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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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Thursday, May 5, 2011

St. Ephraim and the Greek-American Drug Addict



The following account is a timely story which occurred in 1990 to a young Greek-American teenager, heavily addicted to drugs. The Athenian taxi driver wrote this word-for-word as the young man in the story told it to him while being driven to a drug rehabilitation center after an encounter with Saint Ephraim of Nea Makri, who is the patron saint of those suffering from drug addiction. The taxi driver then had the story published in the Greek newspaper Orthdoxos Typos.

It was afternoon, one of the usual tumultuous afternoons in downtown Athens. There was a line of people at the Omonia taxi-stop.

“To Koukaki, please!”

“With pleasure,” I answered. And that was the extent of our dialogue until the end of the drive, because my passenger’s expression and manner did not leave any room for conversation.

He got out at the summit of Agios Ioannis (in Gargareta) on Veikos Street and, a few meters further on, another hand stopped me with the characteristic wave.

My new passenger was young — around twenty-five to twenty-seven years old — and of medium height, and he was holding a suitcase. As I put his things in the trunk, the young man sat down in the front passenger seat.

And with a poetic phrase that I infrequently used to use in the past: “While departing on your journey to Ithaca, I wish that your road be long and your voyage great.” I meant: “Where to?”

“Yes, my friend, to Ithaca, but not to the island, as you would imagine, but to the Ithaca Detoxification Center,” was his answer, which left me speechless for a few seconds. “To the Larisa train station, please,” he added.

My young passenger’s reply was truly unexpected, because nothing about his outward appearance (eyes, expression, clothing, behavior) betrayed the accursed passion of his addiction to drugs. A multitude of feelings (pain, sorrow, sympathy, love) came over me one after another, an intense wringing of my heart made it move irregularly in my chest, and a tear rolled down my cheek over the plight of my brother, God’s creature. I tried to contain myself, as I wanted to learn under what circumstances he had ended up where he did, because I was also a father with children approaching adolescence.

After we introduced ourselves to each other, I asked Paul if he could tell me something about his life and his addiction, if recalling such events would not hurt or tire him. He readily agreed to my request, for which I thank him.

* * *

"To begin with, it has been two months since I’ve taken that poison, and I now feel like any other normal person. I have no desire whatsoever to put it into my bloodstream again, and I owe this not to any effort of my own, but entirely to the wondrous power of God and His Saints. But let me take it from the start, since you so wish to hear about it.

I was born in Athens, in Koukaki to be precise, where you picked me up, and lived there until I was eight years old. I am an only child and my parents love me pathologically and indulge my every whim. When I was eight, my parents and I left for America for a better life.

My relatives there helped my parents find work and I attended school. As I grew up, however, my senseless desires and vices also grew along with me. On account of my character, I easily got mixed up in bad company and very soon tried marijuana and hashish. As the years went by, the light drugs no longer satisfied me or my friends. So we all threw ourselves into the heavy drugs, which we found in the same surroundings and just as easily as the light drugs. These, however, were expensive, and I did not have a job. At first, I stole from my parents’ pockets and wallets. But when, with time, I was in need of greater doses, and when my parents had found me out, it reached the point that I even beat them to take the money. I understood that my condition was critical, but there was no way I could turn back. My parents rushed me to doctors and psychologists in the hope that they could do something, but to no avail; there was no light from anywhere. Some of them, and eminent scientists at that, told them that if I did not soon get out of that environment, I would not have long to live.

During that time, as I was home alone one day in a state of despair, a strange visitor, whom I had never seen before, appeared in front of me. He was of medium height, had large round eyes that rolled about, and black bushy fur that was over fifteen centimeters in length. He also had horns and a tail. His booming, firm voice and fearsome persuasiveness left no room for objections.

He began to make a thoroughly detailed account of my life from the time that I was born up until that very moment, while I simply said, ‘yes.’ ‘You have enjoyed every-thing,’ he said to me at the end, ‘there is nothing more left for you but to come with me....’ ‘How?’ I asked.

'You will take the car,’ he said, ‘and you will follow such-and-such a road. You will speed along so many miles an hour (I don’t remember the number), and I will be waiting for you there....’ The road in question was straight for many miles and at a certain point it had a slight bend, so that whoever was driving at too great a speed would go off the road and crash into a wall and be killed. I had heard about many such accidents at that spot in the past. Doing exactly as he told me, I, too, ended up smashing into the wall. The car was left almost unrecognizable, but they took me out with only minor injuries. After they gave me first aid, I went home.

About ten days had passed since the accident, when the same strange visitor appeared in my house again, in the kitchen this time. A grimace of displeasure was on his wild and imposing face. With a nod of his head backwards, he said to me in the same distinctive voice, ‘You didn’t accomplish anything.’

I was sitting there staring at him, petrified, and could just barely ask, ‘What should I do?’

‘Now you will take triple your usual dose, and you will surely come with me.’

He disappeared, and I did not even ask myself how he had entered the house or who he was.

I immediately put the plan into action.

I prepared the drug in the syringe and tried to find a place on my much-pierced body. The dose was a large one and I immediately fell unconscious. While I was in this condition, I saw a tall man wearing a cassock and a black monastic cap with a Cross engraved on the front. ‘Do not be afraid,’ he told me. ‘You will get well, and when you return to Greece, come to my house. I am Ephraim.’

I got up as if I had not taken the accursed poison at all. I felt a desire to leave for Greece and, when I told my mother of this desire, she marvelled and considered it a miracle, because my parents had many times before unsuccessfully tried to get me out of that environment.

I related to my mother all that had happened to me, and she wanted to accompany me on my journey. When we arrived in my old neighborhood, we went to the Priest of the parish there, and I learned from him who the strange visitor had been and what he had wanted from me. It was the Devil and he wanted my immortal soul. I thank God from the depths of my soul. Fifteen days after I had confessed and fasted, the Priest gave me Holy Communion. When I saw the Icon of St. Ephraim, I understood that it was he who had delivered me from my terrible addiction.

I went to Nea Makri and had Liturgy served and thanked the Saint. Now I am going to this institution to get away from the world for a while and to make sure that I do not need the drugs anymore."


Some addicts find relief in drug addiction treatment centers, while there are addicts who have turned their lives around because of their religious faith.

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Idolatry As Adultery


By St. Nikolai Velimirovich

"Judah defiled the land as did Israel and committed adultery with stones and with wood" (Jeremiah 3:9).

What sort of adultery was that which the people of Israel and Judah committed with stones and wood? It was the worshipping of idols of stone and of wood. Before this sin, they committed another sin; they turned away from worshipping the True God, the Living God and the One God. Why is their idolatry called adultery? Because they were first bound by love for the True God, the Living God, the One God, and afterwards they betrayed this love and gave up their heart to strange idols of stone and wood. That is why the Lord calls their idolatry, adultery.

Was this reproach of God deserved only in ancient times and not in our own time; and only by Israel and Judah and not by Christians? Unfortunately, this reproach of God is completely deserving even today by many Christians. In whomever love toward the True God, the Living God and the One God has cooled off, and a lesser love enflames toward things of stone and wood, toward decaying things and mortal creatures, that one commits adultery and that one brings down upon himself the reproach of God. Then, that reproach of God is appropriate today as it was then, for men sinned then without knowing Christ and now men sin knowing Christ.

O brethren, how long will this darkened idolatry be dragged over the earth? How long will the earth reek from the adultery of mankind with their idols of stone and wood, of silver and gold, of flesh and blood? Did not the Almighty Christ destroy all idols into dust and ashes? Why do some now stoop down and again make gods for themselves from that dust? Because of the devil's lies and their own individual self-deception.

O ascended Lord into the highest heavens, protect us from the lies of the devil and our own self-deception. Safeguard us from shameful adultery with destroyed idols by Your honorable Cross. Help us O Lord, help us that we, without ceasing, worship You the only True God, the Living God and the One God. To You be glory and thanks always. Amen.
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Wednesday, May 4, 2011

Orthodox Christians And American Politics


Svetlana Okhrimenko
May 4, 2011
Pravda.Ru

Many Americans believe that capitalism and free market economy contradict with Christian principles. A poll conducted by Public Religion Research Institute showed that such views are shared by 44 percent of respondents. Thirty-six percent of the polled disagreed with the affirmation, though. Is it really so? What is the approach of the Orthodox Church to this issue?

More than two weeks ago, Orthodox Christians celebrated the Entry of Our Lord into Jerusalem. They were reading one and the same piece from the Gospel during church services that day: "On the next day many people that were come to the feast, when they heard that Jesus was coming to Jerusalem, took branches of palm trees, and went forth to meet him, and cried, 'Hosanna: Blessed is the King of Israel that cometh in the name of the Lord.' And Jesus, when he had found a young ass, sat thereon; as it is written. 'Fear not, daughter of Sion: behold, thy King cometh, sitting on an ass's colt'" (John 12:12-15).

The Jews recognized Jesus of Nazareth as their King. According to the logic of political life, Jesus Christ's next step was supposed to be aimed at seizing power. However, if we read the Bible further on, we will see that the King is betrayed and executed.

We can say that such things may often happen in politics. However, Jesus agreed to be crucified. He knew who was going to betray him and when. He could have prevented all that from happening to change the course of history. However, it all ended the way it ended.

If political scientists and sociologists existed 2,000 years ago, they would have been racking their brains over this paradox for years. The key to understand it can be found in the following words: "My kingdom is not of this world" (John 18:36) and "The Kingdom of God is within you" (Luke 17:21).

The Gospel is not a piece of good news about the results of a presidential vote or about a state coup. The Gospel says that human freedom does not depend on politics. Christianity is not about the science of building state life in which everyone would have everything. Christianity teaches how to live on Earth being a citizen of Heaven.

"Christianity does not set any type of social structure of the state in which people are supposed to live. A Christian can live in different societies, even in hostile environments in which circumstances can be highly unfavorable. It would be naive to believe that the state would aspire to meet the requirements of Christianity in everything. No one has ever built a state like that. Besides, you can reread the New Testament from cover to cover, but you will not find anything that would tell you what state structure to build: communism, socialism or capitalism. Christ did not bring any political reforms. If some people think that the American state organization does not comply with Christian principles, well then... One may agree or disagree with those people, but it's not going to change anything," Maksim Obukhov, a priest at the Moscow Patriarchy said.

Historically, Christianity existed under various political and economic systems. In the Epistles, one can find recommendations to slaves and slave-owners. Medieval feudalism, capitalism, socialism, communism and then capitalism again...Czars, kings, presidents, parties...the church was living under all of those conditions. The Church has survived the period of suppression and the period of prosperity. Different dangers and temptations may have emerged in ecclesiastical life in different times, but the spiritual life has never stopped. There is no time or generation which has not give saints to the world - the people who realized the Christian ideal in their lives. Two thousand years of the history of Christianity mean that 44 percent of the above-mentioned Americans have apparently misunderstood something of their faith.

If we speak about Christian ethical teaching only, it should not be applied to capitalism or the market economy per se. It should be applied to the people who live and work inside those systems. This or that politician, businessman or political scientist can be either a preacher or a sinner. They can build their lives on the basis of God's laws or contrary to them.

As long as this world exists, there will be injustice and social stratification in it. The question is how you treat all this. If you are wealthy and influential, it would be Christian-like to help the people in need. If you are poor, it would be Christian-like not to count other people's money. Making revolutions and taking possessions away is not a part of Christianity. Jesus Christ did not teach that.
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Saint Monica, Mother of Blessed Augustine

St. Monica (Feast Day - May 4)


Saint Monica, the mother of St. Augustine of Hippo (June 15), was born in 322 in Tagaste, North Africa. Her parents were Christians, but little is known of her early life. Most of our information about her comes from Book IX of her son's Confessions.

St Monica was married to a pagan official named Patritius, who had a short temper and lived an immoral life. At first, her mother-in-law did not like her, but Monica won her over by her gentle disposition. Unlike many women of that time, she was never beaten by her husband. She said that Patritius never raised his hand against her because she always held her tongue, setting a guard over her mouth in his presence (Ps. 38/39:1).

St Monica and Patritius had three children: Augustine, Navigius and Perpetua. It was a source of great sorrow to her that Patritius would not permit them to be baptized. She worried about Augustine, who lived with a young woman in Carthage and had an illegitimate son with her. Her constant prayers and tears for her son had the effect of converting her husband to Christ before his death. Augustine, however, continued on the path that led away from Christ.

While in Carthage, Augustine fell under the influence of the heretical Manichean sect. His mother was horrified and tried to turn him away from his error. She had a dream in which she was told to be patient and gentle with her son. Augustine, however, paid little attention to her arguments, and remained in his delusion for nine years. St Monica must have felt disheartened and disappointed, but she never gave up on him. She even tried to enlist the help of a bishop who had once been a Manichean himself, but he would not dispute with Augustine. He said he couldn't reason with the young man, because he was still attracted by the novelty of the heresy. He did reassure her saying, "Go on your way, and God bless you, for it is not possible that the son of these tears should be lost."

St Monica went to Rome with Augustine when he lectured there in 383. Later, he received an appointment to Milan, where he met St Ambrose (December 7) and was greatly impressed by his preaching. Bishop Ambrose came to have a high regard for St Monica, and often congratulated Augustine on having such a virtuous mother.

One day Augustine was reading the New Testament in a garden, and came to Romans 13:12-14. There and then Augustine decided to "cast off the works of darkness," and to "put on the Lord Jesus Christ." He was baptized on the eve of Pascha in 387.

After his baptism, Augustine and his mother planned to return to Africa. They stopped to rest in Ostia, where St Monica fell asleep in the Lord at the age of fifty-six. She was buried at Ostia, and her holy relics were transferred to the crypt of a church in the sixth century. Nine centuries later, St Monica's relics were translated to Rome.

In the West, St Monica is considered the patron saint of wives and mothers whose husbands or sons have gone astray.

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"And now Thou didst 'stretch forth Thy hand from above' and didst draw up my soul out of that profound darkness [of Manicheism] because my mother, Thy faithful one, wept to Thee on my behalf more than mothers are accustomed to weep for the bodily deaths of their children. For by the light of the faith and spirit which she received from Thee, she saw that I was dead. And Thou didst hear her, O Lord, Thou didst hear her and despised not her tears when, pouring down, they watered the earth under her eyes in every place where she prayed. Thou didst truly hear her."

- Blessed Augustine (Confessions Bk. 3, Ch. 11)

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New Martyr Archpriest Vasily Martysz

St. Basil Martysz (Feast Day - May 4)

By Jaroslaw Charkiewicz

The holy New Martyr Archpriest Vasily [Basil] Martysz was born on February 20, 1874 in Tertyn, in the Hrubieszow region of southeastern Poland. His father Alexander was a judge in Molczyce near Pinsk. After his retirement, he was ordained a priest and became rector of a local parish.

EDUCATION

In 1884, at the age of ten, Vasily made a brief trip to New York with his father. His beautiful singing during a church service attracted the attention of Bishop Vladimir. The hierarch prophesied that young Vasily would become a priest, and promised that he would invite him to his diocese in America once he was ordained. After returning to his country, he remembered the bishop's words, and decided to follow in his father's footsteps and become a priest. He began his theological education at the seminary in Chelm, where the rector was Bishop Tikhon (Belavin), the future Patriarch of Moscow.

Immediately after graduating in July 1899, Vasily married Olga Nowik, and was ordained a deacon. On December 10, 1900 he was ordained a priest. That same month he left Breman for America. The young couple expected to be assigned to a parish in New York, but instead he was appointed to a parish in Alaska. Together with the newly-appointed Bishop Tikhon, he began his missionary service in the land of St Herman.

AMERICA

Orthodoxy had arrived in Alaska with the coming of the monastic mission from Valaam in 1794. At the start of the twentieth century, climatic and social conditions in this vast territory remained difficult. In his pastoral work, Fr Vasily met Russian settlers and indigenous inhabitants of the region, Eskimos and Aleuts. He also encountered gold rush pioneers quite often.

Fr Vasily's first parish was extensive. He was headquartered on Afognak, but he was also responsible for the people on Spruce and Woody Islands near Kodiak. There were several small wooden chapels scattered on these islands. In 1901, as a result of his efforts, the church of the Nativity of the Most Holy Virgin was built at Afognak (Although the village was completely destroyed in the earthquake and tidal wave of 1964, the church building survives to this day).

Because of the long distances and severe climate, Fr Vasily's priestly work was extremely difficult and required many sacrifices. Often he would leave home for several weeks, in order to celebrate the services, to confess, baptize, marry the living, and to bury the dead, while traveling in a specially constructed kayak.

Even when he was at home, Fr Vasily had very little time to devote to his dear family. Besides celebrating the services in church and serving the needs of his parishioners, he taught in the parish school and worked in two church homes for the poor. His family bore the arduous conditions, especially the climate, with difficulty. His wife Olga, who had given birth to two daughters, stayed home. The older daughter, Vera, was born at Afognak in 1902. Their second daughter was born two years later, after they had moved to Kodiak.

During his missionary service in Alaska, Fr Vasily kept a diary. It has survived to this day as one of the few records of his personal life. Fragments have been translated from Russian and published in Polish.

Because of the severe Alaskan climate, which especially affected Matushka Olga, and out of concern for the education of their children, the Martysz family transferred to the continental United States in 1906. As a farewell statement from Alaska that year, Fr Vasily wrote an article for the Russian Orthodox American Messenger, "The Voice from Alaska," in which he appealed to Orthodox faithful across the USA to support the building of Orthodox churches in Alaska.

The family settled in Osceola Mills in central Pennsylvania. Their first son, Vasily, was born that same year, and their youngest child Helen was born in 1908, soon after they moved to Old Forge, PA. Fr Vasily's work took him to Waterbury, CT, to West Troy, NY, and finally to Canada. He was assigned to Edmonton and then to Vostok, where he became Dean of the provinces of Alberta and Manitoba. In 1910, he celebrated his tenth anniversary in the priesthood. His prolific and loving pastoral activity endeared him to his flock. Church authorities considered him a very effective, devoted and talented priest, while the faithful loved him sincerely, valuing his modesty and kindness.

Despite their comfortable lifestyle and the relatively large Orthodox community they served in western Canada, the couple longed for their homeland. They feared the loss of their ancestral identity and requested permission to return to Poland. After serving nearly twelve years in America, Fr Martysz left the New World and returned to Europe in 1912.


RETURN

Initially, Fr Vasily and his family lived with relatives in Sosnowiec, where he eventually became rector of the parish and instructor in Religious Education at the local girls' high school. The peaceful life they enjoyed there lasted barely one year, since the outbreak of the First World war disrupted the lives of thousands. Clergy were considered civil servants who were ordered to evacuate their homes, and move to safety inside Russia. At this critical time, Bishop Vladimir, their Archpastor and friend from Alaska, offered the Martysz family refuge in a small apartment within the St Andronicus Monastery in Moscow. From here, Fr Vasily commuted daily to the distant parish at Valdai, where he taught religious education classes. When the Bolsheviks seized power, he lost this job and was forced to earn a living unloading railroad cars. His own life was endangered because Red Army soldiers often treated clergy with distinct brutality.

In 1919, at the end of the war, Polish refugees were granted permission to return to their former residences. Fr Vasily and his family took this opportunity to return to Sosnowiec. They moved back into their former apartment, which had survived the devastation of the war. They did not remain long, however, for that September Fr Vasily was assigned to a position in the newly organized Polish Army, in charge of Orthodox Affairs in the Religious Ministry of the War Department. The whole family relocated to Warsaw. Fr Vasily started the wearisome but important work of forming an Orthodox military chaplaincy. In 1921, he was promoted to the rank of colonel, and assumed responsibility as the head of the Orthodox military chaplaincy. At this time, the church elevated him to the rank of Archpriest. Fr Vasily served as chief of Orthodox chaplains for the next twenty-five years. Within the Ministry of the Interior, he had his own cabinet, and was directly responsible to the Minister himself.


AUTOCEPHALY

Fr Vasily was also a chief advisor and close colleague of Metropolitan George (Jaroszewski) of Warsaw and all Poland. He participated in preparing all the meetings of the Holy Synod, and assisted Metropolitan George in his effort to obtain autocephaly for the Polish Orthodox Church. He accompanied the Metropolitan on the tragic day of February 8, 1923, when he was assassinated. The assassin had also planned to kill Fr Vasily as well, but he was captured before he could succeed. Fr Vasily remained under police protection for some time, but attended to all the details of the Metropolitan's funeral, in which the First Regiment of the Szwolezers Regiment participated under orders from Marshal Jozef Pilsudski.

Fr Vasily zealously participated in the subsequent process of obtaining autocephaly for the Orthodox Church in Poland, which was granted during the tenure of Metropolitan Dionysius (Walednski) in 1925. Fr Vasily became the Metropolitan's closest advisor and confidant. He often accompanied the Metropolitan and acted as liaison with the Polish Head of State, Marshal Pilsudski. He was often invited to attend cabinet meetings at Belvedere, the Royal Castle, where he regularly signed the guest book on holidays.

In addition to his work as chief military chaplain, Fr Vasily devoted much time to organizing pastoral ministry in the Ukrainian internment camps. In February 1921, Fr Vasily appointed Fr Peter Biton as chaplain for the camp in Aleksandrow Kujawski. He visited the Ukrainian internees himself and helped arrange camp churches. On July 8, 1921, he celebrated the Divine Liturgy in the Ukrainian language for over 5,000 prisoners, while visiting this camp. His sermon, delivered in Ukrainian, greatly improved their morale. He also assisted in organizing chaplains' training courses in other Ukrainian army camps.

The Polish Secretary of the Army, Lucjan Zeligowski sent a congratulatory letter to Father Vasily on the occasion of the twenty-fifth anniversary of his ordination, December 7, 1925, stating "The virtues of this remarkably talented, conscientious and diligent servant, completely devoted to the Polish nation, expressed in his receiving a high distinction, the Order of Polonia Restituta, which is conferred upon him for his efforts in securing the Autocephaly of the Orthodox Church in Poland."

Father Vasily retired from his government position in 1936. The couple decided to leave Warsaw and return to their home region, Hrubieszowszczna. They built two houses in Teratyn, one for themselves and another for their widowed mothers. They did not enjoy this peaceful life for very long, because in 1939 the German Army invaded Poland. The village gradually declined. Both of their mothers died. Matushka herself did not live to see the end of the war, but died in 1943. Then Father Vasily's youngest daughter, Helen, moved into his house with her husband and daughter in order to support him.

Father Martysz spent the difficult war years in Teratyn. On May 4, 1945 (Great and Holy Friday), a few days before the surrender of Nazi Germany, his house was attacked. A female acquaintance warned him of the danger, but he replied, "I have done no harm to anyone and I will not run away from anyone. Christ did not run away." Father Vasily did not fear and did not flee from his tormentors. He faced them bravely, in a Christ-like way, accepting the crown of martyrdom. The villains, seeking gold and money, had no respect for his uniform as a colonel in the Polish Army, nor for his priestly vestments.


MARTYRDOM

The bandits broke into the house by breaking a window. With callous cruelty they tortured Father Vasily though his only crime was that he was an Orthodox priest. They beat his pregnant daughter Helen, causing her to miscarry. They beat Father Vasily for four hours, reviving him by throwing water on him when he lost consciousness. Horribly tortured, he was finally murdered by a gun shot. The criminals threatened to shoot Helen as well, When she knelt before the icon of Christ and began to pray, the executioner's aim and resolve weakened. They left, threatening to return and kill her as well.

On Great and Holy Saturday, Father John Lewczuk celebrated the burial rites for Father Vasily in Chelm. He was buried at the local cemetery in Teratyn.

In October 1963, the earthly remains of Father Vasily Martysz were brought to Warsaw and solemnly reinterred in the Orthodox cemetery in the Wola district, next to his wife and mother-in-law. At the beginning of 2003, his holy relics were uncovered and placed in the church of St John Climacus in Warsaw. The Holy Synod of the Autocephalous Orthodox Church of Poland promulgated the official Act of Canonization on March 20, 2003, and the rites glorifying St Vasily Martysz were celebrated in Chelm on June 7-8.

Orthodox Christians in the Polish Army have taken St Vasily Martysz as their heavenly patron. They martyrdom of St Vasily was the crowning accomplishment of his pious and dedicated life, a testimony to his amazing courage. He carried his cross to the end without complaint, accepting the crown of martyrdom as he had dedicated his life to Christ and the Holy Orthodox Faith.

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Milatos Cave and the Chapel of Saint Thomas


Milatos Cave, also known as Rapas Cave, is located 3km northeast of Milatos at an altitude of 155m. In order to reach the cave, the visitor should drive 2.5km east of Milatos (following the road signs) and then walk the uphill footpath that leads to the cave entrance (10-15 minutes walking). The cave is easily accessible, is open to visitors, but torches are necessary for those who want to see the darker points of the cave.


The tragic history of the Cave

The Cave of Milatos is well known for the tragedy that took place here in February 1823. In the winter of 1822-23, Hassan Pasha devastated and ravaged the Lassithi Plateau. Then his troops moved into the region of Mirabelo. The residents of the area predicted his destructive mania and found refuge in the local caves.

The residents of Vrachasi took refuge in the cave of Peristera, near Sissi, while the residents of the rest of the Mirabello villages (Neapolis, Latsida, Voulismeni and Milatos) fled to the cavern of Milatos.

One Turkish resident from Voulismeni, called Terzalis or Nteres, informed Hassan Pasha that the inhabitants were hiding in Milatos Cave. He immediately sent his lieutenant, Hussein Vei, with 5000 soldiers to force the Greeks out. 150 Greek chieftains kept away Hussein, causing several damages to his troops. However, the Turks succeeded to surround the cave entrance, but Greeks were resisting successfully.

The siege began on February 3 and lasted several days. The besieged Greeks had to face thirst, hunger and odor from corpses of the elderly dying. It is also said that 40 children were born in the cavern during the days of siege.

Turks installed cannons on the opposite hills and began bombing the cave. Cretans put duvets and mattresses around the cave, to absorb the force of the cannon balls. At the same time they were waiting for help. Indeed, 2500 Greeks from other places of Crete arrived to assist, however Turks had occupied strategic positions and there were more of them.

Turks invited the besieged habitants to surrender, swearing that they will not touch them. Greeks did not trust them and refused to come out. On February 15, Turks set fire near the entrance of the cave, filling it with smoke. The suffocating atmosphere forced Greeks to exit the cave. The first that came out were the defenders.

Turks, despite the initial reassurances of Hassan Pasha, massacred 30 warriors. Turks captured the habitants, tied them with ropes and chains and moved them to Neapolis. Women were tied with their braids and the most beautiful girl was given as slave to Pasha.

Elderly men were moved to the position “Grambelles”, where cavalry passed and trampled them. Turks cut their heads off and created a pyramid with them. All infants were massacred and their mothers were sold as slaves. 18 priests were either massacred or burnt alive, after cutting their 3 fingers, which they crossed.

This was the end of the drama in the cavern of Milatos. Notably, Hassan Pasha earned the wages of sin for his crimes in Lassithi Plateau and Milatos in the following days.

After leaving Milatos, the troops encamped in Kastelli, before proceeding towards Mesara plain. But while Hashan was riding in the plain of Kastelli, his horse bolted, he fell down and he was instantly killed. He was then buried near the Church of Saint Titus in Heraklion.

Historians estimate the number of besieged civilians between 2000-3700 and 150 to 300 fighters. Other versions speak of about 5000 people. However these numbers are considered excessive, as the cave could not hold all these people and the population of the area is estimated in smaller numbers. The actual number may exceed 1000, which anyway is another drama in the history of the Cretan revolutions.


The 8 entrances

The cave has 8 entrances along a face of 40m. The main entrance has 9m width and 2m height. The rightmost entrance allows the daylight illuminating the room where the Chapel of Saint Thomas is built. Both entrances lead to the main part of the cave.

On the other hand, the remaining entrances lead to the left part of cave, which is smaller.

Saint Thomas Chapel

In the first hall of the main part of the cavern, locals built in 1935 a chapel dedicated to the Apostle Thomas, which celebrates on St. Thomas Sunday. On the same day, a local festival is celebrated and the dead are commemorated. An ossuary is built near the church, containing some bones from the victims of 1823.

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New Fiction/Fantasy Novel By Orthodox Christian Author


An Orthodox Christian friend of mine sent me the following information about a new novel he wrote and published in the Christian Fiction/Fantasy realm that I believe would be of interest to many of my readers. Below is a letter he sent me together with a synopsis of the book and ordering information. Read more about him and the book here.

Dear John,

For consideration, I would like to introduce you to a new book in the Christian Fiction/Fantasy realm called “The Crimson Knight”. From the feedback and testimonials we’ve collected, this book has indeed helped individuals who have dealt with abuse in the past, whether it is emotional or physical abuse, forms of addiction and even divorce. The antagonists in the book are likened to the deadly sins, and the spiritual warfare is very real in the book and hits to the heart of the reader.

“Demetrious, I felt that "The Crimson Knight" was written just for me. The battles are many, but, we must keep our eye on the light, the light of our Salvation, Christ.” — N.J.K., from New Hampshire

“Dear Demetrious, I said that I would tell you what I thought of "The Crimson Knight" after I finished reading it, so here goes. As I write this, I pray that it will encourage you in your calling Papa God has placed upon you. Each chapter of this book spoke to me and touches all aspects of my life. Like Sabastian, I lost my childhood at a young age. No, my family was not all taken from me. None the less, my childhood was gone. For it was through abuse, betrayal, and unmentionable pain. The abuse was all forms. I grew up fast learning how to protect myself and my brothers and sisters. I lived in a fantasy world, school, and books to cope with life. Like Sabastian, I thought there had to be a better life than this, if not, why was I even born to live this way. And, if there was no way out why bother? Then there was a tugging at my heart at 15-16 yrs of age and only reading God's Word eased the tugging. That is when I started going to a Church of God. At that church, I met face to face with "the Knight who is the Light", the one true God. I wanted to be baptized at that time, but since I was under age, my dad said no, so I could not. Right after that, we moved again. Every two to three years, we would move so none of the family secrets could come out. That was basically the way it was for me and my brothers and sister, Not until I married some 30+ yrs ago. I have lived in one town, had two of my children here. Then I found "the Knight who is the Light", the one true God here. I believe in the manner that you have incorporated the Word of Papa God throughout the book is going to touch a lot of hurting people. For through "The Crimson Knight", they are going to be able to see the light at the end of the tunnel and they will know it is not an on coming train, and know it is the light of Hope, Mercy and Grace to mend them, save them and lead them to our Lord Jesus Christ. It also will talk to those of us that walk with "The Knight who is the Light" and have the relationship with Him. The last chapter of this book took me back through my life where I came from and where I am at today. To appreciate all I have in my life, the Good, Bad and Ugly. For each is a blessing to this Child of Papa God. For I was wounded and He healed me, I was blind and He gave me sight. Demetrious, your book is a good tool to God's work. I believe it is going to open many doors for you.” — R.W. from Colorado

“Your book made me re-visit my past: my divorce, abandonment and the emotions I had during that time. Your book, the words God gave you to write helped me find understanding. It was like your book spoke directly to me.” — L.I. from Florida


This book was initially written to be of support to the youth of the church, those who are blinded by the magic and allure of Harry Potter instead of finding their faith in Christ. This book is the connecting bridge for the youth who focus on the violence of video games, action of movies and the desire to ‘be cool’ and follow their own path that usually leads them away from Christ.

From what I learned in seminary and witnessed by ministering to the youth in parishes, a lot of the youth and young adults are removed from their faith & their connection to God. The fantasy, gaming & adventure realms are what draw them in and occupy their time. Worship services and prayer time is minimal to nil for these individuals. My prayer and hope is that these books and games will stir curiosity into their religious beliefs and make them awaken to God.

The idea is to plant the seed and water it with the fantasy, and nurture it by bringing the Triune Godhead as the heroic force in the main character’s life. That the character’s personal quest encourages the reader in their own journey.

Please take the time to read the sample book enclosed, and if you feel moved by the Spirit, please order some books for your youth group, bookstore, book club and/or young adults.

Thank you for taking the time to review the information presented and may God bless you,

Demetrious E. Glimidakis, M.Div.
Author

SYNOPSIS:

The Crimson Knight

by Demetrious Glimidakis

I have ruined many under the hooves of my horse, and their screams,oh their terrible screams constantly fill my head. Am I any different than the evil that destroyed my world? The evil that I kill?

I have become a man that even I do not know.


Sabastian wants to be free. He is looking for forgiveness, peace, and somewhere to call his home. But he is at war with an unrelenting enemy: The world. After seeing his family and community brutalized by invading forces, Sabastian is kidnapped and taken to a foreign land where he is trained to be a warrior. Deep in his heart there burns a poisonous hatred and desire for revenge against the people who killed his family. He tries to serve The Knight who is the Light but seems to constantly fail and succumb to the violence of his new identity. But faith may find him when he least expects it, and salvation may be the only thing left worth fighting for. Will Sabastian overcome his pride and anger to follow the Knight who is the Light? Will he summon the strength necessary to defeat the Dragon King and restore peace to himself and his loved ones?

264 pages - $14.99 (paperback)
Digital Download Available for $8.99

ISBN: 978-1-61739-957-2
Release date: May 24th, 2011

Mr. Glimidakis earned a Bachelor of Arts degree at Hellenic College and a Masters of Divinity degree from Holy Cross School of Theology in Brookline, MA and is in pursuit of ordination to the holy priesthood in the Greek Orthodox Church.

Ordering & Distribution Info:

Individual books may be obtained from:

Amazon.com
http://www.amazon.com/Crimson-Knight-Demetrious-Glimidakis/dp/1617399574/ref=sr_1_1?s=books&ie=UTF8&qid=1304459201&sr=1-1

BarnesAndNoble.com
http://search.barnesandnoble.com/The-Crimson-Knight/Demetrious-Glimidakis/e/9781617399572/?itm=1&USRI=glimidakis

Christian Broadcasting Network e-Store
http://shop.cbn.com/cbn/item.The-Crimson-Knight-Glimidakis-Demetrious.9781617399572.htm

Trinity Broadcasting Network e-Store
http://www.tbnwebstore.org/product.asp?sku=9781617399572

ironknightproductions.com
https://ironknightproductions.com/

Check your local bookstore and/or Christian bookstore for your copy.

Parish & Bookstore books in bulk may be obtained from:

Cokesbury.com
http://www.cokesbury.com/forms/ProductDetail.aspx?pid=1004040

Tatepublishing.com
http://tatepublishing.com/bookstore/book.php?w=978-1-61739-957-2

Digital download available at:

Tatepublishing.com
http://tatepublishing.com/bookstore/book.php?w=978-1-61739-957-2
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All Good Things Come From God


By St. Nikolai Velimirovich

A young and inexperienced man in spiritual combat underlines his every good work by self-praise. But the experienced soldier in the midst of struggles with passions and demons minimizes his every deed and intensifies his prayer for God's help. Abba Matoes used to say: "The closer a man is to God, the more sinful he sees himself to be." He also was known to say: "When I was young, I thought perhaps that I was doing some good; and now when I am old, I see that I do not have any good deed." Did not our Lord say: "No one is good but One, that is God" (Matthew 19:17). Therefore, if only the one God is good and the source of all good, how can a good deed be done that is not from God? And, how can someone who does a good deed ascribe it to himself and not to God? If this is so, with what then can mortal man be praised? By nothing, except with God and the goodness of God!

Two Sayings of Abba Agathon Relating To This Issue

1. It was said concerning Abba Agathon that some monks came to find him having heard of his great discernment. Wanting to see if he would lose his temper they said to him:

'Aren't you that Agathon who is said to be a fornicator and a proud man?'

'Yes, it is very true,' he answered.

They resumed, 'Aren't you that Agathon who is always talking nonsense?'

'I am."

Again they said 'Aren't you Agathon the heretic?'

But at that he replied 'I am not a heretic.'

So they asked him, 'Tell us why you accepted everything we cast at you, but repudiated this last insult.'

He replied 'The first accusations I take to myself for that is good for my soul. But heresy is separation from God. Now I have no wish to be separated from God.'

At this saying they were astonished at his discernment and returned, edified.

2. The old men said of Abba Agathon to Abba Elias in Egypt: 'He is a good Abba.'

The old man answered them, 'In comparison with his own generation, he is good.'

They said to him, 'And what is he in comparison with the ancients?'

He gave them this answer, 'I have said to you that in comparison with his generation he is good but as to that of the ancients, in Scetis I have seen a man who, like Joshua the son of Nun could make the sun stand still in the heavens.'

At these words they were astounded and gave glory to God.
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Tuesday, May 3, 2011

The Glorification of Saint Irodion of Lainici (+ 1900)


A few days ago the former abbot of Lainici Monastery, Righteous Irodion (1821-1900), was proclaimed a saint. The moment was marked by the reading of the Synodal Tomos by His Grace Emilian Lovisteanul, Assistant Bishop to the Archdiocese of Ramnic, we are informed by the Trinitas Radio station.

“The Holy Orthodox Church has always honoured the people pleasing to God who lived their earthly life in holiness and piety and who brought spiritual benefit in the souls of the faithful through their deeds and words. Following the holy tradition of the Orthodox Church and praying for the help of the Holy Life-Giving Undivided Trinity we decide that from now on and forever and ever Abbot Irodion from Lainici Monastery should be one of the Saints of the Church among the host of the pious God-bearing fathers and honoured with eulogies and chants, bearing the name of Saint Irodion of Lainici. We establish in the Holy Spirit the day of May 3 of every year for his celebration, with his name listed in the Sinaxarion, in the service books, as well as in the calendar of the Romanian Orthodox Church”, said His Grace Emilian Lovisteanul.


The Patriarch of Romania awarded the Patriarchal Cross to Father Archimandrite Ioachim Parvulescu, exarch of the monasteries of the Archdiocese of Craiova and abbot of Lainici Monastery, and offered a blessing cross and a set of holy vessels for the new church, informs “Lumina” newspaper.

To end with, His Eminence Irineu thanked His Beatitude Patriarch Daniel, the hierarchs present at the event, as well as all the faithful who engaged in the construction of the church and organisation of the event.

The feast ended with a procession of the shrine of the relics of Saint Irodion and of the canonisation icon laid in the new church.

Source


Over 5,000 pilgrims jostled each other in order to attend the canonization of Saint Irodion and the dedication of the new Lainici Monastery near Targu Jiu. Although the event was attended by Patriarch Daniel and important Church officials, people jostled each other to enter the altar. Apart from christening, when only the boys enter this sacred space, the dedication of a church is the only event when all believers have the chance to enter the altar. Several persons fainted.

Source

Read about Saint Irodion of Lainici here.





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Panagia Chrysafitissa of Monemvasia

Panagia Chrysafitissa (Feast Day - Monday of St. Thomas)

The Church of Panagia Chrysafitissa is located in the old town of Monemvasia and was built in the seventeenth century on the ruins of a twelfth century monastery named after Panagia Odigitria. Inside this church is the icon of Panagia Chrysafitissa which originally came from the village of Chrysafa in Lacedaemon (Sparta).

In a miraculous manner this holy icon of Panagia Chrysafitissa was discovered on the spot where today there is a spring of holy water, known as "The Holy Water of Chrysafitissa". Various diseases are cured through this holy water, and it plays a special role in helping the barren bear children, especially males. It is believed this holy water spring existed in the tenth century.

The holy icon of Panagia Chrysafitissa seems to date to the 15th or 16th century and is of a Byzantine style.

According to folk tradition, merchants from Chrysafa came to Monemvasia to celebrate the feast of the Theotokos. Upon entering the church to venerate the holy icon, they noticed it was from Chrysafa, and they protested: "The people of Monemvasia stole our icon, our Chrysafitissa!" They took the case to trial and the judge decided in favor of giving the icon to the merchants from Chrysafa. The pilgrims from Chrysafa took the icon with great joy and brought it to Chrysafa and had it placed in one of their churches. A festive service took place in honor of the icon, and when all was done they locked the church and left. That night in a miraculous manner the icon left the church and was found the next day in Monemvasia, where the Theotokos continues to work miracles for the faithful.


Miracles

1. Five year old Meletios Kalogeras was sent by his father Eleutherios, during Meatfare week, to transport a small bag of rice to the house of his uncle John Kontoleos, where they were going to eat among relatives. On the way the child fell into a kind of lunacy and he fell to the ground. His mother heard of this and came to bring him back home while he was shaking and foaming at the mouth. The boy's father was at the marketplace when this happened, and upon hearing the news went home to find his son in a terrible state. He went to the Church of Christ Bearing the Cross which today is right next to Panagia Chrysafitissa and at that time held the holy icon, and he pleaded before the holy icon with tears that the Theotokos may heal his child. As he prayed in this way he noticed the silver and gold offerings around the icon begin to shake and make a noise like small bells. The father thought this was a sign of his sinfulness and unworthiness to make such a request, so he prayed more fervently. Meanwhile, relatives of Eleutherios, when they saw him running to the church, thought he was running to the beach to kill himself, so they had followed him. When they saw that he had gone to the church they went to the house of the boy and noticed that he was compeletely healed. They went to the church and told Eleutherios and all returned to the house, where they thanked the Theotokos and glorified God. The father asked his son how he was and to give him his hands. The boy gave his father his right hand, but unable to move his left for it was paralyzed. The father again prayed to the Theotokos, and immediately the boy was also able to move his left hand, thus making him completely well.

2. In 1884 an ailing woman named Eudokia N. Fifli from the village of Haraka in Zorakos came to Monemvasia yelling and gesturing as one possessed by demons. It was Bright Friday and in the Church of Panagia Chrysafitissa there was an all-night vigil going on for the feast of the Life-Giving Spring. At 10:00 pm Eudokia came into the church unexpectedly. When she saw the pious women there she became very afraid. In her hand was some bread, so she went towards the holy icon and said to the Theotokos: "Eat bread also my Mother". After she said this the gold and silver offerings on the icon began to shake and a noise was heard coming from them. Eudokia fell on her knees and prayed till dawn, after which she was completely healed.

3. In 1886 a man named Kyriakos Dimotsis came from the village of Asopos, and he suffered from lunacy. It was the feast of the holy icon, which is the Monday of Saint Thomas. When he entered the church he was completely healed.

4. Similarly a woman in 1884 named Kalomoira Sembebou, from Lyra in Monemvasia, suffered with lunacy. She also was healed by the Panagia, after which she went to the Monastery of Myrtidiotissa in Kythera and became a nun.

5. A Muslim owned a house next to the Church of Panagia Chrysafitissa, and wanting to build an extension he decided he needed to destroy part of the church. His intention was to build a bath house where part of the church was for himself and his wife and children, as the Turks were wont to do. And this he did. The Christians prayed about this matter. Suddenly the children of the Muslim man began to die one by one, so that the man became childless. One day the man was going to the bath house to wash up, when he saw a woman that looked as if she was going to drown the man. From that time forward no one lived in that house, and no one even dared to ever urinate anywhere near the church but outside it, lest they face a particular judgment for not keeping the place chosen by the Mother of God as a sacred shrine. Every Saturday the Turks who lived nearby would offer incense to the Virgin Mary after this event, and when they offered silver and gold offerings to the holy icon they were healed of any ailments they may have. Thus we see that whoever glorifies and honors the Mother of God becomes a partaker of the grace given to her by God.


ΑΠΟΛΥΤΙΚΙΟ
Ὡς δῶρον οὐράνιον, τῇ εὐδοκίᾳ τῇ σῇ, ἡ πόλις ἐκτήσατο, Μονεμβασίας Ἁγνή, τὴν θείαν Εἰκόνα σου· ᾗ περ καὶ προσιοῦσα, Χρυσαφίτισσα Κόρη, λαμβάνει ἀεὶ ἐκ ταύτης, πᾶσαν χάριν βοῶσα· Χαῖρε Κεχαριτωμένη, ὁ Κύριος μετὰ σοῦ.





Source: Translated by John Sanidopoulos

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St. John Chrysostom's Homily On the Cemetery and the Cross (Excerpts)



On Tuesday of St. Thomas week we remember those Orthodox Christians from all ages who have died in faith, and in the hope of resurrection. In the Slavic Churches this day is known as Radonitsa.

One remarkable sermon that has yet to be translated into the English language is a homily by St. John Chrysostom which bears the curious name, "On the Cemetery's Name and the Cross." The actual title of the sermon could be something like, "Why A Cemetery Is Named Thus." This homily is traditionally read during the services for the Tuesday of St. Thomas because it was originally delivered on this day. In this particular homily, Saint John explains why the place where we bury our brothers and sisters who have reposed is called a cemetery, a place of sleep, a dormitory, (koimêtêrion in Greek), and not as it was formerly, a necropolis, that is, a city of the dead, or a graveyard.

Below are a few excerpts from this homily of St. John:

- "For what cause did our fathers, leaving their houses of prayer in the city, establish the practice of assembling outside the city on this day and in this very place? In as much as here rests a multitude of the departed, today Jesus Christ went down to the dead; thus we also gather here. Why, this very place is called a place of sleep (cemetery), that you might know that they [who] have died and lie here have not died, but rest and sleep."

- "I will tell you something even more remarkable. Learn now [how Christ triumphed over the devil] and you will be even more amazed, for using the very weapons that the devil used to conquer us, Christ vanquished him! Once He seized his weapons, He triumphed over him, and listen now to how He did it: A virgin, wood, and death were the symbols of our defeat. The virgin was Eve, for she knew not man. The wood was the tree [in Paradise], and death was Adam's epitimion [penance]. But behold, a virgin, wood and death ― the symbols of our defeat ― became the symbols of our victory. For instead of Eve, we have Mary; instead of the tree of knowledge of good and evil, we have the tree of the Cross; instead of Adam's death, we have Christ's death. Do you see how the devil is vanquished by the very weapons wherewith he vanquished us? By the tree, the devil vanquished Adam; by the Cross Christ conquered the devil. That tree led to Hades, whereas the Cross led back from thence those that had been led there. And again, that tree hid the captive's nakedness, whereas the Cross revealed to all the naked Victor from on high. Adam's death condemned his descendants, whereas Christ's death raised all that had preceded Him. 'Who shall tell of the mighty acts of the Lord' [Ps. 105:2]? Out of death, to which we were subject, we became immortal. These are the accomplishments of the Cross!

Have you learned what manner of victory this was? Have you learned how the victory was won? Learn also that this achievement was painless. We did not stain our weapons with blood. We did not stand in battle array. We received no wounds. We saw not war and yet we gained the victory. The battle was the Lord's, yet the crown was ours. Since, therefore, the victory is ours, let us shout jubilantly, exactly as soldiers do, and let us all chant the hymn of victory today, praising the Master: 'Death is swallowed up in victory! O death, where is thy victory? O Hades, where is thy sting?' [I Cor. 15:54].

These things has the Cross accomplished for us! The Cross is the trophy of victory against the demons, the sword against sin, the blade wherewith Christ smote the serpent. The Cross is the goodwill of the Father, the glory of the Only-begotten Son, the joy of the Holy Spirit, the ornament of the Angels, the safeguard of the Church, the boast of the Apostle Paul, the rampart of the Saints, the light of the whole world!"

- "By His death, Christ bound the chief of robbers and the prison guard, that is, the devil and death, and transferred their treasures, that is, the entire human race, to the royal treasury. ... The King Himself came to the prisoners ... and broke the doors, crushed the bars, vanquished Hades, and stripped the prison.
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Russian Church Responds To Osama's Death


May 3, 2011
Interfax

The elimination of the 'number one terrorist' does not solve the terror problem, said Archpriest Georgy Roschin, deputy head of the Russian Orthodox Church Synodal Department for Church and Society Relations.

"The Russian Orthodox Church will not welcome the jubilation that we have seen in some countries. Whoever is caught by death, be they the greatest evil or terrorist, they will be judged by God only," Father Georgy told Interfax-Religion.

Instead, he urged believers "to continue to improve themselves so as to make a phenomenon such as terrorism, linked to the name of Osama bin Laden, disappear from our life."

"I think the death of one terrorist, even if he is the number one terrorist, will not solve the entire problem. The problem remains, and the main thing here is to make the right decisions and to celebrate the achievements that will be aimed at solving the problem in general and not at the elimination of one member of a terrorist group," Father Georgy said.

For his part, Supreme Mufti from the Central Spiritual Authority of Russia's Muslims, Talgat Tujuddin, welcomed the killing of bin Laden.

"This is the only way to deal with international terrorism," he told Interfax-Religion, adding that he hoped that international cooperation in fighting terrorism will continue.

He also emphasized the importance of tackling the causes of terrorism, adding that "this is not just about personalities."

"Probably, bin Laden was not the only one to heat up extremist sentiments among Wahabis. Like many other terrorists who are still alive, he was an echo of the earlier standoff between the Soviet Union and the West, and these echoes are still being heard, so we should think of how to exterminate the very roots of international terrorism," Tajuddin said.

Asked whether there are many followers of bin Laden's ideas in Russia, the mufti said: "Absolutely not." The overwhelming majority of Russian Muslims do not accept extremism, he said.

"Our country is demonstrating to others a good example of how Christians and Muslims can live together, with such an example being shown primarily by the Russian Orthodox Church. The followers of Islam and Christianity have long found the golden middle in Russia, which allows us to remain brothers, regardless of any challenges," the supreme mufti said.

Russia's chief rabbi, Berel Lazar, has called the killing of bin Laden the 'triumph of justice.'

"Today's news about the killing of the man who had become a symbol of international terrorism of our time proves once again that success is possible in the irreconcilable fight between good and evil, as long as it is consistent and does not retreat from the set goal," he told Interfax-Religion.

"For terrorists, there are no borders, no laws, whether divine or human," he said. This is why the civilized world must respond to their "heinous crimes likewise, without limits," he said.

"Carrying out such a strike against terror will no doubt allow its abettors the world over to fully realize that the monstrous crimes committed by Osama bin Laden did not remain unpunished," Lazar said.

"This act of vengeance can definitely be called a triumph of justice," he said. "We fully support the idea that people who do not value and take other people's lives must be destroyed," the rabbi said.
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Why Osama Is Dead and Jesus Is Risen


Barry Arrington
May 2, 2011
Uncommon Descent

Last night the media erupted with news that Osama Bin Laden has been tracked down and killed by American forces. President Obama went on national television and proclaimed that Bin Laden is dead. I believe him. Why should I believe Obama? Because no one in their right mind would declare to be true that which can easily be proven false. Think about it. Radical islamists have an obvious interest in disproving the president’s claims, both to make Obama look like a fool and to encourage their followers. They have no interest in allowing the world to believe the Americans have won a major victory in the war on terror. Therefore, simple logic dictates that Obama would not make the claim unless he were absolutely sure it is true.

Now consider the case for Christ. In the months and years following the crucifixion Jesus’ disciples proclaimed that he was alive. I believe them, because, again, no one in their right mind would declare to be true that which can easily be proven false. The religious leaders of the time had a keen interest in stamping out the Christ cult. They hated Christ and his followers with a burning passion. All they had to do to bring Christianity to a screeching halt was to produce Jesus’ body. Having every interest and motivation to produce the body, they did not, which leads inexorably to the conclusion that they could not.

Now there appears to be two possible explanations for their failure to produce Jesus’ body: (1) A group of discouraged and frightened fishermen untrained in war overpowered a well armed Roman guard, rolled away the stone, took the body, and hid it. And to top off their feat every one of them (save one) died a martyr’s death for refusing to renounce a known lie. Or (2) there was no body to produce. Can anyone doubt that (2) is more plausible than (1) by several orders of magnitude?

I am unable to deny the resurrection. To do so requires a leap of blind credulous faith that I simply cannot manage.
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Who Sold Joseph Into Slavery?


By St. Nikolai Velimirovich

Abba John the Short asked the monks: "Who sold Joseph?" [Genesis 37-50] One monk replied: "His brothers." To that, the elder replied: "No brethren, rather his humility. Joseph could have said that he is their brother and could have protested to being sold but he remained silent. His humility, therefore, sold him. Afterward, this same humility made him master over Egypt." In surrendering ourselves to the will of God, we defend ourselves too much from external unpleasantness, that is why we lose the good fruits which is harvested at the end of unpleasantness endured with humility. Abba Pimen wisely spoke: "We have abandoned the easy yoke, i.e., self-reproach and we have burdened ourselves with a heavy yoke, i.e., self-justification." The Christian accepts every unpleasantness as deserving of their present or their past sins; seeking in all the will of God with faith and awaiting the end with hope.
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Monday, May 2, 2011

Rejoicing In the Destruction of the Ungodly


As the time approached for him to be taken up to heaven, Jesus resolutely set out for Jerusalem. And he sent messengers on ahead, who went into a Samaritan village to get things ready for him; but the people there did not welcome him, because he was heading for Jerusalem. When the disciples James and John saw this, they asked, “Lord, do you want us to call fire down from heaven to destroy them?” But Jesus turned and rebuked them. Then he and his disciples went to another village. - Luke 9:51-56

Like the Apostles James and John, the sons of thunder as they were known, sometimes we can get a bit ahead of ourselves. They received gifts of grace and power from God, but in their immaturity they were tempted to corrupt this pure gift with their passions to destroy the Samaritans because they did not receive Jesus. For this Jesus rebuked them and went on His way towards His Holy Passion without bringing judgment on the Samaritans, since He came to save sinners, not destroy them. Similarly we also can get a bit caught up with our passions, which is the way of the world, and forget to see matters through a perspective similar to that of the Lord, Who bore rejection with patience and love.

With the death of Osama Bin Laden announced yesterday, we saw how the world, especially those in America, rejoiced and celebrated the death of "the world's most hated man". Suddenly eveyone seemed to believe in Hell, since everyone seemed so sure Bin Laden was there, all the while thinking themselves good enough to escape it. Basically, people cannot stop talking about how happy they are now that Osama Bin Laden is dead.

But is this a Christian way to respond to the matter?

When I saw the happiness and the partying going on when Osama's death was announced, and heard Christians making similar comments, a passage from Scripture that came to mind for me was Luke 9:51-56. But even more than this Scripture passage, what came to my mind was St. Cyril of Alexandria's commentary on this passage. The words of this Holy Father are what I believe should be the response by Christians when they put their passions ahead of themselves against the ungodly over whose destruction they may be tempted to rejoice over. Since Christians are by nature a persecuted bunch, we should keep in mind that we would not want this to be done to us, so why project it towards someone else's destruction and divine judgment?


Below are the words of St. Cyril:

What, then, was the purpose of this occurrence? He was going up to Jerusalem, as the time of His passion was already drawing near. He was about to endure the contumelies of the Jews; He was about to be set at nought by the scribes and Pharisees; and to suffer those things which they inflicted upon Him when they proceeded to the accomplishment of all violence and wicked audacity. In order, therefore, that they [the disciples] might not be offended when they saw Him suffering, as understanding that He would have them also to be patient, and not to murmur greatly, even though men treat them with contumely, He, so to speak, made the contempt they met with from the Samaritans a preparatory exercise in the matter. They had not received the messengers. It was the duty of the disciples, treading in the footsteps of their Lord, to bear it patiently as becometh saints, and not to say anything of them wrathfully. But they were not yet so disposed; but being seized with too hot indignation, they would have called down fire upon them from heaven, as far as their will went. But Christ rebuked them for so speaking.

See here, I pray, how great is the difference between us and God: for the distance is immeasurable. For He is slow to anger, and long-suffering, and of incomparable gentleness and love to mankind: but we children of earth are quick unto anger, hasty unto impatience, and refuse with indignation to be judged by others when we are found out in committing any wrong act; while we are most ready to find fault with others. And therefore God the Lord of all affirms, saying; "For My thoughts are not as your thoughts, nor your ways as My ways; but as the heaven is far from the earth, so are My ways from your ways, and My thoughts from your thoughts." Such, then, is He Who is Lord of all: but we, as I said, being readily vexed, and easily led into anger, take sometimes severe and intolerable vengeance upon those who have occasioned us some trifling annoyance: and though commanded to live according to the Gospel, we fall short of the practice commanded by the law. For the law indeed said, "Eye for eye; tooth for tooth; hand for hand:" and commanded that an equal retribution should suffice: but we, as I said, though perhaps we have suffered but a trifling wrong, would retaliate very harshly, not remembering Christ, who said: "The disciple is not greater than his teacher, nor the slave than his master;" Who also, "when He was reviled, reviled not again; when suffering, threatened not; but committed His cause to Him Who judgeth righteously." As treading this path much-enduring Job also is justly admired: for it is written of him, "What man is like Job, who drinketh wrongs like a draught?" For their benefit, therefore, He rebuked the disciples, gently restraining the sharpness of their wrath, and not permitting them to murmur violently against those who sinned, but persuading them rather to be longsuffering, and to cherish a mind immovable by ought of this.

It benefited them also in another way: they were to be the instructors of the whole world, and to travel through the cities and villages, proclaiming everywhere the good tidings of salvation. Of necessity, therefore, while seeking to fulfil their mission, they must fall in with wicked men, who would reject the divine tidings, and, so to speak, not receive Jesus to lodge with them. Had Christ, therefore, praised them for wishing that fire should come down upon the Samaritans, and that so painful a torment should be inflicted upon them, they would have been similarly disposed in many other instances, and when men disregarded the sacred message, would have pronounced their condemnation, and called down fire upon them from above. And what would have been the result of such conduct? The sufferers would have been innumerable, and no longer would the disciples have been so much physicians of the sick, as torturers rather, and intolerable to men everywhere. For their own good, therefore, they were rebuked, when thus enraged beyond measure at the contumely of the Samaritans: in order that they might learn that as ministers of the divine tidings, they must rather be full of longsuffering and gentleness; not revengeful; not given to wrath, nor savagely attacking those who offend them.

And that the ministers of God's message were longsuffering, Paul teaches us, saying, "For I think that God hath set forth us the apostles last, as it were, condemned to death; for we are made a spectacle unto the world, and to angels, and to men. Being reviled, we bless; being defamed, we persuade: we have become the offscouring of the world; the refuse of all men up to this day." He wrote also to others, or rather to all who had not yet received Christ in them, but, so to speak, were still afflicted with the pride of the Samaritans: "We pray you in Christ's stead, be ye reconciled to God."

Great, therefore, is the benefit of the gospel lessons to those who are truly perfect in mind; and may we also, taking them unto ourselves, benefit our souls, ever praising Christ the Saviour of all: by Whom and with Whom to God the Father be praise and dominion, with the Holy Spirit, for ever and ever, Amen.
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The Mystical Resurrection of Christ


The following discourse is from the catecheses of St. Symeon the New Theologian to the monks of the Monastery of St. Mamas, where he served as Abbot. It is translated from the Greek edition by Archbishop Basil Krivoshein, Syméon le Nouveau Théologien, Catéchèses, Vol. II, Discourse 13, (Sources Chrétiennes, No. 104; Paris: Cerf, 1964), pp. 191-202.

Concerning the Resurrection of Christ: In what it consists, or how Christ’s resurrection takes place in us, and in it the resurrection of the soul. The mystery of this Resurrection. Delivered on the Monday of the second week of Pascha.

By St. Symeon the New Theologian

Brothers and fathers, already Pascha, that joyous day, that day of all gladness and delight, the day of Christ’s Resurrection, has arrived in the annual cycle. Rather, it occurs daily and eternally in those who know its mystery, and so has filled our hearts with ineffable joy and exultation. At the same time, it has brought to an end the toil of the all-venerable Fast; or, better to say, it has perfected our souls and consoled them as well. Therefore, as you see, after inviting all the faithful together to rest and to thanksgiving, it has passed.

Let us, then, give thanks to the Lord, who has conveyed us over the ocean of the Fast and led us with joy into the haven of His Resurrection. Let us give thanks to Him, both those who have diligently and zealously completed the course of the Fast with ardent resolve and struggles for virtue, and those of us, as well, who have been weak in this matter through negligence and infirmity of soul. He it is Who with great munificence bestows crowns upon the zealous and due rewards for their deeds, and also in His mercy and love for mankind grants forgiveness to the weaker.

For He sees the dispositions and intentions of our souls rather than the toils of our bodies, whereby we exercise ourselves in virtue, whether we intensify our asceticism out of eagerness of soul or practice less than the zealous because of the weakness of our bodies. In accordance with our intentions He measures out the prizes and the charisms of the Spirit to each one, either granting fame and glory to him who is zealous or leaving him still in a lowly state and in need of more strenuous purification.

But, if you will, let us look and carefully examine a what is the mystery of that Resurrection of Christ our God that occurs mystically in us at all times, if we are willing, and how Christ is buried in us as in a sepulchre and how He unites Himself to our souls and rises again, raising us with Himself. Such is the aim of our discourse.

Christ our God was suspended on the Cross and, having nailed thereto the sin of the world and having tasted death, He descended into the nethermost depths of Hades.

He returned from Hades into His own immaculate body, from which [His Divinity]1 had in no way been separated as He descended thither, and at once He rose from the dead. Thereafter, He ascended to Heaven with great glory and power. In just the same way, since we have now come out of the world and entered into the tomb of repentance and humiliation by being assimilated to the sufferings of the Lord, He Himself comes down from Heaven and enters into our body as into a grave. He unites Himself to our souls and raises them up, though they were avowedly dead, and then vouchsafes to him who has thus been raised with Christ to behold the glory of His mystical Resurrection.

Christ’s Resurrection is thus our resurrection, the resurrection of us who lie prostrate in sin. He who has never fallen into sin, as it is written, nor suffered any alteration in His own glory, how will He ever be raised up or glorified, since He is always supremely glorified and remains the same, “far above every principality and authority”?

As has been said, Christ’s Resurrection and His glory are our glory, which is accomplished in us, disclosed to us, and beheld by us through His Resurrection. Once He has appropriated what is ours, that which He works in us He ascribes to Himself.

The resurrection of the soul is union with life. Just as the body is dead and cannot live or be called alive unless it receives the living soul in itself and is united to it, though without admixture, so also the soul cannot live unless it is ineffably and unconfusedly united to God, Who is truly eternal Life.

Before this union in knowledge, vision, and perception it is dead, even though it is endowed with mind and is by nature immortal. There is no knowledge without vision, nor vision without perception.

This is what I am trying to say: there is vision, and in the vision there is knowledge and perception (I say this about spiritual things, for in the corporeal realm there is perception even apart from vision).

What do I mean? A blind man who strikes his foot against a stone feels it, but a dead man does not. But in spiritual things, unless the mind arrives at the vision of the things that are above thought, it does not perceive the mystical working of Divine Grace.

He therefore who, before he has arrived at Divine vision, claims that he perceives the things that are above mind, word, and thought resembles a blind man who has a sensation of good or bad things that he experiences, but does not know what is in his hands or at his feet, even if they are for him a matter of life or death. Since he is deprived of the faculty of sight and perception, he in no way perceives the bad or the good things that befall him. Hence, he will often lift up his staff to ward off his enemy and sometimes he smites his friend instead, while his enemy stands before his eyes and derides him.

Most men believe in the Resurrection of Christ, but very few are they that have a clear vision thereof. Those who do not behold it cannot even worship Christ Jesus as Holy and Lord. As Scripture says, “No one can say, ‘Jesus is Lord,’ except by the Holy Spirit,” and, elsewhere, “God is spirit, and those who worship Him must worship Him in spirit and in truth.”

That most sacred phrase which is daily on our lips does not say, “Having believed in the Resurrection of Christ,” but, “Having beheld the Resurrection of Christ, let us worship the Holy Lord Jesus, the only sinless One.”

How then, does the Holy Spirit exhort us to say, “Having beheld the Resurrection of Christ,” which we have not seen, as though we had seen it, when Christ has risen once for all a thousand years ago,2 and even then without anyone seeing it?3

Surely Divine Scripture does not wish us to lie? Far from it! Rather, it urges us to speak the truth, that the Resurrection of Christ takes place in each of us who believes, and that not once, but every hour, so to speak, when Christ the Master arises in us, in splendid raiment and flashing forth rays of incorruption and Divinity.

For the light-bearing Advent of the Spirit reveals to us, as in early morning, the Master’s Resurrection, or, rather, it grants us to see the Risen Lord Himself. For this reason we say, “God is the Lord and hath revealed Himself unto us,” and we allude to His Second Coming, adding these words, “Blessed is He that cometh in the Name of the Lord.”

Those to whom the Risen Christ has revealed Himself, to them has He assuredly become manifest spiritually; He has shown Himself to their spiritual eyes. When this happens to us through the Spirit, He raises us from the dead and gives us life. He grants us to see Him, Who is immortal and indestructible, and not only that, He grants us clearly to know Him who raises and glorifies us with Himself, as all of Divine Scripture attests.

These, then, are the Divine mysteries of Christians. This is the hidden power of our Faith, which unbelievers, or those who believe with difficulty, or rather believe in part, do not see and are not able at all to see.

Unbelievers, those who believe with difficulty, or believe in part, are those who do not show their faith through works. For, apart from works the demons also believe and confess Christ to be God and Master. “We know Thee Who Thou art,” they say, “the Son of God”; and elsewhere, “These men are the servants of the Most High God.”

Yet such faith will not benefit the demons, nor even men. This faith is of no use, for it is dead, according to the Divine Apostle, who says, “Faith without works is dead,” just like works without faith.

How is it dead? Because it does not have in itself God, Who bestows life. It does not possess in itself Him Who said, “He that loveth Me will keep My commandments, and I and the Father will come and make Our abode with him,” so that by His coming He might raise from the dead and give life to him who has acquired faith, and grant him to behold Him Who has risen in him and Who has resurrected him.

For this reason, such faith is dead, or, rather, they are dead who have faith without works. Faith in God is always alive, and since it is living, it gives life to those who come with a good intention and receive it. Even before they have carried out the commandments it has brought many out of death into life and has shown them Christ our God.

Had they persevered in His commandments and kept them until death, they, too, would have been preserved by them—that is, in the state to which faith alone had brought them. But since they “turned aside like a crooked bow” and transfixed themselves on their former actions, they inevitably at once made shipwreck of their faith and wretchedly deprived themselves of the true wealth, which is Christ our God.

So I beseech you, lest we suffer their fate, let us keep God’s commandments with all our might, so that we might enjoy both present and future good things, that is, the very vision of Christ. To this may we all attain by the Grace of our Lord Jesus Christ, unto Whom be glory unto the ages. Amen.

Notes

1. “Thou wast torn but not separated, O Word, from the flesh that Thou hadst taken.” (Canon of Great Saturday, Ode 6, Troparion 1)

Jesus, as man, wore body and soul. And while His soul separated from His body and descended into Hades, His Divinity remained in both His soul and His body, which is why “it was not separated from the flesh that [He had] taken.”

2. St. Symeon wrote during the first half of the eleventh century, which is why a thousand years had passed.

3. Christ rose “whilst the tomb was sealed.” “Whilst the tomb was sealed, Thou, O Life, didst shine forth from the grave, O Christ God.” (Dismissal Hymn of St. Thomas Sunday)

a. “Without a doubt, when the Church gave the exceptional and precise name of ‘Theologian’ to St. Symeon, it understood that this name revealed his figure in all of its depth. This of course means that he had an Apostolic heart, evangelizing, as a river overflowing with the waters of the Spirit, those leading the monastic life; he was clothed in the blood of the martyrs as with purple and fine linen, and became the ‘mystical’ exponent and hymnist of union with God, giving life to symbols and dogmatic ‘terms,’ and mystically accomplishing an assimilation of the Divine Mysteries. By no means does he neglect the Mysteriological experience (Baptism, Holy Communion, Repentance), since ‘his daily bread was the precious life-giving Bread and Blood of Christ,’ as a daily ‘beholder of dread visions’; but neither does he regard one as faithful, who does not have a mystical experience of the Mysteries (Resurrection, Crucifixion, etc.), ‘which always mystically takes place in those of us who so desire it.’’ (Symeon the New Theologian, Ἃπαντα [Complete Works], Vol. II, translation and commentary by Monk Dionysios Simonopetrites, (Athens: Ekdoseis “Ofelimou Bibliou,” 1974), p. 74, n. 3).

b. “In truth, no one saw the moment of Christ’s Resurrection. This event became the basis on which the Fathers characterize the Resurrection as a Mystery and express its meaning, which is unobservable, unfathomable, and inaccessible to man. A glance at the hymnology of the Church reveals that the Myrrh-bearing women and the Disciples ‘indicated’ the Resurrection, but did not see it. Moreover, Byzantine Iconography seems to have been profoundly influenced by the supernatural nature of the Resurrection. No Icon exists of the Resurrection itself, but it is replaced by the descent into Hades and the appearance of Christ to the Myrrh-bearing women.” (Ibid., p. 76, n. 15)

c. “Works confirm and reveal one’s faith, while faith gives meaning and justification to works. It is characteristic of the spirit of the Church that the Saints’ whole effort has in view the bearing of ‘witness’ to the Faith before Christ. Evidence of holiness is a praiseworthy life, which is inspired by the Orthodox Faith. Likewise, certain Martyrs are portrayed on Icons as presenting their head to Christ as proof of their faith.

Thus, there is no contradiction in St. Symeon when, in another Catechesis, he speaks about justification by faith and not works, while here he says that faith without works is dead. Just as with the Apostles Paul and James, St. Symeon’s sole goal is Christ Himself, and everything has this in view. When faith and works are cut off from the life-giving God and are individualized, then they are justified as ends in themselves. While such faith, on the one hand, flourishes in ‘dry and bare flights of logic,’ such works, on the other hand, degenerate into dead actions, deadened parts of incurable people. This, moreover, is also unbelief, or disbelief, or believing in part, according to St. Symeon.” (Ibid., pp. 77-78, n. 21)








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