St. Justin Popovich: Orthodoxy and the Theory of Evolution

The God-man Evolution

By St. Justin Popovich

You ask me to answer the question, whether the scientific understanding of the evolution of the world and man can coexist with the traditional Orthodox experience and knowledge. Also, you ask, what is the position of the Fathers on this issue, and whether there is a general need for such a coexistence. In a short summary, I write the following:

The anthropology of the New Testament stands or falls on the anthropology of the Old. The entire Gospel of the Old Testament: Man - the image of God! The entire Gospel of the New Testament: the God-man - image of man! Whatever is heavenly, divine, eternal, immortal and unchangeable in humans is the image of God, the godlikeness of man.

This godlikeness of man was assaulted by the voluntary sin of the same, in partnership with the devil, by means of sin and death which stems from the transgression. That is why God became man, in order to restore His corrupt image from sin. That is why He incarnated and lived in the world of man as the God-man, as the Church, to offer the image of God - man - all the necessary means so that this deformed God-formed man can be able in the God-man body of the Church, with the help of Sacred Mysteries and virtues, to mature "to a perfect man, to the measure of the age of the fullness of Christ" (Eph. 4:13). This is the God-man anthropology. The purpose of godlike beings known as humans is one: to become gradually perfect as God the Father, to become a god by grace, to attain theosis, deification, Christification, Trinitification. According to the Holy Fathers, "God became man, that man may become a god" (Athanasius the Great).

But the so-called "scientific" anthropology does not recognize the godlikeness of human existence. With this, they deny the advancement of the God-man evolution of the human being.

If man is not the image of God, then the God-man and His Gospel is something unnatural for such a man, something mechanical and unattainable. Then the God-man Jesus is a robot built by other robots. The God-man becomes a bully because he wants from people, forcibly, to become a perfect being like God. In essence we are talking about a forensic utopia, an illusion and an unattainable "ideal". In the end, it is reduced to a myth, a narrative.

If man, therefore, is not a godlike being, then the God-man himself is unnecessary because the scientific theories of evolution do not accept sin, nor the Savior from sin. In the secular world of "evolution" everything is natural and there is no room for sin to exist. That is why it is a joke to speak of a Savior and salvation from sin. In the final analysis everything is natural: sin, evil and death. For, if everything in man occurs and is the result of evolution, then there is nothing that needs to be saved in him since nothing is immortal and unchangeable within him, but all is earthly and clay and as such are transient, perishable and perceptible.

In such a world of "evolution" there is no place for the Church, which is the body of the God-man Christ. The theology which again bases itself on the anthropology of the "scientific" theory of evolution is nothing more than a self-negation. In essence it is a theology without God and an anthropology without man. If man is not immortal, eternal and a God-man image of God, then all theologies and all anthropologies are nothing but a silly joke, a tragic comedy.

Orthodox theology and the relationship we have with the Holy Fathers is the way for our ascent to the God-man, the Orthodox All-truth. This is something in need of analysis, and is for those dealing with issues of the gospel on the planet. All the problems of the gospel are essentially focused on the problem of man. And all the problems of man are focused on one issue, that of the God-man. Only the God-man is the universal solution to the enigma called man. Without the God-man and outside of the God-man, man is always - consciously or not - transformed into something sub-human, a human effigy, a superman, a devil-man. Proof and evidence for this? The entire history of mankind.

Source: Translation by John Sanidopoulos

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The Holy Prophet Elisha

Holy Elisha the Prophet (Feast Day - June 14)

The Holy Prophet Elisha lived in the ninth century before the Birth of Christ, and was a native of the village of Abelmaum, near Jordan. By the command of the Lord he was called to prophetic service by the holy Prophet Elias (Elijah - July 20).

When it became time for the Prophet Elias to be taken up to Heaven, he said to Elisha, "Ask what shall I do for you, before I am taken from you." Elisha boldly asked for a double portion of the grace of God: "Let there be a double portion of your spirit upon me." The Prophet Elias said, "You have asked a hard thing; if you see me when I am taken from you, then so shall it be for you; but if you don't see me, it will not be" (4 [2] Kings 2: 12). As they went along the way talking, there appeared a fiery chariot and horses and separated them both. Elisha cried out, "My father, my father, the chariot of Israel and its horse!" (4 Kings 2: 12). Picking up the mantle of his teacher which fell from the sky, Elisha received the power and prophetic gift of Elias. He spent more than 65 years in prophetic service, under six Israelite kings (from Ahab to Joash). While Elisha lived, he did not tremble before any prince, and no word could overcome him (Sirach 48:13).

The holy prophet worked numerous miracles. He divided the waters of the Jordan, having struck it with the mantle of the Prophet Elias; he made the waters of a Jericho spring fit for drinking; he saved the armies of the kings of Israel and Judah that stood in an arid wilderness by bringing forth abundant water by his prayer; he delivered a poor widow from death by starvation through a miraculous increase of oil in a vessel. The Shunamite woman showing hospitality to the prophet was gladdened by the birth of a son through his prayer, and when the child died, he was raised back to life by the prophet. The Syrian military-commander Namaan was healed from leprosy but the prophet's servant Gehazi was afflicted since he disobeyed the prophet and took money from Namaan on the sly.

Elisha predicted to the Israelite king Joash the victory over his enemies, and by the power of his prayer he worked many other miracles (4 Kings 3-13). The holy Prophet Elisha died in old age at Samaria. "In his life he worked miracles, and at death his works were marvellous" (Sir. 48: 15). A year after his death, a corpse was thrown into the prophet's grave. As soon as the dead man touched Elisha's bones, he came to life and stood up (4 Kings 13: 20-21). The Prophet Elisha and his teacher, the Prophet Elias, left no books behind them, since their prophetic preaching was oral. Jesus, son of Sirach, praised both great prophets (Sir. 48:1-15).

John of Damascus composed a canon in honor of the Prophet Elisha, and at Constantinople a church was built in his honor.

Julian the Apostate (361-363) gave orders to burn the relics of the Prophet Elisha, Abdia (Obadiah) and John the Forerunner, but the holy relics were preserved by believers, and part of them were transferred to Alexandria.

In the twentieth century, the humble priest Nicholas Planas had a great veneration for the Prophet Elisha, and was accounted worthy to see him in visions.

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Apolytikion in the Fourth Tone
The incarnate Angel, and the Prophets' summit and boast, the second forerunner of the coming of Christ our God, Elias, the glorious, from above sent down his grace upon Elisseus; he doth cast out sickness and doth also cleanse lepers; and unto all that honour him, he poureth forth streams of cures.

Kontakion in the Plagal of the Fourth Tone
A prophet of God didst thou become when worthily thou hadst been vouchsafed a double portion of God's grace as Elias' true companion, O Elisha, divinely-blest; and with him, thou unceasingly entreatest Christ God in behalf of us all.

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Serb Students React To Fr. Theodore Zisis and on the True Views of St. Justin On Ecumenism

This debate was initiated from the contents translated at this link titled Fr. Theodoros Zisis Responds To St. Justin Popovich, at which time Fr. Theodore Zisis in his younger years criticized the stance of St. Justin Popovich on the topic of Ecumenism. Recently Fr. Theodore has recanted his position and now claims to support St. Justin as an anti-ecumenist, yet followers of St. Justin are arguing that Fr. Theodore misunderstood the position of St. Justin on Ecumenism back then and still does now, taking opposite extremes in his views. Below is an open letter written by a Serbian theologian on behalf of Serbian students regarding the current stance of Fr. Theodore:

The self-promotion by Fr. Theodore Zisis' super-orthodoxy as a father and teacher, supposedly following in the footsteps of St. Justin Popovich and all the Saints, perhaps expresses his confidence, but does not reflect the truth of things.

Father Theodore acknowledged that he harmed the current holy father Justin and publicly confessed his sin and asked forgiveness, but cannot see that he again fell into the same trap and repeated the sins of his youth, but this time towards the true spiritual child, heir and successor of the theology and Christian ethos of St. Justin, the Bishop Atanasije.

The continuing trend of Fr. Theodore from his youth until now to fight the true luminaries of Orthodoxy with the arguments that exist only in his imagination, and fighting them to derive importance and represent the maximum, essentially proves that in fact he falls away and probably does not want or cannot properly understand and interpret things and events of Church life.

We say that Father Theodore reiterated his sin because he either does not understand or does not want to understand the real position of Fr. Atanasije on the issue of the Papacy and Ecumenism, and slanders him about the papacy and that he prays with papists, even though His Eminence Atanasije never went with the papists and never Liturgized together with any non-Orthodox liturgist (as have none of the Serbian bishops).

In the magazine Orthodoxy issued by the Church of Serbia, His Eminence has published the article "On Ecumenism" (Pravoslavlje No. 1055, 01.03.2011, with a handwritten letter of St. Justin) [1] which presents and analyzes the Orthodox God-man Ecumenism of the Holy Father Justin, which is the exact standard followed by His Eminence, while making criticism of the "ekumenisms" of Rome and Geneva.

The Orthodox God-man Ecumenism of St. Justin and His Eminence Atanasije has nothing to do with fears of entanglement with the Pope, and the terrors and threats which anti-ecumenists spread to ordinary people, which not only do not help the situation in Orthodoxy, but make them worse.

In another article published in the popular magazine of the Diocese of Zachoumiou and Herzegovina, Vidoslov 2001 - 2002, His Eminence consolidated a critique of Roman Catholic ekumenism like no other in recent times in the Church of Serbia, and in his book Ecumenism and Ekumenism he clearly and plainly distinguishes the meaning of Orthodox God-man Ecumenism and ekumenisms of any direction.

For Fr. Zisis it seems easier to generalize things and without discrimination to put everything in one basket, showing them in a journalistic fashion of a low-level without the connections. This method is essentially very cheap and degrading, and is intended not for the truth, but for self-promotion and to draw wretched grades, which probably shows his arrogance and pride.

Regarding the theological thought and the depth of the theology of St. Justin and His Eminence Atanasije, for Father Theodore as of now they are an inaccessible ocean, like many other clumsy and legalistic "theologians" that resemble the child who wants to carry the ocean to the nearby well with a cup.

I wish to see Father Theodore Zisis reproduce, not the same mistakes and sins towards the genuine fathers of the Church, but the very recognition of error and repentance.

Personal Note:

Fr. Theodore, we ask that you no longer scandalize the people and pour poison in the minds of the faithful of the Church with the devilish things you do.

With your attitude and your actions, which is clearly schismatic, you not only assist but also openly support the schism in the Church of Serbia.

Sorry, but we are not so foolish as to let the Pope eat up Orthodoxy, nor expect you to save us.

We wish you a good Pascha. Christ is risen!

Frankly and honestly,

For Serbian students in Greece, D. Ristic, theologian

1. In 2010 His Eminence edited a version of the unpublished texts of On the Ecumenism of St. Justin, with photos of the handwritten pages of St. Justin. This book is also in Greek.

If one reads these texts and other writings of St. Justin with an open mind, they can get a complete picture and see that St. Justin had much more depth and width than the self-proclaimed "hyper-orthodox" make of him, in accord with their own image, hard-hearted and exclusive.


The piece above was a reaction to a talk of Fr. Theodore Zisis on 10 April 2011 at the Church of Saint Anthony in Thessaloniki. He spoke of his position on the Ecumenism of the Ecumenical Patriarchate, regrets over his critique in his younger years of St. Justin Popovich, his support for Artemije, his critique of Atanasije, and Ecumenism in general. Below is the original in Greek:

«Αν διαβάσει κανείς το άρθρο μου που είχα γράψει τότε για τον π. Ιουστίνο Πόποβιτς, θα δει εν πρώτοις με πόσο σεβασμό εκφράζομαι για τον π. Ιουστίνο. Θεωρούσα τότε ότι ο π. Ιουστίνος αδικούσε το Οικουμενικό Πατριαρχείο. Αφού εγώ ήμουν στέλεχος του Οικουμενικού Πατριαρχείου; Κι όχι μόνον εγώ... Και ο π. Θεόκλητος Διονυσιάτης τότε έγραψε κείμενο προς τον π. Ιουστίνο πως και εκείνος τότε θεωρούσε πως ο π. Ιουστίνος αδικεί το Οικουμενικό Πατριαρχείο.

Εγώ λοιπόν, επειδή πολλές φορές μου ελέχθη ότι έπρεπε να πάρω θέση, θα πω ότι όντως τότε αδίκησα τον Γέροντα τότε και άγιο τώρα πατέρα Ιουστίνο Πόποβιτς και του απέδωσα ενδεχομένως προθέσεις τις οποίες δεν είχε. Ζητώ συγγνώμην για κείνο το νεανικό μου ατόπημα.

Αλλά θα σας πω κάτι τώρα για να δείτε τι σημαίνει μετάνοια και αλλαγή. Εγώ άλλαξα γραμμή κι ακολουθώ τώρα τη γραμμή του Γέροντος Ιουστίνου Πόποβιτς. Τότε τον κατέκρινα, τώρα ακολουθώ τη γραμμή του Γέροντος Ιουστίνου Πόποβιτς.

Αλλά να τα βλέπουν κάτι άλλοι, οι οποίοι τότε μεν ήταν του π. Ιουστίνου Πόποβιτς, τώρα δε έχουν γίνει οικουμενισταί και φιλοπαπισταί. Αυτοί οι τρεις μαθηταί του Ιουστίνου Πόποβιτς οι οποίοι διώκουν τον επίσκοπο Αρτέμιο.

Ο πρώτος ο οποίος ανεκίνησε εναντίον μου το θέμα του Ιουστίνου Πόποβιτς είναι ο γνωστός επίσκοπος ο Αθανάσιος Γιέφτιτς. «Τι μιλάει ο π. Θεόδωρος; Αυτός στράφηκε εναντίον του Ιουστίνου Πόποβιτς». Εγώ στράφηκα τότε, τώρα είμαι ακόλουθος του. Την γραμμή του αγίου Ιουστίνου ακολουθώ και των αγίων όλων και της Εκκλησίας σταθερά και μόνιμα. Και γι’ αυτό τα βάζετε εναντίον μου τώρα όλοι σας.

Για ακούστε τι έγραφε τότε ο Γιέφτιτς ο οποίος τώρα συμπροσεύχεται και πηγαίνει με τους καρδιναλίους και τους παπικούς, και όλοι αυτοί. Και προδίδουν το δάσκαλό τους, τον Ιουστίνο Πόποβιτς. Υπάρχει ένα βιβλίο, «Η Θεοτόκος», με επιμέλεια του π. Αθανασίου Γιέφτιτς. Κοιτάξτε τότε τι έλεγε για τον παπισμό. Στη σελίδα 268 λέει: «Όλα αυτά για την ορθόδοξον εκκλησιαστικήν συνείδησιν δεν χρειάζονται σχολιασμόν.

Εκείνοι μόνον που με τον πολυθρύλητον οικουμενισμόν έχασαν σήμερον την συνείδησιν αυτήν και τρέχουν δουλικώς προς τον μονάρχην και αιρετικόν της Ρώμης Πάπαν…» Κατακρίνει τότε τον οικουμενισμόν. Και κάνει τώρα αυτός αυτό τώρα. Τρέχει προς τον Πάπαν.

Θεοφιλέστατε Γιέφτιτς, εγώ δεν έτρεξα ποτέ προς τον Πάπαν. Νεαρός ωρίμασα. Τώρα εσύ στο γήρας σου και στη γεροντική σου ηλικία εγκατέλειψες τη γραμμή του Γέροντός σου και τρέχεις εσύ προς τον Πάπα, αντίθετα προς αυτά που έγραφες.

Μη εμφανίζεται εμένα ασυνεπή. Και να εμφανιστείτε εσείς και να ζητήσετε συγγνώμην από το Γέροντά σας επειδή εγκαταλείψατε τη γραμμή σας. Εγώ ζήτησα για νεανικό μου ολίσθημα συγγνώμην».

Ο π. Θεόδωρος διάβασε και πάλι το σχετικό απόσπασμα του βιβλίου του π. Αθανασίου Γιέφτιτς προσθέτοντας και τη συνέχεια και κατόπιν σχολίασε: «Εκείνοι μόνον που με τον πολυθρύλητον οικουμενισμόν έχασαν σήμερον την συνείδησιν αυτήν και τρέχουν δουλικώς προς τον μονάρχην και αιρετικόν της Ρώμης Πάπαν, θα πρέπει τουλάχιστον χάριν συνεπείας να πάψουν να ψάλλουν την ακολουθία του Πάσχα και το αναστάσιμον στιχηρόν του αγίου Ιωάννου Δαμασκηνού “Χαίρε Σιών Αγία, Μήτηρ των Εκκλησιών”». Και ξέρετε γιατί το λέει αυτό;

Καταφερόμενος εναντίον του Οικουμενικού Πατριαρχείου με το οποίον τώρα συνεργάζεται. Επειδή Μήτηρ των Εκκλησιών, Νέα Σιών, θεωρείται από πολλούς το Οικουμενικό Πατριαρχείο λέει «Μήτηρ των Εκκλησιών είναι τα Ιεροσόλυμα. Μην θεωρείται ότι Μήτηρ των Εκκλησιών είναι η Κωνσταντινούπολις». Τώρα όμως με τον Οικουμενικό (Πατριάρχη) συμφωνούν και οικοδομούν τον οικουμενισμό και τον φιλοπαπισμό».

Έκλεισε δε την αναφορά του στο θέμα ο π. Θεόδωρος τονίζοντας: «Εγώ βγήκα, έκανα την έξοδό μου από την αιγυπτιακή αιχμαλωσία και την κρεοφαγία και τα αγαθά του οικουμενισμού, από τις τιμές και τις δόξες. Εγώ έκανα την έξοδό μου. Άλλοι να κοιτάξουν να κάνουν έξοδο.

Και δεν είμαι πλέον αιχμάλωτος στη βαβυλώνια αιχμαλωσία του οικουμενισμου. Αυτή τη βαβυλώνια αιχμαλωσία την είχε διατυπώσει ο Ράνσιμαν για την Τουρκοκρατία. Εγώ λέω πως χειρότερη αιχμαλωσία είναι ο οικουμενισμός. Είναι χειρότερη η τωρινή αιχμαλωσία.

Τότε ήταν ακούσια στους Τούρκους. Τώρα είναι εκούσια στον Οικουμενισμό. Τότε σε κίνδυνο υλικά προσωρινά αγαθά. Τώρα είναι η σωτηρία σε κίνδυνο, αφού στην αίρεση του οικουμενισμού κανείς δεν σώζεται.

Ήμουν μαθητής οικουμενιστών και έγινα μαθητής και ακόλουθος των Αγίων Πατέρων και του αγίου Ιουστίνου Πόποβιτς. Και καυχώμαι γι’ αυτό. Αντίθετα οι μαθηταί του αγίου Ιουστίνου Πόποβιτς είναι τώρα μαθηταί και ακόλουθοι των οικουμενιστών, αιχμάλωτοι του Οικουμενικού Πατριαρχείου και της βαβυλώνιας αιχμαλωσίας του οικουμενισμού».

Source: Translation by John Sanidopoulos

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Response To Slanders Against St. Nikolai Velimirovich and St. Justin Popovich

A response to "religious analyst" Mirko Đorđević in the article "A Surplus of Saints" by Bishop Atanasije. A deficiency of intelligence and integrity, a surplus of petty pretentiousness and malice.

May 11, 2010

Mirko Đorđević, a self-proclaimed "religious analyst" (of the sort for whom only the code for semi-literate journalist applies), wrote a wretched, wicked article in Danas on 10 May 2010 (p. 6) titled "A Surplus of Saints" in which he repeats yet again his vicious and stupid slandering of St. Nikolai of Žiča, now also adding St. Justin the New of Ćelije, following his recent addition to the diptych of the saints, which was done at the recent convocation of the Holy Assembly of Bishops of our Church (not "his proclamation as a saint" by the "Synod of the SPC", as the unknowing know-it-all M.Đ. writes, in addition to a host of other lies and misinformation).

Đorđević's article is full of all kinds of sage commissarisms, such as the incoherent mention of St Cyprian of Carthage as "now certainly outdated" (according to whom? - who but the petty politician Mirko Đorđević?). And further on, Communist lies about Nikolai's "support for the ideology of Ljotić" (the recently studied German UDBA file on Bishop Nikolai says quite the opposite: Nikolai was never a "Ljotić idealogue"); and that he was "a man of hate," which the great Nikolai never was. This is followed by the slanderous claim that Justin was "the head of the so-called secret commission" of Nedić and his minister, Jonić, although we know that Justin was not, because of opposition from the German occupiers, and in the end returned to his faculty. During that entire time he was suspect by the government during the occupation and after the occupation (the name of Dušan Glumac is cited by M.Đ. in a distorted light), like we also know that Justin's proposal on relations between the Church and state (which we have published) was not accepted at the Ravna Gora congress in the village of Ba, because Justin was always an advocate of freedom for the Church in opposition to any state. His next lie is how Nikolai "fled from Yugoslavia", although we know that he was taken to the German concentration camp Dachau and subsequently proclaimed by Tito's communist regime as "public enemy number one"(his picture with this caption has been exhibited in the National Museum in Belgrade). This is followed by the ignorant assertion that "an Oxford University commission" rejected Justin's doctoral thesis on Dostoevsky, although Justin at that time was studying at a university extension seminary for Serbian refugee students, and that is why he went to Athens in 1921 to acquire his university degree, with which he could then write and defend his doctorate in Athens. Then we have the dilettante thesis that "no one yet has analyzed how much Justin as a dogmatist owes to Antonije Hrapovicki", clueless about the existence of the fundamental study of Dr. Bogdan Lubardić on the relationship between Justin and the Russian philosophical and theological tradition. Furthermore, he says Justin "gives the impression of being anti-historical and old-fashioned"! And an even more stupid claim - that Justin is regarded as "just an example of school theology" when quite the reverse is true, as attested by Justin's enormous influence throughout the Orthodox world precisely because of his neopatristic synthesis, the complete opposite of "school theology", which is actually represented, albeit in dilettante fashion, by the highly learned and all-knowing Mirko Đorđević because it is the only thing he knows.

The pretentiousness of this dilettante "religious analyst" when he proclaims judgments such as those in "A Surplus of Saints" as "an act of canonization of a purely political nature and has brought nothing good to either the Church nor the Serbian state"(!) - for only M. Đ. has been invited to assess and evaluate what is "good" for the Serbs and Serbia. We should also mention Đorđević's lethargy and backwardness in following the critical publications and translations into world languages of the collected works of Father Justin. If this was not the case, he would have looked, at least superficially, at the 20 volume collection of Justin's works, as well as the latest edition on Justin's Notes on Ecumenism where Justin - unlike the narrowly conservative Artemije - shows himself to be a theologian and prophet of theanthropic ecumenism, which encompasses everything related to logos, assembly, all-human, because according to him "ecumenism is the essence of the Church."

Đorđević has no idea how the Orthodox Christian world has long accepted Father Justin as a saint and theologian of universal significance (soon there is to be an international symposium about him in Southern Italy), and the Serbian Church has already been celebrating him as such for several decades, that is, even before his addition by assembly in the diptych of saints (which is erroneously called "canonization").

To conclude in Đorđević's own words, placed in the right context: it is time, indeed, to have more intelligent and sensible "religious analysts" and not just self-proclaimed and self-inflated "petty political" commissars "for religious issues".

+ Bishop Atanasije (Jevtić)

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Are Christians Narrow Minded?

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The Holy Spirit As Comforter

By St. Nikolai Velimirovich

"But the Comforter, the Holy Spirit, whom the Father will send in My Name, He shall teach you all things, and bring all things to your remembrance, whatsoever I have said to you" (John 14:26).

What practical meaning do these words have, if not that it is necessary that we pray daily that the Holy Spirit be sent to us just as we pray every day for our daily bread? God is willing to send us the Holy Spirit every day but He seeks that we pray daily for the Holy Spirit. For as in regard to bread which is at one time abundant and at another time scarce, so it is also in regard to the Holy Spirit. The Holy Spirit comes to us and departs from us, according to our zealousness and our slothfulness in prayer, according to our good deeds and our patience. That is the reason why the Church established that morning services begin with an invocation of the Holy Spirit: "O Heavenly King, Comforter, Spirit of Truth, Come!", and after that comes the prayer: "give us this day our daily bread!" Why? Because, without the Holy Spirit we do not even know how to use bread as it should be used for our salvation.

"He shall teach you all things." That is: every day and every night, according to the conditions and circumstances in which you will find yourself in, He will direct you, counsel you, teach you what you should think, what you should say and what you should do. For that reason, implore from God only the Holy Spirit and all else He Himself will bring with Him all that you will need at that particular moment. When the Holy Spirit shall descend upon you, you will know all, understand all and you will be capable of all that is necessary.

"And bring all things to your remembrance whatsoever I have said to you." That is: do not be afraid that you will forget my teaching and my words. The Holy Spirit also knows all that I know so when He will be present in you all My teaching will be present in you, together with Him.

O Lord, Holy Spirit, deign to descend upon us not according to our merits but according to the merits of the Lord Jesus and according to Your infinite goodness. To You be glory and thanks always. Amen.

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Celebrating Pentecost Between Heaven and Earth In Serbia

Rumija is a mountain in South Montenegro. The highest point of Rumija Mountain is Rumija, which is 1,594 m (5,230 ft) high.

Rumija rises above the town of Bar, and is a natural Dinaric barrier, separating Adriatic Sea from Skadar Lake basin.

The Rumija Mountain is a site of great religious significance. The Cross of Jovan Vladimir is carried every year on the Feast of Pentecost from the village of Velji Mikulići to the summit of Rumija. Traditionally, in addition to Orthodox Christians of Bar area, Catholics and Muslims also take part in the procession and ascent to Rumija summit.

In 2005, Serbian Orthodox Church mounted a metal church building to the summit, by means of Air Force of Serbia and Montenegro helicopter. This was a highly controversial issue, as building of the church was not approved by Montenegrin authorities. The use of the Air Force helicopter was perceived by some as a provocation in the wake of Montenegrin independence referendum. As of 2011, the church is still standing.

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Cross of Vladimir

The cross, which by tradition is the one that Jovan Vladimir held in his hands when he was martyred, is a highly valued relic. For centuries, it has been under the care of the Andrović family from the village Velji Mikulići near Bar. According to the Androvićs, a man whom they describe as a priest or a nobleman was the first who had kept the cross with the pledge that he and his descendants would preserve it. The Androvićs acquired it when a daughter of that man's last male descendant married one of them, and brought the cross as a part of her dowry. They have kept it as the greatest value, protecting it with their lives. Its location has always been known only to two oldest male members of the family.

According to a research by Russian historian Ivan Yastrebov, after Vladimir's death Kosara brought the cross from Prespa to Krajina. It was kept with other relics at the Monastery of the Most Holy Theotokos. At the peak of Islamization of this region in the 18th century, the monastery was torn down, and the cross was given to the people of Krajina. They regarded it as a protector of the clan and a symbol of rich harvest, and kept it as a great sanctity, although they converted to Islam. Yastrebov concludes that the cross was taken from them by the neighboring Mrkojevići clan, who then ceded it to the Androvićs. The cross, made of yew wood, was plated with silver at the end of the 16th century. A brass ball was fixed at its bottom, into which a stick is inserted when the cross is carried. It is 45 cm high, 38 cm wide, and 2.5 cm thick.

The cross, followed by a religious procession, is carried every year on the Feast of Pentecost from Velji Mikulići to the summit of Mount Rumija. All the participants in this celebration gather at Velji Mikulići the day before. The procession is preceded by a liturgy in the village's Church of Saint Nicholas, which begins at midnight. After the liturgy, at about one o'clock a.m., the ascent begins up a steep path to the 1593-meter-high summit of Rumija. At the head of the procession is the cross, carried by a member of the Andrović family, a priest goes behind him, and then follow the other participants. Among the guests are also Catholics and Muslims of the region. It is carefully observed that no one comes ahead of the cross; doing that is considered a bad omen. The ascending devotees sing:

Krste nosim,
Boga molim,
Gospodi pomiluj.

I carry the cross,
I pray to God,
Lord, have mercy.

A tradition has it that a church dedicated to the Holy Trinity stood at the summit, built by Jovan Vladimir, and razed by Ottomans. There was, therefore, a custom to pick up a stone at a certain distance from the peak, and carry it to that destination. It was believed, when a sufficient quantity of stones were collected, the church would rebuild itself. A church building dedicated to the Holy Trinity stands there again since 2005, erected and consecrated by the Serbian Orthodox Church. The procession arrives at the mountain peak before dawn, and at sunrise the morning liturgy begins. After the prayers are offered at the summit, the procession goes back to Velji Mikulići, again following the cross. On the way back, some people pick a medicinal plant called the red root of Rumija. The procession ends at the Church of Saint Nicholas, and folk festivities in Velji Mikulići continue until late at night.

From century to century, the Cross of Vladimir has bathed in the sun's rays at the peak of Rumija on every Feast of Pentecost, excepting the period from 1959 to 1984, when the celebration was not held. Its course was somewhat changed during the 1999 bombings: for security reasons, the cross was not carried up to the summit, and it was shown, for the first time, during the midnight liturgy in the Church of Saint Nicholas. That has been a curiosity, because people normally cannot see the cross before the start of the procession.

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Read also: Serbia and Montenegro: The Politics Of Churches And Helicopters

See a more complete video here.

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Video: Pentecost Vespers At the Holy Sepulchre

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Video: Elisha the Prophet and the Syrian Army

Moody Bible Institute Filmstrip from 1955.

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The Monastery of Panagia Faneromeni in Lefkada

Panagia Faneromeni (Feast Day - Monday of the Holy Spirit)

The Monastery of Faneromeni was built in the green pine-clad hill of Lefkada, on the west side of the town, where the view of Saint John's, Gira and the Castle are extraordinary.

Its history goes back centuries, beginning from the first apostolic years. For this reason it is one of the most significant monuments of the island and the only monastery still in residence.

Tradition says that the place where the monastery was built was originally a Temple dedicated to Artemis, made of fine marble. Aquila, Herodion and Sosion, companions of the Apostle Paul, arrived first on the island, gathering the inhabitants and preaching the Gospel. They created the first church and Sosion became Lefkada’s first Bishop ordained by the Apostle Paul. It is said that one day Herodion knelt in prayer and the Temple of Artemis demolished, over which local Christians built a church dedicated to the Virgin Mary.

According to sources, in 332 A.D. five monks arrived in Lefkada together with the Bishop of Lefkada Agatharchos. Two of them settled around the church of the Panagia and three of them in the Hermitage of the Holy Fathers outside Alexandros village. The Fathers constructed the first cells, extended the church and organized the monasticism of Lefkada.

Another tradition says that the first icon of the Panagia was ordered to be done by the Hieromonk Kallistos of Constantinople in the fifth century. Kallistos was the priest of Hagia Sophia and a hagiographer. After praying and fasting he began to paint the icon, but the image of the Panagia had already appeared; the only thing left for him to do was add the colors. Thus the icon was revealed as an “Icon-Made-Without-Hands”. For this reason, the monastery was named "Faneromeni" ("the Revealed").

The monastery took its final shape during the Venetian domination in 1734 after being destroyed and rebuilt many times. The church was rebuilt in the 19th century again after a fire in 1886 destroyed the entire katholikon and original icon, and its current features reveal the strong influence of Zakinthos architecture.

The current icon of Panagia Faneromeni is a copy of the old miraculous icon of Faneromeni and was made by Monk Benjamin Kontrakis from Mount Athos in 1887. The iconostasis was made after 1887, a work of Efstathios Prosalentis Jr. Its icons are works of brothers Christodoulos and Thomas Zografos from Chionades of Epiros from 1919.

Also, to the front of the iconostasis, you will find the works of Leonidas Sideris, featuring scenes from the New Testament. The monastery was renovated recently, with the initiative of the abbot. A new wing of cells was constructed together with the abbot's apartment, the gathering area, the library and a chapel dedicated to Saint Silouan the Athonite. In the modern building is the new Ecclesiastical Museum of the monastery with ecclesiastical art and traditional exhibits: icons, vestments, vessels and books exhibited on three floors characterizing Lefkada’s cultural development.

The monastery sells Christian books and has a small guestroom for the pilgrims. Panagia Faneromeni stands for centuries on the holy rock gathering many pilgrims every year. She is the patron of Lefkada and is widely celebrated on the Monday of Holy Spirit, the day after Pentecost. Before 1887 the feast of the monastery was the Saturday of the Akathist Hymn.





Ἀπολυτίκιον Ἦχος πλ. δ΄.
[Ποίημα Δανιήλ ἐπισκόπου Βονίτζης (+1852), Πρωτεύοντος ἐν τῇ Ἱερᾷ Μονῇ τῆς Πεφανερωμένης]
Ἐν τῇ Μονῇ σου Παρθένε πόθῳ προστρέχοντες καί προσκυνοῦντες τήν θαυμαστήν σου Εἰκόνα, μετ'εὐλαβείας ἀντλοῦμεν τάς χάριτας· καί δι'αὐτῆς ἔκ τε σεισμοῦ, λιμοῦ, λοιμοῦ, αὐχμοῦ καί νόσων, ταῖς πρεσβείαις σου σωζόμεθα.

Μεγαλυνάριον
Ῥῦσαι ὀλεθρίου Κόρη σεισμοῦ, καί πάσης ἀνάγκης, καί κινδύνων ἐπαγωγῆς, ταύτην σου τήν νῆσον, Ἁγνή Φανερωμένη, τῇ θείᾳ σου Εἰκόνι ἀεί προσπίπτουσαν.

Ἕτερον Μεγαλυνάριον
Χαίροις ὁ χριστώνυμος ὁ λαός, τῆς νήσου Λευκάδος ἀσπαζόμενος εὐλαβῶς, τήν θείαν Εἰκόνα τῆς Πεφανερωμένης· ἀεί γάρ διασώζει ἡμᾶς ἡ ἄχραντος.

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A Miracle of Saint Onouphrios in Kerkyra

By Fr. George Anthis

At the Monastery of Saint Onouphrios near Gardelades in Corfu (northwest of Livadi Ropa, 17 km from the city of Kerkyra) there is to be found an icon dating back to 1783. The icon was done by the famous painter Spyridon Speranza, and it is heavily damaged due to it falling on the ground over thirty years ago. The central theme of the icon is the coronation of the Virgin Mary by the Holy Trinity, a theme clearly of the Latin West (such as that in the 13th century Church of Santa Maria Maggiore in Rome, and the paintings of Giovanni, Bellini, Raphael, and Velasquez), yet the icon itself is unknown in the West. At the three corners of the icon are depictions of three historical miracles of St. Onouphrios, of which only one scene survives today at the lower right corner. These miracles took place at the Monastery dedicated to St. Onouphrios in Kerkyra, and depict interventions of the Saint to save the monks and the Monastery.

In the scene that survives we see at the bottom a horse loaded with bags half submerged in the waters of the lake, while the driver is on shore giving a gesture as if there is a hopeless situation. At the highest point of the scene to the left we see the Monastery and the bell tower and a few houses to the right amid trees and shrubs. Hills with soft contours decorate the landscape, and at the very top of the scene we see St. Onouphrios depicted to his waist above a white cloud. In front of the Monastery complex is a monk, probably the abbot, turning towards the Saint with extended hands showing fervent prayer.

According to tradition, which is still remembered by the elderly, the driver was a trader of oil and, after having purchased a quantity of oil from the Monastery, took the opportunity to put even more oil in his bag than that which he purchased. Leaving the Monastery he came to the adjacent lake (Kavrolimni), and his horse dashed into the lake and was in danger of drowning. The abbot heard the screaming of the driver and went to the lake. Having asked the driver why this happened, the man confessed taking the extra oil, and immediately the horse emerged from the lake and continued along its path.

While the central image of the icon together with the saints preserve a traditional solemnity, the scene of the miracle of St. Onouphrios was worked in a much freer way. The soft modest colors with which the landscape is depicted give the impression of watercolors and remind us of the simple and charming atmosphere which we admire in the works of the French "naive" painters. Perhaps this is because the artist wanted to express here his personal style in a simple and direct way, using visual language and an indivual's sensitivity.

There are traditions of other miraculous signs of St. Onouphrios which we intend to distribute, if God wills, "lest they fade over time", as old Herodotus would have said.

Source: "Kerkyriaki Alitheia". Translated by John Sanidopoulos

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Sixth Century Byzantine Church Unearthed In Acre, Israel

Discovery of public structure in north Israel city is a breakthrough. For the first time a Christian structure has been unearthed in Acre, a city said to have been highly influential in early years of Christianity.

Jack Khoury
June 12, 2011
Haaretz

The Israel Antiquities Authority has had a breakthrough discovery, unearthing a public structure from the time of the Byzantine Empire in the northern Israeli city of Acre.

The structure is about 1,500 years-old and it is believed to have served as a church. The structure was uncovered during a rescue excavation by the Israel Antiquities Authority following an unauthorized dig in the area that uncovered the structure.

The excavation was done approximately 100 meters west of a mound located in the eastern part of Acre, close to the area in which the future Azrieli shopping mall is being built.

Nurit Page, head of the excavations in the area under the auspices of the Israel Antiquities Authority said that the city's bishop was known in Christian writings as someone who was extremely influential in the development of Christianity as a religion.

This discovery is the first concrete proof of Acre's role in early Christianity. "This is an important discovery for the study of Acre," Page said, adding that it is of particular significance "considering no remnants from the Byzantine Period had been found other than living quarters near the [Mediterranean] sea."

The Antiquities Authority says that the size of the building and its impressive style show that this was a public building that was used in the bishop's city of Acre during the Byzantine Period. Archaeologists have pointed to other indicators that the excavations are in fact of Christian origin, including the roofing tiles used on the structure, the bits of ornate marble and the shards and rings they found nearby.

Underneath the walls archaeologists have found clay pipes and one of the rooms has a mosaic floor. The building received its water supply from a nearby well.

Acre during the Byzantine Empire is mentioned on multiple occasions in Christian writings. Bishops from both Acre and Caesarea were said to have participated in international councils focusing on the establishment of core Christian principles.

Their participation in these formative gatherings is testimony to the centrality of Acre in Christianity of the time.

An anonymous Italian pilgrim wrote of the wealth and beauty of Acre in the year 570, praising the beautiful monasteries in the city.

The majority of the Byzantine antiquities unearthed in Acre until this breakthrough can be traced back to the destruction that took place when the Muslim Arabs conquered the area during the seventh century.

Beneath the foundation of the newly discovered church, archaeologists found earlier structures from the Hellenistic Period, holding imported vessels from the Mediterranean Basin. They found amphoras which they have determined to be from the Island of Rhodes based on their imprinted with the names of the Greek island's leaders.

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Saint Onouphrios of Koronisia

St. Onouphrios of Koronisia (Feast Day - June 12)

Little is known of St. Onouphrios exept that which has been handed down from local tradition in the small island of Koronisia off Epirus, Greece, which is under the Metropolis of Nikopolis.

He was pious and humble and lived as a monk in the Monastery of the Nativity of the Theotokos in Koronisia. His humility was so great that his fellow monks would laugh at him. Yet two miracles changed their perception of him.

First, he was seen to return from a nearby dry island to the Monastery using his monastic rason as a boat.

Second, after praying about it, his beard grew to reach the ground, like his patron St. Onouphrios the Egyptian.

It is unknown when exactly he died, though it is estimated to the 17th or 18th century, and he was recognized for his holiness and considered a saint. Over his grave a church was built in his honor.

His feastday is celebrated on June 12th together with his patron St. Onouphrios the Egyptian.

The Chapel of St. Onouphrios is very small and contains the relics of St. Onouphrios. It was likely built over a more ancient church structure from Byzantine times. The iconography dates to Ottoman times. Near the church is a well dug by St. Onouphrios which is still used by the islanders today. He is the only patron of the island.

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Synaxarion For the Monday of the Holy Spirit

By Nikephoros Kallistos Xanthopoulos

Monday of the Holy Spirit

On this day, the Monday of Pentecost, we celebrate the All-Holy and Life-Creating and Omnipotent Spirit, Who is God, and One of the Trinity, and of one Honor and one Essence and one Glory with the Father and the Son.

Verses

O every breath, glorify the Spirit of the Lord,
Through Whom the impudence of evil spirits is put to flight.


Synaxarion

On this day of Pentecost, the Holy Spirit descended upon the Holy Apostles concretely in the form of fiery tongues, sitting upon each of them in the upper room in which they were staying. In honor of the Holy Spirit, the Divine Fathers, who have arranged all things well, decreed that we celebrate this event both separately and on the actual day of Pentecost. For, before His Passion, the Savior promised the coming of the Holy Spirit, saying: “It is expedient for you that I go away; for if I go not away, the Comforter will not come unto you” (St. John 16:7). And again: “When He cometh, He will teach you and will guide you into all truth” (St. John 14:26; 16:13). And again: “And I will pray the Father, and he shall send you another Comforter, the Spirit of truth, Who proceedeth from the Father” (John 14:16; 15:26). And again, after the Passion, when He was ascending to Heaven, He said: “Tarry ye in the city of Jerusalem, until ye be endued with power from on high” (St. Luke 24:49). Therefore, having made these promises, He sent the Holy Spirit.

When the day of Pentecost came, while the Disciples were waiting in the upper room around the third hour of the day, it suddenly thundered from heaven, to such an extent that it resounded throughout the inhabited earth; and the Holy Spirit appeared in the form of fiery tongues to each one of them, and not only to the Twelve, but also to the Seventy, and they spoke in foreign tongues, that is, each of the Apostles spoke the languages of all the nations. However, it was not so much that a foreigner heard an Apostle speaking his own language, but rather, that the Apostle heard and spoke the language of each nation; hence, to those who had gathered they appeared to be drunk; for, not understanding how each Apostle could be conversing with them all individually, they supposed that he was drunk. Others were amazed, saying: “What is the meaning of this?” These latter had assembled from all parts of the earth for the Feast — Parthians, Medes, and Elamites, who had some time previously been taken captive by Antiochos.

At any rate, the Holy Spirit descended after the Ascension, ten days having elapsed, and not immediately after the Ascension, so that the Lord might make the Disciples more fervent as they awaited the Spirit. Some say that on each of these days each of the Angelic Orders approached and adored that deified flesh of the Lord. Therefore, after nine days were fulfilled, the Holy Spirit descended, when reconciliation had taken place through the Son, fifty days after Pascha, in commemoration of the old Law; for, Israel received the Decalogue fifty days after crossing the Red Sea. Consider also the symbols: there a mountain, here the upper room; there fire, here tongues of fire; instead of thunder and darkness, here there is a mighty wind.

The Holy Spirit descended in the form of tongues, because this shows His affinity with the living Word; or because the Apostles were going to teach and convert the nations through the tongue; tongues of fire, because God is a consuming fire (Hebrews 12:29), and also because fire has the property of cleansing; they were divided because of the different gifts of the Spirit. And just as at one time He divided into many languages and confounded those who knew one language, so also now He divided into many languages those who knew one language, in order to gather together those who were scattered by those languages into the ends of the inhabited earth. The descent of the Spirit took place on the Feast in order that, with many people gathered together, the event might be recounted everywhere, and in order that those who happened to be there at the Passover and who saw what happened to Christ might be able to marvel. It occurred on Pentecost, because it was necessary that the Grace of the Spirit be poured out at the same time that the Law was given of old, just as Christ did on the Judaic Passover when He celebrated the proper Passover, the true Passover.

The Holy Spirit did not sit in the mouths of the Apostles, but upon their heads, encompassing the nous itself, the principal part of the soul, and one which is superior to the body, from which the tongue derives the power of speech; or because the Spirit somehow emitted a sound through the tongues of fire when He Ordained the Apostles by touching their heads to be teachers of the entire world; for the laying on of hands is performed upon the head.

The sound and the fire were manifested because these things occurred on Mount Sinai, so as to show that it was the same Spirit both then and now that gave the Law and appointed all things. The multitude was confounded by the sound of the wind, because they thought that all the predictions which Christ had made to the Jews about their destruction had come to pass. St. Luke said “tongues as of fire” (Acts 2:3), lest anyone should think about the Holy Spirit in corporeal terms.

The Apostles were condemned for drunkenness. But Peter stood up and spoke in the midst of the crowd and exposed the falsity of this claim, citing the prophecy of Joel in his speech, and he converted about three thousand of them (Acts 2:41).

The Holy Spirit is called the Comforter, since He is able to comfort and refresh us, and because in His love for mankind He intercedes before God for us with unutterable sounds (Romans 8:26), as our Advocate, just as Christ also does. For He, too, is called a Comforter or Advocate; for this reason, the Holy Spirit is said to be another Comforter. The Apostle says: “We have an advocate with the Father, Jesus Christ the Righteous” (I St. John 2:1). The Holy Spirit is called “another” Comforter because He is co-essential with the Father and the Son; for the adjective “another” (in the masculine gender) is applied to things of the same essence and nature, whereas we are accustomed to apply “different” (in the neuter gender) to different natures. The Holy Spirit is in both the Father and the Son in every respect. Hence, together with Them He creates the universe and the future resurrection, and He does whatever He wills; He sanctifies, appoints, renews, sends out, makes wise, and anoints the Prophets. To put it simply, He does all things, possessing sovereignty of will and being almighty, good, upright, and governing. Through Him come all wisdom, life, and movement, whatever participates in holiness and life of any kind; in short, He has whatever the Father and the Son have, except for ingenerateness and generation, for He proceeds from the Father.

When the Spirit was poured out upon all flesh, the world was filled with spiritual gifts of every kind, and through Him all the nations were guided to the knowledge of God, and every disease and infirmity was banished. Three times was the Holy Spirit given by Christ to the Apostles: before the Passion very indistinctly; more manifestly after the Resurrection, through insufflation; and now Christ sent Him down in concrete form; or rather, He descended, illuminating and sanctifying the Apostles more perfectly; and through them He reclaims the ends of the earth.

By the visitation of the Holy Spirit and the intercessions of the Apostles, O Christ God, have mercy on us. Amen.


Apolytikion in the Plagal of the Fourth Tone
Blessed art Thou, O Christ our God, Who hast shown forth the fishermen as supremely wise by sending down upon them the Holy Spirit, and through them didst draw the world into Thy net. O Befriender of man, glory be to Thee.

Kontakion in the Plagal of the Fourth Tone
Once, when He descended and confounded the tongues, the Most High divided the nations; and when He divided the tongues of fire, He called all men into unity; and with one accord we glorify the All-Holy Spirit.

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Kumaré: A True Film About a False Prophet

American filmmaker Vikram Gandhi made up a guru character and a phony religion, then filmed a documentary as he developed a following. The result raises questions about undiscriminated belief.

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Saint Iakovos, Who Was Deluded To Worship Satan

St. Iakovos the Ascetic (Feast Day - June 13)

Saint Iakovos had such love for Christ, and so little regard for the things of this world, that he liquidated his entire estate and gave the proceeds to the poor without spending any of the money on himself. He gave himself over to a life of poverty, fasting and prayer. His life won him the praise of the people. Later, instead of closing his ears to this praise, he fell into a demonic temptation and became very proud. He would say, "Who knows better than I do, concerning my own salvation?" Following his own self-will and personal preferences, he lived in solitude and undertook difficult struggles without first seeking the advice of wise and experienced ascetics. This was diagnosed to be his downfall.

While in solitude with a puffed up ego, a demon appeared to him in the guise of an angel of light (2 Corinthians 11:14). He told Iakovos that Christ was very pleased by his labors and that he was an equal of the Apostle Paul, and therefore he would come that night to reward him. "Clean your cell," the demon said, "and make ready by lighting the lamps and burning incense."

The foolish Iakovos, in his delusion, accepted all of this without question. When Satan came at midnight, Iakovos opened his door and fell down in worship before him. Satan mocked him and struck him on the head, then vanished after Iakovos made the sign of the Cross.

Iakovos fell into despair and at dawn went to visit a certain Elder to tell him what had happened. Before Iakovos could speak a single word, the Elder said, "You must leave this place, for you have been deceived by Satan."

Iakovos was heartbroken and wept bitter tears. The Elder also advised him to go to a cenobitic monastery, which he did. There he fulfilled his obedience in the trapeza with great humility and obedience. Then for seven years he sat in his cell working at some handicraft, and fulfilling his Rule of prayer.

St. Iakovos acquired the gift of discernment, learned the straight and narrow path of God, and became a great wonderworker for being an example of humility. He completed the course of his life in peace.

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Russian Patriarch Celebrates Pentecost At Holy Trinity - St. Sergius Lavra

Thousands gathered Pentecost Sunday to celebrate with Patriarch Kirill at the Holy Trinity Lavra of St. Sergius. The Patriarch, following his veneration of the relics of St. Sergius and the Divine Liturgy, spoke about the feast of Pentecost and the energies of the Holy Spirit. He also said from the balcony to thousands of worshippers outside: "The gates of hell shall not prevail against the Church of God.... The Holy Spirit shall not forsake us. We must have faith and must distance ourselves as much as possible from sin." Photos can be seen here.



Of particular interest about this Monastery for this feast, the greatest icon painters of medieval Russia, Andrei Rublev and Daniil Chyorny, were summoned to decorate the cathedral with frescoes. Rublev's icon The Trinity is the central piece of the Trinity Cathedral's iconostasis.

Also, in 1476, Ivan III invited several Pskovian masters to build the Church of the Holy Spirit. This graceful structure is one of the few remaining examples of a Russian church topped with a belltower.

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Giver of Life: The Holy Spirit In Our Daily Experience

By Bishop Kallistos Ware

My grandmother long ago once wondered, “Why is the Holy Spirit never mentioned in sermons? Hearing of Him is like hearing news of an old friend one hasn’t heard of in a long time.” We will hear of news of this old friend today. St Symeon the New Theologian wrote this invocation to the Holy Spirit:

Come, true light.

Come, life eternal.

Come, hidden mystery.

Come, treasure without name.

Come, reality beyond all words.

Come, person beyond all understanding.

Come, rejoicing without end.

Come, light that knows no evening.

Come, unfailing expectation of the saved.

Come, raising of the fallen.

Come, resurrection of the dead.

Come, all-powerful, for unceasingly you create, refashion and change all things by your will alone.

Come, invisible whom none may touch and handle.

Come, for you continue always unmoved, yet at every instant you are wholly in movement; you draw near to us who lie in hell, yet you remain higher than the heavens.

Come, for your name fills our hearts with longing and is ever on our lips; yet who you are and what your nature is, we cannot say or know.

Come, Alone to the alone.

Come, for you are yourself the desire that is within me.

Come, my breath and my life.

Come, the consolation of my humble soul.

Come, my joy, my glory, my endless delight.

Notice three things (keeping to my archbishop’s advice that every sermon have three points!) that St Symeon says regarding the Holy Spirit:

1.) Symeon speaks of the Spirit as light, joy, glory, endless delight, rejoicing without end, and so on. Saint Seraphim of Sarov said that the Holy Spirit fills with joy whatever he touches.

2.) The Spirit is also full of hope, for he looks forward to the age to come.

3.) There is also the nearness yet otherness of the Spirit. He is “everywhere present” [from the prayer, O Heavenly King] yet mysterious and elusive.

Symeon calls him “my breath and my life,” “hidden mystery,” “beyond all words,” “beyond all understanding.” We know him, but we do not see his face, for he always shows us the face of Christ. Like the air around us, which enables us to see and be seen, he is transparent and enables us to see and hear Christ. He is not to be classified, baffling our computers and filing cabinets. As the Lord said, “The wind blows where it wills, and you hear the sound of it, but you do not know whence it comes or whither it goes” [Jn 3:8]. As C. S. Lewis wrote in the first of his Narnia Chronicles books, Aslan “is not a tame lion.” The Holy Spirit is not a tame spirit, either. The Spirit makes Christ close to us, establishing that relationship. The Sistine Chapel image of creation depicts Adam just after his creation, with the finger of God and that of Adam just touching — an accurate depiction of the Holy Spirit who puts us in touch with God and with one another. The writer J. V. Taylor called the Holy Spirit “the go-between God.” The current Patriarch of Antioch, Ignatius IV, wrote, “Without the Holy Spirit God is far away. Christ stays in the past. The Gospel is simply an organisation. Authority is a matter of propaganda. The Liturgy is no more than an evocation. Christian loving is a slave mentality. But in the Holy Spirit, the cosmos is resurrected and grows with the birth pangs of the kingdom. The Risen Christ is there. The Gospel is the power of life. The Church shows forth the life of the Trinity. Authority is a liberating service. Mission is a Pentecost. The Liturgy is both renewal and anticipation. Human action is deified.”

The Spirit makes what is far to be near, the past present. Christ without the Holy Spirit is merely an historical figure in the distant past; with the Spirit, he is present. Without the Spirit, the Gospel is only words; with the Spirit, they have life-giving power. Without the Spirit, the Church is only an organization; with the Spirit, it is Communion. Without the Spirit, authority is slavish rule-following; with the Spirit, it is sharing in divine life, divinization. Without the Spirit, mission is propaganda; with the Spirit, it is Pentecostal tongues of fire. Without the Spirit, liturgy is merely recollection; with the Spirit, it is present reality. Through the Spirit, clock and calendar time is turned to sacred time: once upon a time becomes today. Note in our services in Holy Week approaching Pascha, how often “today” is used. “Today, I rise in your resurrection.” The devil says “yesterday,” and wants us to feel regret or nostalgia; and “future,” so that we might feel anxiety. But the Spirit says “today.” The Patriarch’s speech can be summed up in one word: Zoōpoion — the Life-giver who makes things alive for us.

There are two fundamental things about the Holy Spirit:

1.) He is understood in Scripture and Tradition as a Person, not just an impersonal force. Christ is obviously a person. It is not as obvious with the Holy Spirit, but he is a person in the experience of the Church. Note Ephesians 4.30: "Do not grieve the Holy Spirit of God." Impersonal forces do not feel grief, do not feel love. You may love your computer, but your computer does not love you. Our sins, selfishness, and lack of love cause the Holy Spirit grief. He weeps over it.

2.) The Holy Spirit is equal to the other two Persons of the Trinity. From the Creed: “Worshipped and glorified together with the Father and the Son.” Together, not below. Also, “Glory to the Father, and the Son, and the Holy Spirit,” all on the same level.

Gregory of Nyssa said, “Never think of Christ without the Holy Spirit.” We could reverse that too: never think of the Holy Spirit without Christ. Irenaeus described the Son and the Spirit as the two hands of the Father, who always uses both hands together. To better understand the Holy Spirit’s work, look at the cooperation of the Holy Spirit and the Son. In the Creed: “Incarnate by the Holy Spirit and Virgin Mary.” In the Incarnation, the Holy Spirit descends upon the Virgin Mary. The Holy Spirit sends Christ into the world. The Troparion for Theophany: “When you, O Lord, were baptized in the Jordan, the worship of the Trinity was made manifest. For the voice of the Father bore witness unto you, calling you the beloved Son, and the Spirit in the form of a dove confirmed His word as sure and true.” The Spirit descends from the Father and rests on the Son, the same relationship as in the Incarnation. The Holy Spirit sends the Son into public ministry. In the Transfiguration on Mount Tabor, the Holy Spirit descends upon Christ as a cloud of light, as understood by the Fathers. In the Resurrection, Christ is raised from the dead by the power of the Holy Spirit. Paul in Romans [1:4] calls Christ “the Son of God in power according to the Spirit.” In the Incarnation and Baptism, the Holy Spirit sends Christ into the world. In Pentecost, Christ sends the Holy Spirit to his disciples, and thence into the world. In the First Gospel reading on Holy Thursday evening [Jn 13:31-38; 14:1-31; 15:1-27; 16:1-33; 17:1-26; 18:1] we hear “The Paraclete, the Holy Spirit, whom the Father will send in my name, will teach you everything, and remind you of all that I have said to you. He will bear witness to me. He will guide you into all the truth; for he will not speak on his own, but will speak whatever he hears, and he will declare to you the things that are to come. He will glorify me, because he will take what is mine and declare it to you" [Jn 14:26; 15:26; 16:13-14]. The Holy Spirit testifies not to himself but to Christ, in a natural diakonia. Christology and Pneumatology are inseparable. The Holy Spirit, the "go-between" God, establishes the relationship between us and Christ. He shows us not his own face, but the face of Christ.

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St. Theodore the Studite: On Holy Pentecost

By St. Theodore the Studite

By the grace of the Most Holy Spirit, we have been vouchsafed to celebrate Holy Pentecost — the descent of the Holy Spirit. Jesus Christ said of this descent: "Nevertheless I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter (that is, the Holy Spirit), will not come unto you; but if I depart, I will send Him unto you. When He, the Spirit of Truth, is come, He will guide you into all truth" (Jn. 16:7-13). This, His promise and benefit, is so great that we cannot even comprehend it: for the Lord promised to send not an Angel, not a man, but the Holy Spirit Himself.

Thus, having fulfilled the will of His Father, the Only-Begotten Son ascends to heaven, and the Holy Spirit descends: not another God (never!), but another Comforter, as it is written. O, the unutterable love for mankind! God Himself has become our Comforter. Thus, He Himself comforts those who are weighed down by misfortune, prevents them from becoming exhausted in spirit, as the Holy Apostle testifies, saying: "Our flesh had no rest, but we were troubled on every side; without were fightings, within were fears. Nevertheless God, that comforteth those that are cast down, comforted us" (2 Cor. 7:5–6). He comforts the heart frightened by demonic fear, raising it up to invincible courage through bold hope, as the Prophet David testifies: "For Thou, O Lord, hast helped me and comforted me" (Ps. 85:17). He comforts, encouraging the troubled mind, as it has been given a feast with God and rest, as the Apostle testifies, saying: "As though God did beseech you by us, we pray you in Christ's stead, be ye reconciled to God" (2 Cor. 5:20); that is, have peace, with God.

Do you see the unsearchable condescension? Do you see the incomparable gift? On high, in the Heavens, the Only-Begotten Son intercedes for us before the Father, as it is written: "Who is even at the right hand of God, who also maketh intercession for us" (Rom. 8:34). Below, on the earth, the Holy Spirit comforts us in many ways.

"What shall I render unto the Lord, for all that He has rendered unto me?" (Ps. 115:4). Is it not true, what the Psalm says: "All my bones shall say, Lord, O Lord, who is like unto Thee? Delivering the beggar from the hand of them that are stronger than he, yea, poor man and pauper from them that despoil him" (Ps. 34:11). And again, "My help cometh from the Lord, Who hath made heaven and the earth" (Ps. 120:2). "Unless the Lord had brought me up, my soul had well nigh sojourned in hades" (Ps. 93:17). "The Lord is my helper, and I shall not fear what man shall do unto me" (Ps. 117:6).

Having such a Comforter, the Holy Spirit, Invincible Power, Great Defender, God and Co-fighter, we shall not be afraid of the enemy and shall not be frightened by opposing powers, but shall courageously and steadfastly hasten to the struggle and feat, experiencing them day after day, not being deluded by the deceptions of the snake, and not growing weary from his ceaseless attacks. Sinful desire is not pleasure and joy, a dangerous and fearsome sickness is not sweetness, but rather are delirium and wicked darkening of the mind. They know this, who have tamed the fury of the flesh, cleansed its defilement, and cleaved with all their hearts to the One God. This manner of life is the most pleasant and happy; for in it, although a man be in the flesh in the world, in spirit he abides in the unseen, resting in spirit through the grace-filled breath of the Holy Spirit.

Why do we allow love of pleasure to conquer us, to so debase us, and by such deviations to cause us who, brought low to the earth, to flesh and blood, to be completely alienated from our Most Good God? Let us flee, brothers, from all the passions. Let us flee love of money, which is the root of all evil; let us flee every other passion that enslaves our soul — anger, envy, hatred, vanity, self-will; so that death may not find us unprepared and distance us from God. Alienation from God is alienation also from the Kingdom of Heaven. Condemnation and punishment will come to those who do not do works pleasing to God. There is no flesh that can endure this condemnation, for the mere thought of it, even before consignment to torments, is already a torment.

In order that we might escape the wrath of God, which comes upon the children of disobedience (Eph. 5:6), let us do good works, that the Lord may rejoice in His works (Ps. 103:33).

Let us begin unfailingly to please God, to purify ourselves, and renew our souls. Take courage: "The Lord is nigh unto all that call upon Him, to all that call on Him in truth" (Ps. 144:19). Let us repent daily, and God will forgive us our sins, comfort us, and grant us eternal life — which may we receive in Christ the Lord Himself; to Him is due glory and sovereignty, with the Father and the Holy Spirit, now and ever, and unto the ages of ages. Amen.

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Synaxarion For the Sunday of Pentecost

By Nikephoros Kallistos Xanthopoulos

SUNDAY of Pentecost

On this day, the eighth Sunday of Pascha, we celebrate Holy Pentecost.

Verses

In a mighty wind doth Christ distribute the Divine Spirit
In the form of fiery tongues unto the Apostles.
In one great day, the Spirit was poured forth upon the Fishermen.


Synaxarion

We celebrate this Feast of Holy Pentecost today in commemoration of the coming of the All-Holy Spirit into the world, which took place fifty days after the Resurrection of our Lord Jesus Christ from the dead.

We have received this Feast from the Hebrew Bible; for, just as the Hebrews celebrate their own Pentecost, honoring the number seven, and because they received the Law fifty days after the Passover, so also do we, celebrating fifty days after Pascha, receive, instead of the Law, the All-Holy Spirit, Who gives us laws, guides us into all truth, and decrees what is pleasing to God.

It should be known that among the Hebrews there were three great Feasts: Passover, Pentecost, and Tabernacles. They observed Passover in commemoration of their deliverance from Egypt and their passage across the Red Sea; for “Pascha,” in the Hebrew language, means “passage.” This Feast signifies our own passage and return from the darkness of sin to Paradise.


They celebrated Pentecost in commemoration of the hardships they endured in the desert, where they received the Law, and of the way in which they were brought through many afflictions into the Promised Land, for then it was that they enjoyed fruit, wheat, and wine. It also signifies the hardship that we suffer from unbelief and our entry into the Church; for then it is that we partake of the Body and Blood of the Master.

The third Feast is that of Tabernacles, celebrated after the harvesting of fruits, that is, five months after the Feast of Passover. This Feast was celebrated in memory of the day on which Moses first pitched the Tabernacle that he saw on Mount Sinai in the cloud and which was constructed by the architect Beseleel. Fashioning tabernacles themselves, the Hebrews would celebrate the same Feast: living in the fields and giving thanks to God, they would reap the fruits of their labors. This Feast is a type of our resurrection from the dead, when, after our bodily tabernacles have been dissolved and reconstituted, we will enjoy the fruits of our labors, keeping festival in the eternal tabernacles.

It should be known that on this same day of Pentecost that we are celebrating, the Holy Spirit descended upon the Disciples. Since the Holy Fathers decided to divide up the Feast on account of the majesty of the All-Holy and Life-Creating Spirit, because He is One of the Holy and Life-Originating Trinity, we will speak tomorrow about the Descent of the Holy Spirit.

By the intercessions of Thy Holy Apostles, O Christ our God, have mercy on us. Amen.

Apolytikion in the Plagal of the Fourth Tone
Blessed are You, O Christ our God, who made fishermen all-wise, sending upon them the Holy Spirit and, through them, netting the world. O Loving One, glory to You.

Kontakion in the Plagal of the Fourth Tone
When the Most High came down and confused the tongues, He divided the nations; but when He distributed the tongues of fire He called all to unity. Therefore, with one voice, we glorify the All-Holy Spirit!

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Saint Barnabas the Wonderworker of Vasa

St. Barnabas the Wonderworker (Feast Day - June 11)

The oldest surviving reference made about Saint Barnabas the Ascetic, who lived as a hermit at the village of Vasa, is found in the writings of the chronicler Leontios Machairas, who states: "At Vasa there is Saint Barnabas the monk. The Saint is one of the 'Three Hundred' refugees - clergy, monks and laymen - who fled to Cyprus during the persecution of the Arabs." However, according to his Doxastikon written shortly after his death, reference is given that Barnabas was in actuality a native of Vasa, Cyprus. Furthermore, his name indicates that he was a native of Cyprus, since we have four other saints bearing that name from Cyprus, including the Apostle himself who founded the Church of Cyprus. Essentially, we do not know for sure the origins of the ascetic Barnabas whom we commemorate today nor the exact time of when he lived.

According to local tradition and the hymns written in his honor, St. Barnabas lived as an ascetic in a cave west of the village of Vasa at the base of a stone cliff of white watery rocks. The cave is 28 feet in length, 18 feet in width and 8 feet in height.

We are told that in his youth he was full of piety and goodness, and he was admired for his modesty. At some point he decided to dedicate himself to the Lord with complete self-denial through continuous prayer, fasting, study and repentance by becoming an ascetic in the aforementioned cave.

Over time he was purified of all his passions and became illumined with the Holy Spirit, becoming a bearer of many divine gifts. Locals came to him for advice and to seek his prayers. He even had the grace to work miracles, both before and after his death. According to the hymns written in his honor, at his death his face was illuminated by divine grace as bright as the sun, so that all who saw him from Vasa were astounded.

Today only few portions of his relics are preserved at Vasa, together with his cave, as many portions have been given to other churches for a blessing. In Vasa there existed until 1897 a domed church dedicated to Saint Barnabas, however the residents of the village demolished it in order to replace it with a "magnificent" church which is dedicated to Panagia Evangelistria. It is in this church that bones from the pelvis, the bottom edge of the spine, a thigh bone, the skull and a few others of the Saint are preserved. There are also two icons of the Saint, one old and one newer, which bear the inscription: "The memory of Jesus illumines the nous and dispels the demons." In imitation of St. Barnabas, we also should always invoke the name of Jesus that we may not be the prey of demonic activity and influence.

The memory of Saint Barnabas is celebrated on June 11, the day on which is also celebrated the memory of Saint Barnabas the Apostle, the founder of the Church of Cyprus.

Apolytikion in the Third Tone
The village of Vasa rejoices, in having the divine larnax of your relics, as a well-spring of healings, and a salvation for all those in sorrow, to all those who flee to you, Father, with faith. Rightous Barnabas, entreat Christ God, to grant us great mercy.

Απολυτίκιο Ήχος γ'
Χαίρει έχουσα Βάσεων πόλις, θείαν λάρνακα των σων λειψάνων, αναβρύουσαν πηγάς των ιάσεων, και διασώζουσαν παν τας εκ θλίψεων, τους σοι προστρέχοντας, πάτερ, εκ πίστεως Βαρνάβα όσιε, Χριστόν τον Θεόν ικέτευε, δωρήσασθαι ημίν το μέγα έλεος.

Εκ της Ακολουθείας του Οσίου
Πάσα η Βασέων πληθύς, συναχθείσα, ως έβλεψεν άπνουν εν κλίνη σε, ρήμασι γοεροίς εβόα: δος τελευταίον λόγον τοις δούλοις σου, Άγιε' δίδαξον που καταλείπεις τα τέκνα σου, πάτερ' όμως καν ώδε τω τάφω καλύπτη, άνω σε πάντες πλουτούμεν προστάτην και πρεσβευτήν των ψυχών ημών.

Πάτερ Βαρνάβα Θεόπνευστε, ως κεκρυμμένος ημίν, θησαυρός πεφανέρωσαι εν σπηλαίω κείμενος και σημείοις και τέρασιν ευωδιάζων ψυχής των πίστει σοι προσερχομένων, Θεομακάριστε, όθεν βοώμέν σοι και ημάς εξάρπασον των δυσχερών σου ταις παρακλήσεσιν ανευφημούντας σε.

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The Icon of Axion Estin: History and Miracles

The Revelation of the Hymn "Axion Estin" by the Archangel Gabriel

Miracles of the Icon of "Axion Estin"

The Cell "Axion Estin" on Mount Athos

Paschal Litany on Mount Athos for Bright Week

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