Anthimus, however, managed to escape the fire.

Maximian thought that he had exterminated all the Christians of Nicomedia. He soon learned that there were many more, and that they would confess their faith and were prepared to die for Christ. The emperor wondered how to deal with them. At his command they arrested the regimental commander Zeno, who was openly criticizing the emperor for his impiety and cruelty. Zeno was fiercely beaten and finally beheaded. They jailed the eunuch Indes, formerly a priest of the idols, for refusing to participate in a pagan festival.

The persecution against Christians continued. Dorotheus, Mardonius, Migdonius the deacon and others were thrown into prison. Bishop Anthimus encouraged them by sending letters to them. One of the messengers, the Deacon Theophilus, was captured. They subjected him to torture, trying to learn where the bishop was hiding. The holy martyr endured everything, while revealing nothing. Then they executed him and also those whom the bishop had addressed in his letter. Though they were executed in different ways, they all showed the same courage and received their crowns from God.

For weeks, St Domna concealed herself within a cave and sustained herself by eating plants. When she returned to the city, she wept for a long time at the ruins of the church, regretting that she was not found worthy to die with the others. That night she went the sea shore. At that moment fishermen pulled the bodies of the martyrs Indes, Gorgonius and Peter from the water in their nets.

St Domna was still dressed in men's clothing, and she helped the fishermen to draw in their nets. They left her the bodies of the martyrs. With reverence she looked after the holy relics and wept over them, especially over the body of her spiritual friend, the Martyr Indes.

After giving them an honorable burial, she did not depart from these graves so dear to her heart. Each day she burned incense before them, sprinkling them with fragrant oils. When the emperor was told of an unknown youth who offered incense at the graves of executed Christians, he gave orders to behead the youth. The Martyr Euthymius was also executed along with Domna.

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HYMN OF PRAISE: The Twenty Thousand Holy Martyrs of Nicomedia

By St. Nikolai Velimirovich

Holy Martyrs, your sufferings have passed,
Your tears wiped away, your wounds healed.
But more suffering still comes, it has not all arrived
Upon God's Church and upon her faithful.
Holy Martyrs, to you we pray:
By your prayers, watch over the Church.

Holy Martyrs, wonderful conquerors,
Against you have risen all the diabolical legions.
As great soldiers, you were without fear;
Your adversaries fell into the abyss.
You now clearly behold the Holy Trinity;
In His light you rejoice.

Holy Martyrs, we praise you for your wounds,
And for your tears and for your pure blood.
You became a fortress of defense for the Church.
Pray for us to the Savior Christ,
To make us worthy to call you brothers,
O honorable knights, children of grace!

Apolytikion in the Second Tone
Blessed is the earth that drank your blood, O prizewinners of the Lord, and holy are the tabernacles that received your spirit; for in the stadium ye triumphed over the enemy, and ye proclaimed Christ with boldness. Beseech Him, we pray, since He is good, to save our souls.

Kontakion in the First Tone
A twenty-thousand numbered battalion of Martyrs ariseth like an unwaning star great with brightness, enlight'ning by faith the hearts and the minds of all godly folk. For, enkindled with divine love unto the Master, this courageous host received a sanctified ending when eagerly burned with fire.

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Searching for the Truth

By Rev. Antonios Alevisopoulos

The problem of where the truth lies has occupied mankind down through the ages; it is a problem that is always contemporary and of its very nature leads man to seek an answer. The Philosophers, especially the ancient Greeks, posed the question: "What is the truth?" and most men have searched for it rationally. Some said that truth is an Idea, a "principle of all things", the "prime mover unmoved" and called it God.

But this "God", the God of the philosophers, cannot redeem. He touches only man's rational faculty, and not man as a whole; no one can come into personal commu­nion with him since he is not a person, but something impersonal; a universal Mind that acts blindly, or is so distant and so transcendental that he has no interest in man or in the world.

There can be no doubt that anyone with a good disposition, upon observing creation and using his human potential, can discover evidence of God's existence. However, he will discover only the concept of God, but not God Himself, salvific truth.

Others, down through the ages, have created worldly idols and a multitude of deities. They established "divine" laws and rules and created systems of worship of human provenance. All these, however, are simply expressions of man himself; they do not transcend the created realm, created reality; they do not, in other words, reveal the one true God Who transcends the created world.

Again, still others believe that man is by nature God. It remains simply for him to understand "his true self; nothing need change save his stance vis-a-vis his God-self, rejecting any thought that might differentiate him from his own divinity and recognize the existence of a God outside and beyond him.

In the final analysis, such an approach to God cannot satisfy man. It leads to an infinite loneliness which is contrary to human nature. By nature, man seeks warmth, love, communion with others and not only with himself; without these things, he cannot exist. That is why he continuously seeks them. He is not satisfied with man-made concepts concerning God. He desires to rise above created reality, above creation and seek the meaning of life in communion with the uncreated and eternal God.

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Patriarch Ilia is Named 'Person of the Year' in Georgia

December 28, 2010
Interfax

Catholicos and Patriarch Ilia II of Georgia is recognized as Person of the Year in the republic, according to the Kviris Palitra weekly.

47.3 per cent of respondents voted for the Patriarch.

The well-known (in Georgia) opera singer and head of a charitable foundation Paata Burchuladze takes the second place as 18.3 percent of respondents voted for him.

Georgian President Mikhail Saakashvili won the fourth position as he got eight percent of votes. The main coach of the Georgian football team Temur Ketsbaia left him behind and took the third place with 9.7 percent of votes.

400 respondents participated in the poll conducted by the Kviris Palitra weekly.

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Can a Non-Expert Challenge a “Scientific” Consensus?

GilDodgen
27 December 2010
UncommonDescent

Many of us in the ID community are repeatedly challenged with the assertion that those without “credentials” in evolutionary biology are, essentially by definition, disqualified from questioning Darwinian orthodoxy.

It is true that if a mathematician claims to have a proof of a new theorem in computational number theory, the challenger should be able to come up with a mathematically rigorous refutation, and this would require much expertise in the domain of CNT.

However, as David Berlinski has pointed out, Darwinian “science” does not represent rigorous science in our usual understanding of the term — it is a “room filled with smoke.” It makes claims about the infinitely creative powers of random variation and natural selection, with no rigorous proof, only wild speculation and infinitely imaginative storytelling.

It makes claims about the fossil record repeatedly substantiating Darwinian step-by-tiny-step gradualism, when the obvious overall testimony of the record is the exact opposite: consistent and persistent discontinuity.

It completely ignores the obvious fact that the probabilistic resources required to enable the Darwinian mechanism to do anything of significance concerning the information-processing machinery of the cell could not possibly have been available in the history of the universe.

These obvious deficiencies in Darwinian theory can be easily recognized and understood by those without “credentials.” In fact, it would appear to me that one would require a Masters, and preferably a Ph.D. in evolutionary biology not to be able to recognize and understand them.

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Homily Two: St. Gregory of Nyssa on St. Stephen the Protomartyr

By St. Gregory of Nyssa

Upon entering the world, Christ brought salvation and founded the Church. The witness to the truth shone forth as well as those witnesses to such a great providence. The disciples followed their Teacher by following in his footsteps, for after Christ there came bears of Christ [Christophoroi]; after the Son of Justice [cf. Mal 3.20], they illumine the world. Stephen was the first to flourish on our behalf, not from the thorns of the Jews, but he was the first fruit for the Lord from the Church's fertility. The Jews placed a crown woven from thorns on the Savior's head [Mt 27.29] since the Cultivator of the vine considered their fruit to be evil. With regard to this the prophet says, "For the vineyard of the Lord of hosts is the house of Israel, and the man of Judah is his pleasant planting. I have looked for grapes but behold, it produced thorns" [Is 5.7]. But the works of the evangelical truth are a foretaste of piety and offer to the Lord the holy man Stephen [Stephanos] as the first fruits of what has been cultivated in the form of a crown [stephanos] from the harmony of many and various virtues. First this wonderful man bore witness to suffering and was chosen as a faithful man by the Apostles; he was filled with the Holy Spirit by whose power he became wise. He showed diligence for preaching the divine word, and great wonders of divine power confirmed his teachings. Scripture says, "Stephen, being full of faith and power, performed great signs" [Acts 6.8]. He did not consider sufferings to be an impediment and did not hesitate to demonstrate zeal for his task; as a result, he became a great wonder and had the advantage of assuming hardship with a spirit of love. He endured sufferings, was concerned for souls, nourished them with bread, taught with words, offered bodily nourishment and set a spiritual feast because he was a good man and full of the Holy Spirit. [Stephen] was sustained by the goodness of his will to serve the poor and curbed enemies by the Spirit's power of the truth. Every [thought] ought to be rejected and every premeditation against the truth ought to be dispersed. As it is written, "he cast down arguments and every proud obstacle to the power of God" [2Cor 10.5]. Holy Scripture testifies to such power and mastery of speaking so that "no one can resist the wisdom and the Spirit with which he spoke" [Acts 6.10]. However the herald of truth stirred up the council of impiety. We should take notice of the protomartyr in order to give him his due which, because of the body's weakness, could not be completed yesterday. Today we wish to make memory of him along with the holy Apostles. Neither can praise of the saints be bound by days or time because "the memory of the just man remains forever" [Ps 111.6]. As a result, their significance will remain unaltered. Therefore [praise of] the martyrs will not be without the apostles nor will the apostles be without the martyrs. The apostles are teachers of the martyrs, whereas the martyrs are images of the apostles. Indeed blessed Stephen bears their image and the stamp of the cross and was first to receive the crown of martyrdom through death. However, the martyr's endurance is a sign for teachers and has indeed become a crown on their behalf. The crown of beautiful teachers is not honor due to celebrity but growth for the Church so that as the divine Apostle says, "My dearly beloved, my joy and crown, stand firm" [Phil 4.1]. But let us return to the task at hand.

The bearer of Christ [Christophoros] has entered the assembly of those slain for Christ; the sheep has entered the pack of wolves but not every sheep fell prey and was handed over to the wolves. For they ripped apart and tore asunder the flock by biting it with accusations; rather, they were cut into pieces by reproaches, threats and denunciations just like them. Let us not pass over these words without notice. I have spoken of this assembly of evil doers which with bold effrontery comprises this pack of wolves and to which applies the reprimand, "You stiff-necked people, uncircumcised in heart and hears, you always resist the Holy Spirit as your fathers and those after you" [Acts 7.51]. Thus he who appeared on earth gazes heavenward and being clothed with human nature, has been transformed into the appearance and form of an angel (there is nothing unseemly here; indeed, in the protomartyr it is becoming that the martyrs' dignity become apparent that we may know the effects of such a new grace). The martyr's yearning is not only pleasing to the angelic dignity but opens heaven's gates; no longer are souls handed over to death, but they commend their spirits into Christ's hands. For the man who is Lord cries out on the cross to his Father, "Father, into your hands I commend my spirit" [Lk 23.46]. Stephen, the servant of Christ, extends his hands to the Lord saying, "Jesus, receive my spirit" [Acts 7.59]. Having said these words, he hands over his soul. The angels have received a member of their chorus; rather, they took him up with praise while the Jews below stoned him. However, Stephen received a heavenly inheritance after undergoing such noble struggles. To Stephen all these stones are suddenly woven together as a herald to the divine Gospel and with him are the martyrs who again shine with the beauty of salvation. We have earlier mentioned the brilliance of piety which shines so brightly, namely, Peter, James, John and those leaders of the apostolic unanimity and crowns of the Church's glory. Far be it for me to obstruct [the meaning of] Stephen's name; rather, in many ways I will show how inexhaustible it is, for it knows no end to that perfect blessedness represented by crowns. Therefore, if in a spirit of loving the truth we again enjoy crowns from Stephen and share in their memory, then we hope to participate, [J.101] remain and be glorified with him, for when a promise has been confirmed, fellowship in the faith increases.

Again, brothers, enjoyment of the good occurs when the martyrs' memory illuminates the Lord's day of resurrection. Through these preceding remarks the brilliance belonging to the glory of Christ's Gospel has illumined our minds in which the rays of salvation invigorate justice and banish the gloom of impiety once they have shed light upon souls by knowledge of the truth. To me this is especially wonderful and noteworthy. We feel the sun which rises early and whose rays foreshadow the coming of day by casting its rays upon everything under heaven. It hides and obscures the stars' chorus so that we can no longer perceive their heavenly circuit. But our Lord Jesus Christ rises to us from on high as the prophet says of him, "whereby the sun's rising will visit up from on high" [Lk 1.78]. Not only does [the sun] hide like stars those holy persons who were its precursors, but it makes them shine more brightly and causes others to gleam more intensely. For the prophets radiated after his coming rather than before. Upon coming into the world the Savior illumined and rent the obscurity of prophecy with regard to the Scribes' decrees, having fulfilled the Law and prophets [cf. Rom 13.10], for he did not come to abolish the Law and the prophets but to fulfill them [Mt 5.17]. The Savior said with regard to himself concerning the new order of grace, "I am the light of this world" [Jn 8.12]. The fountain of goodness coming from the good Father did not scorn to allow his servants participate in himself but said to his disciples, "You are the light of the world" [Mt 5.14], and "Let your deeds shine before men" [Mt 5.16]. We again confirm her our words by the Lord's grace: John the Baptist was called a lamp [Jn 12.27], and in the Psalms [Christ] was announced and witnessed to by the Lord. The prophet says in the person of the Father in one of the hymns, "I have prepared a light for my Christ" [Ps 131.17, lxx]. That is, I have prepared a helper and precursor for the light. The Lord confirms this voice of the Father by saying, "He [John] was a burning lamp" [Jn 5.35]. However, such a light withdrew and became obscure at the Lord's coming who was the sun of righteousness [cf. Mal 3.20]. In this way, the baptist might radiate all the more as a proclaimer of [Christ's] divinity. John therefore was called a lamp because he illumined through one [sun] alone the house of Israel [cf. Mt 5.15]. The Apostles of the Savior were neither lamps, lights nor stars but messengers of light not illumining one region or area but brightening every place under heaven. The most important leaders were Peter, James and John who were designated as witnesses by Christ, running to the end of their lives and expending themselves by various forms of witness. For he whom the Lord designated as leader of the apostolic chorus obtained proper glory. By the cross he expressed the lordly image of the king (I mean the image of the cross of which he was not ashamed of suffering but took it as a great trophy. Neither we nor any other person, as Paul says, can say that Jesus Christ is our Lord. Thus Peter radiates with much holiness and reverence when he is suspended upside down on a cross in order not to equal himself with his Savior's glory which spread through his crucifixion to humanity in its entirety and whose embrace included the entire world. James was beheaded [cf. Acts 12.2] out of love for Christ his true head. As the Apostle says, Christ is the head of man and the entire church [cf. 1Cor 11.3, Eph 5.23]. Blessed John endured many, diverse conflicts and succeeded in various positions with regard to fostering the religion. He underwent an unsuccessful attempt at being drowned and was judged to be numbered among the martyrs' chorus. [John] was held in esteem not by his suffering but by his desire to undergo martyrdom, a type of death which became an immortal tribute who by his death had graced the churches. It is indeed fitting to recall those special men not only with regard to their outstanding piety but their noble character. Together they hold special rank among the other apostles, and their courage does not belong to human reasoning but is in accord with the judgment of divine truth.

Such persons recognized by their great wonders are only known by the Lord in their steadfast fidelity and true witness. This was the vision on the mountain when the Lord was transfigured in resplendent, divine glory only before Peter, James and John [[cf. Mt 17.1ff.]. Both Moses and Elias were present with him, and his brilliance which was overshadowed by a cloud revealed the king's great image. Such was the case with Jairus' daughter whom [Jesus] brought back to life [cf. Mt 26.37], only in this instance they were witnesses to the miracle. Without delaying further, we see that [Jesus] took these same men at the time of his saving passion when he encouraged and confirmed them to be faithful by saying, "Now my soul is troubled" [Jn 12.27]. We do not relate these words to cast a bad light upon the rest of the apostles but as a testimony in remembrance of their virtue. If we must excellency among the saints is not restricted by human discernment but by God's judgment and truth. We have been made worthy of sharing them by recalling such men and must give thanks not so much because we are obliged (this is impossible) but in so far our capacity (this indeed is possible). The saints accept our honor not in order to gain something but only that we might share a common benefit. Again I think we should recall not only Peter, James and John but celebrate the memory of all the apostles. If anyone attains the truth which is in accord with their teachings, this person serves to complete the form of one body. As the Apostle says, "if one member is glorified then all the others are glorified" [1Cor 12.26]. Thus truth is especially present in those blessed, perfect men who share the same faith and the same blessing of piety and who solemnly participate in the truth. Who does not gladly exult and is filled with the Holy Spirit once he has been deemed worthy of sharing the apostolic chorus, of guiding the entire world into the knowledge of truth, of filling the true religion's net with the world? Such a person has ensnared with traps whatever belongs to the truth in order to seize every type of evil which afflicts mankind and to lead men to him who both tames and saves them? "To every place on the earth goes their sound" [Ps 18.5]. Here are the foundations of the Church, the columns and supports of truth which are the eternal fountains of salvation from which with great abundance the streams of divine teaching flows. With regard to these matters the prophetic voices says to us, "You will draw water with joy from the fountains of salvation" [Is 12.3].

Peter, the chief of the Apostles, is recalled and the remaining members of the Church are glorified with him for indeed the Church of God is established upon him. This is accord with the Lord's words who made him the firm and most solid rock upon which he had built his Church [cf. Mt 16.16ff]. Then we have mention of James, John and as sons of thunder whom the Savior had named and who had brought rain clouds; for the gathering of clouds by necessity herald rain. Thus the clouds represent Apostles and prophetic words; although times of preaching differ, nevertheless the laws of true religion are in harmony and one spirit is the source of various gifts. But who can explain for those who are incapable their courage and worthily recall apostolic virtue? We do not refer to Simon who was known for his fishing or for his ambition to receive praise but to his steadfast faith which made the entire Church firm. Neither again do we mention the sons of Zebedee but the Boanergoi, that is, the Sons of Thunder. How does such a faint sound is now so insufficient transformed into thunderous words which penetrate every ear? Therefore we desire to dismiss an ineffective silence with regard to studying the saints, being fully aware that their memory makes us worthy of being with them and of imitating their virtue. We do not celebrate their lives by words but by keeping their manner of life in ours minds. We show ourselves as worthy disciples not through irrational words but by reverence, good speech, by having the same opinion and ardor. Do you honor the martyrs' memory and hold them in veneration? Fellowship with their memory implies agreement with their mind. Does not the light of knowledge by the Gospel's glory concerning Christ illumine such persons [cf. 2Cor 4.4, 6]? Is not grace poured out by them? Their commands, way of life, struggle, judgement of truth are one and make us worthy by the prayers and intercession of the saints whom we recall through the grace of our Lord Jesus Christ, to whom be glory and power forever. Amen.

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Serbia To Celebrate 1700 Years Since the Signing of the Edict of Milan in 2013

December 26, 2010
B92

It would be good to launch talks between churches in 2013, Serbian Orthodox Church (SPC) Patriarch Irinej stated on Saturday.

“It is good for church representatives to gather and launch a humane and friendly dialogue, while other issues between churches can be left for a later time,” Irinej said during signing of a contract on the construction of a complex commemorating the Roman Emperor Constantine the Great (306-337) in Niš.

Constantine the Great was born in the vicinity of today's southern Serbian city of Niš.

Partiarch Irinej and Niš Mayor Miloš Simonović signed an agreement on the transfer of city-owned land on Vinik Hill to the SPC, which would use it to build a religious complex devoted to the memory of Constantine the Great.

The signing of the agreement was also attended by Serbian Deputy Prime Minister Božidar Đelić.

“A dialogue between Christian churches is a process, and it is important to initiate it,” the patriarch noted.

Construction works at the site will start early in 2011, and are due to be completed by the 1.700th anniversary of the adoption of the Edict of Milan.

The Edict of Milan was the legal act which proclaimed religious toleration and marked the end of the exile of Christians in the Roman Empire.

A cross which will be visible from all parts of Niš will be built on Vinik Hill, at 400 meters above sea level.

The cross will be 80 meters high and 40 meters wide, made of metal, with an elevator and two platforms.

The complex will span across 13 hectares and will comprise a hotel, a museum dedicated to Emperor Constantine, an amphitheatre, a cinema, a media centre and a souvenir shop.

Read more here.

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Good King Wenceslas

"Good King Wenceslas" is a popular Christmas carol about a king who goes out to give alms to a poor peasant on the Feast of Stephen (the first day after Christmas, December 26). During the journey, his page is about to give up the struggle against the cold weather, but is enabled to continue by the heat miraculously emanating from the king's footprints in the snow. The legend is based on the life of the historical Saint Wenceslaus I, Duke of Bohemia (907–935), known in the Czech language as Svatý Václav. (Read more here)



Good King Wenceslas looked out
On the feast of Stephen
When the snow lay round about
Deep and crisp and even
Brightly shone the moon that night
Though the frost was cruel
When a poor man came in sight
Gath'ring winter fuel

"Hither, page, and stand by me
If thou know'st it, telling
Yonder peasant, who is he?
Where and what his dwelling?"
"Sire, he lives a good league hence
Underneath the mountain
Right against the forest fence
By Saint Agnes' fountain."

"Bring me flesh and bring me wine
Bring me pine logs hither
Thou and I will see him dine
When we bear him thither."
Page and monarch forth they went
Forth they went together
Through the rude wind's wild lament
And the bitter weather

"Sire, the night is darker now
And the wind blows stronger
Fails my heart, I know not how,
I can go no longer."
"Mark my footsteps, my good page
Tread thou in them boldly
Thou shalt find the winter's rage
Freeze thy blood less coldly."

In his master's steps he trod
Where the snow lay dinted
Heat was in the very sod
Which the Saint had printed
Therefore, Christian men, be sure
Wealth or rank possessing
Ye who now will bless the poor
Shall yourselves find blessing!

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Homily One: St. Gregory of Nyssa on St. Stephen the Protomartyr

By St. Gregory of Nyssa

How lovely is the inspiration exhibited by those who are good, and how sweet is the joy which they disclose! See, we acquire a feast from a feast and grace from grace. Yesterday the Lord of the universe welcomed us whereas today it is the imitator [Stephen] of the Lord. How are they related to each other? One assumed human nature on our behalf while the other shed it for his Lord. One accepted the cave of this life for us, and the other left it for him. One was wrapped in swaddling clothes for us, and the other was stoned for him. One destroyed death, and the other scorned it.

Brethren, let us hasten to the stadium where the great athlete contends against the wicked adversary of human life by stripping himself in the arena by his confession [of faith] [cf. 1Cor 4.9]. Indeed, as Paul has said [Heb 12.4], Stephen [Stephanos] has become a spectacle to the world, angels and to men. He was the first to have received the crown [stephanos] of martyrdom, the first to have paved the way for the chorus of martyrs and the first to have resisted sin to the point of shedding blood. It seems to me that the entire host of transcendent powers, angels, and myriads both assist and accompany them [i.e., the martyrs]. If we hear anything honorable in the heavens from among the principalities, powers, thrones, ruling forces and the entire heavenly assembly, their words provide an athletic spectacle by contending with an opponent [cf. Col 1.16 & Eph 1.21].

Let human life resemble a stadium for the contestants where one person contends against another. That antagonist which showed himself hostile to human life from the fall of our first parents until the time of Stephen strove to be victorious over men, yet the great athlete of faith considered his assaults as nothing [cf. Wis 2.24]. Both took up arms against each other: the inventor of death confronted a threat to death, whereas the disciple of life confessed his faith. For who could not help but admire this new type of struggle when truth judged between life and death chronicled the truth? For while the herald of a life hidden [in God] remained unknown, he nevertheless divulged it to men. At once he forsook this life and rightly judged it better to exchange a more honorable life for the present one.

It would be beneficial to accurately record his contest in order to disclose the order of our method by a series of miracles. Recently a powerful wind from heaven scattered every airy, deceptive power of the demons and filled the Apostles' house. Tongues of fire resided in each man corresponding with the number of those who received the grace of the Spirit. All were overcome by shock and confusion with the widely diverse languages immediately which the disciples spoke according to the sound and wonder of tongues and to the astonishment of those from every nation who were dwelling in Jerusalem [cf. Acts 2.2-5]. This was not a result of training and study but was a gift in the form of speaking which suddenly came from the Spirit's [J.705] inspiration. Those engaged in constructing an earthly tower must speak the [J.78] same language when building the church's spiritual dwelling. And so, the Holy Spirit's wonderful dispensation introduced grace in order to diffuse it, thereby providing a common benefit for everyone through the medium of the human voice. In this way the preaching of piety might not be limited to one tongue and remain unprofitable for those persons who spoke various tongues.

Even at this early point the Pharisees did not believe with their own ears and concocted to trip up persons astonished by these miraculous events as though new wine had made them [the Apostles] insane [cf. Acts 2.13]. Then Peter's solitary defense captured three thousand souls for Christ [cf. Acts 2.41], after which the church grew in the number of those who had been delivered. Those who were saved opened the temple's Beautiful Gate for the man born lame [cf. Acts 3.2ff] because his miraculous healing both increased and led to the faith persons lame in soul. As a result, many flocked when the faith was preached and sought help from the diverse profusion of grace at which point Stephen, who was wealthy in wisdom and grace by the Spirit, was summoned to assist the Apostles [cf. Acts 6.5]. Let no one think that the name of minister [diakonia] made him inferior to the dignity of the Apostles. Since Paul realized that he was a minister of the mysteries of Christ [cf. 1 Cor 4.1] and the Lord of the universe brought salvation by assuming human , he was not ashamed to be called a minister. As the Apostle says, he was in their midst as one who serves [cf. Lk 22.27] and as one who provides a variety of ministries [cf. 1 Cor 12.5-6].

Just as fire consumes useful material and bright flames rise on high, so did the Holy Spirit make the rays of grace shine brighter through Stephen's nobility. Similarly, all turned to him because he was gifted with knowledge and training. Those few persons who gathered together seemed to be a dense crowd much like a phalanx which attempted to assail Stephen who was equally serene whether in the company of many or few persons. Then certain persons under the guise of Alexandrians, Libertinians, Cyrenians and men from every place engaged the athlete in a debate regarding the truth. The father of lies assumed a human form and rose against truth which Stephen had spoken [cf. Jn 8.44]. However, the truth brought forth trophies against such lies, and its excellence wonderfully put to flight every assault of deception. The minister of truth sought the truth about the enemy who concealed his substance; rather, he made the truth appear as something which lacks substance.

How does this ruse affect the preacher? I believe that it comes from the devil. If any of you shares his strength, the truth destroys it in Stephen. But if that truth is loftier than your machinations, why are you deceitfully planning evil against the vessel of truth in order to destroy what remains of it? Dogs do this when they open their mouths for stones cast to them, yet they cannot touch the person whom threw them. Since true facts repulsed such a lie and could no longer find another champion of deception, all who looked squarely at the manifest truth remembered his own struggle. Stephen directed his energy against his accusers who passed judgment upon him, for they brought false accusations against him while being marked by rage and slander. The Jews brought various accusers against Stephen including judges who were either elected or who were subservient to death and did not know the impact of a ruinous vote levelled against Stephen. For just as experienced athletes bring down their more formidable opponents through vigorous training and thereby make them fall, so did the great Stephen who lay prostrate upon the ground overcome his adversary with difficultly.

From this point began the Apostles' journey throughout the entire world and their preaching. If it were not for [Stephen's] murder and the Jews' rage against the Apostles, perhaps the grace of the Gospel would have been confined to the inhabitants of Jerusalem. Having been driven out by the Jews to another nation, the teaching of the [Christian] mysteries expelled the devil from the world. Thus Samaria received the preaching [cf. Acts 8.14]; salvation reached the eunuch through Philip [Acts 8.26ff]; Paul was a great vessel of election armed against the devil's wrath and his threats against whose arrows he raised a shield [Acts 9.15], thereby abolishing him from the entire earth and making all places accessible to the faith of Christ. As a result, Egyptians, Syrians, Parthians, Mesopotamians, Galatians, Illurians, Macedonians as well as nations from everywhere hastened to hear the preaching. Do you see Stephen's athletic prowess and how the adversary was brought down to ruin although he appeared more excellent than his adversary by making false accusations?

But let us return again to the stadium. How do the calumniators enflame the people? They say, "He does not cease to speak words against this holy place and the Law. For we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs which Moses handed down to us" [Acts 6.13-14]. Such is the allegation presented by the devil's speech, but who pays attention to such rubbish? Against whom do they rage so vehemently and what evil can they detect in his words? They even brought forth another indictment against [Stephen] claiming that he boasted that this place would be destroyed and that the institutes of Moses would be changed. What outrage doe these words contain whether they happen to be true or false? If false, there is no cause for alarm; if true, what unjust ground is there for denunciation? For what had transpired will indeed happen again whether or not we remain silent. Can the murder of him who was denounced earlier relieve persons who are grieving? For example, Jesus the Nazarene was condemned by the same vote of reprisal levelled against Stephen. If he who is unjust vents his wrath, gives place to injustice and alters customs, Stephen is not responsible for these acts but it is Jesus, as the accuser says, and the court is compelled to pass judgement against him who is accused. Oh, what an unfair verdict for those who are listening! Since Jesus, says the judge, changes the laws, Stephen should then [J.83] be stoned. How did Jesus abrogate the Law when he affirmed its antiquity by saying, "I did not come to abolish the Law but to fulfill it" [Mt 5.17]? Who strengthened his disciples according to the Law? He forbade them to become angry and to commit murder [cf. Mt 5.21-22], rejected adultery out of desire [cf. Mt 5.39], ordered that grief not be repaid since unjust hands cannot lay hold of you [cf. Mt 6.19ff] and wiped out passion, a result of greed, and taught mastery over it. Why were these neither mentioned nor examined when judgement was passed? I do not wish the crowd of those bloodstained judges to be present and do not want to know about places associated with such malevolent persons, the celebrated temple's location, the huge amount of stones, the gold left over which equalled the small amount left in the temple, the sacrifices according to the Law such as the ram, calf, lamb, heifer, dove, turtle-dove and he-goat for averting evil [cf. Lev 16.20ff]. Therefore if they condemn Stephen to death in order to deflect their sadness, they reveal their fruits through that terrible murder. If nothing is left, they claim that the vote counts, not the murder.

But let us see in the succeeding struggles how he who was covered by stones as if they were snow had warded off his murderers and how he returned a variety of thunderbolts against those who cast stones. The Jews knew the Christians' weapons which the great Stephen used to ward off their attacks and who made it the law of life. They were all fierce, standing in a circle, looked at him with a hysterical gaze and brandished a weapon against Stephen in their hands. However, he resembled a priest according to the spiritual law, was a pure sacrifice, submissive, and offered his own body instead of an offering of sprinkled blood. He saw God in the celestial sanctuary, made petition on behalf of those who mistreated him, exchanged their bloodthirstiness for a good deed and cried out in their ears, "Lord, do not hold this sin against them" [Acts 7.60]. By this prayer he expiated their sin which the murderers committed by their transgression and who were exasperated at his prayer. However, this did not prevent them from casting stones until the great Stephen fell into a sweet, blessed sleep as though he were surrounded by tender flowers or by gentle dew.

The athletes have achieved victory before we see those crowned who had engaged in fierce struggles since before seeing the contest, we have attained the goal of their struggles. I believe that we must not neglect them without mentioning the outstanding nature of their witness. This gathering of murderers was so filled with rage that they resorted to bloodshed; their evil was so strong that it restricted their breathing; their glance, appearance and passion was manifested by their teeth as divine Scripture says concerning enraged hearts which gnashed their teeth against him [cf. Acts 7.54]. Being in their midst, he girded himself against their hostile, murderous intent, surmounted their contemptuous intentions, resisted their wrath with patience and their threats with disdain, the fear of death with contempt, hatred with love, ill-will with benevolence and slander with truth.

Not only did the true athlete reveal one type of victory but combatted by countless virtues every form of evil which the Jews devised, thereby resulting in victory. I hear about various contests of strength in gymnasiums when athletes strip themselves naked in the arena and achieve victory against their contenders. Such martyrs are sovereign in the stadium, resisting with their own power every adversary and are as a beacon of triumph for all to see. The false wisdom of the Libertinians, Cyreninas and sages [J.86] from Alexandria [Acts 6.9] contend against him who is triumphant through true wisdom: courage overcomes fear, disdain conquers threats, charity subdues savagery and truth is victorious over falsehood. They sought to murder him, and their hands were already armed with stones; their glance and breathing through their teeth [M.713] held tightly together revealed their brutality. Nevertheless, he saw them as brothers and greeted them as fathers saying, "Men, brothers and fathers, listen [Acts 7.2]!"

They persuasively devised all sorts of calumny by convening a council of murderers against the truth. [Stephen] neither reproved them out of fear, was unconcerned with impending dangers nor did he consider death; rather, having his soul raised on high and appearing as though her were senseless to everyone gazing upon him, he taught them as though they were foolish children and demonstrated the error of their doctrines with regard to faith. In their presence [Stephen] briefly recounted the story of Abraham as well as the saints who followed him [cf. Acts 7.2-7]. He also added Moses, his birth, upbringing, education, initiation on the mountain, smiting the Egyptians, service to the Israelites and prophesy concerning the mystery of the Lord [cf. Acts 7.20-22, 30, 34, 36-37]. What especially incited this group and [J.87] fomented their illness was that Moses to whom they were especially devoted was a mentor for their teaching. They rose up against him in order to quiet him, something which Stephen desired in order to end his bitterness. He exited human nature and before he left the body, with pure eyes gazed upon heaven's gates and the temple's interior, the revelation of divine glory and the effulgence of his glory [cf. Acts 7.55-56]. The stamp of the Father's glory [cf. Heb 1.3] could not be described, and the athlete saw his brilliance among men which accommodated itself to human nature. Thus being outside human nature, he shared the angelic nature which seemed like a miracle to these murderers. His face was changed to assume that of the angels and seeing invisible reality, he proclaimed the grace he had beheld [cf. Acts 7.56]. But they blocked their ears and did not wish to see this with their eyes, preferring their own self-righteous since they were not capable of hearing this divine report. However, he shared the grace with those present although he alone was worthy of it: "I see the heavens open and the Son of Man standing at God's right hand" [Acts 7.57]. They exclaimed with a great voice, blocked their ears and unanimously rushed upon him. History recounts a similar uproar in order to show how their actions coincide with the Sodomites, for the judge [God] hears their wicked cry when he says, "The cry of the inhabitants of Sodom and Gomorrah have reached me" [Gen 18.20-21]. Therefore they shouted out in order that the cry against Stephen might be heard.

The athlete fully realized the benefit hidden beneath the murderers' bitterness because they who stood in a circle ready to stone him provided him with a crown much like a victor's crown plaited at enemy hands. Therefore [Stephen] warded off their murderous intent by a blessing and being fully aware of their plan to slay him, was prepared to suffer death at their hands. Furthermore, he believed that his enemies had the opportunity of conferring a benefit upon him. For this reason the person who knows Christ wishes to bring his enemies into submission. [Stephen] knew that the Lawgiver was patient, recalled his command to love one's enemies, to do good to those who bear hatred and to pray for one's enemies [cf. Mt 5.44]. But the athlete's goal does not consider human glory; rather, he seeks to overcome the entire world by the magnificence of his triumph and to outstrip human endurance, thereby rejecting every type of praise.

Although [Stephen] acquires victory in accord with every human manner of praise, we should pay attention to the narrative which pertains to the salvation of souls. Just as there are some athletes who have ceased their activity and train youths for athletic competitions through skillful technical maneuvers to vanquish their adversaries, so I think we should be trained by the great Stephen in piety that we might escape the grips of spiritual adversaries [pneumatomachoi]. For those who are mad with rage detract from the Spirit's glory claiming that Stephen is an advocate of their error when he gazed intently at heaven and saw God's glory and Jesus standing at his right hand [Acts 7.55]. They claimed that he perverted the teachings of piety when, if the Spirit should be included along with the Father and Son, why did not Stephen see in his vision the Spirit with the Son? Therefore how did Stephen cause such distress by uttering these words with his hands outstretched? How does his reasonable tactics counteract such distressing words since he countered the incredulity of his adversaries at that very spot? Do you seek, oh pneumatichos, when the Father's glory appears and the Son stands at his right, the location of the Spirit? If the Spirit were present within you, you would not fail to notice what is proposed [of the Spirit] much like those with defective vision who are ignorant of gold lying at their feet. At any rate I have now gotten wind of this and [desire] that you do not subscribe to the rumor devised by the Jews.

How did Stephen see transcendent glory? Who laid bare heaven's gates for him? Was this the work of men? Which of the angels enabled inferior [human] nature soar to that height? Stephen was not alone when he was generously filled with power coming from the angels which enabled him to see what he saw. What was recorded? "Stephen was filled with the Holy Spirit and saw the glory of God and his Only-Begotten Son" [Acts 7.55]. As the Prophet says, light cannot be seen unless one is filled with light: "In your light we shall see light" [Ps 35.10] (If observation of the light does not share this same light, how can anyone deprived of the sun's rays see it?). Since the Father's light makes this possible, the Only Begotten [Son's] light emanates through the Holy Spirit which makes it visible. Therefore the Spirit's glory enables us to perceive the glory of both the Father and Son. But can we say that the Gospel is true which says that "No man has ever seen God" [Jn 1.18]? How do the Apostle's words agree with the following, "No man has seen nor can see [God]" [1Tm 6.16]? If human nature and power can perceive the glory of the Father and Son, their vision must indeed be mistaken. However, history is true and cannot lie. The evil deed of the pneumatomachoi is indeed made clear because Scripture bears witness to similar situations. For Stephen beholds God not in human nature and power but is united by grace to the Holy Spirit who elevates him in order to comprehend God. Therefore, one cannot say that Jesus is Lord apart from the Spirit, as the Apostle says [cf. 1 Tm 6.16, 1Cor 12.3]. One cannot contemplate the Father's glory because where the Spirit is the Son is seen and is grasped the Father's glory.

But history presents us with another problem, namely, the weapon of impiety coming from the Christomachoi who condemn the Only Begotten [Son], for they consider the One present in the Father's glory to be inferior to his authority. What about Paul? How shall I answer them? What does the prophet David who lived earlier say when he explained the glory of the Only Begotten [Son] by the teaching of the Spirit? David says, "The Lord said to my Lord, `Sit at my right hand'" [Ps 109.1]. The Apostle says that the Lord is seated at the right hand of God's throne [Col 3.1, Heb 1.3]. If this represents either a place of inferiority or a seat of honor, testimony concerning [J.92] its magnificence is added in order to signify the loftiness of honor and the reception of true piety. For the Spirit's grace teaches all these things. Stephen, being filled with the Holy Spirit, saw everything and spoke about what he knew. While in the Spirit, David calls "Lord" as the Gospel says [Mt 22.43]; when Paul, speaks of him, he mentions mysteries in the Spirit [1 Cor 14.2]. Therefore if there is one teacher who is in complete harmony, the teaching is the Spirit of truth which was present in divinely inspired persons. Then how can any dissonance be present in teachings? But there is another seat and position which I can easily point out and will now mention it. Instead of showing concern for the body, these words should refer to what is incorporeal. With regard to man, the seat signifies that part of the body's hips which enables it not to continuously bear strain and thereby become weighed down and crooked. On the other hand, an upright position upon one's knees signifies that a person does not rest upon his hips when seated. But when it comes to transcendent nature, sitting and standing have no place with such concepts since each is separate and should be understood respectively. We neither subscribe to a bent position regarding incorporeal nature nor a sitting down with regard to what is formless; rather, we devoutly understand that each represents stability and being unmoved in every good. For standing and sitting apply to God and do not pertain to a difference of words concerning concepts which teach that God is firmly standing and sitting unmoved in the good. The prophet David and the apostle Paul do not comprehend the sitting of the Only Begotten [Son] in the same manner because the Father is standing and the Son is sitting. Indeed, by mentioning only the fact that the Son is sitting, Scripture tells us about the standing of the Son and no longer suggests the sitting of the Father. For just as Paul and David both confessed the Father sitting through the Son's standing at his right, indeed nothing is taught beforehand concerning the Father which is also true regarding Stephen where the Son is standing and revealed in the Father's glory. Thus this image is valid if it appears to be a satisfactory archetype. Goodness is present in what is good, light is present in the light it reflects and primeval beauty is present in everything supported by an appropriate image. Thus we should clearly understand the image of the Son's sitting, the Father's sitting and the standing in the standing which differs from the archetype's properties.

Brothers, you should ponder our words and thoughts and hold them as introductory remarks since Stephen's vision provokes reflection. We are not only spectators of Stephen's contest but since we are full of the Holy Spirit, we share his grace and eradicate adversaries for the glory of our Lord Jesus Christ to whom be glory and power forever and ever. Amen.

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Icon of Saint Savvas of Serbia Issuing Myrhh

An icon in Crimea of St. Savvas of Serbia, founder of the Holy Monastery of Hilandari on Mount Athos, has been confirmed by Metropolitan Lazar of Simferopol to be issueing forth myrrh.

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Predrag Suboticki Released On Bail

In February 2010 Predrag Suboticki was arrested according to the suspicions of police that the money that was being sent to the Raško-Prizren Eparchy was being embezzled. It was suspected that Predrag Suboticki embezzled 350,000 euros from the fund for the reconstruction of Serbian Orthodox monasteries of Kosovo. Predrag Suboticki, operated a church-linked construction firm Rade Neimar, which was engaged in the reconstruction of monasteries destroyed in ethnic Albanian unrest in March 2004.

The money that was being sent to the Raško-Prizren Eparchy was also to be used for the soup kitchens in Kosovo which feed about 1200, but it seems instead they were going straight to private riches and luxurious lifestyles for several of the recently defrocked Artemije’s closest colleagues, including Monk Simeon Vilovski, his brother Vladimir Vilovski, his godson Predrag Subotički and Gordana Marković, who was the director of the State Bureau for the Protection of Cultural Monuments in 2007.

The investigation showed that Vilovski and Suboticki were buying apartments in Belgrade and property in Greece with church funds. Serbian police minister Ivica Dacic said that at least 350,000 euros were handed out in cash from church funds to pay fictional construction bills.

Vilovski is at large in Greece, after the Greek Supreme Court denied Serbia's extradition request and released him in mid-July.

Predrag Suboticki, upon initiation of the trial, was released on bail by request on 22 December 2010 to gather the evidence for his defense and to attend to his health and family.

It will be difficult to indict both Vilovski and Suboticki unless it can be shown where the money for the construction of monasteries went. Vilovski and Suboticki will be tried separately.

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Bishop of Raska and Prizren Teodosije Enthroned

December 27, 2010
Emg.rs

The enthronement ceremony was attended by representatives of the Greek Orthodox Church and monks from Mount Athos, representatives of the Russian Orthodox Church, a number of monks and nuns and around 1.500 believers, mostly from Kosovo-Metohija. Ivica Dacic stated that he hopes displaced Serbs would return to Prizren, “the city that bears great importance for the history of Serbia.”Bogdanovic called on Serbs to be united, and said that everything else can disorganise them and lead to further divisions and disappearances.

The newly-elected Bishop of Raska and Prizren Teodosije was enthroned in the reconstructed St George's cathedral church in the southern Kosovo city of Prizren, the seat of Diocese of Raska-Prizren and Kosovo-Metohija, on Sunday.

The Divine Liturgy was served by Patriarch of the Serbian Orthodox Church (SPC) Irinej.

Addressing Bishop Teodosije and congregation, the patriarch spoke about the suffering experienced by Prizren, the SPC and Serbs in Kosovo-Metohija.

“This is a great day, the day of the enthronement of a bishop who should help the SPC pursue its history and existence in Kosovo-Metohija, and instill people with a new hope,” Patriarch Irinej said.

He pointed out that the Church has chosen a man in whom it has complete confidence and whom it believes will be able to live up to the tasks of the difficult and dreadful time the Kosovo Serbs live in.

Bishop of Raska-Prizren Teodosije, who had previously served as the head of the Visoki Decani Monastery, noted that the 19 years he has spent in Kosovo have been his best school of life.

The enthronement ceremony was attended by representatives of the Greek Orthodox Church and monks from Mount Athos, representatives of the Russian Orthodox Church, a number of monks and nuns and around 1.500 believers, mostly from Kosovo-Metohija.

The enthronement of Bishop Teodosije and the reception hosted in the new Diocese building in Prizren were also attended by Serbian Interior Minister Ivica Dacic, president's envoy Mladjan Djordjevic, Minister for Kosovo-Metohija Goran Bogdanovic and Minister of Religions Bogoljub Sijakovic.

The ceremony was also attended by representatives of the Muslim community in Kosovo, the Roman Catholic and the Evangelist Church, as well as representatives of KFOR, UNMIK, EULEX and European offices in Pristina, the Organization for Security and Co-operation in Europe and the Council of Europe.

Dacic hopes Serbs would return to Prizren

Serbian Deputy Prime Minister and Minister of the Interior Ivica Dacic stated on Sunday, on the occasion of the enthronement of Bishop of Raska and Prizren Teodosije, that he hopes displaced Serbs would return to Prizren, “the city that bears great importance for the history of Serbia.”

Together with Senior Advisor to the Serbian President Mladjan Djordjevic and Minister for Kosovo-Metohija Goran Bogdanovic, Dacic visited the reconstructed Seminary building and the downtown in the southern Kosovo city of Prizren, where he was born 44 years ago.

Dacic told reporters that regardless of the current situation, it is very important that traces of Serb existence are still visible in Prizren.

He stated that he is happy to have had the opportunity to attend the ceremony of enthronement of Bishop Teodosije and visit his birthplace Prizren.

“This city is very important for the history of Serbia. Few Serbs still live here nowadays. Even if not a single Serb remains here, this will always be the city where (mediaeval Serbian emperor) Tsar Dusan founded his kingdom, and it (the city) is important for the Serbian history,” Dacic said.

Minister Bogdanovic said that the enthronement of the new bishop of the Diocese of Raska-Prizren proves that the facilities of the Serbian Orthodox Church can be reconstructed not only in Prizren, but in the entire territory of Kosovo-Metohija.

Bogdanovic called on Serbs to be united, and said that everything else can disorganise them and lead to further divisions and disappearances.

See video of the event here.

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Regional Cold Extremes and Global Warming

December 22, 2010
Climate Science

There continue to be claims that the extreme cold weather in western Europe, in southeast Australia, and elsewhere are not inconsistent with a more-or-less monotonic annual globally averaged warming. However, these reports continue to miss the point that it is the regional anomalies that matter far more in terms of effects on society and the environment.

Recent reports that seek to rationalize the recent extreme cold events include:

Biting winters driven by global warming: scientists by Marlowe Hood [h/t to Marc Morano];

How a freak diversion of the jet stream is paralysing the globe with freezing conditions by Niall Firth

This article has also the erroneous statement:

“Experts are still unsure why this is but suspect it may be related to the EL Nino weather system as well as changes in sea temperatures and solar activity”

However, we are currently not in an El Niño pattern but a strong La Niña!

and:

That snow outside is what global warming looks like by George Monboit

In this latter news article, Mr. Monbiot writes:

“So why wasn’t this predicted by climate scientists? Actually it was, and we missed it. Obsessed by possible changes to ocean circulation (the Gulf Stream grinding to a halt), we overlooked the effects on atmospheric circulation. A link between summer sea ice in the Arctic and winter temperatures in the northern hemisphere was first proposed in 1914. Close mapping of the relationship dates back to 1990, and has been strengthened by detailed modelling since 2006. “

This failure to skillfully predict any of the extreme weather patterns we have seen in the past should be a wake-up call to policymakers and the public that the climate science community is overselling the prediction skill that is possible.

Unfortunately, they also continue to miss the significance that it is the regional circulations that matter much more, not a global average anomaly, as I discussed on my post:

An Example of Why Regional Weather Patterns Are More Important Than A Global-Average Temperature Anomaly

They seem to feel that the global average temperature anomaly and long term trend is the primary determinate of the weather we experience. However, it is not a useful metric for this purpose.

Moreover, until and unless they can skillfully predict observationally documented CHANGES in the statistics (probabilities) of the different major circulation patterns, their explanations are necessarily flawed. There is no evidence that the global climate model multi-decadal predictions (and even shorter term runs on a year or less into the future) have the needed skill.

This does not mean that added CO2, and other human climate forcings [that we discuss in our EOS paper, as well as natural focrings and feedbacks, are not important, but just that we can not predict their effects on circulation features.

Even for Europe we discussed the importance of regional wind circulations in our paper:

Otterman, J., R. Atlas, S.-H. Chou, J.C. Jusem, R.A. Pielke Sr., T.N. Chase, J. Rogers, G.L. Russell, S.D. Schubert, Y.C. Sud, and J. Terry, 2002: Are stronger North-Atlantic southwesterlies the forcing to the late winter warming in Europe? Int. J. Climatol., 22, 743-750.

Among our findings we wrote:

“We envisage that changes in the circulation over the European continent are forced by changes in the surface winds over the North Atlantic……. These large-scale circulation patterns are in a large measure influenced by the North Atlantic oscillation.”

The current extreme cold weather in western Europe certainly fits with this conclusion.

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Three Homilies of St. Nikolai Velimirovich on the Theotokos

Homily One: The Handmaid of the Lord

"And Mary said: 'Behold the handmaid of the Lord'" (Luke 1:38).

Here indeed, brethren, is a true handmaid of the Lord! If a handmaid is she who exchanges her will completely for the will of her Lord, then the Most-holy Virgin is the first among all of the Lord's handmaids. If a handmaid is she who, with intent and with complete attention, beholds her Lord, then again the Most-holy Virgin is the first among the handmaids of the Lord. If a handmaid is one who meekly and quietly endures all insults and trials, awaiting only the reward of her Lord, then again and again the Most-holy Virgin is the first and most excellent of all the handmaids of the Lord. She did not care to please the world, but only God; nor did she care to justify herself before the world, but only before God. She herself is obedience; she herself is service; she herself is meekness. The Most-holy Virgin could in truth say to the angel of God: "Behold the handmaid of the Lord." The greatest perfection, and the greatest honor that a woman can attain on earth, is to be a handmaid of the Lord. Eve lost this perfection and honor in Paradise without effort, and the Virgin Mary achieved this perfection and this honor outside Paradise with her efforts.

Through the prayers of the Most-holy Virgin Theotokos, O Lord Jesus Christ, have mercy on us. To Thee be glory and praise forever. Amen.

Homily Two: A Canticle From the Soul of the Theotokos

"My soul doth magnify the Lord" (Luke 1:46).

Brethren, we have in total only a few words spoken by the Most-holy Theotokos recorded in the Gospels. All of her words pertain to the magnification of God. She was silent before men but her soul conversed unceasingly with God. Every day and every hour, she found a new reason and incentive to magnify God. If only we were able to know and to record all her magnifications of God throughout her whole life, oh, how many books would it take! But, even by this one magnification, which she spoke before her kinswoman Elizabeth, the mother of the great Prophet and Forerunner John, every Christian can evaluate what a fragrant and God-pleasing flower was her most holy soul. This is but one wonderful canticle of the soul of the Theotokos, which has come down to us through the Gospel. However, such canticles were without number in the course of the life of the Most-blessed One. Even before she heard the Gospel from the lips of her Son, she knew how to speak with God and to glorify Him in accordance with the teaching of the Gospel. This knowledge came to her from the Holy Spirit of God, whose grace constantly poured into her like clear water into a pure vessel. Her soul magnified God with canticles throughout her whole life, and therefore God magnified her above the Cherubim and the Seraphim. Likewise, small and sinful as we are, the same Lord will magnify in His Kingdom us who magnify her, if we exert ourselves to fill this brief life with the magnification of God in our deeds, words, thoughts and prayers.

O Most-holy, Most-pure and Most-blessed Theotokos, cover us with the wings of thy prayers. To thee and thy Son and our Lord be glory and praise forever. Amen.

Homily Three: The Gospel Instruction of the Theotokos

"His mother saith unto the servants, 'Whatsoever He saith unto you, do it'" (John 2:5).

Here is joy for all the faithful: she who is closest to Christ the Savior in heaven, as she had been on earth, cares for the faithful, appears to them, helps them and advises them: "Whatsoever He, my Son and my God, saith unto you, do it." Thus, she advised the servants at the marriage in Cana, and the servants obeyed her and saw a miracle. From those few words of the Most-holy Virgin, God's Bride, recorded in the Gospel, we receive a precious instruction, truly the one and only Gospel instruction that she gave to mankind during her life on earth. Whatsoever He saith unto you, do it! As though she wanted to say: "He knows all; He can do all; He loves you all; therefore, you should look neither here nor there, but hear Him and obey Him." She comprehended the responsibility in this world of living for Him and directing others to Him as the Source of life, and she voluntarily continues carrying out this responsibility even from heaven. Throughout the Church's entire history, she has taught the faithful to do whatsoever He said. And even today, from her heavenly glory, she mystically descends among the faithful to counsel them to do that which He has commanded. That is her Gospel-the Gospel of the Most-holy Virgin, the Theotokos. It consists not of the Four Gospels but of four words: "Do whatsoever He saith." O my brethren, let us obey her! Let us obey her as a mother and more than our mother, for she desires the greatest good for us - to reign in the Eternal Kingdom of her Son.

O Most-holy Virgin, help us to fulfill His words. To Thee and to Him be glory and praise forever. Amen.

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The Miraculous Icon of the Most Holy Virgin of Bethlehem

The miraculous icon of the Most Holy Virgin of Bethlehem (Παναγίας της Βηθλεεμίτισσας) is located in the Basilika of the Nativity of Christ in Bethlehem in a special place of veneration near the entrance to the Holy Cave in which Christ was born.

The icon is known for its sweet eyes and calm small which brings joy and sweetness to the hearts of the faithful. It is of unknown origin, though it is said it has its origins in Russia and was probably brought to Bethlehem by Tsarina Catherine the Great. The Holy Virgin had performed a miracle for Catherine, so Catherine donated her imperial jewelery to adorn the "Mistress of the World".

The holy icon of Panagia of Bethlehem celebrates on December 26, which is the feast of the Synaxis of the Theotokos.

The icon in Ptolemaida of Northern Greece in 2009

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The Synaxis of the Most Holy Theotokos

By Fr. Alexander Schmemann, The Services of Christmas

The Synaxis of the Most Holy Theotokos: On the second day of the feast, the Synaxis of the Most Holy Theotokos is celebrated. Combining the hymns of the Nativity with those celebrating the Mother of God, the Church points to Mary as the one through whom the Incarnation was made possible. His humanity - concretely and historically - is the humanity He received from Mary. His body is, first of all, her body. His life is her life. This feast, the assembly in honor of the Theotokos, is probably the most ancient feast of Mary in the Christian tradition, the very beginning of her veneration by the Church.

Six days of post-feast bring the Christmas season to a close on December 31. At the services of all these days, the Church repeats the hymns and songs glorifying Christ's Incarnation, reminding us that the source and foundation of our salvation is only to be found in the One who, as God before the ages, came into this world and for our sake was "born as a little Child."


By St. Nikolai Velirovich, Prologue

On the second day of the Nativity, the Christian Church gives glory and thanksgiving to the Most-holy Theotokos, who gave birth to our Lord, God and Savior Jesus Christ. This feast is called "the Synaxis'' because on this day all of the faithful gather to glorify her, the Most-holy Theotokos, and to solemnly and universally celebrate a feast in her honor. In Ochrid, it has been the tradition from ancient times that, on the eve of the second day of Nativity, Vespers has been celebrated only in the Church of the Most-holy Theotokos called the Chieftain [Èelnica]. All the clergy with the people gather together to glorify the Most-pure Mother of God.

HYMN OF PRAISE: The Synaxis of the Most-holy Theotokos

At the border between night and sunny day,
The dawn is rosy, pink and dewy.
The crimson dawn thou art, O Virgin given by God,
Precursor of the day, rosy and glorious.
Thou didst correct Eve and restore her to Paradise.
Do not withhold thy help from us sinners.
Israel crossed dry-shod over the Red Sea;
A cool spring flowed from the rock in the wilderness;
The bush burned but was not consumed-
As the dawn resembles the crimson eve,
So thou, O Virgin, dost resemble those foreshadowings.
O thou whom the Church calls the Mother of God,
Unknown to sin, not given to sin,
O Most-pure Mother of our Savior,
Because of thy purity thou wast chosen by God,
To bring down the Eternal Creator to earth.
That is why thou hast authority to pray for us,
And we have the joy of hymning and glorifying thee!


Apolytikion in the Fourth Tone
Thy Nativity, O Christ our God, hath shined the light of knowledge upon the world; for thereby they that worshipped the stars were instructed by a star to worship Thee, the Sun of Righteousness, and to know Thee, the Dayspring from on high. O Lord, glory be to Thee.

Kontakion in the Plagal of the Second Tone
He, who was begotten of the Father before the morning star, without a mother, becomes incarnate of you today, without a father. Wherefore, a star announces the good news to the Magi. Angels with shepherds praise your immaculate birth-giving, O Full of Grace.

Seasonal Kontakion in the Third Tone
Today, the Virgin bears Him who is transcendent, and the earth presents the cave to Him who is beyond reach. Angels, along with shepherds glorify Him. The Magi make their way to Him by a star. For a new child has been born for us, the God before all ages.

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The Flight of the Holy Family Into Egypt

by St. Nikolai Velimirovich

The wise men (astrologers) from the East, having worshiped the Lord in Bethlehem, were directed to return to their home another way by command of an angel. Herod, that wicked king, planned to slaughter all the children in Bethlehem, but God saw Herod's intention and sent His angel to Joseph. The angel of God appeared to Joseph in a dream and commanded him to take the young Child and His Mother and flee to Egypt. Joseph did this. Taking the Divine Child and His Most-holy Mother, he traveled first to Nazareth (Luke 2:39), where he arranged his household matters, and then, taking his son James with them, went off to Egypt (Matthew 2:14). Thus the words of the prophet were fulfilled: "Behold, the Lord rideth upon a swift cloud, and shall come into Egypt" (Isaiah 19:1).

In old Cairo today, the cave where the holy family lived can be seen. Likewise, in the village of Matarea near Cairo, the tree under which the Most-holy Theotokos rested with the Lord Jesus, as well as a miraculous spring of water under this tree, are visible.

After having lived for several years in Egypt, the holy family returned to Palestine, again in response to a command of an angel of God. Thus another prophecy was fulfilled: "Out of Egypt have I called my Son: (Hosea 11:1). Herod was dead and his wicked son Archelaus - a worthy successor of him in evil - sat on his bloodstained throne. Hearing that Archelaus was reigning in Jerusalem, Joseph returned to Galilee, to his town of Nazareth, where he settled in his own home. Herod's second son, Herod the Younger, who was somewhat less evil than his brother Archelaus, then reigned in Galilee.


A Story of the Christ Child in Egypt (1)

When the holy family fled before Herod's sword to Egypt, robbers leapt out on the road with the intention of stealing something. The righteous Joseph was leading the donkey, on which were some belongings and on which the Most-holy Theotokos was riding with her Son at her breast. The robbers seized the donkey to lead it away. At that moment, one of the robbers approached the Mother of God to see what she was holding next to her breast. The robber, seeing the Christ-child, was astonished at His unusual beauty and said in his astonishment: `"If God were to take upon Himself the flesh of man, He would not be more beautiful than this Child!" This robber then ordered his companions to take nothing from these travelers. Filled with gratitude toward this generous robber, the Most-holy Virgin said to him: "Know that this Child will repay you with a good reward because you protected Him today."

Thirty-three years later, this same thief hung on the Cross for his crimes, crucified on the right side of Christ's Cross. His name was Dismas, and the name of the thief on the left side was Gestas. Beholding Christ the Lord innocently crucified, Dismas repented for all the evil of his life. While Gestas reviled the Lord, Dismas defended Him, saying: "This man hath done nothing amiss" (Luke 23:41). Dismas, therefore, was the wise thief to whom our Lord said: "Verily I say unto thee, today shalt thou be with Me in Paradise" (Luke 23:43). Thus the Lord granted Paradise to him who spared Him in childhood.


A Story of the Christ Child in Egypt (2)

Both great prophets, Isaiah and Jeremiah, prophesied that the Lord would come to Egypt and that His presence would shake the pagan temples and destroy the idols. Isaiah wrote: "Behold, the Lord rideth upon a swift cloud and shall come into Egypt: and the idols of Egypt shall be moved at His presence" (Isaiah 19:1, cf. Jeremiah 43:12-13).

When the divine refugees came to the city of Hermopolis (Cairo), they approached a pagan temple, and all the idols in that temple suddenly fell down and were shattered. St. Palladius writes of this in his Lausiac History: "We saw the pagan temple there, in which all the carved idols fell to the ground at the coming of the Savior."

In a certain place called Sirin there were 365 idols. When the Most-holy Virgin entered that temple with the Divine Child in her arms, all these idols fell down and were shattered. All the idols throughout Egypt fell in the same manner.

The Holy Prophet Jeremiah, living in Egypt in old age, had prophesied to the pagan priests of Egypt that all the idols would fall and all the graven images would be destroyed at the time when a Virgin Mother with a Child, born in a manger, would come to Egypt. The pagan priests remembered well this prophecy. In accordance with it, they carved out a representation of a Virgin as she lay on a bed and, next to her in a manger, her young Child wrapped in swaddling clothes; and they venerated this representation. King Ptolemy asked the pagan priests what this representation meant, and they replied that it was a mystery, foretold by a prophet to their fathers, and that they were awaiting the fulfillment of this mystery. And, indeed, this mystery was fulfilled, and revealed not only in Egypt but also in the entire world.


A Story of the Christ Child in Egypt (3)

When the Most-holy Virgin, with her Divine Child and the righteous Joseph, drew near to the city of Hermopolis [Cairo], they saw a tree before the gate of the city. The travelers from afar were weary from their journey and approached this tree to rest a while, even though the tree was very tall and did not offer adequate shade. The Egyptians called this tree "Persea" and worshiped it as a god, for they believed that some divinity was hidden in the tree. In reality, an evil spirit dwelt in this tree.

As the holy family approached the tree, the tree shook fiercely, and the evil spirit, terrified by the approaching Christ-child, fled. Then the tree bent its top down to the ground and worshiped its Creator like a rational creature. Thus the bent tree cast a great shadow, under which the weary travelers rested. From that day, the tree received miraculous healing powers from Christ the Lord to heal every infirmity of men.

Afterward, the holy sojourners went to the village of Matarea. Near the village they saw a fig tree, and, while Joseph went into the village on business, the Most-holy Virgin took refuge under the fig tree with the Lord. And, oh, what a miracle: the tree lowered its crown down to the ground to create a shadow for the travelers, and its lower half split open in such a way that the Mother with the Child could enter and rest. And what is even more miraculous: a living spring of water suddenly opened up near the fig tree. Joseph found a hut in the vicinity, where they settled. There they lived and drank water from that miraculous spring. This was the only spring of living water to be found in Egypt, for all the other water in Egypt comes from the Nile River, which branches off into innumerable canals. And thus, like brought forth like: the Lord Jesus, the Immortal and Heavenly Spring of living water, by His presence called forth this spring of living water from the earth.

See also: The Route of the Holy Family in Egypt

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