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MYSTAGOGY

MYSTAGOGY
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J.Sanidopoulos
This weblog offers insights and analysis on various matters of life and thought from a 21st century Orthodox Christian perspective, among other things.
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Monday, February 21, 2011

Contemporary Elders


By Monk Moses the Athonite

I consider myself especially fortunate that I met not too many years ago men of the rason who have reposed. These fathers were Epiphanios Theodoropoulos, Paisios the Athonite, Porphyrios the Kafsokalivite, Ephraim the Katounakioti, Nicholas Bekatoros, and Aimilianos the Simonopetritis who gave me the Great Schema of monks. They helped me much in my life, especially the last one.

They helped me understand why I am alive, the beauty of God, the mystery of human freedom and respect for every individual, to not lie to myself, to defend the truth with love. With their way of life and discernment they separated me from a lifestyle without deep meaning and sacred purpose. This is a way of life lived by many, such as those hypnotized in front of the television how they see and live life similarly to their lives. They have closed the eyes of their soul to see and enjoy the true light.

Sometimes there are created myths and exaggerations by some for certain elders. This is a serious mistake against these precious people. They believe that by enlarging their elders they raise also their own spiritual value rates. Nor is it permissible for these elders to sometimes mislead in personal, emotional and unhealthy relationships and situations. Elders are to link their people always with Christ and not their person. In the spiritual life there is needed excess, bravery and sacrifice.

An elder and thus a spiritual-confessor should not bind tightly to people, but to inspire them by the example of their life, with discerning admonition, with modesty, humility and prayer, as those mentioned above. They are recognized for their discernment, their charismatic lives, their prayer and love. They loved Christ very much and suffered with their fellow man. All elders are not saints. It is not wise to rush with persistence to want to put the halo of sanctity on them. To thus glorify ourselves.

Father Epiphanios Theodoropoulos from Messinia excelled in his studies of theology. He was an important spiritual father of many believers who deeply appreciated him. His teachings were accurate, reliable, serious, responsible, clear and faithful.

The well-known elder Paisios the Athonite was born in Farsala of Asia Minor, raised in Konitsa of Epirus, and lived for many years as a monk on Mount Athos. His long asceticism gave him experiences and gifts with which he helped many people a lot.

The same with the blessed Elder Porphyrios, who came from Evia as a youngster to the Skete of Kafsokalivia, from where he received his nickname, and due to the severity of his health he went to Athens, where he lived for forty years as a hermit, distributing divine gifts to many who were afflicted and in pain.

Elder Ephraim struggled for decades in unwelcoming Katounakia, obeying his elderly elders, working hard and praying incessantly. His word was his life - persuasive, devout and heart-filled.

Father Nicholas Bekatoros was born of Greek parents in Russia and suffered much as a young priest from the godless rulers and their institutions. He went to Athens and then in America, where he became a loving spiritual father of the Greeks, Russians, Americans and others, and charmed with his genuine sincerity, meekness and humility.

Elder Aimilianos Simonopetritis, who lives with severe illness in Ormylia Monastery, which he founded by himself and now has 120 nuns, was distinguished for his wisdom, his experience, his knowledge of sacred institutions and the depth of the human soul, and his thematic analysis of high and important matters. This is a rare form of a truly great man of God.

Debunked, unmasked and genuine elders have to give a heavy account for the major difficulties of the times and the people.

Source: Translated by John Sanidopoulos
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Labels: Holy Mysteries (Sacraments), Modern Saints and Elders
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The Power of Prayer and Fasting


By St. Nikolai Velimirovich

"This kind can come out by nothing, but prayer and fasting" (St. Mark 9:29).

This is the saving prescription of the greatest Physician of human souls. This is the remedy tried and proved. Another remedy for lunacy, there is not. What kind of sickness is that? That is the presence and dominance of an evil spirit in a man, a dangerous evil spirit who labors to eventually destroy the body and soul of man. The boy whom our Lord freed from an evil spirit; this evil spirit that had hurled him at times in the fire, at times in the water just in order to destroy him.

As long as a man only philosophizes about God he is weak and completely helpless against the evil spirit. The evil spirit ridicules the feeble sophistry of the world. But, as soon as a man begins to fast and to pray to God, the evil spirit becomes filled with indescribable fear. In no way can the evil spirit tolerate the aroma of prayer and fasting. The sweet-smelling aroma chokes him and weakens him to utter exhaustion. In a man who only philosophizes about faith, there is spacious room in him for the demons. But in a man who sincerely begins to pray to God and to fast with patience and hope, for the demon it becomes narrow and constricted and he must flee from such a man. Against certain bodily ills there exists only one remedy. Against the greatest ill of the soul, demonism, there exists two remedies, which must be utilized at one and the same time: fasting and prayer. The apostles and saints fasted and prayed to God. That is why they were so powerful against evil spirits.

O gracious Jesus, our Physician and Helper in all miseries, strengthen us by the power of Your Holy Spirit that we may be able to adhere to Your saving precepts concerning fasting and prayer for the sake of our salvation and the salvation of our fellow men. Amen.
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The Miracles of Childlike Faith


"Assuredly, I say to you, whoever does not receive the kingdom of God as a little child will by no means enter it." - Luke 18:17

The blessed Elder Paisios (+ 1994) talked about a simple monk with a heart of a small child. This monk, believing that the "Holy Ascension" (Αγία Ανάληψη) was a holy woman, such as Saint Paraskevi (literally translated as Saint Friday), said the following in prayer: "Saint Ascension, if only we had fish today!" His prayer was answered by "Saint Ascension" and a fish was brought to him.

One illiterate nun from a village in Corinth would say: "Holy God, Holy Weather, Holy Death, have mercy upon us" (Άγιος ο Θεός, άγιος ο καιρός, άγιος ο θάνατος, ιλέησον ημάς), confusing the words of the prayer. Yet when she would pray this, her face sparkled!

A simple mother said to the priest of a village: "My Father, I brought my child for you to read a prayer, because it has no appetite!" And he recited the prayer for the "opening of a well"! And the child's appetite was "opened"!

True simple faith!
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Woman Born In Constantinople Returns After 90 Years


Constantinia Georgala, 91 years old today, was born in 1920 in the Phanar section of Istanbul (Constantinople). She was baptized in the Church of Panagia Mouhliotissa next to the Patriarchal School and in 1922 left Turkey with her parents during the population exchange with Greece. Today she lives in Thessaloniki. Recently she returned to Constantinople after 90 years to see where she was born, and had a moving experience.

"I came to see the land where I first opened my eyes, where I saw the light of life" Constantinia said as she was about to enter the Patriarchal Church of Saint George. "God made me worthy to return, may His name be glorified."

Ecumenical Patriarch Bartholomew welcomed her personally, saying: "Constantinia in Constantinople". When he asked why she didn't come sooner, she said: "Obligations and other things did not give me a chance. Now God made me worthy."

Read more with photos at this link: Στη γενέτειρά Κωνσταντινούπολη ύστερα από 90 χρόνια
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Trailer: "Gawd Bless America"



Read also: 'Gawd Bless America': UFOs? Psychics? Documentary Debunks the Paranormal
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Georgia's Showdown Between Church And State


Ghia Nodia
February 20, 2011
Radio Free Europe

The authority of the Orthodox Church is perceived as unshakeable in Georgia. Opinion polls consistently show trust in the church at over 90 percent, a rating politicians can only dream of. The personal popularity of Patriarch Ilia II, who has led the Georgian Orthodox Church since 1977, is particularly high.

As a result, it has become a taboo for politicians to criticize the church. In fact, they regularly compete with each other to demonstrate their personal religiosity and close relations to the patriarch.

For its part, the church is increasingly trying to play an independent political role. Many church figures view the "liberal West" as an enemy, so they are naturally upset by the pro-Western orientation of President Mikheil Saakashvili.

Some clerics have openly encouraged congregations to oppose the authorities. The patriarch himself has been more cautious, but he occasionally makes comments that are viewed as unpleasant by the government.

The political opposition sees the church as a potential ally. This bothers the government, although officials have refrained from engaging church figures in public and continue to subsidize the Orthodox Church from the state budget.

Agreement With Turkey A Flashpoint

But it appears this simmering discord is becoming more difficult to contain. A proposed agreement between Georgia and Turkey on the issue of preserving religious monuments in the two countries is becoming an important divisive issue.

There are several medieval Christian churches in Turkey that are considered important examples of Georgian culture. If they are not renovated in time, they may be lost forever.

In exchange, the Turkish government is seeking the right to restore three mosques and to build a fourth to replace a mosque in Batumi that was destroyed during the Soviet period.

A similar agreement was drawn up three years ago, but a last-minute veto from the patriarch scuttled the signing. At that time, the government, frightened by a wave of opposition-led mass demonstrations, didn't dare to go against the church's wishes. In fact, the scrapped agreement was not even discussed in public.

A New Mosque In Batumi?

According to some sources, the stumbling block was the mosque in Batumi, the capital of the Ajara region. This region has autonomous status, primarily because of its religious identity as the place where many of Georgia’s Muslims live. Since it is now populated by a mix of Christians and Muslims, the topic of building a mosque is sensitive. With the opposition adopting a conservative religious and nationalist stance, the government felt it was best not to touch on this sore point and silently retreated.

But now the government is working with Turkey on a new version of the accord. This time around everything is going on in the open. The church has been informed that its opinion will be heard, but it has no right of veto.

For its part, the church has already twice, on January 18 and February 4, made statements criticizing a bilateral accord with Turkey and insisting that the church play an active role in negotiations. Government officials politely, but firmly said the church will be consulted at the proper time.

Naturally, the opposition has taken up the issue. Ajara's representative in the Republican Party (which claims to be the most liberal in Georgia) came out against the draft agreement, arguing that building a new mosque in Batumi would inflame tensions between Christians and Muslims.

Supporters of the agreement have a powerful argument: opposing it means condemning several classical monuments of Georgian architecture to destruction. They point out that since the last agreement was scotched in 2008, the cupola of one of the churches in Turkey has collapsed. And now the Oshki Cathedral (pictured above) is in perilous condition.

‘Muslims Have A Right To Build Mosques’

Saakashvili has become involved in the debate, albeit indirectly. He has made two public statements criticizing those who manipulate the issue of building mosques in Georgia. He declared bluntly that Muslims living in Georgia, both ethnic Georgians such as Ajara residents and ethnic Azeris, have the right to build mosques. Any other policy would mean banning Muslims from living in Georgia, something that Saakashvili said he would not allow.

He criticized "marginal politicians" from the opposition, but it was clear to everyone he was also criticizing far-from-marginal clerical circles.

Will the government muster the will to stay the course? It is not only the fate of the four medieval churches at stake, but also the balance of power between the state and the Orthodox Church. In other words, a balance between the secular, civic nationalism of the type represented by Saakashvili's government and an ethno-religious-cultural nationalism increasingly coalescing around the church.
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Sunday, February 20, 2011

Synaxarion For the Sunday of the Prodigal Son


By Nikephoros Kallistos Xanthopoulos

SUNDAY of the PRODIGAL SON

On this Sunday, we commemorate the Parable of the Prodigal Son, from the Holy Gospel, which our most Divine Fathers appointed to be read after the Parable of the Publican and Pharisee.

Verses

If thou art prodigal, as I am, come with confidence.
For the door of God’s mercy hath been opened.


Synaxarion

Since there are some who are conscious of having lived prodigally from a very early age, giving themselves over to drunkenness and licentiousness and falling thereby into a depth of evils, and have reached despair, which is the offspring of vaunting; and since, for this reason, they have no desire to devote themselves to the pursuit of virtue, putting forward the swarm of their evils as an excuse, and since they are forever falling into the same evils and worse than these, the Holy Fathers, wishing, in their paternal loving-kindness towards such people, to lead them away from despair, placed this parable here after the first one, pulling out the passion of despair root and branch and arousing them to acquire virtue, and, through the story of the Prodigal Son, showing God’s loving and exceedingly good mercies towards those who have sinned very greatly, proving from this parable of Christ’s that there is no sin which can overcome His love for mankind.

The man, that is, the Theanthropic Word, had two sons, the righteous and the sinners. The older of the two always abode by the commandments of God and adhered to what was good, and did not become estranged from Him in any way; but the younger one, who craved sin and rejected fellowship with God through his shameful deeds, frittered away God’s loving-kindness towards him and lived a prodigal way of life, since he did not preserve intact the image of God in himself, but followed after an evil demon, enslaved through pleasures to his evil volitions and unable to fulfill his own desire. For sin is something insatiable, habitually beguiling us through that which affords temporary pleasure; the parable likens this to the husks, the food of pigs, for husks initially taste sweet, but later feel rough and chaffy, which is always the case with sin. As soon as the Prodigal Son came to himself, perishing as he was from a deficit of virtue, he went to his Father, saying: “Father, I have sinned against Heaven, and before thee, and am no more worthy to be called thy son.” The Father received him in repentance, not chiding him, but embracing him, showing His Divine and paternal compassion; and He gave him a robe, that is, Holy Baptism, and a ring, that is, a seal and a pledge, the Grace of the All-Holy Spirit; in addition to this, He gave him shoes, so that his godly footsteps might no longer be wounded by serpents and scorpions, but rather, that he might be able to crush their heads. Thereafter, in His exceeding joy, the Father sacrificed the fatted calf for him, His Only-Begotten Son, granting him to partake of His Flesh and Blood. And yet, the elder son, marvelling at His boundless compassion, said all that he said in the parable. But the loving Father calmly restrained him with kind and gentle words: “Son, thou art ever with me, and it was meet for thee to make merry with thy Father, and be glad: for this my son was formerly dead in sin, and is alive again, after repenting of his wicked deeds; having been lost and become estranged from me by his life of pleasure, he was found again through me, for I felt compassion and called him back by my sympathetic disposition.” This parable can also be interpreted in terms of the Hebrew people and ourselves.

This is why this parable was placed here by the Holy Fathers: it uproots despair, as we have said, and faintheartedness in performing good deeds, and exhorts one who has sinned as the Prodigal Son to repentance and remorse. This is our greatest weapon for warding off the darts of the Enemy, and a strong defense.

By Thine ineffable love for mankind, O Christ our God, have mercy on us. Amen.

Seasonal Kontakion in the Third Tone
O Father, foolishly I ran away from Your glory, and in sin, squandered the riches You gave me. Wherefore, I cry out to You with the voice of the Prodigal, "I have sinned before You Compassionate Father. Receive me in repentance and take me as one of Your hired servants."


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The Brother of the Prodigal Son


by Archbishop Chrysostomos

One of the more beautiful parables of the New Testament is that of the Prodigal Son,which incorporates into what is a story in miniature of the fall and redemption of man — his alienation from the Heavenly Father and his return to the Father’s “house,” after a life of dissolution and the squandering of his spiritual inheritance — an image of love that cannot be read without bringing spiritual tears to the innermost recesses of the soul. There is no Christian who does not feel the munificence of God in the simple retelling of the story of the son who returns to his Father in disgrace, yet is received with honor, affection,and extravagant love and is recompensed for betrayal and perfidy with all of the signs of honor that his father can bestow upon him. This enduring parable is fragrant with the Christian message of redemption,redolent with the aroma of love,and spiced by the pungence of forgiveness and Grace: the Father restoring “to the Prodigal the tokens of his proper glory..., mystically...[rendering him]...glad on high” (from the stichera of Saturday Vespers to “Lord I have cried,” Sunday of the Prodigal Son). As St. Augustine, in his Confessions, movingly expresses it, we behold in this story the forgiveness of “a kind God,” Who gave much to the Prodigal Son before his fall, yet Who “was kinder still when he returned destitute” (Book I,§18). A kind father — as the Divine Chrysostomos summarizes the tale — gives a wayward son “greater honors” than those shown to an older brother, who had remained with the father and “who had not fallen,” thereby underscoring the “greatness of repentance” (“Letter to Theodore,”I,§7).

But Scripture, palimpsest that it is, is sometimes more profound in what it suggests at a deeper, arcane level than in what it directly says, averring dimensions of truth written upon truth, light leading to unfathomable brilliance. Like Scripture itself, which the presumptuous man interprets to his destruction (II Peter 3:16), the Parable of the Prodigal Son contains lessons which lie in the sagacity of God and yield only to humble study. If we examine the parable carefully, we find that it contains, aside from the exhortative lesson of the repentant and restored Prodigal Son, a caveat against the anger and jealousy of the elder brother, who, seeing lavish fatherly mercy bestowed on his repentant sibling, imagines his virtue to be slighted. Henri(y) Nouwen, the Jesuit psychologist and theologian, popularized this secondary lesson in his best-selling book, The Return of the Prodigal Son (New York, 1992), which he wrote shortly after his resignation from the faculty of the Harvard Divinity School, where I met him while I was a Visiting Scholar there in the early 1980s. He writes of the brother of the Prodigal Son that

"...outwardly the elder son was faultless. But when he confronted his father’s joy at the return of his younger brother, a dark power erupts in him and boils to the surface. Suddenly, there becomes glaringly visible a resentful, proud, unkind, selfish person, one that had remained deeply hidden” (p. 71).

What Father Nouwen did not directly acknowledge in his book — an issue which we discussed in our later correspondence — was the Patristic foundation of his insight. He was, of course, wholly aware of the Patristic tradition surrounding the image of the elder brother in the parable of the Prodigal Son (he was well-read in the Fathers in general and, of course, in the Fathers of the Desert, to whom he often turned for inspiration in his several battles with severe depression). However, his theological formation did not, despite his brilliance, lead him to a deep understanding of the centrality of the consensio Patrum in his hermeneutical pursuits. As a result of this circumstance, a number of Orthodox observers, insufficiently familiar with that consensus themselves, have too hastily dismissed Nouwen’s book — admittedly almost wholly bereft of Patristic citations — as an innovation. This is not at all true, and it is unfortunate that Nouwen’s approach to Biblical interpretation and spiritual imagery inadvertently led to this accusation. He was, in fact, following a Patristic tradition, in his popular and often insightful book, that dates to the early Church.

The well-known Church writer Tertullian saw in the image of the elder brother the Jews who envied the Christians for their “reconciliation” with “God the Father,” thus winning for the New Israel the promise originally made to the “Chosen People” (“De pudicitia” [On Modesty], chap. 8). Similarly, St. Ambrose of Milan, in his Exposition on the Holy Gospel According to St. Luke, which contains this parable, speaks of the envy of the elder brother for the wayward son, also drawing a parallel between the former and the Jews (Book VII, §§239-243) — a parallel, as an aside, that is not, as many wrongly imagine, an anti-Semitic slur. Following a slightly different interpretive tradition, the Blessed Bishop Nikolai of Ochrid, though he identifies the Prodigal Son with the worldly man and the older brother with the spiritual man, also asserts that the latter serves as a lesson to us not to be “puffed up in our own righteousness and, in our pride, scorn repentant sinners” (Homilies [Birmingham, 1996], Homily 10, “Sunday of the Prodigal Son”).

In yet another Patristic approach to the imagery in the story of the return of the Prodigal Son,

"St. Cyril of Alexandria reminds us that Christ delivered this parable ‘immediately after the Pharisees and scribes murmured against Him, saying, This man receiveth sinners and eateth with them.’ Seeking to enlighten His detractors,the Lord spoke of a younger, prodigal son, who represented the sinners and publicans, and of an elder, faithful son, who represented the scribes and Pharisees. This, says St. Cyril, is the key to understanding the Prodigal son. ... [T]he younger son, like the publican, through humility and repentance washed away his vices, while the elder son, like the Pharisee, through pride and judgmentalism sullied his virtues." (See Hierodeacon [now Hieromonk] Gregory, Orthodox Tradition, XII, 2, p. 74.)

This is precisely the imagery employed by St. Gregory Palamas, as well, who mentions the elder son’s anger, suggests that this anger manifests itself because the son is “ignorant of the riches of God’s goodness,” and points out that, just as the father receives his wayward son, so he “pleads with the elder one, teaching him what is fitting” (Homily 3, “The Parable of the Lord on The Prodigal Who Was Saved,” §§22-23).

Blessed Theophylact, Archbishop of Ochrid and Bulgaria, says of the elder son — whom he also identifies with the Pharisees — , that he does not understand the “outpouring of God’s compassion.” Theophylact does not, like some of the earlier Patristic commentators and like the foregoing Roman Catholic writer, directly accuse the faithful son of envy, but of a spiritual blindness and of “grumbling,” in the manner of the Pharisees, at seeing repentant sinners so freely and lovingly received. Acknowledging the variety of interpretative images attributed to the two sons, he asserts that the younger son represents the sinner who turns from iniquity and the older one the righteous who stand sorely “vexed” before the ineffable “judgments of God.” He argues that the parable was meant for the Pharisees and the self-righteous, to warn them against their weaknesses. In the gentle quality of his rebuke, he stands at one end of the spectrum of Patristic admonitions against the elder sibling in the parable of the Prodigal Son. And it is in his balmy counsel, perhaps, that he is able to bring together the extremes in imagery employed by the Fathers in drawing our attention to the dual message of the story: that of the glad reception of the repentant sinner in the abode of the Father — whatever the actual reason for his final return — and that of the spiritual harm that can befall those who fall to envy, to anger, or to resentment of the loving action of the Father. In every image that the Church Fathers invoke, it is in the love of the father that all is resolved, as he embraces his wayward younger son and soothes the vexation of his older son. Here the extremes in images meet and are fused in the forgiveness of love.

Let us, as the Great Lent and the Sunday of the Prodigal Son approach this year, look anew at this parable and draw hope from the wayward son. At the same time, let us examine ourselves carefully in the light of the weaknesses of the elder son, lest we succumb to the wily temptations of self-righteousness, which can lead to passions and to spiritual waywardness produced by pride, if not by envy and undiscovered hidden darkness.

Source: Orthodox Tradition, Vol. XXIII, Number 1 (2006), pp. 33-35
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Saturday, February 19, 2011

Elder Paisios, When Sick, Was Attended To By Angels and Saints For A Week


Elder Paisios told a spiritual child of a wondrous event, recorded below, which occurred in his life:

Once, when I was at Holy Cross [Hermitage], I became seriously ill. It was a harsh winter, and snow had fallen so that no tree looked like a tree. Everything was smothered in white, the trails were gone, the birds were quiet, clouds and fog obscured Athos. I had no contact with the Monastery of Stavronikita, and I could not live more than a few days since because of the illness I was completely paralyzed. I was expecting the Lord to take my soul and lead it to the mercy of His compassion. I could not even make one cup of tea, nor light the stove, no did I have water to drink. My life was at the mercy of God. I said: "Behold Lord, in Your mercy I hope. Do not forsake me!"


After a few prayers which I mumbled with great effort, I saw appear in my cell angels and saints, sent by God. The grace of God had visited quickly. I thanked and glorified my Savior. I cried. One of the angels took care of the stove, another was preparing warm food, they were also bringing fragrant breads. I was in Paradise. What else did I want.


The saints began to encourage me with words of consolation and prayers. And only their vision gave me rest, empowering me and giving me hope. They stayed with me until I was well and able to take care of myself. Then they left. They stayed with me for a week. When after a time I arose and went outside my cell I looked around at nature with different eyes. Everything was illumined with the uncreated light of the Holy Spirit. I was not worthy, but the infinite goodness of God and his love manifested in this way.


In all I felt such grace filling me within that I would say: "Enough Lord. I cannot take anymore. I will burst. Either take me with You or dwindle the grace You have given me. If You give me so much grace now, imagine what is given in Paradise."

Source: Translated by John Sanidopoulos; photos of the Hermitage of the Holy Cross where Elder Paisios and Papa-Tychon lived.
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Archimandrite Konstantinos Pappas Still Liturgizing At 101 Years Old


He was born in the village of lower Xehoro Filiatron in the year 1910. Today he is 101 years old. In July 1940 he was ordained priest in the parish of Lampovistra of lower Xehoro. In October the Second World War was declared. In his soul was the national consciousness and he decided to go to Albania, where the Greek army fought for the homeland. He went as far as Agious Saranta. There he met the battalion of Filiates where he remained some time and his aim was to animate the soldiers to fight for their homeland. Afterwards he returned to his village.

In April 1941, Greece was occupied by the Germans. In 1943, he with 44 youngsters from nearby villages left and enlisted in the National organization of Ε.Ο.Ε.Α by General Napoleon Zervas for two years.

In 1944 by order of the Middle East headquarters they went to Corfu to avoid conflict with the organization of EAM-ELAS.

On August 16, 1945 he was appointed to the Monastery of Giromeri.

He found the monastery in poor condition but he struggled and was able to restore the ruined buildings of the monastery.

In 1960 he went to the parish Graikochoriou where he found the people inside the barracks. There he remained with his presvytera in a shack for two years and struggled to make a church and home for the chaplains. He also helped to rebuild the new village. He remained chaplain 24 years in Graikochori.

Now he is 29 years retired, but never sits. He officiates anywhere in churches and monasteries.

These 29 years he helps the Metropolis whenever needed.

The most important thing is that the 29 years that he is retired, he works for free, with no charge. This also goes for the homeland. All his struggles were made without charge.

He was recently honored for his contributions to the Church and the Nation.

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Monastery of Mor Gabriel At Risk In Turkey


Expropriation of Monastery Land Seen as Effort to Squash Syriacs.

Paul de Maeyer
February 18, 2011
Zenit

Not even the Mongols of the 14th century, when they killed 40 monks and some 400 faithful, succeeded in making one of the most ancient Christian convents in the world disappear, but perhaps Prime Minister Recep Tayyip Erdoğan of Turkey, can.

This appears to be the case of the Syro-Orthodox Monastery of Mor Gabriel or "Dayro d-Mor Gabriel," called "Deyrulumur" in Turkish. It is located in the region of Turabdin in the southeast of Anatolia. The convent bears the name of Mor Gabriel (634-668), bishop of Turabdin, known for his witness of holiness and miracles.

The foundation of the monastery, which is situated southeast of the city of Midyat, in the province of Mardin, near the border with Syria, dates back to the year 397 A.D. and was the initiative of two monks, Mor Samuel and Mor Simon, who died in 409 and 433, respectively. The complex, which boasts elements built with the help of Byzantine emperors such as Arcadius (395-408) and Theodosius II (408-450), today houses a small community of three monks and 14 sisters.

Mor Gabriel, known also as the "second Jerusalem," is not only a monastery. Mor Gabriel is in fact the See of the Metropolitan Mor Timotheus Samuel Aktas and the cultural and spiritual center of the dwindling Syro-Orthodox community of Turkey and of numerous Syriacs who've emigrated to the West. Just 50 years ago, some 130,000 Syriacs lived in the region of Turabdin -- the name means "mountain of the servants of God" -- but today their number has decreased to just a few thousand.

The monastery is at the center of a harsh battle initiated in 2008 by the leaders of three Kurdish villages dominated by a tribe supported in Parliament by one of their leaders, Suleyman Celebi, who is a Parliamentarian with the pro-Islamic ruling party of Erdogan (the AKP or Party of Justice and Development).

Several accusations have been leveled against the monastic community, including proselytism, which is based on the fact that young men study Eastern or Syrian Aramaic at the monastery. There are also claims that the monastery was built on a place where a mosque once stood -- an unfounded and even absurd accusation, given that Mor Gabriel well precedes the birth of Islam. The accusation that sticks -- at least in the eyes of Turkish officials -- is the one upheld by the Treasury Ministry: undue appropriation of land. Even this accusation is not very comprehensible, given that the community of Mor Gabriel regularly pays the taxes on the land in question.

The affair has recently met with, perhaps, its definitive conclusion. With a decision made public on Jan. 27 (but that actually dates to Dec. 7), the "Yargitay" or Ankara Court of Appeals -- Turkey's highest appeals court -- overturned a verdict issued on June 24, 2009, by the court of Midyat. According to the Yargitay decision reported by Forum 18 News Agency, 12 plots of monastery land with a total area of 99 hectares (244 acres) are to be considered "forests" and hence belong "ipso facto" to the Turkish state.

A farce

For Mor Gabriel, the decision is a hard blow. To lose the lands means to lose the means of sustenance necessary for survival. While sources close to the Forum 18 agency described the decision as "highly political and ideological," the whole affair was described from the beginning as "a spectacle trial" or "farce."

"The purpose of the threats and the lawsuit seems to be to repress this minority and expel it from Turkey, as if it were a foreign object," the head of the Aramaic Federation, David Gelen, told AsiaNews back in 2009. "Turkey must decide whether it wants to preserve a 1,600-year-old culture, or annihilate the last remains of a non-Muslim tradition. What is at stake is the multiculturalism that has always characterized this nation, since the time of the Ottoman Empire."

The decision caused little upheaval in European environments, with the exception of Germany, where several parties, including the Social Democratic fraction in the Bundestag (Lower Chamber) and even Die Linke (the Left), denounced it.

"The fraction of the SPD expressly condemns the expropriation because the surrounding land is fundamental for the life of the monastery. The Mor Gabriel monastery deserves our protection," stated a Feb. 1 communiqué signed by Christoph Strasser and Angelika Graf. Strong words were also used by Erika Steinbach, spokeswoman of the German parliamentary group for Human Rights and Humanitarian Aid, who called it a decision that symbolizes "the repression of Christianity in Turkey."

"The negative trend in religious freedom in Turkey is incompatible with human rights," said Steinbach, according to the Assyrian International News Agency.

In an article published Feb. 7 by the Norwegian Forum 18 agency, Otmar Oehring, director of the Human Rights Office of the German Catholic organization Missio, analyzed the situation of various religious communities in Turkey, including the Mor Gabriel affair. According to Oehring, the basic problem is simple: no religious community exists or has ever existed for Turkish law.

"They don't have a legal personality, but they exist," admitted Turkish Vice Premier Bulent Arinc on Jan. 17, commenting on a legal battle over the Buyukada orphanage. (In 2008 the European Court of Human Rights ruled that Turkey had to return to the Ecumenical Patriarchate the Buyukada orphanage it had confiscated.)

Speaking up

For now, representatives of many religions prefer to stay silent. They fear -- as the case of Mor Gabriel demonstrates -- attracting the hostility of the authorities and having to face long and above all costly legal battles, only to lose their "de facto" liberty, Oehring surmised. For the author, the only solution to undo this knot that is "completely incompatible" with the European Convention on Human Rights and Fundamental Freedoms, is a change in the Constitution and criminal code of Turkey.

This was also admitted last October by the then head of the "Diyanet" (Directorate for Religious Affairs), professor Ali Bardakoglu. "The solution is to allow a religious institution to be autonomous. Turkey is ready for this," he said, according to the daily Radikal. The following month, Bardakoglu lost his post.

For the monks of Mor Gabriel, the only way not to lose their land is, therefore, to follow the example of the Ecumenical Patriarchate of Constantinople and turn to the European Court of Human Rights in Strasbourg. Metropolitan Samuel Aktas told the Economist that is just what he's going to do: “I have remained silent in the face of these injustices; but no longer so."
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The Tragic Paradox of Christian Jerks


Eugene Cho
February 18, 2011
The Huffington Post

In a pluralistic world of a plethora of thoughts, ideas, philosophies, and worldviews, it makes total sense to me that Christians need to be equipped and engaged in "contending" for the Gospel.

I get it. I really do.

It's a larger marketplace of ideas and as such Christians ought to engage this marketplace. We're no longer entitled to the majority of market share -- if we've even ever held that distinction.

But here's one thing I'd like to convey: In the pursuit of contending for the gospel:

Please, don't be a jerk.

Because honestly, "Christian jerks" are a tragic paradox -- especially when they think they are doing the Kingdom a great favor.

Let's contend for the Gospel but let's not be jerks in the process. Nowhere do I read in the Scriptures, "Contend for the gospel as a jerk."

What I'm suggesting isn't all that radical:

James 1:19-20

"My dear brothers and sisters, take note of this: Everyone should be quick to listen, slow to speak and slow to become angry, because human anger does not produce the righteousness that God desires."

Ephesians 4:26-27; 31-32

"Let all bitterness and wrath and anger and clamor and slander be put away from you, along with all malice. Be kind to one another, tenderhearted, forgiving one another, as God in Christ forgave you."

This call is apropos to everyone, in my opinion, because if we're all honest with ourselves, there's a little bit jerk within all of us, right?

And in my case, a bit more than a little bit.

We don't have to be mean spirited. We don't need to pummel someone down into submission ...

Or in other words, while I do indeed appreciate the value and importance of theology and doctrine, I would suggest that what will fascinate people to consider the gospel of Christ will ultimately be ...

"how we live our lives."

The Holy Spirit will convict and change. May our lives simply testify and point to the truth and gospel of Christ.
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Newsweek 1975: “Global Cooling is Coming!”


Here is the text of Newsweek’s 1975 story on the trend toward global cooling. It may look foolish today, but in fact world temperatures had been falling since about 1940. It was around 1979 that they reversed direction and resumed the general rise that had begun in the 1880s, bringing us today back to around 1940 levels. In the article it states that scientists are "almost unanimous" in their predictions of global cooling and its wording bears the same authoritative tone we often hear from Global Warming Alarmists today. A PDF of the original is available here. A fine short history of warming and cooling scares has been produced. It is available here.

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The Orthodox Encounter With the Holy Spirit


By Archimandrite Cherubim Karambelas

If the Holy Eucharist is communion with Christ, the Mystery of Chrismation is communion with the Holy Spirit. Every Orthodox Christian who is anointed receives upon them the sacred seal of the Paraclete. From that moment, the Holy Spirit is established within them like a heavenly seed. If it finds good earth and mild air, it germinates, grows, and develops "into a great tree" (Luke 13:19) with paradisaical leaves and flowers and fruits. Then takes place within the faithful unspeakable things that the mind of man has never imagined, and "which has never entered the heart of man" (I Cor. 2:9).

In the Orthodox book titled Philokalia (which is only Orthodox; among the heterodox one never encounters such great heights) there are extensive passages dealing with these Heavenly states. They describe in detail all the stages of the growth of the spiritual seed. Unusual mystical expressions are encountered there: "activity of the heart", "dew of the Spirit", "noetic sense", "fire of the heart", "divine intoxication", "leaping of the heart", "the ravishing of the mind", etc.

The Christian who truly and genuinely follows this course will without fail encounter the activities [energies, powers, or gifts] of the Spirit. As he advances with sweat and toil along the narrow road of ascetic life, the blessed hour will arrive when he will feel within himself the palpable presence of the Holy Spirit. From that moment, his heart becomes a "place of verdure", as the Psalmist expresses it (Psalm 22:2). From that hour, the holy words of the Lord take on their full divine meaning: "He that believeth on me, out of his belly shall flow rivers of living water" (John 7:38). And those waters will sometimes change to a flaming fire which warms the soul and body, and which makes the heart "burn", as did the hearts of the two disciples on the road to Emmaus. Then man, in amazement, cries out like St. Symeon the New Theologian:

"How dost Thou exist as blazing fire? How also as bedewing water?"

If a Christian is found to be a worthy vessel of Grace, the Paraclete is given to him even more powerfully. Whatever was "darkness" becomes "manifest as light", according to the phrase of St. Gregory the Theologian ("In Defense of His Flight to Pontus"). And the unutterable activity of the heart is transformed into unutterable light; a light which even emits sweet fragrance - "sweet-smelling light". The fragrance of a spiritual person is felt by other virtuous and spiritual souls.

From Contemporary Ascetics of Mount Athos (vol. 1), p. 142-143.
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Orthodox Christianity and the Growth of Pentecostalism


Pentecostalism Is Changing the Global Face of Christianity

Stephen Brown
February 18, 2011
Ekklesia

The “phenomenal growth” of Pentecostalism is changing the worldwide landscape of Christianity but is also putting global disparities into sharp relief, a World Council of Churches' meeting in Geneva has been told.

As it sweeps through the global South and related diaspora communities in the global North, Pentecostalism is developing “amongst people who are disproportionately impoverished, imprisoned, infirmed and enslaved”, said the Rev Jennifer S. Leath, an ordained pastor of the African Methodist Episcopal Church, USA.

Yet at the same time, “We know there is a socio-economic trail that often leads back to predominantly white, moneyed interests in the North,” noted Leath in a 17 February 2011 presentation to the WCC’s main governing body, its central committee.

Pentecostalism - a movement characterised by ecstatic, rapturous worship that emerged at the beginning of the 20th century - has been described as the world’s fastest-growing faith.

Estimates suggest there are now between 250 and 500 million Pentecostals worldwide, many of them in the southern hemisphere.

“There are theologies of wealth and wealthy Pentecostals who subscribe to those theologies – yes, in both the North and the South, but disproportionately in the North,” said Leath, researching a doctorate in religious ethics and African American studies at Yale University.

The WCC’s 349 members are largely historic Anglican, Orthodox or Protestant churches, representing about half a billion faithful. Though it includes some Pentecostal churches, most of Pentecostalism remains outside the WCC.

Read the rest here.

Gerald R. McDermott writes in The Baker Pocket Guide to World Religions: What Every Christian Needs to Know (Baker Books, 2008 ):

Eastern Orthodoxy and Pentecostalism

Until recently Christianity has been said to be divided into three main groups – Roman Catholicism, Protestantism, and Eastern Orthodoxy. But in the last two decades, with the explosive rise of Pentecostal Christianity in China and the Global South, Pentecostalism is becoming a fourth main branch of the worldwide church.

The Eastern Orthodox comprise 220 million believers in Russia, Serbia, Greece, Poland, Georgia, and other areas of Eastern Europe, under “patriarchs” of Constantinople, Alexandria, Antioch, and Jerusalem. They reject the authority of the Pope at Rome, look to the Seven “Ecumenical” Councils (from AD 375 to 787) and Greek Church Fathers for teaching, reject the Roman filioque in the Nicene Creed (the Spirit proceeded “also from the Son,” as well as from the Father), have married priests but only celibate bishops, and revere icons. Icons are paintings of Christ, his apostles, and the saints that are painted by artisans trained both spiritually and artistically, and are regarded by Orthodox as “windows into the divine.”

Pentecostalism represents the fastest growing religious group in the world at six hundred million believers. It is the largest variety of Christianity in China and may comprise the world’s largest national church (eighty to one hundred million). It is so named because of its use of the “Pentecostal gifts” described in I Corinthians 12-14 and the book of Acts: tongues, prophecy, discerning of spirits, healing, and others.

Read also: Pentecostalism and Eastern Orthodoxy: East-West Church and Ministry Report

Fr. Stephen Freeman writes in his blog post titled "The Spirit, the Modern World, Pentecostalism and Orthodoxy" the following:

I am not surprised that American Pentecostalism is growing and forming and shaping many things around it. It is, in many ways, an American experience, well-suited to support the expansion of our dominance of world culture. It has African elements as well (but so does the American experience). But if you would see African Christian spirituality at its roots – then travel to the deserts of Egypt or the monasteries of Ethiopia. There you will find centuries of sober theology, transformed into the lives of true saints.

True theology must finally be grounded in the truth of the living experience of the Church. “We speak of what we know,” as Christ said of the Jews. What Orthodox theology teaches it offers not with the subtle ratiocination of medieval schoolmen nor simply of dry, rationalistic formuations. We worship the true and living God Whom We Know in Jesus Christ through the Holy Spirit. Miracles have never ceased from our midst.

Read more here.

And for stories of converts who left Pentecostalism for Orthodoxy, read the following stories from the website "Journey To Orthodoxy" here.

Also read: The Orthodox Encounter With the Holy Spirit
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Friday, February 18, 2011

Gerondissa Gavrilia On Fasting


G. Meneopoulou: Mother, what could you tell us on fasting?

Gerondissa Gavrilia: Fasting is one of our greatest weapons against the Evil One. I will repeat what Father Lazarus [Moore] told me once. In 1962, I went to the USA. I stayed there a long time and travelled to many states. The letters of Father Lazarus were a great help. He was my Spiritual Guide and I am most grateful to him for the valuable letters he wrote to me at times, wherever I went. He used to say: "Go anywhere you like, do whatever you like, as long as you observe Fasting."

Why that, Mother?

Because not a single arrow of the Evil One can reach you when you fast. Never.

You mean Wednesdays and Fridays?

Not only that; all Fast days and periods.

What were you eating then?

It was the Fast of the first two weeks in August [the Dormition Fast] and, there, they keep a good table with all sorts of delicacies. But for me, a tomato juice and some stewed fruit were more than enough - every day of the Fast. I was then witnessing God's many miracles! When they asked me for a Confession on the Orthodox Faith or for my experiences with the Lord, and I listened afterwards to what I had said on the tapes, I marveled as if the words had not been my own. I am deeply grateful to Father Lazarus, for this advice of his.

Mother, as you have just said, by fasting we are safe from the arrows of the Evil One. Does this happen because the soul is left free for spiritual nourishment?

To begin with, fasting makes you forget your body - the "What are we going to eat? What are we going to drink?" So, when you pay no attention to the body, you turn your attention to the spirit. And the spirit is blessed by God. It receives and accepts the Grace of God. Then you can lead a life according to Christ, as we all wish our life to be, as we all wish to live our life. Fasting helps in that. St. Basil the Great said that the basis for spiritual progress is the practice of temperance in everything. Our ancestors, too, had that famous saying: "A fat belly cannot breed a fine mind."

This rule is for Monastics. What about people who live in the world?

No, the rule is not only for Monks and Nuns. I was living in the world before, with my professional activities, my Physiotherapy practice, etc.

Yes, but what if someone is married and has a family? As far as fasting is concerned, some solution may be found. What about continence though? What is the right measure?

Temperance in food, fun and marital relations can be practiced. Provided both spouses agree that their way of living will not be totally "according to the world", but that they also will share a life according to God. I know many couples who have raised a family and lead a proper life. A young man or woman who loves God, should ask first: "Is the future wife or husband a true Christian?"

What if he or she is not?

In that case, there is no reason to start a family. Even so, I know of some instances in which the pious wife, after long years of prayer, saw her husband go to church and receive Holy Communion - for the first time in thirty or forty years perhaps. Imagine how long...

What great patience!

A prayer is always answered, when it is about spiritual change and progress.

From The Ascetic of Love, pp. 200-202.
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Saint Valeriu Gafencu the New Confessor (+ 1952)


Valeriu Gafencu was born on the 24th of December 1921, in the northern part of Romania, near the Russian border of that time. His parents were both active Orthodox Christians. His father was to be deported to Siberia by the Russians in 1940 for his pro-Romanian activity. When he was in high school, Valeriu joined an Orthodox youth organization called the Cross Brotherhood, and, when this became illegal during the second World War, he was arrested and condemned to 25 years of hard labor. He was only 20 and, at his trial, his fellow students and teachers would come and defend him, pointing out his innocence and wonderful human qualities. At first he was sent to a prison called Aiud.

The first years were a time to reflect upon his Christian legacy. He would soon become engaged in a life of prayer, while avidly reading the Fathers of the Church. During the war, although Romania had a dictatorial regime, prison life was not so strict and some fundamental human rights were still considered: the prisoners could go to the prison's church, confess to a priest, receive Holy Communion, and also meet with each other and read books of their own choice. So Valeriu read a lot: the Holy Bible, the first 4 volumes of the Philokalia (which were then just being translated into Romanian by another holy figure of the church, Father Dumitru Stăniloae, and who would also encounter the communist prisons some years
later) and other Church Fathers.


During the time of the war a lot of priests and monks were arrested for various political reasons (and many more would follow under the communist regime) and the prisoners who wanted to live a religious life had plenty of people to turn to for guidance. Under their guidance, Valeriu thought a lot about salvation in his first years. In a letter from 1942 he says: "In life, faith is everything. Without it a man is like dead." He tried to live among his fellow prisoners in humility and practice Christian charity.

As he was pursued by the idea of sin, he wanted to enter a monastery when he would be liberated. He would confess often and also pray a lot in his cell. With a group of other dedicated prisoners he made a prayer schedule that would go along uninterrupted day and night. They prayed together, as if in a church, and also separately in their cells.

By his deep Orthodox feeling, kindness and rich life of prayer he managed to influence a huge number of people, many of which he never met, but knew him from stories that were on everybody's lips even before he passed away.

His first eight years of prison were the learning years when he became stronger in faith (he would need this for what was about to come). When the political regime changed in Romania, the prison conditions also changed dramatically: all the previous facilities were denied and the prisoners started to be persecuted for their faith (as well as for their participation in the Cross Brotherhoods). In this incredibly hard period Valeriu's word would be like a burning flame warming and comforting the ones around him. When he was in Aiud, Valeriu once encountered a poor man and gave him his student jacket. This recalls the life of Saint Martin of Tours, but it wasn’t his only generous deed. A priest from Paris (Vasile Boldeanu) remembered years later that when he was transferred to Aiud only in shirt and pants, almost frozen, he was saved by his younger brother of suffering, who gave him his warm coat.


Between the years 1946-1948 Valeriu and other older prisoners were sent to labor in some fields near Galda. There it was a milder regime; the prisoners would work, but they had time for praying and they lived in open spaces, and could meet daily.

In 1948 this working colony was closed, and the prisoners were sent back to Aiud where the communist regime would confront them with its official atheist propaganda. After some time the majority of imprisoned students were sent to a special prison called Pitesti, were they were to be re-educated (here took place the horrific and famous Pitesti experiment). There are many things to be told about this horrific phenomenon, and the remarkable Christian resistance that took place here.

Valeriu was held in Pitesti only for a short period of time because from all the torturing, the cold and terrible hunger, he became very sick with tuberculosis (a very contagious disease) and was sent to a penitentiary TB hospital called Targu Ocna. He saw this as the mercy of God Who saved him from the most abominable tortures that were ever conceived by a human mind and that took place in Pitesti soon after his departure.

An ex-colleague of detention remembers about Targu Ocna: "His arrival in this penitentiary hospital was felt by the other prisoners (who knew his reputation) like a miracle. Valeriu would transform this sordid jail living into a truly Christian life. He is the blue-eyed angel who obliges, by his very presence and prayer, to think about repentance and start praying, who would strengthen the ones around him and transform them inside for the rest of their life."

The people that met him during the horrific re-education, which he was comforting, encouraging, and raising spiritually, compared him with another Apostle Paul of our days. That is why the sick from other rooms of the sanatorium would gather near his bed and listen to him, and receive strength to bear the powerful ordeal they lived. The power of his love would shine not only in the hours of the programmed extermination but also in the everyday life of the sanatorium, when death was so close to everyone.


Valeriu’s power of sacrifice was proverbial: it did not take account person, ethnic origin, religion or political opinions. At Targu Ocna Valeriu was very ill because of his tuberculosis. In this state, when the sick usually cling to the tiniest hope for survival, he was capable of a supreme gesture. A friend of his was allowed by the wardens to receive some antibiotics for treatment (this kind of medicine was rarely allowed in the hospital, although it was vital for their recovery from TB), but as he was recovering, he thought to give it to Valeriu who was near his death. But Valeriu donated the medicine to the also dying Richard Wurembrand (a converted Jew who in freedom would become a well known Protestant pastor), saying he needed it more. Because of this medicine he recovered and, when liberated, wrote several books in which he gratefully remembers the one who saved his life.

The ones that stood by him along the years remember other extraordinary things about him. For example in Targu Ocna, he was to undertake an appendicitis surgery. When it was finished, Valeriu told the doctor he felt everything, because the anaesthesia did not work. However, he didn’t utter a word during the surgery, only his forehead was full of a cold sweat.

Valeriu died on the 18th of February 1952, at Targu Ocna. His last words were: “Don’t forget to pray to God that we all meet there! Lord, give me the servitude that sets the soul free and take away the freedom that enslaves my soul!” His grave remains unknown, for at that time all the prisoners were buried in a common pit and their head was smashed so that it would be beyond recognition. However, he asked to be buried with a small silver cross in his mouth and if God allows, his holy relics may be found.

Valeriu remained in the memory of all who knew him for the rest of their life. There is not one Christian book that recalls the ordeals of the communist prisons that doesn’t mention his name. His deeds and words were passed on from prisoner to prisoner and helped many to survive the communist hell, until the general liberation in 1964. Since Romania has become a free country many of its prison saints have come to light and are being honored by the faithful. Valeriu Gafencu is perhaps one of the most representative examples, and many call him the "Saint of Prisons" (this name was actually give by his fellow prisoners who knew him during his short life).

Source

3 New Confessors of the Romanian Orthodox Church

Valeriu Gafencu: The Saint of Prisons and Prisoners

A Lutheran Pastor’s Account of Romanian Suffering

Θαυμαστά γεγονότα του φυλακισμένου Αγίου Βαλερίου Γκαφένκου

A Romanian website about St. Valeriu Gafencu


A Vision of the Theotokos Before His Death

During the night of his last Christmas, towards dawn, Valeriu testified to his friend loan Ianolide:

"Amazed, I lifted my gaze and at the head my bed I saw the Mother of God, clothed in white, vivid, real. She was without her child. Her presence seemed material to me. The Mother of God was actually beside me. I was happy. I forgot everything. Time seemed endless. Then she said to me:

‘I am your love! Don’t be afraid. Don’t doubt. My Son will be victorious. He has sanctified this place now for future life. The powers of darkness are growing and will frighten the world still more, but they will be scattered. My Son is waiting for people to return to faith. Today, the sons of darkness are bolder than the sons of light. Even though it may seem to you that there is no more faith left on earth, nevertheless, know that deliverance will come, albeit through fire and devastation. The world still has to suffer. Here, however, there is still much faith and I have come to encourage you. Be bold, the world belongs to Christ!’"


A Letter of Saint Valeriu Gafencu To His Mother

7 March 1946

My beloved mom, I saw you in the heart of Norika [his sister], when she visited. You were good, gentle, very understanding. I remained silent and looked within myself. There I found love ... Today I'm so happy! I look calmly at my life and life around the world and see God's intervention in everything. I look at our lives and see the miracle of God.

My dear mom, I feel you so much! Tell me mom that you feel my love! Tell me mom that you always feel me by your side! Tell me mom you're happy! I have so much to tell you, mom! At night I wake up from sleep and pray. I send my thoughts to my mom and then there is so much peace within me! And I feel my dad, I feel the endless love. And I often think of the love you had for my father. What a beautiful family you have created! And what beautiful love!

Mom, remember the summer days when I was a student in high school and we were walking together in our garden, among the trees. I remember what thoughts you had and you told me about my future.

My primary thoughts then were that I would become a man of great value. I meant by this to become a man who played a great role in history and bring many good things to the nation. I wanted to do much good in the world, but man plans and God decides. Life has followed its rapid and imposing journey. I arrived by myself to the University in Iasi. There I saw that truly there is opened for me a great future. I lived a normal life, I was one of the most gifted students, a friend of all, with an unusual thirst for the ideals of a new world, in which govern love and justice, the perfect harmony.


Well, I arrived in prison. I knew that my prison life would bring, through suffering and isolation from the world, many problems. I do believe that I suffer for the truth. This circumstance has brought to my soul a deep peace. I was satisfactorily fulfilling the course of my ideal.

And, my beloved mother, I want you to know that I have suffered much. The first winter I would wake up at night from my sleep, and the loneliness of my incarceration, cold and hungry, I would look into the darkness and whispering low, so that I only heard myself, but loud enough for God to hear: "Mom, I'm cold, hungry!"

At first it was very difficult. But God was always with me. He did not forsake me even a moment. I began to confront my bodily sufferings, and slowly began to savor new joys. I saw that I am a sinful man. I am appalled by my sins and my weaknesses. I realized then that I, who wished with all my heart for an ideal world, was a sinner. Therefore, I first had to become a pure new man. And so I began to war with the evil that was inside me.

Slowly there descended upon me the light of truth. I began to live the happiness in pain. And the hole in my heart was overfilled by Christ, my great love. And I realized then that truly great is he who has this great love, though he seems small. Today I am happy. Through Christ I love everyone. It is a difficult journey for these things to be accepted and known by the people! But I am very convinced that it is the only path that leads to happiness ....

Translated by John Sanidopoulos from the Greek here.


Questions and Answers

In answer to one question, he said:

Atheistic materialists, obsessed with pleasure, the desire for domination, and egotism, have created modern civilisation, which culminates in technology. They have isolated human nature and have abandoned the commandments of God. Their attempt to create an earthly and sensual paradise has failed. Nature has been exhausted and polluted, and has become unsuitable for life. Technology, in turn, has a much greater capacity for destruction than construction. On top of all this is the worst evil of all: Man’s alienation. In these conditions, the advocates of anthropocentrism (humanism) no longer feel that they are in control of the fate of the world that they themselves have created. And thus the world, alienated from God, bears the punishment for its own evil deeds.

He also said:

The fulfilment of man is [to be found] in communion with the Holy Spirit. The Holy Spirit is called to bring unity into diversity, to bring order into history, to bring holiness into life. Holiness is not something seraphic, unearthly, or esoteric, but is an opening that Christ makes toward a world steeped in the Holy Spirit.

Q: Will the Christian world of the twentieth century accept the vision of creative and messianic freedom?

A: The tragic events through which the modern world is passing will create conditions that favour returning to faith. We must come back to the Holy Spirit, the Gospel, to apostolic force. We have the duty of crying out with all our strength the Truth, repentance, and the world’s return to God. Christianity is being reborn in the ovens of fire and torture of materialistic atheism. It is exactly through his own methods of operation that Satan will lose the world that he thinks he will gain.

Q: What is the most repulsive aspect of Communism?

A: Its poverty is hard to endure, its imprisonment of man within a system is indeed serious, but nothing is more dreadful than the determination of conscience, which transforms man into a controlled tool.

Q: But doesn't Communism have its weaknesses, its cracks, its fissures?

A: It has many ideological ‘fissures’, but they are kept concealed, for Communist power cannot accept any freedom (outside of it], it cannot give anyone the right to criticise or deny Communism. Communist tyranny is formidable. (Communism was created to be] an institutionalized system that holds on to power relentlessly and which seeks at any and all cost to extend itself. The prospects of a triumphant Communist empire in this century are opening up with a degree of darkness never before imagined. ‘Re-education’ at Pitesti is but a symbol of the new Communist world order.

Q: Therefore what future do you see for mankind?

A; God works in the world. Mankind will be delivered through many sufferings and Communism will be defeated, but the world has even more serious problems to solve. The world must change its style of life and its orientation. Therefore Communism will perish, but what is important is what will replace it.

Q: Valeriu, what is the essence of today’s crisis?

A: Atheism.

Q: What do you see in today's world?

A: I see internal chaos, a decomposition that is leading toward nihilism, because people are obsessed with the nothingness of matter, with the fiction of forms, with sensual exhaustion, with historicism without transcendence, with ceremonialism without God, with consumerism without spirituality, by the falseness that conceals itself within the self-deification of man. Disaster is unfolding on all planes of fortitude of human life. Much suffering will be necessary in order to re-orient the world spiritually and to change its way of life.

Q: Why did God allow the world to sink into this present crisis, after some 2000 years of Christianity?

A: This crisis is not from God, nor is it from faith, but rather from the freedom of the human conscience. In the past few centuries, man has profaned the world, devastated souls, encouraged sensuality and has fallen prey to the pride of materialism and atheism. At the same time, satanic forces are more refined and better organised in the 20th century than in the first Christian age. The way in which saints are killed by the beast and perish in the 20th century is much more diabolical, more perverse, more complete, better studied, more horrible than the way in which martyrs were killed during the age of the catacombs.

He also said:

The desire to rise up to heaven can be seen in all of nature. The mountains, the skies, the skylarks, the eagle, and the soul of man are ever thirsting to rise higher, higher, closer to the Lord, further away from this world.

And lastly:

I long for a quiet, distant place, for a hut or cabin hewn out of rock, for a monastic cell in the foothills, to be with the birds of the sky. With nature as a friend around me and the Lord Christ ever in my heart. To love in peace, humble, and forgotten by the world. Sometimes I think about becoming a priest, but I am not worthy. I look at the soil. One day I will be earth myself and others will dig up the ground. My body will turn into dust. From my body another life will probably grow. My soul will be in heaven, where it will wait to be judged. I want to be saved.

Source

Apolytikion in Plagal of the First
Flowers of Romania, planted by God, children of the Church true and faithful, let us exalt, O faithful, as martyrs of Christ; for they competed brilliantly, confessing Christ before the atheists, and were worthily crowned, in His glorious kingdom.

The beginning of a documentary on St. Valeriu can be seen below:


The beginning of an Akathist to St. Valeriu can be heard below:
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The Exiled Ecumenical Patriarch Constantine Returns To Baloukli


February 18, 2011
Romfea.gr

86 years after his violent expulsion from Constantinople and 81 years after his death, the exiled Ecumenical Patriarch Constantine VI returns to his homeland, due to the efforts of Ecumenical Patriarch Bartholomew.

The venerable bones will be placed in the Patriarchal Cemetery in Baloukli on Sunday 6 March 2011, by the Ecumenical Patriarch Bartholomew and the Holy and Sacred Synod.

Before the departure of the remains from Athens, they will be exposed for veneration on the evening of Friday 25 February at the Church of St. Kosmas in South Philadelphia.

On Sunday 27 February a Hierarchical Divine Liturgy and Memorial Service will be conducted by His Eminence Metropolitan John of Pergamon, representing the Ecumenical Patriarch.

Translated by John Sanidopoulos

Constantine VI (1859 – November 28, 1930) was Ecumenical Patriarch of Constantinople from December 17, 1924 till January 30, 1925, for 43 days. He served as a locum tenens following the death of Patriarch Gregory VII in 1924. He was exiled to Greece by the Turkish government under the Republican People's Party in 1925 and resigned the Patriarchate.

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Greeks Building Their Own Church In Alaska


February 17, 2011
Romfea.gr

For the first time in the history of Hellenism in Alaska, this summer the Orthodox will have their own church in Anchorage, the largest city in the state.

Built entirely with donations from the faithful, as well as revenue from the annual festival held in the city, about fifty Greek families will have their own presence, as the Greek service of Voice of America writes.

Most of them deal with the restaurant business.

The church, Byzantine in style, will serve the needs not only of our expatriates, but also towards foreign Orthodox in the region (French, Serbs, Arabs, Armenians, Romanians, Slavs, Ukrainians and Americans).

Speaking to Voice of America after the Sunday service, the priest Father Leo Schefe said: "I am here eight years and I love every moment that passes. Our Liturgy here is somewhat reminiscent of the meaning of America. Orthodox come here from every country, and when it comes time to say the 'Our Father', as many foreigners as are here say the prayer in their own language. It is the Church that keeps all these Orthodox united. I believe that every Christian, wherever he is, understands the need for the Orthodox community, and will help in any way for the completion of the temple."

The history of the community goes back to 1953 when the first Divine Liturgy took place in a basement apartment with Russian priests, in the effort of the Greeks of the time to keep their Greek and Orthodox identity. Initially as the Community of the Savior, later that same year, under the guidance of the Archdiocese, it was renamed the Church of the Transfiguration, and until this year operated in a hall house which was purchased by community members.

Translated by John Sanidopoulos

Read more: Holy Transfiguration Greek Orthodox Church Official Site

This house on the property is currently being used for Worship Services.

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Restoration Work Complete At Hagia Sophia


After nearly twenty years, the restoration project is complete on this great jewel of Byzantine architecture in Istanbul.

February 17, 2011
Hello Magazine

This major restoration project began back in 1993, a few years after the Hagia Sophia was declared a UNESCO World Heritage Site together with the rest of the historic centre of Istanbul. It wasn't until last year, when the city was designated European Cultural Capital 2010, that the works were hurried along and finally finished, after nearly 20 years.

It was Ataturk, founder of the modern Republic of Turkey and the country's first president, who decided that this beautiful monument should be neither mosque nor church, but a museum open to the general public. The main focus of the restoration work was to restore the splendour of the building's immense sixth-century dome, an architectural wonder measuring 31.5 metres in diameter whose innovative design is largely responsible for the mystical quality of light for which the Hagia Sophia is famous. To clean and restore the golden mosaics that cover the dome, the craftsmen had to work on scaffolding at heights of up to 55 metres.

Besides the new dome, the basilica also debuts the opening of the baptistery atrium which was previously closed to tourists. Soon it will be possible to visit the baptistery itself, which houses a sixth-century baptismal font carved from a single block of marble. The baptistery, which is outside the Byzantine church, was used as a mausoleum for Ottoman sultans because Sultan Mustafa I and Sultan Ibrahim were not considered worthy of a separate mausoleum as they had been ousted from the throne. 


Inside the monument, a total of 600 square metres of mosaics have been restored, together with Islamic calligraphy that decorates the walls and medallions; in addition, the mosaic of the face of one of the winged seraphim of the four main dome supports has also been uncovered. Outside, the facades have been cleaned and the roofs of the domes have been reinforced with 50 tons of lead.

It has only been a partial restoration project, however, and there are still visible stains and chipping in some areas of the Hagia Sophia due to the humidity of Istanbul, the city on the Bosphorus. Realistically, a complete restoration is probably impossible, and reconstruction has been an ongoing task since the original church was erected in the year 360. 



The current building dates from the reign of the Emperor Justinian, who decided to build a third church which would be both more splendid and more robust than its two predecessors. To this end, he had the finest of materials brought from the far reaches of the Byzantine Empire: green marble from Thessaly, porphyry from Egypt, black rock from the Bosphorus and even the columns of the Temple of Artemis at Ephesus, considered one of the seven wonders of the ancient world. 



The current Hagia Sophia was inaugurated at Christmastide in 537. Since then it has stood its ground despite earthquakes, fires and ravages during the Crusades, all of which badly damaged the building structure. In 1453 it was converted into Mosque and in the nineteenth century Sultan Abdulmecit ordered important restoration work.



Read also: Restoration On Hagia Sophia's Canvasses Completed
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Thursday, February 17, 2011

Gerondissa Gavrilia: On Anti-Church and Anti-Clerical Attitudes


G. Meopoulou: Mother, let me say something that preoccupies me. You tell us: "This is Christ... Follow Him... Love Him... Accept Him in your life..." However, others have taken from Christ whatever they want... whatever they can... while they do not want to take anything essential. Some speak of Ritualism or accuse the Clergy...

Gerondissa Gavrilia: Ah! Those thinking like that are wrong! This is only an excuse. They want to find fault in the other one, while actually they themselves are to blame.

You think so?

Absolutely! Yes! Because we have the Holy Scriptures, the Gospels which speak to us. The more you read it, the more you understand, the more you advance, the more His Mysteries are revealed to you and you become a person of God. People who find false reasons against the Church and the Clergy, are people who refuse to admit that there are also saintly men among this Clergy and see only those who are not saintly. In the Church of God is the Holy Spirit, Who comes and enlightens us during the Divine Liturgy. If we stay on, after the congregation has left, and remain seated in a corner with our eyes closed, we shall "see" God with the eyes of our soul. We shall understand what the Angels are. We shall comprehend the meaning of the prayer: "Encompass us with your Holy Angels, so that guided and guarded by their Host, we may attain the Unity of the Faith" - instead of doubting one another - "and the comprehension of Your ineffable glory...." We cannot see the ineffable glory of God with these earthly eyes, but we can behold it when the Holy Spirit fills our mind and soul, our entire being. Then we can understand what is said in the Holy Bible: "Love the Lord your God with all your heart, with all your soul, with all your mind." That is: Totally. Our entire being loves Him. And then, what happens? Automatically you "love your neighbor as yourself". You cannot distinguish yourself from the others. Quite often they ask me: "Why do you associate with Hindus, Muslims, Jews? With persons of other religions?"

Because you have love in your heart. That's why!

Because "God is love". How can you be a Christian unless you love non-Christians too? If you love only Christians, well... "even the sinners do as much"!

Still, every now and then, articles against the Church are published in the newspapers...

Why does that surprise you? Poor reporters... they can only see what is bad, they cannot see what is good. They don't write about all these persons who serve in so many churches, who hear confessions, who organize works of love... They don't mention these. They search for a fault, to project it, to generalize it, to say that all Church people are like that. We see it. We saw it in the Parable of the Pharisee last Sunday. He began by saying: "I thank Thee, O God" - which is very good and which we should all be saying from morning till night. And then, suddenly, he turned and said "that I am not like that one who is so and so..." Yet, all those who judge others, wouldn't they be wise to begin with themselves? If they could discover what is inside them, they would realize that they are a hundred times worse than those they criticize. For this is what is wrong. People are always ready to criticize others.

From The Ascetic of Love, pp. 173-174.
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Labels: Ecclesiology, Family and Parish, Modern Saints and Elders, Scandal, Vice and Sin
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