All Christians Should Pray In the Name of Jesus Christ

That All Christians - Clergy, Monastics and Laity - Should Pray in the Name of Jesus Christ

By St. Symeon, Archbishop of Thessaloniki

This Name of Jesus as a prayer should be said always by all the faithful with the mind and with the tongue. When standing or walking or sitting or reclining, always say it; forcing yourself to it. He will find great calm and joy in it, as has been the experience of all who occupy themselves with the prayer. Since this work is above all others in our life, the monks who find themselves in the midst of noise must concern themselves at least some time with this highest work.

And generally, we all should have as a pattern of prayer this prayer which is active and works with power in all - whether they be clergy or monastics or laity.

And particularly monastics, who have undertaken this work of prayer, have especially need of this prayer even if they happen to find themselves in noisy ministries. Therefore let us always hurry to this active prayer and pray to the Lord without ceasing. Never mind that there be wandering thoughts and confusion in the mind; and let us not be careless because the enemy attacks and for a moment overcomes us. Let us return immediately to the prayer, and indeed return with joy!

Let the ordained be diligent in this apostolic work and consider it equal to divine preaching or other divine assistance and perform it with love and fear in the sight of God.

Those found in the world should have the Prayer of Christ as a seal and as a sign of faith, as a protection and sanctification. And by the power which they receive from this prayer let them overcome every temptation.

Let all of us, ordained and monastics and laity, unite ourselves with Christ in our hearts as soon as we wake from sleep, let us remember Christ! And that will be the start of every good idea and suitable sacrifice through our Christ. For certainly we must always think of Christ Who saved us and loved us. Through this we are Christians and are named as such. We have put Him on in divine Baptism and been sealed with the Holy Myron and received His Holy Flesh and Blood. And further we are members of Him. His Temple! We have put Him on and He has dwelt in us!

For this it behooves us to continually love Him, and remember Him.

Let each of us have a time according to his ability and let him dedicate to the Prayer as is due.

We have spoken enough on this theme and whoever desires more will certainly find it.

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Body of Young Woman Found In Greek Church Parking Lot

A little while ago the body of a young woman was found in the parking lot of St. George's Greek Orthodox Church on South Common Street in Lynn, Massachusetts.

A few hours ago an abduction occurred in the neighboring town of Revere. Massachusetts State Police report that it is unclear at this time whether the two cases are related nor is it clear how the young woman died.

UPDATE:

Employee Allegedly Killed By Client at Revere Mental Health Facility

Travis Andersen and Patricia Wen
January 20, 2011
Boston Globe

A fast-moving murder investigation on the North Shore earlier today ended tonight in Boston with the arrest of a 27-year-old mentally troubled man who fled after allegedly killing a young female employee of the small group home where he lived.

Wearing a white hooded sweatshirt and baseball cap, Deshawn James Chappell was apprehended shortly before 8 p.m. inside his grandmother’s apartment building at 30 Rockland St. in Roxbury, and loaded into a waiting Boston police wagon.

He will be charged in the murder of Stephanie Moulton, 25, of Peabody, who had worked as a residential counselor at a group home in Revere run by the North Suffolk Mental Health Association, under contract with the state Department of Mental Health. She was allegedly taken by Chappell away from the facility sometime yesterday, after first being attacked. Her body was later found in a parking lot behind St. George Greek Orthodox Church in Lynn.

Read the rest here.

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Saint Euthymius the Great

St. Euthymios the Great (Feast Day - January 20)

By St. Nikolai Velimirovich

Of noble and distinguished parents, Euthymius was born in the Armenian town of Melitene near the Euphrates river about the year 377 A.D. He was the only child, a son, born in answer to the prayer of his mother Dionisiya, who had a heavenly vision regarding the birth of Euthymius. From his youth, he lived a life of asceticism, at first in the proximity of his town [Melitene] but then, after he visited Jerusalem at age twenty-nine, in the desert between Jerusalem and Jericho called Pharan.

He filled his days and nights with prayer, internal thoughts about God, contemplation and physical exertion. Around him many disciples gathered some of whom are glorious saints, such as Kyriakos the Hermit, St. Savvas the Sanctified, Theotictus and others.

By God's gift, Euthymius was a great miracle worker; he expelled demons, healed the gravely ill, brought water to the desert, multiplied bread and prophesied. He taught monks the love of labor saying, "If you eat bread, not of your own labor, know that you are eating of someone else's labor." When some of the younger monks wanted to fast more than others, he forbade them to do so and commanded them to come to the communal table so that they would not become prideful as a result of their excessive fasting. He also said that it was not good for a monk to move from place to place, for he said, "A tree frequently transplanted does not bear fruit. Whoever desires to do good, can do it from the place where he is."

About love, he said, "What salt is to bread, love is to other virtues." During the first week of the Honorable Fast [Lenten Season], he retreated to the desert and remained there in solitary silence and godly-thoughts until just before the Feast of the Resurrection.

During his life time, a large monastery [Lavra] was established in the proximity of his cave which later, throughout the centuries, was completely filled with monks as a beehive is filled with bees. His final command was that the monastery always adhere to hospitality and that the gates of the monastery never be closed. He died at the age of ninety-seven.

The Patriarch of Jerusalem was in attendance at his funeral. The patriarch waited all day long until the great masses of people reverenced the body of the saint and only in the evening were they able to complete the Office for Burial for the Dead. On the seventh day following his death, Euthymius appeared radiant and rejoicing to Domentian, his disciple. The Venerable Euthymius, in truth, was a true "son of Light". He died in the year 473 A.D.

Reflection From His Life

As much as the saints were so compassionate and lenient toward human weakness, so were they terribly unyielding and unbending in regard to the confession of the true dogmas of the Faith. Thus, St. Nicholas of Myra in Lycia struck Arius with his fist at the First Ecumenical Council [Nicaea, 325 A.D.]. St. Anthony left his desert to come to Alexandria to publicly unmask Arius.

St. Euthymius, being greatly pressured by the Empress Eudocia and the pseudo-Patriarch Theodosius and being unable to debate rationally with them, left the monastery and hid in the desert. All other distinguished monks followed his example. Euthymius remained in the desert until the pseudo-patriarch was ousted and Orthodoxy strengthened. When, in Jerusalem, the greatest agitation surfaced in the name of the emperor against the Fourth Ecumenical Council [Chalcedon, 451 A.D.] and when the entire population was frightened by the heretics, then St. Theodosius the Great already burdened with old age, as a fearless soldier of Christ, came to Jerusalem, entered the Great Church, ascended the stairs, waved his hands and said to the people, "If anyone does not respect the Fourth Ecumenical Council as he does the four evangelists, let him be anathema." (Until this time, only four Ecumenical Councils had been convened). All of those listeners were frightened by those words and none of the heretics dared to say anything contrary to those words.

Read also:

The Teachings of St. Euthymius the Great

5th Century Byzantine Monastic Church On Masada

HYMN OF PRAISE: SAINT EUTHYMIUS

The eye which sees all, the ear which hears all,
With all travels and everywhere they travel;
Without changing place, they are in every place.
Where virtue is being kneaded, God is the yeast in the dough,
Where light is sought, He gives of Himself;
Where help is cried for, He does not absent Himself;
Quietly and silently, but always on time,
He has the time to reap and to sow the seeds,
He has the time to reproach, He has the time to reward,
To make the young old and to make the old young,
To weed, to trim and to caress fruits -
He reaches wherever He wants and He reaches when He wants.
Whenever a person alone thinks, behold, He listens,
Where two people speak, as a third party, He hears,
Where the weaver weaves the cloth, her threads He counts,
The universal fabric, in His mind He weaves,
O, who will His footsteps and paces know?
Who could enumerate His paths and places?
Eternal and Immortal, Triune and One,
In the roadless net of the universal fabric
Unseen and seen, regardless from where He is viewed
He cuts out the paths and reveals the direction.
In the roadless net, He looks at all the paths,
And does not allow not even an ant to stay.
Thoughts about Him, Saint Euthymius
For eighty years on earth, dedicated to Him.

Apolytikion in the Fourth Tone
Be glad, O barren one, that hast not given birth; be of good cheer, thou that hast not travailed; for a man of desires hath multiplied thy children of the Spirit, having planted them in piety and reared them in continence to the perfection of the virtues. By his prayers, O Christ our God, make our life peaceful.

Kontakion in the Plagal of the Fourth Tone
Creation found delight and joy in thine august nativity and the good cheer of thy numberless miracles on thy divine memorial. Now bestow thereof richly on our souls and wash clean the stains of our every sin, Euthymius most righteous, that we may chant: Alleluia!

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5th Century Byzantine Monastic Church On Masada

"There is a mountain by the Dead Sea called Mardes and it is very high. There are anchorites living in that mountain. They have a garden about six miles away from where they live, near the edge of the Sea, almost on its banks. One of the anchorites is stationed there to tend the garden. At whatever hour the anchorites wish to send to the garden for vegetables, they put a pack-saddle on the ass and say to it: 'Go to the one who tends the garden and bring us some vegetables'. It goes off alone to find the gardner; when it stands before the door, it knocks with its head. The gardner loads it up with vegetables and sends it away. You can see the ass returning alone each time, but it only serves those elders; it supplies the needs of nobody else."

- St. John Moschos, Leimonarion 158

Southeast of the synagogue in Masada are a large complex of buildings and a church built by early Christian monks probably in the fifth century. The church is entered through a porch or vestibule. The apse, at the east end, has a cavity in the floor which may have housed relics. On the north side of the nave was a (partly preserved) mosaic pavement with representations of plants and fruits.

This monastic settlement was known as a lavra and founded in 425. On the summit of Masada was also the Monastery of Castellium which is also mentioned by John Moschos. This monastery was the second of seven monasteries founded by St. Savvas the Sanctified, and it is said here he fought many demons. This mountain then was known as Mount Mardes (Mardan) or Mount Castellium. According to Derwas Chitty, St. Euthymius the Great, the spiritual father of St. Savvas, probably built the church which still stands till this day, as noted in his biography. He settled here for the water and built a church from the ruins already there, though his stay was short.

The Byzantine settlement consisted only of a small group of monks who lived on Masada, just as monks established themselves in other places in the Judean wilderness in the 5th century and later, seeking remote retreats far from the city, but preferably those which had buildings which they could use. The monks on Masada dwelt in small cells scattered over the summit. Some also lived in the caves, as is suggested by the crosses we found painted on the walls. It is assumed that they were forced to leave this location with the Persian or Muslim conquest of the country at the beginning of the 7th century. Since then Masada has remained unoccupied. They were the last inhabitants of Masada.

Masada was rediscovered in 1838 by the American scholar Edward Robinson, who identified it from Ein-Gedi with a telescope.

To read about Yigael Yadin's description of the discovery of the mosaic floor in the Byzantine chapel of Masada, see here.

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Russian President Medvedev Baptized In the Jordan

January 19, 2011
RIA Novosti

Russian President Dmitry Medvedev took an Epiphany dip in the holy waters of the Jordan River on Wednesday.

Epiphany, also know as Theophany, is one of the Great Christian Feasts. The Russian Orthodox Church celebrates it on January 19 in line with the Julian calendar.

The Russian leader visited a Russian Orthodox center for pilgrims, currently being built near the area where Jesus Christ is believed to have been baptized by John the Baptist.

"Visiting the Jordan River on Epiphany Day is a great joy for any Orthodox believer. I'm convinced that the hotel will soon take in its first pilgrims. Happy holiday," Medvedev wrote in the guest book.

Read also: Medvedev's Middle East Tour: Baptism in Jordan

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Christianization, De-Christianization, Re-Christianization

Andrew Sorokowski
January 20, 2011
RISU

"Secularization" is one of the most popular topics in today's religious and political discourse. But what does it mean? In the strictest sense, it means turning something sacred into something profane: for example, turning a cathedral into a "temple of reason," as happened with Notre-Dame de Paris during the French Revolution, or using a church as a cinema, as happened throughout the USSR. In a broader sense, however, secularization is the process by which functions and institutions of the Church are taken over by the State – as happened, for example, with orphanages, poor-houses, schools, and hospitals throughout Europe in the eighteenth, nineteenth and twentieth centuries. And in a still wider but vaguer sense, secularization describes the process by which the influence of religion in society decreases – as is evident in the advanced industrial and post-industrial West of our time.

According to the "secularization thesis," this latter process is inevitable, and represents the victory of Science and Reason over irrational belief. Having triumphed in the most advanced countries, secularization will eventually engulf the world, as humanity marches from an age of belief to an age of reason.

Recently, this thesis has been challenged. While students of politics, culture, and economic development point out that the experience of Western Europe should not be taken as a blueprint for the globe, sociologists of religion demonstrate that in much of the world, religion is on the upswing. In what is widely regarded as the world's most developed country, the United States, certain forms of religion (notably Evangelical Baptism and fundamentalism) continue to thrive and gain increased influence in political and cultural life. In Latin America and Asia, charismatic forms of religion are flourishing. Even Communist China is witnessing mass religious ferment. And in the Middle East, various forms of radical Islam attract ever more adherents.

This critique of the secularization thesis has evoked various responses. Adherents of traditional Christianity point out that neither Catholicism nor mainline Protestantism are showing much vitality or influence. They have lost ground in their traditional European and American homelands, but have failed to compete successfully with the new charismatic cults in the Third World.

Others, however, take a different tack. Some historians and sociologists point out that the degree of secularization has been exaggerated because the frame of comparison has been an idyllic, monolithic Christendom that never existed. Since Europe was never fully Christianized, they argue, secularization is something of a myth. They point, for example, to medieval peasants' incomplete and inaccurate understanding of the basics of Christian teaching, to their confusion of pagan and Christian beliefs and practices, to the persistence of witchcraft, and so on. One should not, they warn, confuse the political successes of Christianity and the Church with the inculcation of Christian belief among the people. The distinguished French historian of Christianization Jean Delumeau has concluded that "the deep Christianization of the masses occurred much more slowly than the establishment of politico-religious power in past Christian eras and was ultimately never completed." In his view, as well as that of Georges Duby, the actual Christianization of Europeans occurred during the Reformation and Counter-Reformation.(Jean Delumeau, "The Journey of a Historian," The Catholic Historical Review, vol. 96, no. 3, July 2010, pp. 443, 444).

Yet even if one accepts the thesis that Europe was Christianized late and incompletely, it would be difficult to ignore the obvious indicators of secularization. Even measured against conditions within living memory, the extent of sheer ignorance of Christianity, as well as neglect and outright defiance of its fundamental precepts, cannot be denied. There are, of course, all kinds of statistics, such as opinion polls and sociological questionnaires, to support such a view. We give a lot of credence to such empirical indicators: what percentage of the population believes in God? What percentage attends religious services? How often? But while statistics appear to be hard, incontrovertible facts, they can be misleading. Sometimes one can learn more from the striking detail, the telling sign. Historians frequently rely on such "anecdotal" evidence to support their conclusions – together, of course, with other objective data.

According to statistics, western Ukraine is the most "religious" part of the country. The statistics of religious practice compare favorably with those of even the few remaining "Catholic countries" of central and western Europe. But more striking than these numbers are some simple, observable facts. If in L'viv you see a statue of the Virgin Mary on the corner of a dilapidated residential building, or in a niche on its worn façade, you will typically see a fresh bouquet of flowers at its feet. In much of western Europe, you may see a very similar building of the same vintage, in pristine condition, with the same statue, so typical of Latin Catholic culture. But will there be flowers?

In a sense, secularization is like global warming. Few will deny that it exists. But there is great disagreement on its causes. And given this disagreement, there is further disagreement on how to address the problem, or whether it can be addressed at all. Should we reduce greenhouse gas emissions if the real cause of global warming may be sunspots, which we cannot stop? Should we try to re-evangelize Europe, when the real reason for secularization may be some blind historical force that we cannot control?

What, then, is the solution? Can there be a solution?

Perhaps we should start at the beginning and ask ourselves, what is Christianization? We think of it as a one-time event: the conversion of Clovis or Mieszko or Olaf, or the Baptism of Rus' through immersion in the Dnipro. Historians have taught us that it really lasted centuries, and may never have been total. But perhaps there is another way to look at it. In our time, we have seen that an apparently Christian society can become secular in a matter of generations: witness Britain. So perhaps it is the generation that is the relevant unit of measurement. And indeed, it is within a generation that Christianity can be inculcated in children – or not. Whether parents pass on the faith to their children, and the results of their decision, are all decided within twenty or twenty-five years. We have seen this process in Soviet Ukraine, where for millions of people the beliefs of Orthodox Chrsitianity were wiped out in three generations. Thus, both Christianization and secularization (or to use a better term – dechristianization) are generational processes.

Obviously, these processes are not entirely the result of parental decision. The family is part of society, where a whole interplay of factors takes place on different levels. There is the civil power, and its attitude towards religion and the Church: positive, negative, or neutral. There are political factors. In Spain, for example, the Franco dictatorship may have helped maintain a façade of Catholicism concealing a weakening of religion underneath. In Poland, the same thing may have happened in the opposite way: the Communist regime provoked a Catholic solidarity among the opposition that papered over underlying ideological conflicts. There are economic, social, and cultural factors, all of which impact the family and the mechanism by which parents are able and willing, or unable or unwilling, to pass on their religion on to their children.

Thus, it may be worthwhile looking at the prospects of re-Christianization of Europe on the generational level. The encouraging news is that a generation is the span of time within which we are accustomed to work.

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Georgian Patriarch: "Why Aren’t There At Least 2-3 Georgian Churches Functioning in Turkey?"

January 19, 2011
Armenian News

The Georgian Patriarchate voiced criticism over talks on restoration of ancient Georgian churches in Turkey and mosques in Georgia.

“The Patriarchate is an owner of all Georgian Orthodox churches, including those located abroad, whereas the government has a commitment to hold talks with the other side. Therefore, the list of the churches presented to the Turkish side and terms of negotiations should be agreed with their owner - the Georgian Patriarchate. This was not done,” the statement reads, Interfax reported. It is mentioned that there are a lot of new mosques functioning in Georgia. “Why at least 2-3 Georgian churches cannot be open in Turkey in exchange?”

According to press reports, the Georgian and Turkish governments are negotiating restoration of four Georgian churches in the territory of Turkey and four mosques and a bath in Georgia.

The document says it is necessary to determine who will be the owner of churches restored in Turkey, and mosques renovated in Georgia. The Patriarchate also expressed hope that the offers will be acceptable to both sides to make relations more constructive.

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Boy George Returns Icon To Cypriot Church

Patrick Dewhurst
January 20, 2011
Cyprus Mail

THE LEGENDARY pop icon Boy George has returned a Cypriot church icon that he bought in the eighties, after a Bishop saw it hanging on the singer’s wall on a TV show.

The discovery was made by the Cyprus Orthodox Church’s representative in Brussels, Bishop Porfyrios of Neapolis, while watching an interview with the former “Culture Club” and “Jesus Loves You” front man.

Porfyrios told the BBC’s PM show: “On the left side of the fireplace at his house during the interview we located in Boy George’s living room an icon of Jesus Christ Pantokrator.”

Suspecting the icon to be one of the many stolen and sold after the 1974 invasion, Porfyrios decided to delve deeper.

He said: “Afterwards we researched the story with expert accounts, and we found it stems from Cyprus, specifically from the Church of St Charalambos in the occupied village of New Chorio Kithrea.”

After verifying this with the priest from St Charalambos, he contacted the singer and told him about the icon’s provenance and he was happy to return it to its original owners without payment.

“He bought it from an art dealer in 1985, but did not know it came from occupied Cyprus, and it was bought in good faith... After our contact he gave it back to Cyprus with pleasure,” said Porfyrios.


The singer told BBC that he was "happy the icon is going back to its original rightful home," adding, "I have always been a friend of Cyprus and have looked after the icon for 26 years...I look forward to seeing the icon on display in Cyprus for the moment and finally to the Church of St Charalambos from where it was illegally stolen."

Bishop Porfyrios spoke of his "joy and gratitude" as the singer handed over the icon at the St Anargyre church in north London saying that it "contributed to the efforts of the Church of Cyprus for the repatriation of its stolen spiritual treasures".

The icon is a 300-year-old image of Jesus, produced in the Byzantine style in the Heraklidios Monastery near Nicosia, which produced icons for most of the churches in Cyprus in the 18th century.

The left side is missing due to the aging and deterioration, and the background is Gold leaf.

Asked about the monetary value of the icon, Porfyrios said: “In the Orthodox Church we never value our icons. We venerate them as spiritual icons for worship, and it is in his favour that he did not ask for money. "

The icon will now travel back to Brussels, then to Cyprus. “We wish very soon for it to be put again in the church from where it was illegally taken,” the Bishop said.

Listen to an interview with Bishop Porfyrios here.

Listen to an interview with Boy George here.

Official report of the Representation of the Cypriot Church to the European Union is here.



The Church of Saint Haralambos at the Neo Chorio Kythreas village in Cyprus, as it is today in the Turkish occupied territory.

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What Happens To Doves When They Are Released?

Daniel Engber
August 8, 2005
Slate

Huge crowds turned out in Hiroshima Saturday on the anniversary of America's nuclear attack in World War II. A bell rang at 8:15 a.m., exactly 60 years after the bombing, and 1,000 doves were released into the sky. What happens to the doves after they fly away?

It depends on what kind of birds they are and how they're raised. Newspaper accounts don't identify the species released in Hiroshima, but white "peace" doves—the kind pictured in Picasso's famous poster—fare very badly in the wild. After centuries of domestic breeding, the white ring-neck dove is ill-equipped for urban survival. Bird rescue workers say that a ring-neck dove released in a city will likely starve—if it doesn't get hit by a car or eaten by another bird first.

Since white ring-neck doves are so fragile, companies that release "doves" at special events use white homing pigeons instead. (Pigeons and doves are in the same family of birds, and the differences between them are more semantic than scientific. Homing pigeons used to be called "rock doves"; the American Ornithologists' Union now calls them "rock pigeons.") After a trained release coordinator lets the birds go, they immediately fly back to the place where they're kept. Trained homing pigeons can find their way over distances as far as 600 miles.

Even if it doesn't get all the way home, a domestic rock pigeon stands a much better chance in the urban wild than a ring-neck dove. (The feral grey birds that thrive in American cities are also rock pigeons.) While ring-neck doves were bred in cages to be kept as pets, rock pigeons were bred in fields to be eaten. Adult pigeons had to care for themselves, while their offspring, or "squabs," were taken away and served for dinner.

According to the voluntary standards created by the American White Dove Association, homing-pigeon releases can only take place outdoors on a clear day, with ample time for the birds to fly home. A typical company might charge $250 or more to release 12 white pigeons.

Dove releases are fairly common in the United States, but there aren't many laws concerning the abandonment of domestic birds. In most jurisdictions, anyone can walk into a pet store, buy some white ring-neck doves (for about $25 each), and release them at a wedding or a funeral.

In 2002, the organizers of a 9/11 memorial event in Jersey City, N.J., tried to hire white doves from a professional release company. When they discovered that all the local homing pigeons were booked up, they bought 80 squabs from a poultry market in Newark, N.J. But on the day of the event, the young pigeons could barely fly; some never took off, others crashed into buildings, and at least one drowned in the Hudson River.

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Saint Mark Eugenikos of Ephesus

St. Mark Eugenikos of Ephesus (Feast Day - January 19)

Reading from the Synaxarion:

The great teacher and invincible defender of the One, Holy, Catholic, and Apostolic Church, Saint Mark, was the offspring and scion of the imperial city, Constantinople. Reared by most pious parents, and instructed in secular and spiritual wisdom, he became preeminent in both. Saint Mark lived as an ascetic on the Prince's Islands and later in the monastery of Saint George Magana in Constantinople. He passed through all the degrees of the priesthood, and was finally advanced to the dignity of Archbishop and the lofty throne of the Metropolis of Ephesus. At the insistence of Emperor John Paleologos, the Saint was sent to the council of the Latins in Florence, to unite the churches that had been divided for so many years. He astounded the papal teachers with the divine wisdom of his words, and was the only one who did not sign the blasphemous decree of that false council. Because of this, the Holy Church of Christ has ever honored this great man as a benefactor, teacher, sole defender, and invincible champion of the Apostolic Confession. He reposed in 1443.

For a more complete life of Saint Mark of Ephesus, read here and here.

A Miracle

An honrable and wealthy man named Demetrios Zourbaios had a sister who had succumbed to a grave illness. At great cost, he summoned all the physicians of Mesolongion to treat her. However, his sister found no relief, and her condition even worsened. For three days, she was insensible, losing her speech and movement. The physicians diagnosed her as terminal, with death soon approaching. Her relatives began to prepare for her funeral. As this was taking place, unexpectedly, they heard her voice and a heavy sigh. She then turned, saying, "Why do you not change my dress which is drenched with water?" Upon hearing her speak, her brother was filled with unexpected joy. He then hastened to her, asking, "What is the matter and why are you soaked?" She answered, "A certain hierarch took me by my hand and led me to a spring. He placed me in a cistern and doused me, saying, 'Go now, you are no longer ill.'" The woman's brother then asked her, "Why did you not ask the name of him who healed you?" She then answered, "I did inquire the identity of his holiness. He told me that he was the Metropolitan of Ephesus, Mark Evgenikos."

Then - O, the wonder - she arose from her sick bed. All present beheld her soaked garments. Moreover, her bed, bed covers and blankets were saturated. Upon arising, she bore no trace of her former illness. The woman then commissioned an icon of St. Mark be made in commemoration of the miracle. This pious woman lived for another fifteen years and was translated to the Lord.

From The Great Synaxarion of the Orthodox Church (January).

Apolytikion in the Fourth Tone
By your profession of faith, O all-praised Mark the Church has found you to be a zealot for truth. You fought for the teaching of the Fathers; you cast down the darkness of boastful pride. Intercede with Christ God to grant forgiveness to those who honor you!

Kontakion in the Third Tone
Clad, O godly-minded one, with an invincible armor, thou didst dash to pieces the pride of the Western rebellion; thou wast brought forth as the champion of Orthodoxy, as the Comforter's own instrument and pure vessel. For this cause, to thee we cry out: Rejoice, O Mark, thou boast of the Orthodox flock.

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Video: Metropolitan Ignatios of Dimitriados Faces Opposition For Using Vernacular Language

On January 16, 2011 an intense clash resulted in Volos during the Great Vespers service for the feast of Saint Anthony the Great where Metropolitan Ignatios of Dimitriados was serving.

During the Old Testament readings of the Great Vespers, the Metropolitan decided to read the portion from the Wisdom of Solomon in the demotic vernacular language rather than the Septuagint original. Immediately people began to shout: "Your Eminence, not in the demotic. Read the reading in the ancient language." This was followed by yelling and tension within the church during the service. The Metropolitan in vain tried to resume the reading.

"You must know that some are videotaping at this time in order to create trouble. They want to show there is a reaction", said the Metropolitan over the microphone.

He continued: "I must tell you that the texts of the Old Testament are didactic and are not prayers of the Church. I, at this time, have yet to read prayers in the demotic, even though I could have done so as have done other bishops."

The voices of the protesters would not cease however. The Metropolitan then shouted over the microphone: "Please do not be agitated, do not be agitated."

A priest also standing at the Beautiful Gate then asked the people to isolate these matters and take them outside for the others to worship in peace.

The Metropolitan then said that he would read the text in both demotic and ancient Greek, but only during the reading of the demotic did there arise new tensions.

A video of the event can be seen below:



On Monday 17 January 2011 the Metropolitan said: "I have great distress. Not so much for those who have for years become familiar with worship and lived and live within worship, in a way that God blesses them. I have great distress especially for young people. It bothers me what church attendance will be like 10, 20 or 30 years from now. What will be the relationship of the youth to the liturgical life of the Church?"

He continued: "I share the views of young people who tell me that they do not understand the liturgical language and believe that we have not taught our children to love our language. This language is our treasure. The Gospel was written in it. And we today are losing it, forgetting it day by day. The developments in schools will become even more tragic it seems .... "

Source

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Saint Makarios Kalogeras of Patmos

St. Makarios Kalogeras (Feast Day - January 19)

St. Makarios Kalogeras, the Teacher of the Nation, was born on Patmos in 1688, and was from a wealthy family. Later he went to Constantinople for studies and came into contact with noteworthy families and clerics of the Queen City. After many years of study he became a Deacon with the Metropolitan of Nikomedia. As St. Makarios placed great significance on the teaching and raising of the Greeks under oppression of the Turks, he returned to Patmos, and in 1713 he founded the Patmias School.

The lessons at the school were offered free to all students and in the beginning St. Makarios taught by himself. After a few years, the best students were selected as teachers of the school. These students were from Patmos and other areas under the Ottoman Empire. His chief co-workers were monk Kosmas from Lemno and St. Gerasimos Byzantios. The number of students increased to 100, and because of this they thought there was a need to create more buildings, which occurred through the help of generous gifts from Constantinople. The Patmias School became one of the most significant schools of Hellenism.

St. Makarios, who was weakened by an infection, reposed on Patmos in 1737. His name lives on through his intense activities and his work. His Sacred Service was never beyond the depth of a Deaconate, because he was much more pleased, as he said himself, to serve instead of being served.

Source: Translated by Full of Grace and Truth

For a more complete biography in Greek, read here.

To read one of the books of St. Makarios in Greek, see the work titled "Evangeliki Salpynx" which is a book of lessons on the Gospel readings for the entire Ecclesiastical year. Read here.

About the Patmian School of Theology

The Theological School of Patmos was founded by the Hierodeacon Makarios Kalogeras in 1713 AD and is situated on the hillside directly above the Cave of the Apocalypse. The school is a spiritual legacy of St. Christodoulos of Patmos who included it in his original plans for the island of Patmos; Emperor Alexios I issued a deed of title in which he mentions it to be "an abode of learning where local disciples will gather."

Makarios studied theology and philosophy at the Patriarchal School of Constantinople. He was supported by many well-known families such as the families of Mavrokordatos, Ipsilantis, as well as the Metropolitan of Nicomedia, who saw him as his successor. However, Makarios loved his teaching and he returned to Patmos in 1713 and created the School in the Cave of Apocalypse. His consultants and supporters were scholars of the nation and Emanuel Ipsilantis was one who supported the project financially. He built a few cells there for himself and his few students. The reputation of the School began to spread and very soon there were students arriving not only from the neighbouring islands, but also from Peloponnese, Athens, Bucharest, Asia Minor and Russia. These crowds of students arriving forced Emanuel Ipsilantis to build more cells. At the beginning, Makarios taught by himself. However, soon he began to receive help from his senior students. His student Gerasimos of Byzantium became his friend and co-operator, who continued the work after 1737, when Makarios died.

In 1769 the School was reformed into a "General School of the Nation" by the Ecumenical Patriarchate, similar to a small private college. Its reputation was excellent, and in 1731 when Fr. Basil Gregory Barsky visited from Kiev, he wrote, "For the Greeks who are under the Turkish yoke, this school took on the significance of ancient Athens." That the School played a role in the revival of the Greek nation is undeniable. Among its graduates are numbered Emmanuel Xanthos, one of the founders of the "Society of Friends" which worked for the liberation of Greece. More importantly, the founder Makarios Kalogeras, and two of the graduates, Gerasimos Byzantios and Daniel Karamares have been canonized as saints.

The course of the School of Patmos was extremely hard in the years to come. From 1902 it began to operate as a hieratic school and in 1907 it was forced to move to Samos due to financial problems. In Samos it continued to operate successfully only for a few years and it later closed down. Its activity continued after the liberation of Patmos in 1947. This is when it was rebuilt, only a few meters away from its old location.

The Patmos School is today a training school for young men throughout Greece taking in students from twelve years of age through high school, giving them a regular school curriculum, but concentrating on subjects such as church history, dogma, theology, and Byzantine chant. Young men who want to become priests can study a few additional years and be ordained without taking the full course of theology at the Theological Academy of Athens. These schools are often attended by priest's sons (who themselves frequently become priests), boys interested in monasticism or simply those whose pious families want them to have the benefit of a church-oriented education.

The official website of the school can be seen here.

A blog for the school is here.

Apolytikion in the First Tone
The pride of teachers, the boast of deacons, the glory of the island of Patmos and the adornment of monastics, let us honor Makarios, O faithful, in hymns and spiritual odes towards him in reverence harmonically saying and crying out, Glory to Christ Who glorified you, Glory to Him Who magnified you, Glory to Him Who showed you forth as our protector in these last days.

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Virgin Mary Icon Crying Blood?

Russian Orthodox icon apparently shed tears of blood during Slaaviq, a weeklong Christmas celebration.

January 18, 2011
KTVA CBS 11

A Russian Orthodox icon reportedly shed tears of blood during Slaaviq, a weeklong Christmas celebration, in an Alaska village on the Yukon River.

Carol Stephanoff, a resident of Russian Mission, Alaska, captured the photo of a Virgin Mary icon reportedly crying bloody tears in the home of another resident, Michael Askoak.

The homeowner said he noticed the paper icon first began to stream tears of blood years ago and kept the icon in hiding.

More recently, Askoak said he noticed the red marks started to get longer and longer, creating a buzz in the small village.

He said there is no blood coming from behind the paper and that Russian Orthodox priests are examining the icon.

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Georgian Patriarch Baptizes 560 Children

January 19, 2011
Trend

The Orthodox world celebrates Epiphany today. Baptism is a major Christian celebration of the Orthodox Church, in the old style on Jan. 19 and in the new style on Jan. 6.

According to Scripture, nearly 20 centuries ago, John the Baptist baptized Jesus Christ in the Jordan River in Israel.

Catholicos Patriarch of All-Georgia Ilia II will hold a solemn service at the Cathedral of the Holy Trinity. Today, he will baptize more than 500 children. The patriarch has about 7,000 godchildren.

The patriarch made the initiative of baptizing children on Jan. 19, 2007. He baptizes every third and subsequent child in families. Last week, according to the decision of the Patriarch, every fourth child in the family, which will be baptized by His Holiness, will be granted a new title - the Devoted Patriot of Homeland and the Defender of Patriarchate’s Throne.

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Video: An Ice-Cold Dip For Theophany In Moscow

Russian Orthodox Christians are marking Epiphany, one of their most important religious holidays. The tradition sees many people brave ice-cold water as they hope to wash away their sins. RT's Peter Oliver packed his swimming trunks and plucked up the courage to have a go himself.

And contrary to the report, no, Jesus was not baptized into the Christian faith.

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Saint Macarius the Great of Egypt

St. Makarios the Great of Egypt (Feast Day - January 19)

St. Macarius tbe Great was born in the year 300 and died in 390. Thus his life was passed entirely in the fourth century, that exceptional and remarkable period in the history of the Church. At its very beginning the persecution of three centuries against Christians came to an end, and there was born the great Byzantine/Eastern Roman culture which gave to the whole world for all times the greatest spiritual treasures which Orthodoxy contains.

In the epoch of persecutions every Christian had to be prepared at any moment for the exploit of confessing the Faith and suffering martyrdom. Such a condition could be the lot of only a few chosen ones. Now religion became accessible to the masses and the former high spiritual level was inevitably lowered. It began to be difficult to live in a Christian way in the world. The new epoch required a new means for acquiring "heavenly crowns." In order to attain passionlessness, one had to traverse a long path of battling with the passions. The martyr's exploit was replaced by a voluntary martyrdom: self-renunciation and asceticism, life in the desert amidst labor and privations. There began a great exodus into the desert. The epoch of monasticism was born.

A marvelous and striking spectacle is to be seen in the astonishing spread of monasticism at its very beginning. Egypt, where paganism had its chief support, where superstition and idol-worship reached the highest degree, now assimilated such a throng of monks that there were no fewer dwellers in the desert than there were in the cities.

"I saw in Egypt," testifies Rufinus, "fathers who live on the earth but lead a heavenly life ... new prophets, of whose worth there is the testimony of their gift of signs and miracles. None of them is anxious over food and clothing, for they know that after all these things do the Gentiles seek (Matt. 6:32). They seek justice and the Kingdom of God, and all this, according to the promise of the Savior, will be added to them. Their faith is such that it can move mountains. Thus certain of them by their prayers stopped river torrents that were about to inundate neighboring villages, crossed over Waters as on dry land, subdued wild beasts, and performed numberless miracles; so that there is no doubt that it is by their virtues that the world stands."

"The heavens, speckled with a multitude of stars, are not as bright," says Chrysostom, "as the Egyptian desert, which displays everywhere the huts of monks ... It is better than paradise, where we see in human form numberless choirs of angels, throngs of martyrs, assemblies of virgins; we see the whole tyranny of the devil overthrown, and the Kingdom of Christ shines."

The founder of monasticism was the great Anthony. His disciple and continuator of his work was the great Macarius.

ST. MACARIUS was born in the Egyptian village of Ptinapor, which was situated not far from the Nitrian desert. The melancholy and solemnity of the place, the eternally clear sky, the majestic pyramids with their severe lines, the ruins of gigantic temples and buildings – all this earthly grandeur reduced to dust involuntarily called forth thoughts of the instability of everything earthly. In addition, these places were filled with remembrances of the great Old Testament events that had occurred here: all this disposed one to the contemplative life and to self-reflection.

The parents of Macarius, the Presbyter Abraham and Sarah, were of righteous life and, like the Old Testament forebears of the same name, lived to old age without having children. The birth of St. Macarius was foretold to his father by the Patriarch Abraham, who appeared to him in a dream, and then by an angel as well. Likewise in a dream an angel appeared to the Presbyter Abraham when he was sick, healed him and, predicting the birth of a son, said, "He will be a dwelling of the Holy Spirit and will bring many to God." The new-born son was given the name Macarius, which signifies "blessed."

This "chosen vessel" was distinguished by an extraordinarily sensitive conscience. The Saint himself related an incident from his childhood. His companions stole some figs from somebody's garden. In running away they dropped one. Macarius picked it up and ate it. For his whole life he grieved over his action and could not remember it without tears.

When Macarius grew up, he submitted to his parents’ will and, against his own wishes, entered into marriage; however, feigning illness, he evaded married life. Soon his wife died, and in a short time his aged parents also departed to the Lord.

Macarius prayed fervently that the Lord would send him a wise instructor in the spiritual life. By Divine inspiration there came to church an ascetic of fair appearance, with long hair and a beard, with a body weakened by ascetic labors. There Macarius met him. Spending the whole day in spiritual conversation in the cell of an anchorite, the exhausted Macarius fell asleep with the approach of night; the elder, however, stood at prayer and had a prophetic vision suddenly there appeared throngs of monks in white garments and with wings and began to walk around the sleeping Macarius, calling him to the service indicated to him by God. The elder advised Macarius not to postpone his intention to devote himself wholly to the monastic life. Macarius accepted the advice. Having given away all his possessions, he returned to the anchorite, who, accepting him with love, instructed him in the monastic life and in basket-weaving. He settled him in a separate: cell not far from himself where Macarius gave himself zealously over to ascetic deeds, advancing rapidly in the spiritual life.

Macarius acquired the love and respect of the residents of the nearby village, his native Ptinapor, and they persuaded the bishop who was visiting them to make Macarius a cleric of their church, despite: the fact that he was still very young. This was against the wishes of Macarius. A few days after his ordination as a deacon he left and settled near another village.

Here there came upon him a difficult trial which he bore with extraordinary good-heartedness, which testified of the already high degree of his spirituality. In this village a girl, being pregnant, under the influence of the evil spirit slandered Macarius, saying that he was the Cause of her sin. The enraged parents together with their fellow-villagers subjected him to beating and tortures. Leaving him scarcely alive, they obligated him to furnish support for the girl. Meekly and without murmuring, St. Macarius bore all this and began to work all the harder saying to himself: "Now Macarius you have a wife and children, and therefore you have to work day and night to furnish their support."

When it came time for the girl to give birth, the just judgment of God overtook her for several days she was in terrible torment and could not be delivered of her burden. Then she understood that this was a punishment for her slandering of an innocent man. She acknowledged everything and indicated the one who was really guilty. Heating this, all were greatly frightened, fearing God's chastisement for wronging the righteous one, and, bothered by their conscience, they decided to go to Macarius in order to obtain forgiveness for themselves. A friend of Macarius with joy forewarned him of this. But Macarius, who had willingly accepted dishonor, did not desire to receive honors and glory. At night he secretly left for the desert of Nitria.

There he lived and labored in asceticism in a cave for some time, and then went to St. Anthony in the desert of Pharan. For a long time Macarius had thirsted to see the great anchorite; the glory of his ascetic deeds and holiness had then' spread everywhere. Abba Anthony, trying the patience of St. Macarius, did not at once allow him into his cell. Then, opening the door, he greeted him, saying, "I have long desired to see you, Macarius!'' - and with love he accepted him, consoling and reassuring him.

Macarius remained a long time with Anthony as his disciple. When Macarius had completely matured for an independent anchoretic life, St. Anthony commanded him to depart to the desert of Scetis. At that time the Mount of Nitria and the desert of Cellia that lay immediately beyond it were already peopled with monks, whose dwelling there, with the blessing of Abba Anthony, had been begun by St. Amoun. The desert of Scetis lay some days' journey beyond the desert of Cellia. It was a wild, sandy desert, where only rarely were springs to be found, and then with scarcely potable water. To this place no road had been laid out, and one directed one's course by sun and stars. It was in this unpopulated and somber locality that St. Macarius settled, giving himself over to ascetic labors, unceasing prayer, and contemplation of God.

St. Macarius, like his Abba Anthony, began to be subjected here to demonic attacks. He had to fight day and night with the demons. Sometimes they fell upon him in fury in the form of various monsters; sometimes in the form of enraged soldiers with a wild roar and cry they fell upon him, as if wishing to kill him; and sometimes they strove to unsettle him by means of trickery. Thus once at night demons, taking the: form of angels, surrounded him and woke him up and said: "Arise, Macarius, and sing with us and do not sleep" But he, recognizing the demonic attack answered them without rising from his bed: "Depart from me, ye cursed, into the eternal fire prepared for your father the devil and for you'" The demons continued to call him to prayer, but not succeeding in this they began to beat him. The Saint, however, called out to the Lord: "Help me, Christ my God, and deliver me from those who encompass me, for a pack of dogs has encompassed me and opened their mouths against me!" And the whole multitude of demons disappeared suddenly with a great roar.

When St. Macarius was gathering palm branches in the desert, a demon encountered him and said to him: "I suffer a great sorrow in being unable to conquer you. Everything that you do I do also: you fast, and I eat nothing at all; you keep vigil, and I never sleep. In one thing only do you surpass me -- in humility."

Soon after St. Macarius had settled in Scetis, disciples began to gather around him. The more terrible was the desert of Scetis, the more courage was required to settle in it. And it was only such that St. Macarius accepted. And all his disciples surpassed the other monks, as much by their zeal for ascetic labors as by the perfection of their life.

ST. MACARIUS was only 30 years old when he went off into the desert, and then he was already called "youth-elder" for his spiritual experience and wisdom. At about the age of forty St. Macarius was ordained priest. At this time he possessed already the gift of prophecy and wonderworking. He was always distinguished by exceptional emaciation, whether he had been fasting or not. When asked. the reason for this, the Saint replied: "As a poker used to turn burning logs and sticks in a stove is always being scorched by fire, so in a man who directs his mind always to the Lord and always keeps in mind the terrible torments of the fire of gehenna, this fear not only gnaws the body, but dries up the bones as well."

When the number of the brethren had significantly increased, St. Macarius erected four churches. Each church had its own priest. The monks lived in cells separately from each other. St. Macarius himself lived also separately far off in the desert and had with him only two disciples. Ham his ceil the Saint dug a subterranean passageway a half-mile long, and at its end a small cave. When he wished to hide from his numerous visitors, he went off to the cave, and no one knew where he was.

St. Macarius continued to visit his teacher, Abba Anthony, often and he was enabled to be present at his blessed repose. He received St. Anthony's staff. This gift he received as a precious holy object, and there with the spirit of the great Anthony reposed upon him, as once the Prophet Elisha bad accepted the spirit of the Prophet Elijah.

Socrates, the biographer of St. Macarius, speaks of how he performed numerous miracles and freed so many from evil spirits that to describe it all would require a whole book. Here are some of them.

A certain man was burning with passion for a married woman, but she had spurned him. Then he turned for help to a sorcerer. In order to make the husband put away his wife, the magician by means of demonic sorceries cast upon her such a spell that she began to appear to everyone like a horse. The husband surmised what was the matter and brought her to St. Macarius. Those around him took her for a horse and prevented him from entering the monastery. St. Macarius, however, said to them: "You yourselves are like animals if your eyes see the form of a beast; but she, created a woman, will remain one, and only seems an animal to your eyes which have been deceived by sorcerers." Having blessed water, he poured it out upon the woman, and she instantly resumed her natural appearance. And he told the woman that her trial had been allowed because she had not communicated of the Divine Mysteries for five weeks.

St. Macarius' gift of working miracles was so great that he could raise the dead. Once the heretic Hierax, who taught that there would be no resurrection of the dead, appeared in the desert and began to disturb the minds of the anchorites. He came also to Scetis and, in the presence of Macarius and numerous brethren, began to unfold his teaching, mocking the Saint's simplicity of speech. Seeing that the brethren were beginning to waver, Macarius proposed that all go to the cemetery; there, having prayed, he turned to the grave of a recently deceased monk and loudly called him by name. He answered from under the earth. The brethren hastened to dig him up and brought him alive out of the grave. Struck with terror, the heretic took flight and, pursued by the brethren, left their boundaries.

On two other occasions also St. Macarius raised a dead man: once (witnessed by Abba Sisoes) to exonerate an innocent man accused of murdering the dead man, and once (related by Rufinus) to save a woman about to be sold into slavery with her children.

A multitude of pilgrims and the sick flocked to St. Macarius. For them a guest-house was built in the monastery. The Saint had the custom of healing every day, anointing with oil, only one sick man, with the wise intention that the sick, remaining longer in the monastery, would receive spiritual benefit.

Once there came a priest with his head afflicted with gangrene, with open wounds on his neck. St. Macarius explained the reason for this: the priest had dared to serve Liturgy after committing the sin of adultery. The priest promised never again to serve, and St. Macarius healed him.

Of the Saint's extraordinary power of prayer and his clairvoyance the following incident will testify. His young disciple was selling baskets and mats in town. Here he was subjected to the peril of falling when a harlot, wounded by the beauty of the youth, by cunning, under the pretext of buying something, lured him to her. When she began to incline him to sin, the novice cried out to the Lord: "O Christ and King, Who delivered HIS servant from the belly of the whale, deliver me also from this sin!" And instantly he was carried off and found himself in his cell in the desert, where he saw St. Macarius, who with his spiritual eyes had seen his disciple in danger and had prayed for him to God.

ABBA Macarius constantly instilled the idea that the foundation of everything is humility: "If we see that anyone exalts himself and becomes haughty because he is a participant of grace, then even were he to perform signs and raise the dead, if he does not acknowledge his soul to be dishonored and debased, and himself poor in spirit and vile, he is robbed by malice and does nor know it." This feeling of humility in the presence of an abundance of the gifts of grace is explained by St. Macarius in an excellent comparison: "If a king leaves his treasure with a poor man, the one who receives it does not consider this treasure as his own property, but everywhere acknowledges his poverty, not daring to spend another's treasure, because he always reasons with himself: this treasure is not only not mine, but what is more has been left me by a powerful king, and he, when he wishes, will take it from me. Thus should those who possess the grace of God think of themselves. If they exalt themselves and their hearts begin to grow haughty, the Lord will take from them His grace, and they will be left the same as they were before receiving it." "If anyone says, 'I have enough and more than enough,' he is deceived and a liar."

St. Macarius related how once he had had a revelation that he had not attained as yet such perfection in virtuous life as two women who lived in town. Then he left immediately on the long journey to town and sought them out, and at his request they related to him the following concerning themselves: "We married two brothers and lived together in one house for fifteen years. During this time we did not utter a single malicious or shameful word and lived together in peace and harmony. We wanted to leave our husbands and go to a convent, but, even though we begged with many tears our husbands did not let us go. Then we made a covenant with God and among ourselves -- not to utter a single worldly word to our very death." And the Saint said; "In truth God seeks neither virgin nor married woman, neither monk nor layman, but a free intent, accepting it as the deed itself, and He grants to the free will of every man the grace of the Holy Spirit, which operates in a man and directs the life of everyone who desires to be saved."

"I am not yet a monk, but I have seen monks," said Abba Macarius to the Nitrian brethren, and related how once by inspiration from above he went to the inner desert and, coming to an immense marsh, saw wild animals who had come to drink water. Among them were two naked men. They informed the Saint that they had dwelt here for thirty years already and lived on the food of dumb animals. They informed the Saint that they suffered neither from frost in winter nor from heat in summer. "What must I do to be a monk?" Macarius asked them. They said: "If you cannot renounce the world as we have, then go to your cell and weep over your sins."

The gift of love in St. Macarius attained the highest degree. His love for his neighbor was revealed especially in his condescension to the weaknesses of others. By the testimony of the elders of Scetis, he was as it were an "earthly god" just as God, they said, while seeing the whole world docs not chastise sinners, so also Macarius covered up men's weaknesses, which as it were he saw without seeing, and' heard without hearing.

"Christians," he said, "should judge no one, neither an open harlot, nor sinners, nor dissolute people, but should look upon all with simplicity of soul and a pure eye. Purity of heart, indeed, consists in seeing sinful and weak men and having compassion for them and being merciful."

With meekness arid mildness Macarius directed his brethren, inspiring in them above all love for each other. He said: "If, in giving someone a reprimand, you come in irritation, then you are gratifying your passion. In this fashion, without saving others you cause harm to yourself as well."

Having received power over evil spirits, St. Macarius could see them with his spiritual eyes and enter into conversation with them. Once he saw a demon coming as if with gourd dishes hanging from him. Questioning him, the Saint discovered that he was going to a neighboring monastery to tempt the brethren. In the dishes various temptations had been prepared as if some kind of victuals. Finding out from the demon that a certain monk by the name of Theopemptus was to be subjected to temptations, Abba Macarius hastened to that monastery. All the brethren came out with palm branches to meet the great and renowned Abba. Each one hoped that he would stop at his cell, but the Saint went to Theopemptus. The latter was extremely gladdened and consoled by this. In conversation with Macarius this brother was ashamed to confess his impure thoughts, and even denied that they tempted him. Macarius said: "How many years I have labored in asceticism, and I, an old man, am troubled by the spirit of fornication." And Theopemptus replied: "Believe me, Abba, I am likewise troubled." The elder spoke also of other thoughts, as if they tempted him, and in this fashion brought the monk to complete avowal. Then, having given him instruction on the battle with thoughts and on fasting, he left him. And from that time [his brother labored in asceticism more than others.

With love and humility St. Macarius converted to Christ a certain pagan priest. A disciple of the Saint met him first and called him a demon. The indignant priest beat the monk almost to death. When, however, Macarius met him right after this and behaved kindly to him, this so affected him that he grasped Macarius' feet and said: "You are a man of God; I will not let you go until you make me a monk." Following the priest, many pagans too were converted to Christ. Recalling this incident, the elder said: "A bad word makes bad even the good, but a good word makes good even the bad."

One youth, desiring to become a monk, asked St. Macarius: “How may I be saved?" The latter sent him to the cemetery, at first to rebuke and then to praise the dead, and then asked him what they had replied. "They were silent both to praise and to reproach," replied the youth. "And so you too," said the elder, "if you wish to be saved, be dead like the dead: think neither of insults from men nor of human glory."

Let us cite several instructions of St. Macarius:

"If for you disgrace is like praise, poverty like wealth, insufficiency like abundance, then you will not die."

"If we shall remember the evil that men have done us, the remembrance of God will grow weak in us; but if we shall remember the evil brought upon us by demons, we shall be safe from their arrows."

Asked how to pray, he replied: "It is enough if you will often repeat from your whole heart: 'Lord, as it pleases Thee and as Thou knowest, have mercy on me.' And if temptation comes upon you: 'Lord, help me!' The Lord knows what is profitable for us and has mercy on us."

IF WE speak of Macarius the Great, we should make note also of his contemporary, St. Macarius of Alexandria. He was priest in a monastery in the desert of Cellia which adjoined Scetis and was a close friend in asceticism of Macarius the Great (known also as "of Egypt"). Like the latter he was a disciple of Anthony the Great and likewise was of lofty spiritual life. The two Macarii often met for conversation and prayer.

During the domination of the Arians in the reign of the Emperor Valens (364-378) there was a severe persecution of the Orthodox. After the death of Athanasius the Great his see in Alexandria was forcibly seized by an Arian, Lucius, who banished the canonical successor, Patriarch Peter. The Egyptian desert dwellers were zealous defenders of the Nicene Creed. Lucius attempted by cruelty and tortures to force them into Arianism, but he did not succeed in this. Then he began to send the holy desert dwellers into captivity. St. Macarius the Great and St. Macarius of Alexandria were among the first seized. Together with some of the brethren they were placed by soldiers in a ship at night and sent to an island where only pagans lived. But here also the Lord glorified His faithful slaves. The daughter of the local pagan priest was possessed by an evil spirit. Sensing the approach of the Saints, she ran out to meet them, calling in a loud voice: "Why have you come here? This island is our dwelling place from of old." The Saints drove the demon out of her. Then the father of the healed girl, and after him all the dwellers on the island as well, were baptized. When news of this reached Alexandria, Lucius, because of the danger of a popular uprising, was forced to return the exiles to their desert.

An extraordinary and irresistible impression was produced by St. Macarius on all who came into contact with him. Divine grace transfigured his whole being. It could be noticed in his glance, in his speech, and in that extraordinary love which poured out upon all around him. His word, even the simplest, was always uttered with authority. It created and built. Filled with divine wisdom and power, it penetrated to the very depth of the human spirit. Even those who didn't know St. Macarius recognized him instantly amidst other monks by his extraordinary appearance.

Not long before the death of Macarius, the desert dwellers of the Mount of Nitria appealed to him with a request: "Father, so as not to trouble: the whole multitude of the brethren with coming to you, do you yourself, before: you depart to the Lord, come to us." When the: Saint came: to them, all with great joy came out to meet him. The elders begged him to give them all instructions, and St. Macarius said: "Let us weep, brethren: let our eyes pour out tears before we depart for a place where our tears will burn our bodies." All burst out weeping, fell on their faces and begged: "Father, pray for us!"

St. Macarius possessed the grace-bestowed gift of tears. He often shed them and said : "You will become worthy of the vision of the wondrous and blessed images of the Jerusalem on high in no other way than by day and night shedding tears according to the example of him who said: Every night I flood my bed, I water my couch with my tears (Ps. 6:7). A tear shed from great sorrow and heartfelt distress is food for the soul, given from heavenly bread."

FOR SIXTY YEARS St. Macarius lived in his desert of Scetis, and at the age of 90 he departed to the Lord. Not long before his death, there appeared to him from the world above his Abba Anthony the Great, chief of the desert dwellers, and Pachomius the Great, founder of the coenobitic monasteries in Egypt. They said, "Rejoice, Macarius; the Lord Jesus Christ sent us to announce to you your joyful death. On the ninth day after today you will depart into eternal life. On that day we shall come again to you and with joy shall take you with us, so that together with us you might appear before the Lord's Throne and enjoy immortal life." St. Macarius summoned the brethren. He instructed them to preserve strictly the rules of the fathers and the traditions of the monks, placed the more experienced and advanced brethren as teachers among them, blessed all, bade farewell to them, and in solitude began t6 prepare for his departure.

On the day of his death a Cherubim appeared to him with a multitude of angels and said: "Arise, O follower of the Lord, and come with us into eternal life.” The Cherubim indicated to him the throngs of saints who had come out to meet him: "Behold the assembly of apostles, behold the throng of prophets, behold the multitude of martyrs, behold the choir of holy hierarchs, fasters, monks and righteous men. Give Unto me now your soul, which I was commanded by God to preserve during its earthly life." With the words, "Into Thy hands, 0 Lord, I commend my spirit," St. Macarius departed to the Lord.

The compiler of his life, Bishop Sarapion of Thmuis, relates how he heard from St. Paphnutius, the disciple of St. Macarius, that certain of the fathers saw with their mental eyes the ascension of the Saint's soul, as they saw also standing in the distance legions of demons who cried out: "You have escaped our hands, Macarius, you have escaped!" Only after having reached the gates of paradise did Macarius answer: "Yes, guarded by the power of my Christ, I have escaped your snares'"

ANTHONY THE GREAT, in his God-inspired insights, gave a direction to monasticism for all times, both by his instructions and rules for beginners and for those in various stages of spiritual development, and by his guidance for the accomplished. It remained for following generations only to discover and develop the possibilities which the great Anthony gave them.

Macarius the Great, the disciple and closest friend of St. Anthony, having attained the measure of his Abba, not only assimilated his teaching, but in his writings transmits also his own contemplations and insights. His Homilies are founded on personal experience, and therefore their language is clear, expressive, and possessed of an extraordinary imagery and power. His teaching is the writings of a dweller of heaven, a heavenly man. To him, who had attained perfection, the spiritual world and its laws were open. He beholds the soul and sees all that takes place in it. He indicates to it the path to perfection. He is entirely caught up in contemplation of God and in exaltation. To him the great Secrets of the world above are open.

His writings speak to us chiefly of deification. He develops the philosophy of communion with God, although he built no philosophical system. "Genuine philosophy is ascetical doing, the acquisition of the Spirit of Wisdom and Reason. A God-bearing contemplator or seer of mysteries is a true wise man or lover of wisdom (philosopher)." He speaks of the acquisition of the Holy Spirit. External labors -- fasting, vigil, prayer -- are only means to this and are not in themselves an end. This teaching of the acquisition of the Holy Spirit comes down through the centuries to our own great Seraphim. In the renowned Conversation with Motovilov St. Seraphim reveals to our whole contemporary world this ancient yet all-but-forgotten teaching.

As a precious heritage of the spiritual wisdom of St. Macarius, there remain to us fifty of his Homilies and seven Ascetic Treatises.

Several prayers written by Macarius the Great have entered into Church use. These are:

From the Prayers before Sleep, the first prayer, “O Eternal God," and the fourth, "What shall I offer Thee."

From the Morning Prayers, the-first prayer, “O Lord, cleanse mc," the second, "Having risen from sleep," the third, "To Thee, O Lord," the fourth, “O Lord, Who in Thy abundant goodness," and according to Greek manuscripts the ninth also, "O Holy Angel."

The relics of St. Macarius the Great repose in Italy, in the city of Amalfi on the Gulf of Salerno, not far from Naples.

Source

Apolytikion in the First Tone
Thou didst prove to be a citizen of the desert, an angel in the flesh, and a wonderworker, O Makarios, our God-bearing Father. By fasting, vigil, and prayer thou didst obtain heavenly gifts, and thou healest the sick and the souls of them that have recourse to thee with faith. Glory to Him that hath given thee strength. Glory to Him that hath crowned thee. Glory to Him that worketh healings for all through thee.

Kontakion in the Fourth Tone
The Lord God established thee, O great ascetic, in the house of abstinence, like an unerring star that lit the farthest regions with guiding light, Father of Fathers, O righteous Macarius.

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Most Earthquake Deaths Tied To Corruption In Countries

January 16, 2011
ScienceDaily

A new assessment of global earthquake fatalities over the past three decades indicates that 83 percent of all deaths caused by the collapse of buildings during earthquakes occurred in countries considered to be unusually corrupt.

Authored by Professor Nicholas Ambraseys of the Imperial College of London and Professor Roger Bilham of the University Colorado at Boulder, the study also found that in some relatively wealthy countries where knowledge and sound business practices would be expected to prevail, the collapse of many buildings is nevertheless attributable to corrupt building practices.

A commentary piece on the subject is being published in the Jan. 13 issue of Nature.

Corrupt building practices -- which are generally covert and hard to quantify -- can include the use of substandard materials, poor assembly methods, the inappropriate placement of buildings and non-adherence to building codes, said the authors.

Ambraseys and Bilham used data gathered by Transparency International, a global organization based in Berlin that operates through more than 70 national chapters around the world. Transparency International annually generates a Corruption Perception Index, or CPI, as determined by expert assessments and opinion surveys.

The CPI index -- which defines corruption as the abuse of entrusted power for private gain -- is determined by an aggregate of 13 opinion polls averaged over two years from 10 institutions monitoring the frequency and extent of bribes paid within various countries, said Bilham, a professor in CU-Boulder's geological sciences department. A CPI score of 0 indicates a highly corrupt nation with zero transparency, while a score of 10 indicates an absence of perceived corruption with total transparency.

The authors determined that there is roughly a one-to-one relationship between a nations' wealth and its perceived level of corruption. "Less wealthy nations are the most corrupt," said Bilham, also a fellow in the CU-Boulder based Cooperative Institute for Research in Environmental Sciences. "We found that fully 83 percent of all deaths from earthquakes in the last 30 years have occurred in nations where corruption is both widespread and worse than expected."

Relative wealth is the most obvious parameter that influences a country's corruption, according to the authors. Bilham and Ambraseys chose the gross national income per capita to compare the relative wealth of the countries. High wealth is strongly linked to countries with a stable government conducive to the rule of law, they said.

The authors noted that while a 7.0 magnitude earthquake that struck in New Zealand in 2010 resulted in zero fatalities, an identical 2010 quake in Haiti resulted in a death toll reaching six figures. "Widespread anecdotal evidence points to the collapse of structures in devastating earthquakes as a result of corrupt building practices," said Bilham. "In this study we have attempted to quantify that perception.

"Corruption is found to be far worse in some countries than others, despite a measure of wealth that tells us they should do better," said Bilham. "It is in the countries that have abnormally high levels of corruption where we find most of the world's deaths from earthquakes."

The global construction industry, currently worth $7.5 trillion annually and which is expected to double in the next decade, is recognized by experts as being the most corrupt segment of the world economy, said the authors.

Since 1980, deaths due to an absence of effective earthquake engineering activity have averaged about 18,300 per year, according to the authors.

Poverty and poor education also contribute to building collapse through a lack of strong, available building materials and a lack of education that otherwise would help guide safe building practices, the authors said.

The number of deaths attributable to collapsed dwellings is influenced both by the population density and the vulnerability of buildings near earthquake epicenters, said the authors. In the past 30 years, the rapid increases in urban populations -- particularly in developing countries -- have been adversely affected by building quality.

The authors said even if corrupt building practices were halted today, those residing in impoverished nations would inherit at least some structures and dwellings that were constructed while corrupt construction practices were under way.

"The structural integrity of a building is no stronger than the social integrity of the builder, and each nation has a responsibility to its citizens to ensure adequate inspection," the authors wrote in Nature. "In particular, nations with a history of significant earthquakes and known corruption issues should stand reminded that an unregulated construction industry is a potential killer."

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