The Truth About the Prophecies of Saint Nilus the Myrrhgusher

The Story

Saint Nilus (+ 1651) was a bright beacon of sanctity who struggled valiantly in asceticism on the Holy Mountain of Athos, and who upon his repose gushed an abundant amount of myrrh that testified to his holiness and purity.

Between the years 1813 and 1819, a certain monk named Theophanes, also known as the "Prisoner", was troubled by a demon due to his many sins, and he also suffered from a hernia. In despair over his condition he planned to leave the Holy Mountain until one day St. Nilus appeared to him. St. Nilus showed him an abandoned hut and instructed him to settle there, promising to provide for his needs. Theophanes obeyed, although at first he did not know it was St Nilus - only later did the Saint reveal himself.

St. Nilus appeared to him several times, healed him, and taught him about spiritual warfare. Cleansed of his passions and sins through proper ascetic struggle, St. Nilus ordered him to take the Great Schema and bear the name Ekhmalotos (Prisoner) as a sign that now he was a captive of St. Nilus for healing him of demonic possession and vice.

St. Nilus told Monk Ekhmalotos he wanted a path made to his cave so that monks could go there to pray. He also wanted the Liturgy to be served in the cave church he himself had built.

When the Fathers heard this, they wished to build a new church in honor of St. Nilus. As they were digging the foundation, they found the saint's grave. From his relics an ineffable fragrance came forth. This took place on May 7, 1815.

Then the monks informed the Fathers of the Great Lavra of their discovery. They came and transferred the relics to the Lavra, leaving only a portion of the saint's jaw at the cave to be venerated by those who came there.

At the request of certain monks from Kafsokalyvia, Monk Ekhmalotos wrote down the appearances of the Saint, and later St. Nilus told him to write down his words in full. Because he was barely literate he dictated the story and prophecies to a Hieromonk Gerasimos from Constantinople, who recorded it word for word.

The Saint counseled that those who sought shelter on the Holy Mountain should never become despondent nor lose hope in the protection of the Mother of God. The monks should not abandon Athos until the day the Iveron icon of the Theotokos departs, but remain there in repentance, silence, humility, obedience, and especially chastity, hoping always in their salvation.

Many holy elders have seen in Monk Ekhmalotos a type of the monasticism of the end times.

The entire chronicle of St. Nilus' teachings and prophecies to the Monk Theophanes between the years 1813 to 1819 fill a six-hundred page book, available in Greek and Russian. On page 611 of this text, we read that it was a monk by the name of Iakovos from Iveron Monastery who copied this entire text and published it in 1906. It includes prophecies of the invasion of the Holy Mountain during the Greek Revolution, the 1821 Revolution itself, the end of monasticism on the Holy Mountain, and the struggles of the monks of the last times.

The Truth

For a few years now there have been an abundant amount of posts throughout the cyber world, as well as in published material in many languages, of the so-called "Prophecy of Saint Nilus", which claims to foretell the various signs of the end-times and the coming of Antichrist beginning in the 20th century (specifically beginning in 1992). This "prophecy" is just one excerpt from the chronicle mentioned above of St. Nilus' teachings and prophecies to Monk Theophanes. Proper discernment compels us to ask, however, just how trustworthy and reliable are these prophecies from an Orthodox perspective?

The simple answer is this: the so-called "prophecies of St. Nilus" are not very trustworthy at all. Monk Theophanes appears to have fallen into delusion, probably following the miracle of the finding of the holy relics of St. Nilus on May 7, 1815.

In 2002 a book was published in Greece under the title Η ΠΤΩΣΗ ΚΑΙ ΤΟ ΤΕΛΟΣ ΤΟΥ ΑΓΙΟΥ ΟΡΟΥΣ ΠΡΟΦΗΤΕΥΘΗΚΕ ΑΠΟ ΤΟΝ ΟΣΙΟ ΝΕΙΛΟ ΤΟΝ ΜΥΡΟΒΛΗΤΗ; (The Fall and End of Mount Athos Was Prophecied By Saint Nilus the Myrrhgusher?). This book was written by Monk Maximos Varvaris and published by the Holy Monastery Paraklitos in Oropos of Attica which is under the Holy Cells of Saint Nilus on Mount Athos. This publication with its provocative title and huge significance for Mount Athos caused a closer examination of these so-called "prophecies". One book, titled ΟΙ ΠΡΟΦΗΤΕΣ ΜΑΣ ΑΠΟΚΑΛΥΠΤΟΥΝ (The Prophets Reveal To Us), was published by Poimenikos Avlos on Mount Athos in 2010 and written by the Athonite monk Abraham from the Kalyva of the Transfiguration of the Savior in Provata. In this book he offers very important information about what are known as the prophecies of Saint Nilus, following an examination of the text which he had published in the first edition. We read (in both English and the original Greek for the benefit of all):

In the first edition of this essay we quoted from the above mentioned text as a prophecy of Saint Nilus the Myrrhgusher. But then there came into our hands a book titled Prophecies of Saint Nilus the Myrrhgusher. A reprint of these "prophecies" over time and in many variations has unfortunately been circulated by uncritical zealots to the libraries of certain Monasteries. A study of the text confirms this to be a blasphemy against Saint Nilus, which were handed down by a demonized monk who wrote them. Listen to what he writes, that after one hundred and seventy years following the repose of the Saint, St. Nilus appeared to him "in another form", as if he recognized his true form, since he reposed so many years prior, and since, he says, he was healed of his demonic possession, he dictated the so-called "prophecies". But since he was completely illiterate, he was told to tell them to another hieromonk to write them down. And all these texts, which required a thick book to fit them, he remembered and dictated them to this hieromonk.

In these texts one encounters meaningless teachings, which are derogatory and defamatory against the Athonite fathers, with generalizations and in the last reprint by a well-known monk, who is a zealotist and schismatic, identifies these pseudo-prophecies of the last days with the state of today's fathers of Mount Athos, who are struggling the good struggle of the faith praying for the entire world; and he himself has prophecied that the Antichirst has been born and will reveal himself in 2012!

Unfortunately, he has the same spirit that inspired the writing of the so-called "prophecies", supposedly of St. Nilus.

And to make clearer the deception, we say the following: No saint, in the history of the Church, appeared after his repose to dictate to someone who is still in this world some prophetic texts. Prophecies are only given by God to holy persons who live in the world to give to their contemporaries who are in the Church, revealing also future events to future generations to contribute to the educational awareness and preparedness of the faithful in view of future happenings.

So in our humble opinion there are no prophecies of Saint Nilus the Myrrgusher, but it is a false text of one who was deceived, and for this reason its distribution must cease, because it confuses the faithful and we must restore at the same time Saint Nilus the Myrrhgusher, who is loved and reverenced by all the Athonite fathers. We request of the fathers of the Monasteries who have in their libraries copies of these to remove them from their libraries and destroy them. The same opinion is shared by other Athonite fathers.

This text which we quoted as a prophecy of St. Nilus we did not receive from this book we mentioned above, but it was recorded in Stavrovouniou Monastery in Cyprus, and it could come from someone else and is attributed to St. Nilus.

If someone has a different opinion from what is written above and has some other arguments, if he wants to communicate with me, so there may be some order on this issue, let other fathers also take a stance, and if I have an error I will correct it. Otherwise, as it is well-known here on Mount Athos, when in olden times the Russians asked for these "prophecies of Saint Nilus" to translate them, the Holy Community of Mount Athos did not allow them to be given considering them invalid [this occurred in 1912].

Στην πρώτη έκδοση αυτού του πονήματος παραθέσα­με το παραπάνω κείμενο2 που αναφέρεται ως προφητεία τού Οσίου Νείλου τού Μυροβλύτου. Κατόπιν όμως ήλθε στα χέρια μας ένα βιβλίο με τίτλο ‘Προφητείες τού άγιου Νείλου του Μυροβλήτου’. Μία ανατύπωση που κατά και­ρούς διακινούν κάποιοι άκριτοι ζηλωτές, και που δυστυχώς υπάρχουν σε παραλλαγές, αυτές οι «προφη­τείες», και στις βιβλιοθήκες κάποιων Μονών. Από την μελέτη των κειμένων διαπιστώσαμε ότι πρόκειται για βλασφημία κατά τού Οσίου Νείλου, που του τις απέδω­σε, ένας δαιμονισμένος μοναχός που τις συνέγραψε. Ακούστε τι γράφει, ότι μετά από εκατό εβδομήντα χρό­νια από την κοίμηση τού Οσίου, τού παρουσιάστηκε σε όραμα ο όσιος Νείλος «υπό ετέραν μορφήν» ωσάν να γνώριζε την πραγματική του μορφή, αφού εκοιμήθη τόσα χρόνια πριν, και αφού τον εθεράπευσε λέει από τον δαι­μονισμό, του υπαγόρευσε τις λεγόμενες προφητείες, αλλά επειδή ήταν τελείως αγράμματος τού είπε να τις ειπή σε κάποιον ιερομόναχο για να τις καταγράψη. Και όλα αυτά τα κείμενα που χρειάστηκε ένα χονδρό βιβλίο για να τα χωρέση τα θυμόταν και τα υπαγόρευσε στον ιερομόναχο αυτό.

Στα κείμενα αυτά περισσότερο συναντά κανείς διδασκαλίες ανούσιες, απαξιωτικές και συκοφαντικές για τους αγιορείτες πατέρες, με γενικότητες και μάλιστα στην τελευταία επανέκδοση υπό γνωστού μοναχού, ο οποίος είναι ζηλωτής και εξαγωνίτης και ταυτίζει τα φοβερά που αναφέρονται στις ψευδοπροφητείες για τους έσχατους καιρούς με την κατάσταση των σημερινών πατέρων τού Αγίου Όρους3, οι οποίοι αγωνίζονται τον καλόν αγώνα της πίστεως προσευχόμενοι για όλο τον κόσμο· αφού ο ίδιος έχει προφητεύσει ότι ο Αντίχριστος έχει γεννηθεί και θα παρουσιασθή το 2012!!4

Δυστυχώς, από το ίδιο πνεύμα εμπνέεται με αυτόν που συνέγραψε τις λεγόμενες προφητείες, δήθεν τού Οσίου Νείλου.

Και για να γίνει πιο ξεκάθαρη η πλάνη λέμε τα εξής: Κανένας άγιος, στην ιστορία της Εκκλησίας, δεν παρου­σιάζεται μετά την κοίμησή του, να υπαγορεύη σε κάποι­ον που βρίσκεται ακόμα σ' αυτό τον κόσμο, κάποια προ­φητικά κείμενα. Οι προφητείες δίνονται μόνο από τον Θεό σε έναν άγιο άνθρωπο που ζει σ' αυτόν τον κόσμο να τις μεταδώση στους συγχρόνους του και να υπάρχουν στην Εκκλησία, αποκαλύπτοντας μελλοντικά γεγονότα και στις επόμενες γενεές ώστε να συντελέσουν για μία παιδαγωγική εγρήγορση και ετοιμότητα των πιστών εν όψη των μελλόντων να συμβούν.

Επομένως κατά την ταπεινή μας γνώμη δεν υπάρχουν προφητείες του Οσίου Νείλου τού Μυροβλήτου, αλλά πρόκειται για ψευδή κεί­μενα ενός πλανεμένου και γι' αυτό πρέπει να σταματήση η διακίνησή τους· διότι συγχύζουν τους πιστούς και ταυ­τόχρονα να αποκαταστήσουμε τον Όσιο Νείλο τον Μυροβλήτη, που αγαπούν και ευλαβούνται όλοι οι αγιο­ρείτες πατέρες. Παρακαλούμε δε και τους πατέρες των Κοινοβίων Μονών που έχουν στις βιβλιοθήκες τους τέτοια αντίτυπα να τα βγάλουν από τις βιβλιοθήκες τους και να τα καταστρέψουν, την ίδια γνώμη έχουν και άλλοι αγιορείτες πατέρες.

Αυτό το κείμενο που παραθέσαμε ως προφητεία τού Οσίου Νείλου5 δεν το ελάβαμε από το βιβλίο αυτό που αναφέρομε πιο πάνω, αλλά κάπου ήταν καταγραμμένο στην Μονή Σταυροβουνίου της Κύπρου, όμως μπορεί να προέρχεται από κάποιον άλλο, και την απέδωσαν στον Όσιο Νείλο.

Εάν κάποιος σχετικά με τα παραπάνω έχει διαφορε­τική γνώμη που την κατοχυρώνει με κάποια επιχειρήμα­τα, αν θέλει ας επικοινωνήση μαζί μου, για να μπη μια τάξη και σε αυτό το θέμα, ας πάρουν θέση και άλλοι πατέρες και αν έχω λάθος εγώ να το διορθώσω. Άλλωστε, όπως είναι γνωστό εδώ στο Άγιο Όρος, όταν παλαιότερα εζήτησαν οι Ρώσοι αυτές τις «προφητείες τού οσίου Νείλου», η Ιερά Κοινότης δεν επέτρεψε να δοθούν ως μη έγκυρες.

The decision of the Holy Community of Mount Athos in 1912 to not allow the translation of these "prophecies", and their opinion that these are illegitimate and deluded teachings, is the response to all those who overemphasize them to promote their ideologies.

Tweet

Share on Tumblr

Video: Byzantium and the Art of Modernity

What does modern art have to gain from Byzantium? What does Byzantine art have to gain from modernism? How can Byzantine philosophy enrich our understanding of the modern and contemporary image? In this introduction to the Byzantium/Modernism Symposium at Yale University, conference co-chair Roland Betancourt addresses these questions in the context of modern and byzantine art history.

Tweet

Share on Tumblr

Video: The Ecumenical Patriarchate and the Significance of Dialogue

Metropolitan Emmanuel of France delivers the Patriarch Athenagoras Lecture titled "The Ecumenical Patriarchate and the Significance of Dialogue". Recorded on Wednesday March 14, 2012 at 7:30PM at Hellenic College / Holy Cross Greek Orthodox School of Theology.

His Eminence Metropolitan Emmanuel (Adamakis) is the Metropolitan of France, Exarch of Europe. He also serves as the representative of His All Holiness Ecumenical Patriarch Bartholomew I to the European Union. He is President of the Conference of European Churches (CEC) and of the Assembly of Orthodox Bishops of France, as well as the Co-President of the Council of Christian Churches of France. His All Holiness Ecumenical Patriarch Bartholomew also appointed Metropolitan Emmanuel to the Orthodox and Oriental Orthodox Dialogues.

Tweet

Share on Tumblr

Patriarch of Georgia Baptizes 400 Babies

Misha Dzhindzhikhashvili

May 6, 2012

Associated Press

The patriarch of the Georgian Orthodox Church presided over the baptism of hundreds of babies in a Tbilisi cathedral on Sunday as part of an effort credited with helping raise the birth rate in this former Soviet nation.

Patriarch Ilia II has promised to become the godfather of all babies born into Orthodox Christian families who already have two or more children. Since he began the mass baptisms in 2008, he has gained nearly 11,000 godchildren.

Georgian President Mikhail Saakashvili has said the patriarch deserves much of the credit for the rising birth rate, which in 2010 was 25 percent higher than in 2005. The number of abortions also declined by nearly 50 percent over the same five-year period.

Parents of the 400 babies baptized by an array of priests Sunday said the patriarch was instrumental in their decision to have a third or fourth child.

"This is a wonderful day for my family," said Tamar Kapanadze, a 33-year-old father of four. "Our fourth son, Lashko, was baptized by the patriarch himself, and before this he baptized our daughter Liziko. This is why we decided to have a fourth child."

Lamara Georgadze, whose fourth child was among those baptized on Sunday, said she and her husband also answered the patriarch's call to have more children.

"The Holy Father reminded us all of the importance of increasing the birth rate," she said. "There are too few of us Georgians and therefore this is very important."

Saakashvili has set a goal of increasing Georgia's population from 4.5 million to 5 million by 2015.

Since coming to power in 2004, Saakashvili has focused on modernizing and expanding the economy, attracting foreign investment and pushing for closer ties with the United States and Europe. With Georgia's population aging, he is eager to see a new generation born that could help secure the country's future.

In his annual address to parliament in February, he said the government would give parents a one-time payment the equivalent of about $600 for a third child and double that amount for a fourth child.

"This will help raise the birth rate," Saakashvili said. "The patriarch has already taken steps in this direction. We should be thankful to him for continually reminding the Georgian people that we should multiply."

The president and his Dutch wife have two children.

Tweet

Share on Tumblr

How to Live Unhappily Ever After

The upside of being downbeat, and embracing loss and anger.

Augusten Burroughs

May 4, 2012

The Wall Street Journal

"I just want to be happy."

I can't think of another phrase capable of causing more misery and permanent unhappiness. With the possible exception of, "Honey, I'm in love with your youngest sister."

Yet at first glance, it seems so guileless. Children just want to be happy. So do puppies. Happy seems like a healthy, normal desire. Like wanting to breathe fresh air or shop only at Whole Foods.

But "I just want to be happy" is a hole cut out of the floor and covered with a rug. Because once you say it, the implication is that you're not. The "I just want to be happy" bear trap is that until you define precisely, just exactly what "happy" is, you will never feel it. Whatever being happy means to you, it needs to be specific and also possible. When you have a blueprint for what happiness is, lay it over your life and see what you need to change so the images are more aligned.

Still, this recipe of defining happiness and fiddling with your life to get it will work for some people—but not for others. I am one of the others. I am not a happy person. There are things that do make me experience joy. But joy is a fleeting emotion, like a very long sneeze. A lot of the time what I feel is, interested. Or I feel melancholy. And I also frequently feel tenderness, annoyance, confusion, fear, hopelessness. It doesn't all add up to anything I would call happiness. But what I'm thinking is, is that so terrible?

I know a physicist who loves his work. People mistake his constant focus and thought with unhappiness. But he's not unhappy. He's busy. I bet when he dies, there will be a book on his chest. Happiness is a treadmill of a goal for people who are not happy by nature. Being an unhappy person does not mean you must be sad or dark. You can be interested, instead of happy. You can be fascinated instead of happy.

The barrier to this, of course, is that in our super-positive society, we have an unspoken zero-tolerance policy for negativity. Beneath the catchall umbrella of negativity is basically everything that isn't super-positive. Seriously, who among us is having a "Great!" day every day? Who feels "Terrific, thanks!" all the time?

Anger and negativity have their uses, too. Instead of trying to alleviate some of the uncomfortable and unpleasant emotions you feel by "trying to be positive," try being negative instead. Seriously, try it sometime. This will help you get in touch with how you actually feel: "I feel hopeless and fat and stupid. And like a failure for feeling this way. And trying to be positive and upbeat makes me feel angry and feeling angry makes me feel like I am broken."

If that's how you feel—however you feel—then you have a base line, you have established a real solid floor of reference. Sometimes just giving yourself permission to feel any emotion without judgment or censorship can lessen the intensity of those negative emotions. Almost like you're letting them out into the backyard to run around and get rid of some of that energy.

A corollary to the idea that we must all be happy and positive all the time is that we must all be "healed." When I was 32, somebody I loved died on a plastic-covered twin mattress at a Manhattan hospital. His death was not unexpected and I had prepared myself years in advance, as though studying for a degree. When he died, I was as stunned as if he had been killed by a grand piano falling from the top of a building. I was fully unprepared.

I did not know what to do with my physical self. It took me about a year to stop thinking, madly, I might somehow meet him in my sleep. Once I finally believed he was gone, I began the next stage: waiting. Waiting to heal. This lasted several years.

The truth about healing is that heal is a television word. Someone close to you dies? You will never heal. What will happen is, for the first few days, the people around you will touch your shoulder and this will startle you and remind you to breathe. You will feel as though you will soon be dead from natural causes; the weight of the grief will be physical and very nearly unbearable.

Eventually, you will shower and leave the house. Maybe in a year you will see a movie. And one day somebody will say something and it will cause you to laugh. And you will clamp your hand over your mouth because you laughed and that laugh will break your heart, it will feel like a betrayal. How can you laugh?

In time, to your friends, you will appear to have recovered from your loss. All that really happened, you'll think, is that the hole in the center of your life has narrowed just enough to be concealed by a laugh. And yet, you might feel a pressure for it to be true. You might feel that "enough" time has passed now, that the hole at the center of you should not be there at all.

But holes are interesting things. As it happens, we human beings are able to live just fine with many holes of many sizes and shapes. Pleasure, love, compassion, fulfillment; these things do not leak out of holes of any size. So we can be filled with holes and loss and wide expanses of unhealed geography—and we can also be excited by life and in love and content at the exact same moment.

This is among the oldest, deepest, most primal truths: The facts of life may be, at times, unbearably painful. But the core, the bones of life are generous beyond all reason or belief. Those things which ought to kill us do not. This should be taken as encouragement to continue.

The truth about healing is that you don't need to heal to be whole. And by whole, I mean damaged, missing pieces of who you were, your heart—missing what feels like some of your most important parts. And yet, not missing any part of you at all. Being, in truth, larger than you were before.

Human experience weighs more than human tissue.

—Adapted from "This Is How: Proven Aid in Overcoming Shyness, Molestation, Fatness, Spinsterhood, Grief, Disease, Lushery, Decrepitude & More. For Young and Old Alike," by Augusten Burroughs.

Tweet

Share on Tumblr

The Paralytic's Endurance and the Meaning of Life

Homily For the Sunday of the Paralytic

By Metropolitan Augoustinos Kantiotis (John 5:1-15)

"And a certain man was there, which had an infirmity thirty and eight years."

The question is asked, beloved, what is life? Is it enjoyment? Is it amusement? Is it dancing and fun? Is it "let us eat and drink for tomorrow we die"? Many people think this way, especially the young of our times, who are carried away by materialistic and atheistic ideas and think that the few years they are going to live on this planet must be lived as happily and as hedonistically as possible. They have as a kind of motto the Italian phrase dolce vita, which means "sweet life". For them, sweet life means living day and night at various amusement centers, dancing wildly, singing obscene songs, engaging in loud behavior, and taking drugs to achieve a chemical paradise of pleasure for a few hours. Once those hours pass, these unfortunates fall into a terrible state of depression and gloom.

For those who examine things deeper and think philosophically, life has a greater meaning. The life of virtue and duty is not like a smooth paved road, landscaped with shrubs and flowers for passing motorists to admire; it is like a narrow, hilly road, on which motorists shall meet many obstacles, afflictions, and trials. As Job observes, man's life is a trial. And what is a trial? It is a life full of temptations, sorrows, and tribulations. Just as gold comes out of the depths of the earth unclean and is thrown into a fiery furnace where all the worthless elements are burned away and the gold runs pure, in the same way man has to pass through the fiery furnace of affliction and temptation to be cleansed of his faults, vices, and passions.

There was a time, however, when man did not have to be cleaned. He was pure and clean. When? When he lived close to God in paradise. But when man sinned, sin contaminated the world of his soul and he became full of evils and faults, like impure gold in need of cleansing and purification. From then on, after the fall of the first man, the sufferings, the sorrows, and the temptations started. The earth, which was pure and fragrant with the aroma of beautiful flowers, became wild and started to send out thorns; to root out the thorns and make the earth productive, man had to bloody his hands. Tame animals became wild and turned into beasts whose roars frightened man. The rivers filled up and overflowed, causing floods and cataclysms. The earth started to shake with fearful quakes. Man, too, who once was healthy and immortal, was infected by illness, pain, and death because of sin.

Afflictions, then, came to man from the upheavals of the elements of nature, from earthquakes and floods. Afflictions came from sicknesses and death. They also came from his fellow man; these were the greatest. The afflictions hardest to bear are those that come from friends and relatives, who because of the evil within them, pour affliction out like a poison. Out of this evil from his fellow man, man has suffered many and great afflictions. Injustice, theft, insult to family honor, fornication and adultery, lies, calumny and slander, injuries, killings, crimes, horrifying wars that make the earth an endless trial - all of these constitute a great well of affliction for man.

Wherever man goes he shall face afflictions, sometimes from the elements of nature, sometimes from the evil and malice of his fellow man, and sometimes from himself. Some afflictions come from the devil, who tries to destroy man. Finally, some afflictions come from the omnipotent, all-benevolent and all-wise God for the purpose of bringing about the purification of a sinful humanity.

Man travels within an ocean of sorrows. Christ confirmed it when he said, "In the world you shall have tribulation: but be of good cheer; I have overcome the world" [John 16:33]. There was not, there is not, and there shall never be a person who does not have to confront affliction. When there is an island that is not surrounded by the sea, then there shall be a man who is not afflicted by sorrows.

The problem is, how does man confront affliction? Many people glorify God when they are healthy, their wallets are full, their children are thriving, and their lives are on course. But when affliction interrupts the tranquility, they lose their composure and curse the day they were born. Some become so desperate that they end their lives through suicide.

Oh man who is afflicted in this world! You have to arm yourself with patience to conquer sorrow. To receive patience, you must open up Holy Scripture and read what it says about affliction and the purpose it serves; read about those superb examples of patience.

In Holy Writ, there are many examples of patience. One such example is the paralytic in this Sunday's Gospel reading. He is a hero greater than those who are victorious on the fields of battle and get medals for courage.

Let's look at the life of this hero. He lived inside an ocean of afflictions. Not days, not weeks, not just a few years but for thirty-eight years he was sick, completely paralyzed. And yet he didn't howl, he didn't blaspheme, he didn't curse the day he was born. With a patience that reminds one of the patience of Job, he passed the days of his affliction believing that God had not abandoned him, but would someday show His mercy to him. And God did show His mercy. He came Himself, Jesus Christ, the true God, and cured the paralytic. All who saw were amazed by this miracle. On that day, the paralytic, that hero of patience, received from Christ, the Ruler of All, the reward for patience.

May it be, my beloved, that we all - men and women, any of us who suffer afflictions - be rewarded for patience. In order to endure, let's think of those heroes of patience like the paralytic and especially the king of pain and sorrow, our Lord Jesus Christ, Who said: "In the world you shall have tribulation; but be of good cheer; I have overcome the world."

From Drops From the Living Water: Orthodox Homilies On the Sunday Gospel Readings by Augoustinos N. Kantiotis; pp. 60-64.

Tweet

Share on Tumblr

The Paralytic and the Paralysis of Egoism

By Fr. Alexander Schmemann

On the third Sunday after Easter, the reading from the gospel of John recounts Christ’s healing of a paralytic. “There was a feast,” writes the Evangelist John, and Jesus went up to Jerusalem. Now there is in Jerusalem by the Sheep Gate a pool, in Hebrew called Bethsaida, which has five porticoes. In these lay a multitude of invalids, blind, lame, paralyzed waiting for the moving of the water; for an angel of the Lord went down at certain seasons into the pool, and troubled the water: whoever stepped in first after the troubling of the water was healed of whatever disease he had. One man was there, who had been ill for thirty-eight years. When Jesus saw him and knew that he had been lying there a long time, he said to him, “Do you want to be healed?” The sick man answered him, “Sir, I have no man to put me into the pool when the water is troubled, and while I am going another steps down before me.” Jesus said to him, “Rise, take up your pallet, and walk.” And at once the man was healed, and he took up his pallet and walked. (Jn 5:1-9)

That is the gospel record, and having heard it, many will respond that it’s just another miracle, another unbelievable event that has nothing whatsoever in common with our life, interests, needs, questions … But we listen carefully and reflect: the gospel is so childishly simple, and its stories so short, that a person of today is easily fooled by this brevity and simplicity. It seems to him or her that the truth about themselves and about their life must be complicated and cumbersome, because they themselves are complicated. But perhaps the gospel’s ageless power resides in its reduction of everything to the most essential, elementary, fundamental: good and evil, darkness and light, man and God, life and death. And indeed, any focused and deep thought that involves not merely the mind, but one’s entire being, in the end always concerns what is most essential. For all of life’s complexity balances on the simplicity of eternal questions: good and evil, life and death, God and man.

So, in this particular gospel story, what is eternal and enduring? At its center, very clearly, are the paralytic’s words to Christ, “I have no man.” This truly is the cry of someone who has come to know the terrible power of human selfishness, narcissism. Every man for himself. Looking out for number one. All of them, all that great multitude of blind, sick, paralyzed, are all “waiting for the troubling of the waters,” in other words, waiting for help, concern, healing, comfort. But…each waits by himself, for himself. And when the waters are troubled, each throws himself forward and forgets about the others… From the gospel’s point of view, this pool is of course an image of the world, an image of human society, a symbol of the very organization of human consciousness.

Oh, of course, within the world one can find many examples of people who overcome egoism, examples of goodness and self-sacrifice. But even when someone has apparently overcome personal selfishness, he is still held prisoner by the category “his.” He may have overcome bondage to himself as an individual, but then it is “his” family, and for “his” family, since “charity begins at home.” If not family, then “his” ethnic group or country. If not this, then “his” social class, “his” political party. His, always his! And this “his” is invariably opposed to someone else’s, which by definition becomes alien and hostile. We’re told that this is how the world works, what can you do? But is this really true, is this really the ultimate, objective, and scientific truth about the person and human life?

Is it really true that everything in this world boils down to personal or collective self-interest, and that everyone lives by this? We are told that capitalism is wrong because it is self-serving and must, therefore, be destroyed in the name of communism. But self-serving is exactly what communism has been, constantly trumpeting its own worldview, its own class, its own party and so forth: its own against not-its-own, the other. .. And there is no escape whatsoever from this vicious cycle.

Unknown to us, however, we no longer feel suffocated by this world so totally drunk on all-consuming ego. We have become accustomed to blood, hatred, violence and, at best, indifference. Sometime in the 1920′s, a young man, practically a boy, left a note and then committed suicide: “I do not want to live in a world where everyone is playing a con game … ” All of this was suffocating him, he could not stand it any longer. But we are gradually harassed into accepting this as normal, and the horror of self-centeredness we cease experiencing as horrible … This is what the gospel story of the paralytic is about. All these sick, helpless, paralyzed people are sick first and foremost with incurable narcissism. This is what brings a person to cry: “I have no man!” There is no one! And this means that a person comes into being when narcissism is overcome; it means that human beings, above all, are a face turned toward the other person, eyes looking intently with concern and love into the eyes of the other person. It is love, co-suffering and care. The gospel also tells us that this new and authentic human being has been revealed to us, has come to us in Christ. In him, the One who comes to the lonely and long-suffering paralytic is no stranger, but “his own”; He comes in order to take up the sick man’s sufferings as his own, his life as his own, to help and to heal.

“Do you want to be healed?” This is not the question of someone intent on forcing, convincing or subduing others. It is the question of genuine love, and therefore, genuine concern. Religion, alas, can also become narcissism, exclusively busy with itself and its own. But it is important to understand that this kind of religion, in spite of whatever Christian cloak it might be wearing, is in reality not Christianity … For the whole of Christianity consists of breaking through the terrible walls of self-centeredness, breaking through to that love which, in the words of St Paul, God has “poured into our hearts” (Rom 5:5). That is Christianity’s new, eternal commandment, and the content of the entire gospel and all our faith …

Source

Tweet

Share on Tumblr

3 Miracles of Saint Ephraim of Nea Makri

1. The Swedish Prisoner

My name is Th. M. and although Greek by birth, I live in Sweden. Twelve years ago I was convicted of a crime I did not commit and sentenced to three years in prison. I was locked up in a dark cell for five months awaiting my appeal, which had been set for Friday, December 18, 1981.

On Thursday night at 3:00 am, I woke up suddenly, startled, and was on my feet before I fully realized I was awake. Standing in front of me was a man, barefoot and dressed in a white robe, who was smiling at me. He was tall and thin and had a full beard. He wore no hat; his eyes were clear blue and he seemed kind.

I asked in Swedish, “Who are you?” He smiled again, and raising his hands, replied in Greek, “Tomorrow in court you will be released.” I repeated, “Who are you? How do you know?” Smiling he said again, “Tomorrow you will be released.” I turned to the door in amazement to see if it had been left open. It was locked. I turned back to the visitor and experienced something I will never forget as long as I live: the figure of the man rose to the upper corner of the cell; there, it vanished. I was convinced I had just witnessed a miracle worked by Christ. I made the sign of the Cross and fell asleep.

The next morning I was taken to court, where, after several hours, the judge stood up and said, “You are free.” I knelt down and made the sign of the Cross and left the courtroom. I called my parents to let them know I’d been released. To my surprise, they already knew. “How? How did you find out?!” I exclaimed. They told me they had been informed by my sister, who had prayed to St. Ephraim in Nea Makri the day before.

I called my sister. She told me that on Thursday evening she had gone to the Monastery of St. Ephraim to pray for me; there she felt St. Ephraim promising her I would be released from prison. She had called to tell my parents about an event that only transpired the following day! It was especially remarkable because no one knew the appeal had been scheduled for the next morning.

Some days later I received a book and icon of St. Ephraim from my sister through the mail. I recognized him at once as my mysterious visitor. I left for Greece and as soon as I arrived went straight to the monastery to thank the Saint for the great gift I had received from God through him.

Th. M. Carussell

2131 Hagersten, Stockholm Sweden

2. The Expectant Mother

June, 1983. In my village a very pious girl of seventeen was pregnant. The doctor had informed her that she wouldn’t be able to give birth naturally and she was terrified, knowing the labor would be painful and end in a Caesarean. One day she decided to visit a relative in the hospital, and hoped while she was there to meet some woman who had recently given birth and could encourage her. She had also been praying to St. Ephraim, as we had told her, with the words, “Saint, may I give birth to this child in the easiest possible way.”

Although she had been examined by the doctor that day, who had noticed nothing unusual, during the evening the girl became anxious. She had no symptoms of being in labor but her husband, as if guided by God, insisted on taking her to the clinic. On the way his wife teased him because the doctors and nurses would make fun of their needless visit.

When they arrived the girl was examined by a nurse who, surprised, said that she was going to give birth very soon. When the doctor arrived, the frightened girl began praying, and within three minutes the baby was painlessly in the doctor’s hands. He later assured the new mother that her most difficult birth had turned into the easiest of his twenty-five year practice.

Maria

Kalamata City

September 16, 1983

3. Passing a Chemistry Exam

My name is Helen Voulgarakis. I was applying to enter the university and took my entrance exams in June of 1985. I had not done well in physics and on this day I was to take a chemistry exam. I remember it was a Thursday and I was very nervous. Although I had studied hard, chemistry was not my best subject and I was very unsure of myself. By noon the test was almost over, and I was not at all confident that I had answered correctly. I prayed intensely to God for help.

Then, as if I was listening to a silent voice that spoke in my ear, I erased what I had written. It was almost as if someone was narrating the correct answers.

I returned home and found out that during the test a relative of mine had telephoned the monastery and asked Abbess Macrina to pray to St. Ephraim to help me. It was he who stood next to me during the test and helped me with the answers. He did this out of his great love for people.

I fervently thank the Saint, who gave me 90% on my chemistry exam.

Helen Voulgarakis

Nekea, Athens

Source

Tweet

Share on Tumblr

Largest Church In Cyprus Consecrated

Aristedes Viketou

May 5, 2012

Amen

With Byzantine splendor Archbishop Chrysostomos of Cyprus celebrated today, 5 May 2012, the consecration of the Church of God's Wisdom in Strovolos, which is the largest in Cyprus - 60 meters in length, 30 meters in width, and 30 meters in height.

Archbishop Chrysostomos sanctified the Holy Altar with Holy Myrrh and other aromatic oils. The Altar is an exact copy of that in the Archdiocesan Church of Tbilisi in Georgia. Co-liturgists with the Archbishop were Metropolitan Panteleimon of Koronias of the Church of Greece, who preached the holy sermon, Metropolitan Savvas of the Patriarchate of Georgia, and the Titular Bishops of Karpasia, Mesaoria, and Neapolis. Panteleimon of Koronias stressed the importance of the Orthodox Temple, "which is the house of the living God, and the place of Orthodox worship, which climaxes with the Mystery of the Divine Eucharist."

The church was designed by church architect Fano Loizides and constructed along the lines of the Great Church of Christ, that of Hagia Sophia in Constantinople (though not a true copy), after a Cyprus-wide architectural competition.

The feast is celebrated on Mid-Pentecost.

It (underground) has three chapels, of which one is simultaneously a baptistery for both children and adults.

There is also a large banquet hall, used for weddings and other events.

Translated by John Sanidopoulos

Tweet

Share on Tumblr

Russian Monks Continue Lowell Bell Tradition At Harvard

Petey E. Menz

May 4, 2012

The Harvard Crimson

Mother Earth, the largest of the Russian bells that hangs in Lowell House’s belltower, weighs about 13 tons. But despite its weight, Father Roman Ogrzykov, the head bellringer at the Danilov Monastery in Moscow, manipulated the device with ease on Wednesday afternoon, quickly tolling the three quick strokes that ended that afternoon’s bellringing session.

Ogryzkov, a tall, bearded man dressed in traditional Russian Orthodox garments, was one of two Russian monks who visited Harvard this past week. Along with Father Pavel Radin, who was clad in a checkered vest, linen shirt, and paisley ascot, Ogryzkov taught a series of master classes for the Lowell House Society of Russian Bell Ringers, a small student group that rings the bells every Sunday.

“This is a time for us to hone our skills with the traditional peals,” co-president Ivan D. Bochkov ’12 said.

According to co-president Inna Ryzhik ’12, the two monks taught three different peals. In addition, Radin, a monk from St. Petersburg, gifted the group a book of notated peals that he had compiled.

Though this was Radin’s first visit to Harvard, Ogryzkov has maintained a relationship with the University since 2003, when a delegation of Russian governmental and Orthodox Church officials came to Harvard to discuss the return of the historic bells, which had rested in Lowell House since 1930. The set, one of the few that survived the atheist regime of Joseph Stalin, was played by Ogryzkov during that trip.

“To a great extent, he enabled people to hear what those bells sound like when rung in the proper way,” Lowell House Co-Master Diana L. Eck said.

Though it was decided that the bells were to be returned and that Lowell House would receive a set of newly cast bells, Ogryzkov remained a friend of the University. According to Eck, when a delegation of Harvard officials went to Russia to find a bell foundry, Ogrzykov accompanied them. When the new bells were placed in Lowell in 2008, he taught a master class to several students and gave a bells concert.

“Since then, we’ve tried to maintain contact so we have some kind of program where our bellringers can travel to Russia every other year to learn more about the culture an practice of bellringing, and Father Roman comes here on the off years to teach master classes,” Eck said.

The monk has left a literal imprint on the Lowell Bells—during the Wednesday master class, he pointed out that his signature can be seen on the inside of Mother Earth.

“I participated in installing it,” he explained proudly. According to Ryzhik, the lessons, in conjunction with the trips, have also left a lasting impact.

“We improvised things, but we didn’t have a set canon of traditional peals,” she said.

Eck agreed that these elements have improved the sound of the bells. “Just in this week, the difference of hearing the complexity of the bells is really powerful,” she said.

Ryzhik encouraged all Harvard students to explore the bells, noting their uniqueness.

“Harvard is the only university with a set of Russian bells,” Ryzhik said. “We are trying to incorporate more traditional peals, but there’s always room for fun and improvisation.”

More about The Lowell House Bells.

Tweet

Share on Tumblr

Fr. John Romanides, the Angel of Great Counsel, and Iconography

By Metropolitan Hierotheos of Nafpaktos

The iconographer John Charilaos Vranos in his book The Exact Patterns of Icons: Iconographic Theology, analyzes the Theophanies in the Old Testament and in particular, according to the teachings of Fr. John Romanides, regarding the vision of the Angel of Great Counsel, by which we know the Triune God. In the preface of the book he writes among other things:

"The recovery of theology came with the appearance of the novice theologian Fr. John Romanides, teacher of Dogmatics. With his book Dogmatic and Symbolic Theology he methodically and convincingly worked out perfectly the case of the Theophanies. He lists the texts of the great ancient Fathers and reconstructs the theology of returning the God of the Old Testament to His throne, in the midst of His people He Himself defends them, He feeds them like a mother, and teaches them salvation! Rightly Father George Metallinos considers Father John Romanides a milestone of theology so that we can talk about a pre-Romanides period and a post one."

This is written because Fr. John Romanides, relying on patristic texts and the hymnography of the Church, argued that the revelations of God in the Old Testament were revelations of the fleshless Logos, the Angel of Great Counsel, the Wisdom of God. And as the iconographer John Charilaos Vranos stated, that after the recovery of theology by Fr. John Romanides there followed the recovery of religious iconography, he writes:

"The offering of Fr. John Romanides to iconography is incalculable. And not only in iconography, but in our attitude toward the West. After two thousand years he has opened the Beautiful Gate of the Altar for the Lord of Glory to enter, the Angel of Great Counsel, on His throne. Deception and heresy were removed. 'Lift up your heads, you gates; be lifted up, you ancient doors, that the King of glory may come in. Who is this King of glory? The Lord strong and mighty, the Lord mighty in battle. Lift up your heads, you gates; lift them up, you ancient doors, that the King of glory may come in. Who is he, this King of glory? The Lord Almighty — He is the King of glory' (Ps. 23:7-10). Eternal be the memory of Father John Romanides."

In the beginning of his book he depicts Father John Romanides sitting in front of a table, as the evangelists sit who wrote the Holy Gospel, dressed in priestly attire, writing his Dogmatics about the Angel of Great Counsel, while watching, at the same time, His icon. He is the I AM and in Him we see the Father, and this vision is through the Holy Spirit. Surrounding this sketch is written in a scroll circle: "John Romanides, Priest 1927-2001, a Teacher of Theology." Above the sketch is written, "Father John Romanides, the novice theologian of our time, restored the teachings of the Fathers regarding the God and Lord of the Old Testament. He was the Son God Logos and not the Father. Fleshless in the Old Testament, the Angel of Great Counsel, and the incarnate Christ in the New Testament. Iconography was thus illumined, on the top of the ladder of Jacob, in the struggle with the Angel, in the burning bush, in Moses who received the stone slabs and in all the Theophanies of the Old Testament we paint God the Logos, the uncreated Angel of Great Counsel, and not one who is created." Below the sketched representation is a phrase apparently belonging to Fr. John Romanides: "The non-Christological interpretation of the Old Testament is not only deception, but also heresy." This shows the great importance of the dogmatic teachings of Fr. John Romanides and how it is expressed in Orthodox iconography.

Translated by John Sanidopoulos

Tweet

Share on Tumblr

Sts. Timothy and Mavra Save Ioannis Kapodistrias

Ioannis Kapodistrias was a Greek diplomat of the Russian Empire and later the first head of state of independent Greece. He was born in Corfu and studied medicine, philosophy and law at Padua, in Italy. When he was 21 years old, in 1797, he started his medical practice as a doctor in his native island of Corfu. The following miracle occurred while he was a doctor in Corfu in May of 1803.

In Corfu Ioannis lived about 3 km outside of the city of Kerkyra, in Koukouritsa. On 3 May 1803 they notified him to visit a certain sick man in the city. He mounted his horse and left for the city. When he had covered half the distance, the horse suddenly arose in fear and galloped away, dragging him along since his foot got caught in the saddle.

At the same time the hieromonk Masellos of Platytera Monastery, which was located near the city, while he was reading the Service of Saints Timothy and Mavra and praying, he felt something terrible was happening near his Monastery. By some supernatural power he went outside to see what was happening, when he saw the horrible sight. The horse was running furiously while dragging the injured Ioannis Kapodistrias. He petitioned the grace of the celebrated Saints Timothy and Mavra and managed to stop the horse and release the injured doctor. He brought Ioannis into the Monastery and attended to his injuries. When Ioannis recovered he ascribed his wondrous salvation to Saints Timothy and Mavra and always loved them as his protectors, and to the Holy Monastery of Platytera he gave many great offerings, and Hieromonk Masello since that time was his spiritual father.

This miracle became well known throughout Corfu and two iconographers of the time depicted this event in three icons. Two of these are in the Monastery (the first shows the Hieromonk holding the reins of the horse of the runaway horse, and the second shows the horse with a fallen Kapodistrias and the two Saints above him). The third icon is kept in the Holy Monastery of the All-Holy Theotokos in Aixoni of Glyfada (property of the priest Fr. Mario Dapergolas).

It was because of this miracle that Ioannis Kapodistrias was entombed at the Holy Monastery of Platytera in the narthex of the church, together with some of his other relatives.

Tweet

Share on Tumblr

To Live A Godly Life...

By St. Andronicus, Archbishop of Perm

To live a godly life, one must know the will of God, the law of Christ, His teachings, which can be learned through the Holy Gospel. This is why everyone must have the Gospel, to study it and to remember that it contains the words of our Lord Jesus.

On Sundays and feast days it is not good to sit in our homes and engage in ordinary occupations and preoccupations. These days we must offer to God for the salvation of our souls and go to church for communal prayer.

Live with piety, like the saints. Which is why you should read the lives of the saints and other good books, from which you will learn the state and conduct of the saints. In Christian antiquity spiritual books, like manuscripts, were very expensive. However the faithful bought them, and both read them and copied them with alacrity. Now spiritual books are printed and are cheap, but the willingness of Christians to buy and study them is small. Those who are parents should themselves study, and encourage their children to do the same.

It is very commendable that you try to build a new temple, as it shows how much you love the church and you are interested in its decoration. Do not forget, however, the inner temple of your soul to embellish it with piety and every virtue.

There are people who live and behave as if they constantly see before them the face of God, because they have enclosed Him within their hearts. In their faces one sees divine peace. Saint Seraphim of Sarov was such a man:

"Instead of occupying yourselves with others, gossiping and judging them, as you do often, occupy yourselves with the lives of the saints, to learn good and not evil."

Tweet

Share on Tumblr

Boy Outsmarts Experts on Byzantine Empire

Amanda Falcone

May 2, 2012

The Hartford Courant

Every so often, a visitor at The Metropolitan Museum of Art in New York City questions the accuracy of an exhibit, but Helen Evans, one of the museum's curators, says not all of them are right.

Benjamin Lerman Coady, however, was.

Benjamin, 13, of West Hartford, is a seventh-grader at Renbrook School. Fascinated by history, he reads ahead in his textbooks. His mother sees his passion for the past and tries to provide an environment where Benjamin feels free to explore his interests.

That's how mother and son ended up at The Metropolitan Museum of Art last summer.

"It's more a parent seeing the world through a child's eyes," said Benjamin's mother, Joanne Lerman.

Benjamin wasn't quite sure what to expect at the art museum. He and his mother had visited the American Museum of Natural History a few times, but the Metropolitan was a new experience. Benjamin said he thought he'd see "just art on a wall."

He said he quickly learned that The Metropolitan is about more than just paintings — it's also about history.

While touring the museum, Benjamin and his mother stopped to look at the permanent exhibit about the Byzantine Empire — a part of history Benjamin had just studied in school.

A map of the empire in the 6th century was on display, and Benjamin said he immediately began to check the dates. The map was supposed to show when the empire was at its largest, but Spain and part of Africa were missing, he said.

Benjamin told a museum docent about his observation, who instructed him to fill out a form at the front desk.

"The front desk didn't believe me," he said, explaining that he never expected to hear back from the museum. "I'm only a kid."

In September, he received a letter from the museum's senior vice president for external affairs. It said that his comments were being forwarded to the museum's medieval art department for further review.

A few months later — in January, Evans, the museum's Mary and Michael Jaharis curator for Byzantine art, sent Benjamin an email: "You are, of course, correct about the boundaries of the Byzantine Empire under Justinian," she wrote.

She invited Benjamin back to the museum to meet with her.

Benjamin said he was surprised that the museum readily admitted making a mistake, and he said the process taught him a valuable lesson.

"If you have a question, always ask it," he said. "Always take chances."

As for the error, Evans said this week that the museum is still working to fix it.

The error was probably made when the map was reprinted a few years ago, and the museum is trying to decide whether it should now display more than one map reflecting the empire's history, she said. It takes a while to create a new map because it involves working with a mapmaker, Evans explained.

Benjamin met Evans at the museum in February, bringing her a gift — notepads from Renbrook School.

In return, Evans showed him around the museum, gave him a sneak preview of a new exhibit and discussed the Byzantine Empire. She also asked him to draw his own version of what the map at the museum should look like — a task he is still working on.

"It may be the makings of a young historian," Evans said.

History is definitely one of Benjamin's passions, but he said he doesn't envision a career as a history teacher or a museum worker.

"I want to move to Greenwich and open a modern exotic car shop," he said with a smile.

Tweet

Share on Tumblr

Evolution For Dummies

By Cornelius Hunter

As we saw in the previous post, the consensus position among evolutionists is that evolution is a fact, every bit as much as gravity, the round Earth and heliocentrism are facts. But the scientific evidence does not show evolution to be a fact, so what’s going on? For example, evolutionists refer to the fossil record, but the fossils reveal what species existed in the past, not how they got there. Minor adaptations in lineages are suggested in the fossils, but large-scale evolutionary change must be inferred to occur between different fossil species. In fact, the fossil record shows bursts of diversity and new forms appearing abruptly.

Evolutionists also refer to comparative anatomy. But again, these do not tell us how the species arose. Similarity between species does not imply an evolutionary relationship. In fact, comparative anatomy commonly reveals contradictory patterns. Distant species share the same designs, and sister species show very different designs.

Evolutionists also refer to small-scale adaptation we can observe. But we don’t know that these adaptations generally accumulate to create large scale change evolution requires. In fact even evolutionists have agreed this is doubtful, and that some other, unknown, mechanism is required. In fact, these adaptations are produced as a consequence of profoundly complicated molecular structures and mechanisms, whose origin evolution does not explain.

Is there evidence for evolution? Sure, there is plenty of evidence for evolution. But there are significant problems with evolution. There is plenty of evidence for evolution just as there is plenty of evidence for geocentrism. But the science does not bode well for either theory.

So the evidence for evolution follows this general pattern: Even at its best, it does not prove evolution to be a fact. And furthermore, the evidence reveals substantial problems with evolution.

So how can evolutionists proclaim evolution to be a fact with such fervor? There seems to be a glaring mismatch between the evidence and the truth claims of evolutionists. The answer is that evolutionists use contrastive reasoning. Evolution is not claimed to be a fact based on how well it fits the evidence, but rather on how poorly the alternative fits the evidence. Evolution is proved by the process of elimination.

For example, evolutionists explain that nature’s apparently useless or harmful designs make no sense except on evolution. Such harmful designs are actually not predicted by evolution. They are low probability on evolution, but such harmful designs are at least understandable given evolution’s lack of planning. The designs may be low probability, but not altogether impossible.

But if the species were intelligently designed, then these useless or harmful designs make no sense. So we might say that evolution is proved not by positive evidences, but by negative evidences. And in fact the worse the evidence, the better for evolution, because such negative evidences are even worse for the alternative.

Indeed, there are no demonstrations of the fact of evolution that do not appeal to such contrastive reasoning. Evolutionists have a great many proofs for the fact of evolution, but they always entail some form of this contrastive reasoning. Here is how philosopher Eliott Sober explains contrastive reasoning:

This last result provides a reminder of how important the contrastive framework is for evaluating evidence. It seems to offend against common sense to say that E is stronger evidence for the common-ancestry hypothesis the lower the value is of [the probability of E given the common-ancestry hypothesis]. This seems tantamount to saying that the evidence better supports a hypothesis the more miraculous the evidence would be if the hypothesis were true. Have we entered a Lewis Carroll world in which down is up? No, the point is that, in the models we have examined, the ratio [the probability of E given the common-ancestry hypothesis divided by the probability of E given the separate-ancestry hypothesis] goes up as [the probability of E given the common-ancestry hypothesis] goes down. … When the likelihoods of the two hypotheses are linked in this way, it is a point in favor of the common-ancestry hypothesis that it says that the evidence is very improbable. [Evidence and Evolution, p. 314]

These evolutionary arguments and conclusions are very powerful. It seems that the evolutionist’s argument is compelling. The species must have arisen spontaneously via evolutionary mechanisms. But in all of this there is a catch.

Science cannot know all the alternative explanations for the origin of the species. When evolutionists conclude evolution is a fact via the process of elimination, they are making a subtle but crucial non scientific assumption—that they know all the alternative explanations.

So all of these powerful evolutionary arguments for the fact of evolution are non scientific. In other words, evolution has extremely powerful and compelling arguments, but the cost of building such a powerful case is that the idea is not scientific.

Without these powerful proofs, evolution would lie exposed to the many scientific problems and contradictions. The idea that the world, and all of biology, spontaneously arose is, from a strictly scientific perspective, extremely unlikely. But evolution is shielded from such problems by its powerful non scientific proofs.

This non scientific aspect of evolution is immense and would be difficult to underestimate. It has dramatically altered the very perception of science and its evidence. For given the fact of evolution, all of biology is interpreted according to the idea. The many scientific problems with evolution become more friendly “research problems.” And the theory becomes immune to scientific skepticism.

Source

Tweet

Share on Tumblr

5 Miracles of Saints Timothy and Mavra

1. Two Are Saved From Drowning

In the village of Maherado on the island of Zakynthos there exists a church dedicated to Saints Timothy and Mavra and which contains a miraculous icon of St. Mavra. Once there was a demon possessed woman from Zakynthos who was often led by the unclean spirit to the beach in order to drown. Her relatives fled to the aid of Sts. Timothy and Mavra, that holy and martyric couple, and in order to protect her they tied her in front of the miraculous icon of St. Mavra. One day the relatives of this women were away and she managed to free herself, and the demon attempted to throw her down a deep well near the church. She remained down there for about three hours without anyones notice. When her relatives discovered she had freed herself, they were frightened and looked everywhere for her. They finally came to the well and found the woman standing upright without her feet touching the water, and she was completely dry and unhurt. When asked how this happened, the woman replied that St. Mavra held her by the hair and would not let her sink into the water. When she was removed from the well the demon had completely left her and she glorified God, and after venerating St. Mavra's miraculous icon, she returned home healed.

A similar miracle happened to a man in the same area who had the urge to drown himself in the sea. When he went to venerate the miraculous icon of St. Mavra he was released from the demon and was healed. He glorified God and always proclaimed the wonders of the two Saints.

2. The Church Is Saved

This miracle occurred at the Holy Church of Saints Timothy and Mavra in Zakynthos in 1801. It was May 3 and the church was full of believers who came to celebrate the feast of the two Saints. When Matins was completed the priests were ready to process with the holy icon of the Saints before the Divine Liturgy.

Inside the church was a box with fireworks and explosives, which were there to either celebrate the feast or to help in the battle which was then going on in the Ionian Islands against the French. For whatever reason they were there, the amount was so big that it could have blown up the entire church as well as the surrounding area.

Suddenly, a frightful boom was heard and the people were terrified by the sudden flames. Because of the large crowd people could not move to escape. Immediately came thunder and lightning like a beam that made everything shine. The earth shook like a huge earthquake. Yet nobody suffered anything, despite the huge flames of fire and the high pressure that blew out the windows. An invisible force protected them, because the large force exerted by the explosions should have destroyed the temple and killed many people.

After a few minutes, having escaped this trauma, the people noticed the obvious miracle and began to praise God with tears in their eyes, chanting in unison the Kontakion to Saints Timothy and Mavra.

3. "I Am Saint Mavra"

In Delphi in late 1985 a small child was healed miraculously. This was told by Mrs. Panagiota Orsopoulou who is a faithful member of the Church of St. Mavra in Upper Heliopolis. This parish is known for distributing Wall Calendars every November and the sales proceeds go towards the activities of the parish. In November 1985 Panagiota went to visit her relatives in Delphi and brought with her some calendars for distribution.

An inhabitant of Delphi, Mrs. Katherine Dimakou, when she saw the calendar with the icon of Sts. Timothy and Mavra, snatched it, embraced it with tears, and kissed it, saying:

"This is the Saint who appeared in my sleep and stroked my back!"

"When did this happen?" they asked.

"Recently when my grandchild was severely ill. He was in very critical condition. The doctors had lost hope and I was in great pain and bemoaned the evil that found us."

"And what happened?" they further inquired.

"I saw in my dreams this unknown woman to me and she struck me with kindness on the back, saying: 'Do not be afraid and do not be sad. Your grandchild will get well. I am Saint Mavra.' She said these things and suddenly left. I however did not know that our Church had such a Saint who is called Mavra, so I was skeptical."

After a few days the sick child was completely well, and Mrs. Dimakou is the most faithful preacher of the healing powers of Saints Timothy and Mavra.

4. "This will become my home"

Before the Church of St. Mavra was built in Upper Heliopolis (on 15 September 1985), another miracle ascribed to the two Saints occurred. At first a small wooden chapel was built there, which could hardly fit 15-20 people, which was moved from the square in Thessaloniki to the end of the bus terminal. This was because land was not granted by competent authorities, and one faithful parishioner was saddened by this. Seeing that the parish priest was sad, she went to him and said:

"My Father, do not be sad by the obstacles you are facing. Last night I saw in my sleep the following dream: In these rocks, which will become the temple, I saw a woman with black clothes sitting on top of a rock and waiting. I approached her and asked her in a friendly way: 'Who are you my daughter and why are you there in the deserted area by yourself?'

'I am Mavra' she simply responded, 'and here will be my home in this place where I am sitting now.'

I immediately threw myself out of bed and did my cross, certain that the church of our Saints would be built. Do not worry my Father, you will see it yourself very soon."

Truly the miracle of the Saints occurred shortly thereafter. In a few days the Presidential Decree of the granting of land was signed by the competent authorities and the work began. The foundation was laid on 15 September 1985 by His Eminence Archbishop Seraphim. On 22 December 1985 the first Divine Liturgy took place in the first floor hall, built with true zeal by many believers in three months.

5. "I live in Heliopolis"

At the General State Hospital of Athens a woman around 55 years of age, a resident of Athens in the district of Kallithea, was hospitalized with a severe illness. She spent many weeks in a bed of pain, and hopes of healing were quickly diminishing. The doctors could do nothing for her to treat her.

In the next bed another lady was hospitalized and a parishioner of the church in Heliopolis would often visit her. These two women often spoke about the construction of the holy church, about the difficulties and obstacles, as well as about the love of the people who every Sunday filled the church for the Divine Liturgy, as well as on other feasts.

The lady from Kallithea, who heard these conversations, was in dire condition. Her health deteriorated very rapidly and the doctors waited for the end in a few days. She fell into a coma and was barely breathing. Then she saw in her sleep a woman dressed in black coming to her and speaking with a sweet voice:

"Do not be afraid, you will shortly be well."

"But don't you see what a mess I'm in?"

"Do not be afraid. God loves everybody very much."

"What's your name, my daughter?"

"They call me Mavra and I live in Heliopolis."

Then she suddenly disappeared without moving at all. The sick woman did not speak. However she did remember the words and appearance of the Saint. The next day she woke up and felt much better. In four days she was quit well and with tears in her eyes spoke of the dream and appearance of St. Mavra. Since then she is a very faithful woman and glorifies God for the wondrous power of Sts. Timothy and Mavra.

Apolytikion in the Fourth Tone

To Timothy let us faithful render homage today together with Mavra, his fellow contestant and wife, that most faithful bride of Christ, lauding their brave steadfastness; for by crucifixion they followed with longing in the steps of their Master, Who nailed the sins of all to the Cross when He was slain for us.

Kontakion in the Fourth Tone

Since ye endured through diverse woundings and tortures and have received from God the garlands of vict'ry, rise up in intercession with the Lord for us, who with longing celebrate this, your sacred memorial, O Great Martyr Timothy, and most glorious Mavra, that He grant peace to all His Church and flock, for He is truly the strength of all faithful flock.

Tweet

Share on Tumblr

Saint Matrona the Blind of Moscow (+ 1952)

St. Matrona of Moscow (Feast Day - May 2)

On any bright summer morning or dark midwinter dawn, the gates to the Monastery of the Protection of the Mother of God in the Taganskaya district of Moscow open early to admit a crowd of pilgrims waiting to venerate the relics of one of Russia’s newest canonized saints, Blessed Matrona of Moscow (1881-1952). By mid-morning, the numbers have swelled to 200–300, and on weekends and feast days, to three times that number. Standing in line to venerate an icon of St. Matrona hung on the wall outside of the church can take two to three hours; the line to venerate her relics is even longer. Who is this remarkable woman, and how has she captured the hearts of Russians everywhere?

Blessed Matrona (Matrona Dmitrievna Nikonova) was born in 1881 in the village of Sebino in the province of Tula, twenty kilometers from the famous Kulikovo2 Field. Her parents, Dmitri and Natalia, were pious, hardworking peasants with four children – Ivan, Michael, Maria, and Matrona. The Nikonovs lived in such poverty that to feed and clothe a fourth child seemed impossible, and before the baby was born, Natalia decided to send it to an orphanage sponsored by Prince Golitsin in the neighboring village of Buchalki, where underprivileged and illegitimate children were brought up at the prince’s expense. Shortly afterwards, however, she had a prophetic dream. Her unborn daughter appeared to Natalia in the form of a white bird with a human face and closed eyes, alighting on her arm. Accepting the dream as a sign, the God-fearing woman decided to keep the baby, who was indeed born blind.

Holy Scripture testifies that the Lord sometimes chooses His servants even before they are born. As He said to the Holy Prophet Jeremiah, “Before I formed thee in the belly I knew thee; and before thou camest forth out of the womb I sanctified thee….” Matrona also seemed to have been chosen for a special purpose, for from her birth, the Lord gave her both spiritual gifts and a heavy cross that she bore with humility and patience throughout her life.

Pavel Ivanovich Prokhorov, a relative of the family who attended Matrona’s baptism, related that as the priest submerged her in the font, those present saw a column of light smoke above the infant and smelled a wonderful fragrance. Respected as a righteous man by his parishioners, the priest, Fr. Vasili, was amazed: “I’ve baptized many, but this I have never seen before. This child will be holy.” Fr. Vasili told Natalia, “If she asks for anything, you must come to me immediately and tell me what is needed.”

He added that Matrona would stand in his place and even predict his death. This later came to pass. One night, Matrona unexpectedly told her mother that Fr. Vasili had died. Her frightened parents ran to his home to find that Fr. Vasili had indeed just reposed. A friend of Natalia’s later related that when the child was still nursing, her mother complained, “What can I do? The baby doesn’t take my breast on Wednesday and Friday – she just sleeps all day and it is impossible to wake her up.”

On the little girl’s chest was a raised birthmark in the form of a cross, of the size and shape that all Christians wear around their neck. When she was six years old, her mother once reproached her: “Why did you take off your baptismal cross?” “Mama, I have my own cross on my chest,” answered the child. “My dear,” said her mother, “Forgive me! And I was scolding you…” Matrona was not only blind, she didn’t even have eyes. Her eye sockets were closed, her eyelids shut tightly like the white bird her mother had seen in her dream. But she had spiritual sight, and many times when her parents were asleep, she would feel her way to the icon corner, take the icons from the shelf to the table, and play with them in the quiet of the night. As she grew, village children often made fun of Matrona, mocking her with cruel games. They would hit her with stinging nettles, knowing that she couldn’t see, and once they put her into a pit, watching curiously as she felt her way out of it and shuffled home. Because of these “games,” Matrona stopped playing with other children and stayed at home.

The Nikonov home was situated near the beautiful Church of the Dormition of the Mother of God, which served seven or eight surrounding villages. Matrona’s parents were known for their piety and, as they often attended Divine services together, Matrona “grew up” in church. When Natalia didn’t know where the young girl was, she often found her there, standing quietly in her usual place, behind the door near the west wall. She knew the church prayers and hymns and often sang along with the choir. Feeling sorry for her, Natalia would sometimes say, “You are my little unfortunate one!” and was surprised one day to hear Matrona answer, “Am I unhappy? You have unhappy Vanya and Misha.”

Matrona’s Spiritual Gifts

At seven or eight years old, Matrona’s gifts of foresight and healing began to manifest. One day she said to her mother, “Mama, get ready, I’m going to have a wedding.” Natalia told this to the priest, who came and gave the child Holy Communion. Within a few days, carriages began coming to the Nikonov home; people with sorrows and illnesses, asking for young Matrona. She prayed over them and many were healed. Her mother asked, “My little Matrona, what is all this?” and the girl replied, “I told you that there would be a wedding.”

Her relatives recalled that even as a child she not only perceived human sins and offences, but even thoughts. She felt approaching danger and foresaw natural disasters and social upheavals. Through her prayers, many people received healing from sickness and consolation in sorrow. They came from surrounding villages, and later even from other districts and regions on foot, by cart, and in wagons. Matrona often prayed for bedridden invalids, who would be raised to their feet, healed. Out of gratitude, they left food and gifts for her parents, so instead of being a burden, Matrona soon became the family’s main provider.

One feast day, Natalia called her husband to go with her to church, but he decided not to go that day, and instead read and sang the prayers at home. Throughout the church service she worried over his absence. When liturgy finished and she returned home, Matrona, who had also stayed home, said, “Mama, you weren’t in church.” “How can that be? I’ve only just come home and I’m changing my clothes.” But her daughter replied, “Father was in church, but you weren’t there.” With her spiritual sight she understood that her mother was only in church bodily, while her father had prayed deeply at home.

One chilly autumn day, Natalia found her daughter sitting outside. “Why are you sitting here? Go indoors.” Matrona answered, “It’s impossible for me to sit inside; they put fire on me, they poke me with their pitchforks.” Her mother was perplexed, “But there’s no one there.” “You don’t understand, Mama, Satan is tempting me.”

Xenia Ivanovna Sifarova, a distant relative, related that once, after visiting their family, Matrona said to Xenia’s mother, “I will leave now and tomorrow there will be a fire – but you won’t get burned.” And so it was, that a fire began in the morning and burned almost the entire village. As the flames approached their home, the wind suddenly changed and their house was saved.

In her youth, Matrona was given a chance to travel. Lydia Yankova, the pious daughter of the local landowner, took Matrona with her on various pilgrimages to the Kiev Caves Lavra, Holy Trinity-St. Sergius Lavra, St. Petersburg, and other Russian holy places. An account has been preserved of the meeting of young Matrona with the righteous St. John of Krondstadt. At the end of the service at the Andreevskiy Cathedral in Krondstadt, he asked the crowd to make way for the fourteen-year-old girl to approach the solea. In everyone’s hearing he said, “Little Matrona, come to me. Behold, here is my replacement, the eighth pillar of Russia.” Matrona never explained the meaning of these words to anyone, but those close to her later understood that Fr. John had foreseen how she would serve Russia and the Russian people during the persecution of the Church.

When Matrona was seventeen years old, she suddenly lost her ability to walk, and later spoke of the spiritual reason for this. She had known beforehand that, on that day, after receiving Holy Communion, a woman would come to her in church and take away her ability to walk. “I couldn’t escape this – such was the will of God.”3 So, to the end of her days she remained seated. Her “sitting” in various homes and apartments where she found shelter continued for another fifty years. She never complained about her paralysis, but bore it as the will of God.

Around this same time, Matrona, who was already known throughout the region and whose requests were taken as blessings, asked that a certain icon of the Mother of God be painted for the village Church of the Dormition. This came about one day when the blind girl asked her mother to tell the priest that on a certain shelf in his library lay a book with a picture of the icon, “In Search of the Lost.” The surprised priest found the picture of the icon just as she had described it. When she heard this, Matrona exclaimed, “Mama, I will have such an icon painted.” Her mother was pensive. How could they ever pay for this? Some time later, Matrona again said to her mother, “Mama, I’m dreaming and dreaming about this icon ‘In Search of the Lost.’ The Mother of God is asking to come to our church.” At Matrona’s request local village women began collecting money. Among those who contributed was one man who gave a ruble reluctantly and his brother who gave one small kopeck in fun. When they brought the money to Matrona, she spilled it out and, picking out the very same ruble and kopeck, told her mother, “Mama, give it back, it’s spoiling all the money for me…”

When the necessary amount had been collected, they ordered the icon from an artist from the village of Epiphania. Matrona asked if he was able to paint such an icon, and he replied that for him it was an ordinary commission. She then asked him to go to confession and receive Holy Communion. Later she asked again, “Do you know for sure that you will paint this icon?” The artist answered affirmatively and began his work. After some time, he told Matrona that nothing was coming of the painting. She replied: “Repent of your sins.” With her spiritual vision, she saw that there was one sin that he had not yet confessed. Astounded that she knew this, he returned to the priest, confessed, communed, and asked Matrona’s forgiveness. She replied, “Go. Now you will paint the icon of the Heavenly Queen.” The icon was painted about 1915 and, after the revolution, Matrona kept it with her throughout her life. It is now enshrined in Moscow at the Monastery of the Protection of the Mother of God in Taganskaya, near Matrona’s relics.

With Matrona’s blessing, another collection of money was made in the villages and another icon “In Search of the Lost” was ordered for the village of Bogoroditske. This icon is now in Holy Dormition Monastery in the village of Novo-Moskovsk, in the province of Tula.

When the icon was ready, it was carried in procession with crosses and banners from Bogoroditske to their own church in Sebino. Matrona went four kilometers out of the village to meet it, others leading her by the hands. (This was before she lost the use of her legs.) Suddenly she announced, “Don’t go any further, now very soon they will come, they’re already close.” Blind from birth, she spoke like one with sight, “They will be here in half an hour with the icon.” And indeed, after thirty minutes the procession came in sight. A moleben was served and the procession continued to Sebino, Matrona carrying the icon for much of the way. This icon of the Mother of God became the main object of local veneration and was glorified with many miracles. When there was a drought, they would bring the icon to a meadow near the village and serve a moleben; rarely were the villagers able to return home before it began to rain.

Although blind, Blessed Matrona was always surrounded with icons. Later in Moscow, in a room in which she lived for a long period, there were icon corners with icons from floor to ceiling, and glowing icon lamps before them. One woman, working in the Church of the Deposition of the Robe in Moscow often came to Matrona and later recalled how Matrona told her, “In your church I know all the icons and where they are.”

People were astonished to learn that Matrona had a visual conception of the world, like those with sight. Zenaida Vladimirovna Zhdanova, a close friend, once said sympathetically, “It’s a pity, Matushka, that you can’t see the beauty of the world,” to which Matrona answered, “Once, God opened my eyes and showed me the world and His creation. I saw the sun and the stars in the sky and everything on the earth, the beauty of the earth, mountains, rivers, the green grass, flowers and birds…”

In an even more remarkable example of her clairvoyance, Zenaida recalled, “Matushka was completely unlearned, but at the same time knew everything. In 1946, I was to defend my thesis project on an architectural design for the Ministry of the Navy (I was then studying at an architectural institute in Moscow). I did not understand why, but my thesis advisor had taken a dislike to me and my project. For five months he would not consult with me once, and he had already decided to fail my project. Two weeks before the defense he informed me, “The commission will arrive tomorrow and declare the worthlessness of your work! You won’t even defend it.”

I returned home in tears – father was in prison, there was no one to help, mama depended on me. Our only hope was that I would successfully complete my university education and get a job.

That afternoon Matrona listened to me attentively and said, “Don’t worry, don’t worry, you will pass your exam! Tonight, we’ll have tea and talk about it.” I could hardly wait for evening to come and when I joined her, she said, “I will go with you to Italy, to Florence, to Rome and we will see the works of the great masters.” Then she began to enumerate the streets, the buildings! She paused at one point: “Behold, the Plazzio Pitti… and here’s another palace with archways, similar to the one in your work – a building with three lower levels of massive stonework and two arched entryways.” She spoke in detail about the architectural elements of the building, and I was shocked at her knowledge of the subject. In the morning I ran to the institute, put tracing paper over my project and using brown ink I made corrections based on what she had said. The commission came at ten o’clock. They looked over my project and said, “And so, your project came out well, it looks excellent – go ahead and defend it!”

Once during Bright Week, women from the village of Orlovki came to Matrona, who sat at an open window receiving people. To one woman she gave a prosphora, to another, some water, to a third, a red egg which she said she should eat when she went to the garden behind the barn. The woman put the egg in her blouse and the group departed. Behind the barn, she broke open the egg and found a mouse instead. Frightened, the villagers returned to Matrona, who asked, “So, is it disgusting to eat a mouse?”

– “Matrona – how can one eat it?”

– “And how can you sell such milk to people, orphans, widows and poor people who don’t have a cow? The mouse was in the milk, and you just picked it out and sold the milk.”

The woman who had done this protested, “But Matrona, they didn’t see the mouse – they didn’t know about it, and …I even threw it out.”

– “But God knows that you sold milk that had had a mouse in it!”

As an intercessor before the Lord, Matrona helped many with sicknesses and sorrows. Four kilometers from Sebino there lived a man who couldn’t walk. Matrona said, “Let him begin to crawl to me in the morning. He will reach us at about three o’clock.” He crawled the four kilometers, and left her on his own legs, healed.

A. F. Vibornova, whose father was baptized at the same time as Matrona, also told of one of these healings. “My mother’s brother lived in the town of Ustya, where my mother was born. One morning he rose to find that he couldn’t move his hands or his feet. He did not believe that God was healing people through Matrona’s prayers, but his daughter came to my mother in Sebino anyhow. ‘Godmother, hurry! Father feels very bad. He’s become a simpleton – his arms hang at his side, he can’t focus his eyes, his tongue hardly moves.’ My mother bridled the horse and she and my father went to Ustya, where they found her brother in such a pitiful state that he could barely say ‘sis-ter’. She brought him to our village, then went by herself to Matrona. When she arrived, Matrona (who had not yet met him) said, ‘Well, now, your brother says I can’t do anything, but he himself has become like a noodle… But bring him to me, I’ll help.’ She prayed over him and gave him some holy oil. He slept like a dead man and in the morning arose completely healthy. Matrona only said, ‘Be thankful to your sister – it’s her faith that healed you.’”

The help that Matrona gave to sick people had nothing in common with the witchcraft and whisperings of old women or the so-called ‘folk’ remedies that invoke spirits, extrasensory powers, or other sorcery, in which the ‘healer’ is in contact with dark forces. Hers was of a completely Christian nature. Those who knew her well testified that it was for this reason that righteous Matrona so disliked sorcerers and occultists. Above all, Matrona prayed. Richly laden with spiritual gifts, she prayed to God for heavenly aid against infirmity. The history of the Orthodox Church has many such incidents where not only clergy or monastic-ascetics, but also righteous ones living in the world healed those in need through their prayers. Matrona said prayers over water and gave it to those who came to her. Drinking this water and sprinkling it about protected one from a variety of dangers. The contents of these prayers is unknown, but, of course, at that time it was difficult to obtain holy water sanctified by a priest who had the canonical right to perform this task. It is known, however, that miraculous healing occurs not only through small amounts of holy water blessed in church, but also through springs and wells associated with righteous people who spent their prayerful lives near these springs, as well as springs near places where holy icons appeared.

When she was quite young, Matrona foretold the 1917 Russian Revolution. “There will be pillaging, destruction of churches, and everyone will be persecuted.” She graphically described how the land would be divided up and how parcels of land would be grabbed by people intent on getting something for themselves. “Then, they will throw away the land and run off in every direction. In the end, the land will be useless for anyone.” Thus, Matrona saw beforehand the revolutionary “program” of land redistribution, which dispossessed even the poor.

Before the revolution, Matrona advised Yankov, the landowner of their village of Sebino, to sell everything and go abroad. If he had listened to her, he would not have had to witness the plundering of his estate, he would have avoided his own untimely death, and he would have spared his daughter Lydia a life of homeless wandering.

A fellow villager of Matrona, Evgenia Ivanovna Kalashnikova, related that before the revolution a baroness bought a house in Sebino and told Matrona, “I want to build a bell tower.” “What you plan to do will not come to pass,” Matrona answered. The baroness was surprised: “Why won’t it come true, when I have both money and materials?” But it was so – nothing ever came of her plans; the revolution disrupted everything.

The Move to Moscow

In 1925, Matrona moved to Moscow where she remained to the end of her life. In the capital city there were many unhappy, suffering people who had fallen away from the faith and others who were unbalanced through physical and spiritual illnesses. Living there for thirty years, her prayerful service saved many from infirmity and despair, reconciling them with the Church. Matrona loved Moscow, saying, “It’s the holy city, the heart of Russia.”

After the Revolution, both of Matrona’s brothers, Mikhail and Ivan, joined the Communist Party, and Mikhail became a village agitator. Matrona’s presence in the family home, receiving people all day long and teaching them how to preserve their faith, was unbearable for her brothers, who were afraid of reprisals from the party. Taking pity on them and her elderly parents, Matrona moved away to Moscow. She lived with relatives and friends, staying for short periods in houses, apartments, and basements with dedicated spiritual daughters who took care of her. This homeless wandering was a new period in her ascetic life. Occasionally, she was forced to live with people who were hostile towards her, as living-quarters in Moscow were scarce (as they are now) and there were few choices. Zenaida Zhdanova related the kind of deprivation that Matrona endured when she arrived in Moscow. “She lived not even having a corner of her own, without possessions or food. She would live with anyone who invited her. She lived on what people brought. At one period, she was completely dependent on a wicked woman who ordered everyone about and divided up everything that came to Matushka among her own relatives. Without her knowledge Matushka couldn’t even eat or drink.” “Once I went to Sokolniki, where Matushka sometimes lived in a small hut, a summerhouse made of plywood. It was deep autumn. I went to the house, and inside found thick, moist, dank smoke coming from a small stove. I approached Matushka, but she lay on the bed with her face to the wall, unable to turn towards me as her hair had frozen to the wall. I said in horror, “Matushka, how could this happen!? Surely you know that mother and I live alone, my brother is at the front, father is in prison – what has become of him, no one knows – but we have a warm home with two rooms and a separate entrance. Why haven’t you asked us to take you?” Matushka sighed heavily and said, “God has not willed it so that you will not regret it later.” (But later she did move in with the Zhdanovs.)

Until the war, Matrona lived on Ulianovsky Street with Fr. Vasili, the husband of her spiritual daughter, Pelagia, until he was imprisoned. She later lived on Pyatnitska Street, in the Sokolniki area (the summer plywood construction), and in Vishyakovski Lane in the basement of a relative. She also lived at Nikitski Gates, in Petrovsko-Razumovskaya, and was a guest of relatives in Sergiev Posad and Tsaritsino. Longest of all, she lived from 1942 to 1949 in the Arbat neighborhood, in Starokonyoushensky Lane. This old wooden manor house had belonged to the wealthy father of Zenaida Zhdanova, but after the revolution the house was confiscated and Zenaida and her mother were left with two small rooms. Three of the corners of Matrona’s room were covered with icons from the floor to the ceiling. Before the icons hung old lampadas, and in the windows, rich heavy curtains. When she lived with the Zhdanovs in Starokonyoushensky Lane, Matrona confessed and received Holy Communion from Fr. Dmitri at the church on Krasnaya Presnaya Street. Unceasing prayer helped her carry out her podvig of service to others. Often she was so tired at the end of the day that she wasn’t able to speak, even to her close ones, and could only groan quietly. Blessed Matrona’s interior spiritual life remained a mystery to those who were close to her.

In her memoirs, Zenaida Zhdanova writes: “Who was Matrona, exactly? Matushka was an angel incarnate – a warrior, doing battle with evil powers as if she held a flaming sword in her hands. She healed by her prayers, with holy water…

“She was small, like a child, and often lay on her side, on her clenched fist. She also slept this way, never really lying down completely. When she received people, she sat cross-legged, her legs beneath her. She would put her hands on the head of the person kneeling in front of her, make the sign of the Cross over them, pray, and then say whatever was needful for their soul. “It seems that Matushka knew everything that was going to happen ahead of time. Every day of her life was a stream of grief and sorrow from those who came to her. She would hold the head of a weeping person in both hands, suffering with them, warming them with her holiness. The person would leave as if on wings, and many healings occurred as a result of her prayers. Matrona herself was often exhausted; she sighed heavily and prayed all night long. She had a small depression on her forehead from her fingers because she had crossed herself so very often. She crossed herself slowly, carefully, her fingers searching for this place on her forehead.”

One day Zenaida complained to Matushka, “Matushka, my nerves…” “What nerves,” she interjected, “You know, during wartime or in prison, there are no nerves… you have to control yourself and be patient.” Many times the Soviet authorities wanted to arrest Matrona, and many of those close to her were imprisoned or sent into exile. Zenaida Zhdanova herself was sentenced for being a member of an Orthodox monarchist group. These were difficult times and people were afraid to register Matrona at their address (for which they could also be arrested for harboring an “enemy of the people”), so she lived illegally, without registration, often leaving in a great hurry just before the police came because she foresaw that there was unpleasantness approaching. In this way she saved not only herself from arrest, but those who sheltered her.

Xenia Ivanovna Sifarovna relates that Matrona’s nephew, Ivan, lived in Sergiev Posad (Zagorsk in Soviet times). One day she called him in her thoughts to come to her. He went to his boss and said, “I need to ask permission to leave work early. I can’t stay, I must go to my aunt.” He came, not knowing why. Matrona said, “Quickly, quickly, move me to Zagorsk to your mother-in-law.” They had only just left when the police arrived. It was like this many times; she would leave hours or minutes before the arrest.

Anna Filipovna Vibornova remembers another incident. Once, when a policeman came to arrest Matrona, she had not left her residence, but waited for him and said, “Go, go quickly, there is misfortune for you at home! A blind woman has no place to hide. I’ll sit here in bed, I won’t go anywhere.” Alarmed, he returned home to find that his wife had been badly burned by the kerosene stove. He managed to get her to the hospital in time to save her life. When he came to work the next day, his chief asked him, “Well, did you get the blind woman?” He replied, “I’m not taking her anywhere. If that blind woman hadn’t told me, I would have lost my wife, but I was able to get her to the hospital in time.”

While living in Moscow, Matrona often went to her native village – someone would call her to come, or she would become homesick and miss her mother. Residents of her village also came to her in Moscow and brought handwritten notes from people from nearby villages. She answered them all. People came from 200 or even 300 kilometers away, and she would know their names. To some she spoke in parables, to others in simple language.

Many Moscow priests and monks from the Holy Trinity-St. Sergius Lavra knew about Matrona as well, but through the unknowable providence of God, there were no witnesses to draw back the curtain of her spiritual life and write about it for future generations. They only knew that she prayed through the night.

Sometime in 1939 or 1940, Matrona said to one visitor, “Look how you are fighting with everyone, and you know, war is coming… Many of our people will perish, but the Russian people will win the war.” At the beginning of 1941, Zenaida’s twin sister, Olga Noskova, having received a paid holiday from her state employers, asked Matushka when she should go. Matrona replied, “Take your vacation now; later there won’t be any vacations for a long, long time. There is going to be a war. Victory will be ours; the enemy will not touch Moscow, only it will burn a little. It won’t be necessary to leave Moscow.”

When World War II began, Matushka asked all of those who came to her to bring willow branches. She broke these into sticks of uniform length, peeled off the bark, and prayed. Those close to her remember that her hands were covered with sores from doing this, but no one understood the significance. It also appears that Matrona was able to be spiritually present in various places at the same time. Distance made no difference. She frequently spoke of helping the soldiers, unseen, on the fronts. She told everyone that the Germans wouldn’t enter Tula, and her prophecy was correct. During the war there were many occasions when she had to answer those who came to find out if a friend or relative was alive or not. She would say to some, “Alive – just wait.” To others she would say, “Have a funeral served and commemorate him.”

Matrona received up to forty people almost daily. She didn’t refuse anyone except those who came with bad intentions. Some came to her as a folk healer who had the power to remove curses or the evil eye, but after meeting her they understood that she was a woman of God, and they often began going to church, to confession and Holy Communion. Matushka always prayed loudly. These were well-known prayers, read both in church and at home: Our Father; Let God arise…; the 90th Psalm; O Lord Almighty, Maker of heaven and earth…. When she prayed she emphasized that she was not the source of healing, but that God Himself helped in response to the prayers. When one suffering woman, Xenia Gavrilovna Potapova, asked her for help, she replied, “Who is little Matrona, is she God? God helps!”

In her prayers for the infirm, Matrona required that people have faith in God and repent. One visitor would be asked if she believed that God had the power to heal her; another, who was sick with epilepsy, would be directed to not miss a single Sunday service, and to go to confession and receive Holy Communion every time. Those living in civil marriage she blessed to marry in the Church. She required everyone to wear a cross. Matushka also taught that we have to obtain medical help when we are ill. Our body is a house that God has given us and we are responsible for keeping it repaired. God created the world and healing herbs. We shouldn’t resist His gifts.

What did people bring to Matrona? Ordinary sorrows: incurable illness, loss of a job, a husband who had left the family, unhappy love, persecution from the authorities … questions about life and ordinary needs. Should one marry? Should one move to another place or change jobs? Still others suffered physically, psychologically, or spiritually through an unwise attraction to magic and the occult. Of sorcerers, Matrona said, “To those who enter willingly into union with the powers of evil, dedicating themselves to witchcraft, there is no escape. It is forbidden to go to these old women for counsel – one heals and the other causes harm.” Folk medicine and pagan spiritual practice continued to be widely practiced in Soviet Russia, particularly in the form of fortune telling and a pagan approach to natural healing. Matrona helped many victims of these practitioners.

Paraskeva Sergeevna Anosova, who regularly visited her brother in a psychiatric institution, remembers, “Once when going to visit him, I traveled with a man and his wife who were going to the hospital to pick up their daughter. On the way back, it happened that we were together again. Suddenly, this eighteen-year-old girl began to bark like a dog. I said to her mother, ‘I’m so sorry for you, but as we are going by Tsaritsino, let’s bring your daughter to Matronushka.’ The father of the girl, a general, wouldn’t hear of such a thing, saying that it was all fantasy, but his wife insisted and we went to Tsaritsino. As we approached, the girl became as stiff as a board, her arms stretched out like branches. She began spitting on Matrona and tried to get away. Matrona said, ‘Let her be, she won’t do anything more.’ They let the girl go, and she fell writhing to the floor, vomiting blood. Then she fell asleep for three days, her family caring for her. When she awoke and saw her mother, she asked, ‘Mama, where are we?’ ‘We are with a clairvoyant person, my dear.’ The girl was told all that had happened, and from that time, she was completely healed.”

Zenaida Zhdanova told how in 1946, when Matrona was living with her, there came a woman in a very high government position. Her only son had lost his mind and was in the Kashenko Psychiatric Hospital in Moscow, her husband had died on the front, and she was alone and an atheist. She had traveled with her son to hospitals in Europe, but even there, doctors weren’t able to help. “I have come to you out of despair,” she said, “I have nowhere else to go.” Matrona asked her, “If the Lord heals your son, will you believe in God?” The woman agreed. Then Matrona asked for water and in the presence of the unhappy mother began to pray loudly over it. Giving her the water, Matrona said, “Go now to Kasthenko and get the people there to hold your son tightly when they bring him out. He will fight, and you must try to splash this water on him, in his eyes and in his mouth.” Zenaida recalled, “After some days, my brothers and I saw this woman return. She thanked Matrona on her knees, saying that her son was now healthy. She had gone to the hospital and when they brought him into the visiting hall, she quickly went around the barrier, the vial hidden in her hands. Her son drew back crying, ‘Mama, get rid of it! Get rid of what you have in your hands – don’t torture me!’ She was astonished – how could he know? She quickly splashed the water into his eyes and his mouth. He immediately calmed down, his eyes became clear, and he said, ‘How wonderful!’ Within a few days he was released.”

With those tortured by demonic attacks, Matrona often folded her hands on the sufferer’s head and said, “Oh my! Oh, will I clip your wings! Fight now, if you like!” “Who are you, anyway?” and suddenly there would be a buzzing sound in the person. Matushka would again ask, “Who are you?” and the buzzing would become louder. Then she would pray and say, “So, mosquito, did you fight? That’s enough for now!” And the person would leave healed.

Matrona told those close to her that she waged invisible war against sorcerers and other evil powers. Once, a dignified, pious-looking old bearded gentleman came to her, fell on his knees before her and said, “My only son is dying.” Matushka bowed over him and quietly asked, “What was the spell? To death or not?” He answered, “To death.” Matushka said, “Go away, it is useless to come to me.” After his departure she said, “Sorcerers do know God. If you could only pray the way they do when they beg forgiveness of God for their evil deeds!”

The Last Years

Militant atheism, the growth of estrangement and malice, the rejection of traditional faith by millions of people, and life without repentance led to heavy spiritual consequences. Matrona felt and understood this well. On the days when political demonstrations were held, Matrona urged everyone not to go outside, to close their windows and doors. Hordes of demons, she said, occupied the entire area, filling the air and troubling people. Perhaps, here, Blessed Matrona, who often spoke allegorically, wanted to remind those around her of the need to guard the ‘windows of the soul’ – as the Holy Fathers sometimes call the senses, from evil spirits.

Thinking of the years after the revolution, Zenaida Zhdanova once asked Matushka, “How can God allow so many churches to be closed and destroyed?” Matushka replied, “It is the will of God to reduce the number of churches because there will be few believers and no one to serve.” Later, she said, “The people are under hypnosis, they are not themselves, a terrible power has come into being…This power exists in the air and penetrates everything. In earlier times, swamps and impenetrable forests were the habitations of these forces because people were going to churches, they wore crosses and their homes were defended by icons, lampadas and blessings.

Before, demons could only fly near these houses, but now they inhabit both houses and people because of unbelief and apostasy from God.

Matrona often repeated, “If people lose faith in God, then miseries will befall them. If they don’t repent, they will perish and vanish from the face of the earth. How many races have disappeared, but Russia will continue to exist. Pray, ask, repent! God won’t abandon you and He will save our homeland!” Matrona also helped those whose married life wasn’t going well. Once a woman came to her and told her that her parents had married her to a man she didn’t love and that now they didn’t get along. Matrona answered her, “But who is guilty? You are guilty. This is because God is our head, and God carried man’s image and we women have to submit to man and you must preserve your marriage crown to the end of your life. You are guilty that you are not getting along together…” The woman listened and her family life improved. Matrona said that the use of cosmetics was a sin. In using makeup a person spoils and disfigures their natural human image. Adding something that God didn’t grant creates a false beauty.

Concerning young women who came to faith in God, Matrona said, “To you, virgins, God forgives everything, if you will be faithful to God. Whoever decides not to get married, the same must endure to the end. For this, the Lord will grant a crown.”

“Matushka Matrona fought her whole life for every single soul that came to her,” Zenaida recalled, “and she was victorious. She never complained about the difficulties of her podvig. I saw how difficult it was for her, how she felt pain for each one of us. The light from those days warms me even now. There were lamps glowing before the icons in our home; Matushka’s love and silence enveloped the soul. There was holiness, joy, peace and a blessed warmth in the house. The war was going on, but we lived as if in heaven.”

How did those close to Matrona describe her? She had small arms and legs, short like a child’s, and always sat on the bed or the chest, her legs folded under her. She had soft hair, parted down the middle. Her eyelids were tightly shut, but her face was kind and light. She had a gentle voice. She comforted and calmed the sick, caressed their heads and blessed them with the sign of the Cross. Sometimes she would make a joke, sometimes denounce and admonish. She was not strict, she was very patient with human weakness: compassionate, warm, sympathetic, always joyful, never complaining of her own pain and suffering. Matushka didn’t give sermons, she didn’t play the role of a teacher. She gave concrete advice on how to deal with this or that situation, and always prayed and blessed. In general she was not talkative; her answers were brief.

Matushka taught not to judge one’s neighbor. She said, “Why judge other people? Think about yourself a little more often. Each lamb will be hung by its own tail. What are other tails to you?” Matrona taught to give oneself to the will of God, to live with prayer, and that one should often make the sign of the Cross on oneself and on nearby objects, to guard against evil powers. “Protect yourself with the sign of the Cross, prayer, holy water and frequent Holy Communion… keep a lamp burning in front of the icons.” She likewise taught to love and forgive the elderly and poor. “If an old person, someone sick or mentally ill, says something unpleasant or offensive to you, don’t listen, but just help them. We have to help those who are sick with all our heart and to forgive them no matter what they say or do.”

Matrona didn’t permit people to attach importance to dreams. “Don’t pay any attention to them, some dreams are from the evil one – they upset a person and entangle the thoughts.” She also cautioned against running after priests in search of ‘elders’ or ‘clairvoyants.’ In running about to various priests, she said, one can lose spiritual strength and the right course for one’s life: “The world lies in evil and delusion. Delusion is a seductive spirit, so be careful. If you go to an elder or priest for advice, pray that the Lord will grant him wisdom to give you the right answer.” She cautioned people not to be overly interested in priests and their personal lives, and advised those desiring Christian perfection to not stand out in their external appearance (black clothing for lay people, etc.). She told Zenaida Zhdanova, “Go to church and don’t look at anyone, pray with closed eyes or look at an icon.”

Matrona said: “The enemy is approaching – it is absolutely necessary to pray. Sudden death can occur if there is no prayer in your life. The enemy sits on our left shoulder, and on our right, an angel, and everyone has their own book: good deeds. Cross yourself often! It is like a lock on a door!” She entreated Christians not to forget to make the sign of the Cross over one’s food. “The power of the honorable and life-giving Cross saves and protects!”

To those close to her, Matushka said, “I feel so sorry for you, you will live to the last times. Life will be worse and worse. It will be very heavy. There will be a time when they will put before you a cross and bread and say: Choose!” Those who were close to her answered, “We will choose the Cross, but how will we be able to live then?” She replied, “We will pray, take earth, make little balls out of it. We will pray to God, we will eat and be satisfied!” But she also said that those in difficult situations should not be afraid of anything, no matter how terrifying. “They take children in a sled, and there are no worries! The Lord Himself governs everything!”

The last earthly refuge Matrona found was at #23 Kurganaya Street in the small village of Skhodnya, a train stop close to Moscow, where she lived with distant relatives when she had to leave the room in Starokonyoushensky Lane. Here people came to her in droves, with their sorrows. Only at the end, when Matrona was already very weak, did she limit the number of people she received. People came anyway, and she couldn’t refuse to help some of them. It is said that the time of her death was revealed to her by God three days beforehand, and she gave all the necessary instructions, asking to have her funeral service in the Church of the Deposition of the Robe on Donskaya Street, where Fr. Nikolai Golubstov served. She also asked that people not bring plastic flowers and wreaths to her funeral.

Until the end, she frequently had confession and Holy Communion. She was very humble and like ordinary sinful people, she was afraid of death and did not hide her fear from those who were close to her. Before she died, Fr. Dmitri, from the church on Krasnaya Presnaya Street, came to her. She was very worried whether or not she folded her hands correctly. Fr. Dmitri asked her, “Is it possible that even you are afraid of death?” “Yes, I am afraid,” she replied. She reposed on April 19/May 2, 1952. On May 3, a pannikhida was served in Holy Trinity-St. Sergius Lavra and the name of newly reposed Matrona was given in. From among the multitude of names, this particular note attracted the attention of the serving hieromonk. “Who gave this note,” he asked suddenly, “What, did she die?” An old woman and her daughter who had come from Moscow confirmed that Matrona had reposed the previous day, and that her coffin would be in the church on Donskaya Street that very night. Thus, the monks of the Lavra learned of Matrona’s death and were able to come for her funeral. After the funeral, everyone present came up to kiss her hands. The burial of Blessed Matrona took place on May 4, the Sunday of the Myrrh-Bearing Women, in the presence of many people. As she desired, she was buried in Danilov Cemetery, in order, as she put it, to be able to “hear the service.” (This was near one of the few open churches in Moscow.)

Matrona’s funeral and burial were the beginning of her glorification as a God-pleaser. “After my death,” she predicted, “only a few people will come to my grave, only those who were close to me. When they die, my grave will stand forlorn, rarely will anyone come, but after many years people will learn about me and crowds will come for help in their sorrow, asking me to pray to Our Lord God, and I will hear and help everyone.”

Before her death, Matrona said, “Everyone, everyone, come and speak to me as someone living about your sorrows, and I will see you and hear you, and help you…Everyone who appeals to me for help, I will meet at their death. Everyone.”

More than thirty years after Matrona’s repose, her grave at Danilov Cemetery became one of the holy places of Orthodox Moscow where people from every corner of Russia and abroad come with their sorrows and sicknesses. On March 8, 1998, her relics were translated to the Monastery of the Protection of the Mother of God at Taganskaya, where they are enshrined today. She was canonized by the Russian Orthodox Church, with Patriarch Alexis II presiding on May 2, 1999. Her feast-day is celebrated on April 19/May 2.

Blessed Matrona was Orthodox in the deep traditional meaning of the word. Her loving compassion for people and her fidelity to the Holy Orthodox Church was the focus of her spiritual life. Her ascetic labor stemmed from the root of centuries of traditional piety, and this is precisely what happens to those who appeal to her for help: they are confirmed in Orthodoxy and a daily life of prayer.

Hundreds of thousands of Orthodox people know of Matrona, or ‘Matronushka’ as many Russians lovingly call her. Everyone who asks for her protection and intercession before God with faith and love feels that she helps now, just as she did in her earthly life. “Blessed Matrona, you who have great boldness before God, pray for us sinners!”

Notes

1 Translated by Thomas and Sonia Hulbert from the Russian editions: The Life and Miracles of the Righteous St. Matrona of Moscow, Women’s Monastery of the Protection of the Mother of God in Moscow, 2000; Memoirs of Zenaida V. Zhdanova; The Life of Blessed Matrona of Moscow and Her Miracles in the 20th and 21st Centuries, comp. by A.Khudoshin, Kiev, 2005; and personal testimonies from many Orthodox Christians whose lives have been touched by St. Matrona.

2 Kulikovo Field: The battlefield where Dmitri Donskoy defeated the Mongol Tartars with the blessing of St. Sergei of Radonezh in 1324. This was the beginning of the united effort of the Russian princes to expel the Tartars from Russia.

3 Some have asked why God allowed this seeming manifestation of witchcraft, but in the view of pious Russians, one only has to look at how the Lord tested his elect in the Old and New Testaments to see that such an event doesn’t contradict either His power or goodness. Not only was Matrona’s spiritual life unhindered by this event, but it served to glorify God through the her patient longsuffering.

Source

Tweet

Share on Tumblr