Meditation On Pentecost (1 of 3)

Meditation on Pentecost

during which the Holy Spirit wrought in the Apostles

1) a change of mind, 2) a change of heart, and 3) a change of tongue.1

By St. Nikodemos the Hagiorite

1. Consider, my beloved, how the All-holy Spirit filled the entire house where the divine Apostles were sitting and praying when the Holy Spirit descended into the upper room in the form of fiery tongues like a violent wind and thunder: "And It filled all the house where they were sitting" (Acts 2:2); and how the Holy Spirit made the house into something like a baptismal font, as Gregory of Thessaloniki says, in order to baptize the Apostles with His divine grace, concerning which baptism the Lord foretold them: "Ye shall be baptized with the Holy Spirit not many days hence" (Acts 1:5). "It filled the house where they were sitting, making it a spiritual font, and accomplishing the promise which the Saviour made them when He ascended, saying, ‘For John truly baptized with water, but ye shall be baptized with the Holy Spirit.’ Even the name which He gave them proved to be true, for through this noise from heaven the Apostles actually became sons of Thunder."2 At that very time the All-holy Spirit Himself wrought three changes in the Apostles. The first was a change in the mind of the Apostles, such that their previous ideas concerning the things of this world were altered so that they began to understand clearly the lowliness and vanity of present good things, and on the other hand to understand the greatness and eternalness of the future good things. Therefore, those same Apostles who just a short while ago disputed among themselves who among them would be the first and greatest: "And there was also a strife among them, which of them should be accounted the greatest" (Lk. 22:24), after receiving the Holy Spirit considered it a great blessing to be lesser than everyone, to be despised by everyone on account of Christ, and to be looked upon as weaklings, fools, disgraces, with contempt, and as the trash and refuse of the world and men: "We are fools for Christ's sake, we are weak, we are despised... we are made as the filth of the world, and are the offscouring of all things unto this day‛ (1 Cor. 4:10-13).

Now, my brother, think about whether this change of mind has also occurred in you through reading this spiritual exercise and what spiritual degree you have reached. For if up to now you have thought it a great thing to be honored and esteemed by men, to be in the heart of everyone and loved by all, to always be seeking out new pleasures (wasting the time on these things that was given to you in order that you might gain the eternal good things), and to live with taxes and among worldly controversies, it is apparent that up until now your mind has been directed by the spirit of the world and not by the Spirit of God. For this you should lament and repent, because Christ died, resurrected, and ascended into the heavens, not to give you the spirit of the world, but to give you His own Spirit, and you, by the evil life you have been living, have not become a recipient of His Divine Spirit: "Now we have received, not the spirit of the world, but the Spirit which is from God" (1 Cor. 2:12). However, from now on you must be resolved to change your ways completely, namely, to be guided by the teachings of the Gospel and the Holy Spirit, not to reckon any other honor but that which magnifies you before God, and not to choose any other good except that which will bring you Paradise. If you do these things it is a good sign that the grace of the Holy Spirit has begun to illumine your mind and to change you from the person you were into another person, just as it is written about Saul: "The Spirit of the Lord will come upon thee, and thou shalt be turned into another man" (1 Kg. [1 Sam.] 10:6). On account of this you should rejoice and thank the Lord Who illumined you with His Holy Spirit so that you might not walk any longer as an infant, but as a perfect man: "When I was a child, I spake as a child, I understood as a child, I thought as a child: but when I became a man, I put away childish things" (1 Cor. 13:11), and so that you might not follow any longer the mindset of the flesh, which is death, but the mindset of the Spirit, which is life: "To be carnally minded is death; but to have the mind of the Spirit is life and peace‛ (Rom. 8:6).

Be ashamed, then, of your past life, when you lived, not as a family member of Christ, but as an alien and foreigner, because you did not possess the Spirit of Christ, for according to the Apostle: "Now if any man have not the Spirit of Christ, he is none of His" (Rom. 8:9). Humbly ask the Holy Spirit to completely reorient your mind toward His divine will, enlightening it with His grace, and not superficially, but penetratingly to the depths, so that you might not be deprived of His enlightenment and grace like David, and say with him: "The light of mine eyes, even this is not with me" (Ps. 37:10). And to a dim enlightenment you should add a purer and brighter enlightenment, saying: "In Thy light shall we see light" (Ps. 35:10). But how can you retain this enlightenment of the Holy Spirit in your mind and not let it be extinguished? Listen to what the divine Chrysostom has to say to you: Just as the light of a lamp is ignited and continues to shine because of the oil in it, but when the oil is consumed the light too is extinguished, so the grace of the Holy Spirit is ignited and illumines us when we have good works and almsgiving in our souls. But when we lack good works and almsgiving the light of the Holy Spirit departs from us. "For just as the light of a lantern is fueled by oil, and when the oil burns off the light is extinguished as well; in like manner, the grace of the Spirit ignites and illumines us when we have good works and have much almsgiving and compassion for the poor in our soul. When these are absent, however, then does grace also disappear and depart."3 Accordingly the Spirit of the Lord which was given to Saul departed from him because he did not have a good will and virtuous deeds: "The Spirit of the Lord departed from Saul" (1 Kg. [1 Sam.] 16:14). For this reason Paul commands us by writing: "Quench not the Spirit" (1 Th. 5:19).

Basil the Great says that just as a fever permanently remains in some bodies for a long time, but in others temporarily and only for a short while, so it is with the Holy Spirit, for He remains in some people permanently on account of the firmness of their good will, as it was for Eldad and Medad (concerning whom it is written in Numbers 11:26 that they always prophesied); while in others the Holy Spirit is found only temporarily and quickly departs on account of the instability of their will, as was the case for Saul and the seventy elders who only once prophesied and then lost the charisma of prophecy: "As in our bodies is health, or heat, or, generally, their variable conditions, so, very frequently is the Spirit in the soul; since He does not abide with those who, on account of the instability of their will, easily reject the grace which they have received. An instance of this is seen in Saul and the seventy elders of the children of Israel, except Eldad and Medad, with whom alone the Spirit appears to have remained, and, generally, any one similar to these in character."4

Notes:

1 Translated by Fr. George Dokos, ThD. This is the Thirty-Third Meditation from St. Nikodemos’ book Pneumatika Gymnasmata [Spiritual Exercises] ([Thessaloniki: Regopoulos, 1999], 286-293).

2 St. Gregory Palamas, Homily Twenty-Four: On how the Holy Spirit was manifested and shared out at Pentecost, PG 151, 312B; The Homilies of Saint Gregory Palamas, Volume Two ([South Canaan: St. Tikhon’s Seminary Press, 2004], 25-26).

3 St. John Chrysostom, De Verbis Apostoli, Habentes Eumdem Spiritum 6, PG 51, 277.

4 St. Basil the Great, De Spiritu Sancto 26.61, PG 32, 180D-181A; NPNF (V2-08), 38.

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Saturday of Souls Before Pentecost

By Sergei V. Bulgakov

On the Saturday before Pentecost we commemorate all departed pious Christians, with the idea that the occasion of the coming of the Holy Spirit not only consists of the economy of the salvation of man, but that the departed also participate in this salvation. Therefore, the Holy Church, sending up prayers on Pentecost for the enlivening of all the living through the Holy Spirit, petitions for the grace of the Holy Spirit also for the departed, which they were granted while they were still living, and was the source of eternal blessedness, because "all souls are enlivened through the Holy Spirit".

The Holy Church appeals to us, "Let all of us pray to Christ, today as we remember the dead of all ages": "Your servants who rest in Your courtyard, and in the bosom of Abraham, from Adam even until today who have chastely served You, fathers and our brothers, friends, together with relatives", "forefathers, grandfathers and great-grandfathers, from the first and even up to the last", "every age, the old, and young babies, and children", and "the new born babies", "every rank and generation", "kings, priests, bishops, monks and novices", "husbands together with wives", "those departed at sea, or on land, or in the rivers, wells, or lakes, or in the trenches", "in the mountains, on travel", "in the deserts, or in the cities", and "any place", "in vain pursuits, cut in half by lightning, both from deathly abomination, and any wound", "dying from Divine foreboding, all mortal thunder sent down from Heaven, the cracking of the earth, the rising storms of the sea", "to be carried away by hailstones, snow and increased clouds, or killed by a brick, or covered over with earth", "unexpected death of the pious, and from every stream of fallen trees, iron, or rocks", "was food for an animal, either birds, or reptiles", "who died from poisonous bites by the enwrapping of snakes, from being trampled by horses, from strangling and hanging by the simple-hearted", "who was killed by drinking drugs, poisons, choked on bones", "those whom You have allowed, O Lord, to die from a sudden unexpected fall", "all who repose, O Lord, piously repose", "Our Savior, deliver all the faithful departed from the ever burning fire and the never ending darkness, the gnashing of teeth, and the unending torment of worms, and every torture", "Arise on the last day with glory", "grant me Your heavenly kingdom".

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Elder Paisios: On General Prayers for the Dead

- Elder, the dead who do not have people to pray for them, are they helped by those who pray generally for the dead?

- Of course they are helped. When I pray for all the reposed, I see in my sleep my parents, because they are at rest by the prayers I do. Whenever I have a Divine Liturgy, I do a general memorial for all the reposed. If sometimes I do not pray for the reposed, the reposed who are known to me appear before me. One relative of mine, who was killed in the war, I saw in front of me after the Divine Liturgy, during the time of the Memorial Service, because I didn't have him written with the names of the reposed, since he was memorialized during the Proskomide with the other fallen heroes. And you also during the Holy Prothesis, do not only give the names of the sick, but also those of the reposed, because the reposed have great need.

Source: Translated by John Sanidopoulos

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Mythologizing Evolution

Karl Giberson, Ph.D

May 31, 2012

The Huffington Post

A prominent new atheist blogger has just completed a week-long series paying homage to the great journalist H. L. Mencken, best known for his coverage of the 1925 Scopes Trial. The series represents ongoing efforts to enhance the mythology of evolution, efforts that have been particularly successful when it comes to the Scopes Trial.

Most people today see the Scopes Trial as a simple confrontation between superstitious hillbillies who rallied around a great buffoon, William Jennings Bryan, who prosecuted a great and open-minded science teacher, John Scopes. The crime was the teaching of evolution.

Mencken was widely read and is celebrated today for his hyperbolic and uncharitable rhetoric. He ridiculed the local population in Dayton -- called them "rustic ignoramuses" -- in ways that no major news outlet would publish today. When Bryan died, shortly after the trial, Mencken wrote a most hateful obituary:

"It was plain to everyone, when Bryan came to Dayton, that his great days were behind him -- that he was now definitely an old man, and headed at last for silence. There was a vague, unpleasant manginess about his appearance; he somehow seemed dirty, though a close glance showed him carefully shaved, and clad in immaculate linen."

Such images serve the purposes of those that want evolution to be our creation myth. Anyone who rejects evolution must be, according to Mencken, an ignorant mangy buffoon. Or, as Richard Dawkins has stated, in language only slight more temperate, "stupid, wicked, or insane."

Such uncharitable caricatures of the critics of evolution make it easy to dismiss their concerns. If our critics are buffoons, we can ignore them.

Bryan was certainly wrong about evolution. But he was not a buffoon; he was a champion of liberal causes and ran three times for president on the democratic ticket. We would do well to think about the concerns that animated his anti-evolutionary campaign and brought him to Dayton. Bryan was, for example, horrified at the way German intellectuals were rationalizing the militarism that would lead Germany into World War I. A professor at the University of Leipzig published a frightening book titled "Darwinism Applied to Peoples and States" in 1910, arguing that the morally advanced European races should exterminate the morally inferior ones. He called this the "righteousness of the struggle for existence" and anticipated it would lead to the "extermination of the crude immoral hordes."

Whether or not this is an appropriate application of Darwin's ideas -- I don't think it is -- Bryan's concern along these lines certainly deserves our respect, not ridicule, and we might learn something from pondering it.

Bryan watched developments in Europe closely and warned president Woodrow Wilson that the U.S. should not enter the war. "It is not likely that either side will win so complete a victory as to be able to dictate terms," he wrote in 1914 after two years as Secretary of State, "and if either side does win such a victory it will probably mean preparation for another war. It would seem better to look for a more rational basis for peace." Bryan resigned as Wilson's Secretary of State in 1915, protesting America's entry into World War I.

The concerns about evolution that Bryan expressed -- perhaps inarticulately -- represent a dark chapter in the history of Darwin's theory that many of its champions today would like to suppress as they mythologize the story of evolution. In Bryan's day evolution was almost universally believed to sanction draconian measures to improve our species by eliminating the less fit. The textbook from which John Scopes supposedly taught evolution -- George Hunter's "A Civic Biology" -- spoke in chilling language of "parasitic" families that do harm by "corrupting, stealing, or spreading disease." The students were warned of the importance of preventing the propagation of such a "low and degenerate race."

This, of course, is the sordid tale of Social Darwinism -- a misapplication of Darwin's ideas that died in the Nazi death camps along with those the Nazis perceived to be from a "low and degenerate race."

Bryan, of course, was wrong about evolution -- although we might cut him some slack given the state of the theory then -- and his performance in Dayton certainly had a few blunders. But we should not reduce him to a caricature to avoid confronting the reality of what evolution meant for so many at that historical moment.

In the same way, we should listen more carefully to the critics of evolution today. Not all of them are stupid, wicked or insane.

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An Encouraging Story From Elder Paisios

One day we left to visit Elder Paisios - a monk, one with many children and myself. The Elder welcomed us with his known simple and cordial manner. He narrated the following story to give courage to the man with many children:

I'll tell you something that happened to me when I was in the Monastery in Konitsa. There was an icon there of the Panagia and every day I cleaned it and lit Her oil lamp. At regular intervals a rural constable would come, who had nine children, and he would tell me: "Elder, I want to go light the oil lamp of the Panagia." I responded: "Blessed one, it is lit." He insisted. So as not to upset him, I would tell him to go. Later, as he would leave, I would follow after him and clean the oil.

One day I was intrigued and said: "Why don't I go see what this blessed one is doing in there, perhaps he is making a mess?" So when he entered the church, I secretly entered behind him being overprotective. He went, therefore, to the icon of the Panagia, he dipped his hand in the oil of Her oil lamp, he touched the barrel of his weapon, he knelt, and said:

"My Panagia, the food has ended. You know!"

With what I heard I was surprised and decided to follow him. Having distanced himself from the Monastery, around three hundred meters, I saw an erect goat across from him waiting. He took out his weapon, he killed it, he loaded it on his back, and he left. That's when I understood his words to the Panagia. From then on, whenever the constable came to the Monastery and left, I would set my ear to hear the gunshot. Indeed, after five, maybe ten minutes, I heard the gunshot and said:

"Again the Panagia gave it to him."

From Pilgrim's Testimonies: Elder Paisios the Athonite (1924-1994) (Μαρτυρίες προσκυνητών: Γέροντας Παΐσιος ο Αγιορείτης (1924-1994)), pp. 38-39. Translated by John Sanidopoulos.

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Mysterious Hagia Sophia Frightens the Turks

By Niko Hilodakou

From the moment that Constantinople fell to the Ottomans and Mohammad Fattish entered the great Church of Saint Sophia on his white stallion, he remained transfixed for a long time by the icon of Christ in the dome. This is according to Turkish sources. This immense Church of Orthodoxy became the epicenter of different myths and legends which circulate amongst the conquerors eliciting an intense sense of awe for this great accomplishment of Orthodoxy which now is surrounded by four Ottoman minarets.

But during the last few years, certain events centered around Saint Sophia and specifically with the unexpected discovery of an Angel in the summer of 2008 in the dome, has elicited amongst the Turks an intense sense of suspense and fear about the future. In connection with this, all those legends have resurfaced recently and at times have shocked and brought to the Muslims a sense of fear. This fear is that the Orthodox Christian identity will once again rise up in spite of the fact that up until 1934 the Church was used as a Muslim mosque.

In this context of events, last January 20, 2012, the Turkish newspaper Sampach with a large circulation, presented a rather astonishing article about “The Mysteries of Saint Sophia.” It portrayed in a graceful way this climate of fear which has lately gripped the Turks in reference to the hidden things in the Holy Church and about all the things that will happen in the future.

The first significant element taken from that article is the indescribable fear which is revealed by the Turks concerning the hidden crosses, both symbolical and not, which are found on the interior of the Church and are also seen by the ground plan of the Church from above. As such, the Turks express great awe for the so-called “Cross of the Apostle Saint Andrew.” As is well known he is the founder of the Church of Constantinople. According to the newspaper Sampach, a Cross of Saint Andrew is found on the roof of the Church etched in a diagonal form. It is a significant symbol which not only was not lost throughout the ages of the Ottoman occupation but also dominates the area with its symbolic meaning. In addition to this, “The Cross of Justinian” freaks out the Turks. The legends as well refer to a very ancient jewel which is found mystically in Saint Sophia and in fact comes from Egypt and it has great power. Generally speaking, the construction of this "Great Orthodox Architectural Masterpiece", according to the same Turkish sources, is based on the Christian symbol of the Cross and this reality generates a sense of awe and fear about the future return of Saint Sophia to its traditional occupants, in other words, to Hellenic Orthodox worship.

But in addition to the crosses, the Turks refer to other mysterious and fearful things that are found in the interior of the Church. As is referred to in the legend, it is known that after the Church was turned into a Muslim mosque, the well-known Muslim Mihramp was built. It is the Muslim place of prayer. It is found on the eastern side of the Church in the direction of Mecca. But great interest is found, according to the Turkish legends, to that which in front of the Mihramp. A casket is buried there constructed of bronze gilded with gold. In this casket lays the body of Queen Sophia. Most likely her name is in reference to Saint Sophia. This Queen Sophia and her casket are connected, according to Turkish legend with a commandment that has existed for centuries up to the present day. This commandment directs that no one should ever disturb the casket, not even to touch it. If something like that should happen, then according to the legend it will initiate the rising of Queen Sophia. If this should happen then a frightful noise shall shake the whole structure of the Church initiating eschatological seismic events that will frighten the Turks.

This legend of Queen Sophia continues as follows. According to Turkish references, the casket is protected by four Archangels who are found on the dome of the Church. These Archangels, who the Turks believe exist, are: Tzemprael, Michael, Israfel and Azarael. The Turks say that Tzemprael protects the Byzantine Emperors, Michael protects the Church from hostile attacks, while Tzemprael and Israfel were those who proclaimed the events leading to hostile attacks. Tzemprael and Israfel were the angels that proclaimed the events of the warring efforts of the Byzantine Emperors. And these four Archangels have been assigned after the Fall of Constantinople to protect the casket of Queen Sophia from the danger of someone profane who might try to open it and bring about the Second Coming of Christ.

Another important legend which is referred to by the Muslims is the legend “Of the Hidden Patriarch” which is similar to the Greek legend about the “hidden priest.” As it is referred in Turkish tradition, on the south side of the Church is a narrow passageway. The passageway leads to a very old web covered mysterious door which is referred to in the legend as “The Closed Door.” According to Turkish references, when Mohammed Fattish entered Constantinople, the last Greek Orthodox Patriarch and his whole escort entered through that door which closed behind them. From that moment these people disappeared while the door remained hermetically sealed and no one ever dares to open it. Every year during the Resurrection Service of the Orthodox Christians, according to the Turkish newspaper Sampach, red eggs appear in front of this door. The legend is completed in prophecy, which frightens the Turks, that when the door is opened, Orthodox Christian chanting will be heard in the Church again. This is why the Turks are frightened simply by thinking about opening this mysterious door.

The Turkish newspaper reports about a mysterious underground tunnel that exists in a central location in the interior of the Church. As is reported, there is a double door which leads to a big tunnel. This tunnel, as reported by the Turkish newspaper, leads to Prinkoniso (Princes' Islands), and as far as the island Proti. The mystery for the Turks is how this tunnel was constructed and what role did it play in the long history of the Church.

Another mystery for the Turks is the imprint of the sole of a large animal, maybe an elephant, which is found on the southwestern section of the dome. And here it is reported that this is in reference to some eschatological stories. According to the Turks this imprint is from the horse of Mohammed the Conqueror. But the question is how the horse was able to step upon a place that is so high on the dome.

Great awe is elicited among the Turks, as referred to by the newspaper Sampach, by the various mosaics which have been uncovered with all their glory during the last ten years in the Church of Saint Sophia. This is in spite of the fact that the Muslim faith considers it a sin to create images of people who are related to religious events. They feel special awe about the mosaic which depicts Jesus with the Virgin Mary and John the Baptist on the right and left of Him. The Turks have named them “The Mosaic of the Apocalypse.” And its symbolism opens up to us its eschatological meaning which is very intense with the Muslim Turks.

Specific attention is made about the mosaic which depicts known Byzantine Emperors such as John Komnenos with Jesus Christ and the Emperor Constantine Monomachos with the Empress Zoe. All of these depictions elicit intense awe about this Greek Orthodox Christian majesty and the inner strength which emerge from these mosaics. They have generated different legends about their eschatological symbolism. These symbolisms are related to the Turkish phobias about the reestablishment and authority of the Holy Eastern Roman Empire with the blessing of Jesus Christ.

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Do I View Others as Bigger Sinners?

By Dan Delzell

One huge indicator of spiritual health and maturity is when a Christian views his sin as being at least as great, if not greater, than the sins of others. The apostle Paul described his own attitude this way: "Here is a trustworthy saying that deserves full acceptance: Christ Jesus came into the world to save sinners - of whom I am the worst." (1 Timothy 1:15) Paul ministered to people out of that deep sense of being a bigger sinner than anyone he was trying to reach with the Gospel.

Spiritual pride leads me to think that others are bigger sinners than me. In fact, if that attitude is present in the heart and mind of a believer, it is impossible to grow spiritually. The minute I begin to entertain that arrogant attitude, I start to carry myself with an air of superiority toward others. That "air" is very different than the "breath" of the Holy Spirit inside believers. He will never lead me to think highly of myself....ever.

It is very natural to become proud of my "righteous efforts" for the Lord. It is also natural to compare my works and my life of discipleship to that of others. A mature disciple of Christ does not live according to the natural way of looking at others. A mature disciple is filled with the Holy Spirit....and therefore, he or she has tons of compassion for anyone caught in sin....and anyone who does not know Christ. Simply put, mature disciples don't view others as bigger sinners.

Most of the Pharisees mentioned in the New Testament were not known for their humility. In one instance, "The Pharisee stood up and prayed about himself: 'God, I thank you that I am not like other men - robbers, evildoers, adulterers - or even like this tax collector.'" (Luke 18:11) Notice that as he compared himself in his mind with others, he truly thought that his personal righteousness was superior. That is where he went way off the rails. He was trusting in his personal righteousness....rather than in the righteousness of Christ.

The Pharisee went on to say, "I fast twice a week and give a tenth of all I get." (Luke 18:12) Those were a couple things which he felt made him superior to others. How sad. He didn't get it. None of us have any righteousness of our own that is even one cut above anyone else. As long as we concentrate on our own "righteous acts," we will continue to live in pride and self-deception.

Meanwhile, "the tax collector stood at a distance. He would not even look up to heaven, but beat his breast and said, 'God, have mercy on me, a sinner.'" (Luke 18:13) Wow....what a difference in attitude. He did not consider himself worthy before God....and therefore, he didn't waste his time comparing himself to others. He was so aware of his own sinfulness that he didn't fall into the trap which had ensnared the Pharisee.

How aware are you of your own sinfulness....relative to your awareness of the sins of others? Your spiritual health will depend largely upon whose sin you are looking at....and where you are turning to find the cure for your sinful attitudes and behavior.

Take this quick test. Ask yourself this question. "Who are the biggest sinners?" Your instant response will tell you a lot about your spiritual health. Did your mind go immediately to others....or to yourself? If it went to others, here is the way to deal with spiritual pride. Admit it to yourself, and to God. Confess that sin to the Lord. Ask Him to forgive you because of the cross of Jesus. He will.

Then ask the Lord to give you a new heart, and a new mind....one that has genuine humility. Ask Him for it everyday....and then one of these days, ask yourself that question again. Before long, you will hopefully be able to truthfully say what Paul said: "Christ Jesus came into the world to save sinners - of whom I am the worst." (1 Timothy 1:15) That mindset and heartfelt perspective is an essential attribute of a healthy disciple....and it is a God-given attitude that must be in our hearts before we can be used by God to reach anyone for Christ.

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Church of the Holy Sepulcher Comes Alive at Night

May 31, 2012

Associated Press

After the last tourists leave the Church of the Holy Sepulcher in Jerusalem's Old City at nightfall, a little-known but centuries-old tradition unfolds at one of Christianity's holiest sites.

Clerics from the three largest denominations represented in the church — Greek Orthodox, Armenian and Roman Catholic — gather each night for special prayers reserved for the men who take care of the site where Christians believe Jesus was crucified, buried and resurrected.

Starting at midnight, clerics and monks sing and pray for hours, their chants echoing through the cavernous chambers of the Holy Sepulcher's darkest rooms.

"The door of the church is closed, no pilgrims, no tourists, it's very quiet," said Father Isidoros Fakitsas, the superior of the Greek Orthodox Patriarchate at the church. "It's amazing to feel the liturgy with no people, only the monks."

Isidoros said he has attended the services for 21 years.

The preparations require a rigid routine. Before the first prayers of the new day, the Christian shrine needs to be cleaned, and maintenance work has to be done.

The clerics sweep the floors, replace oil lamps and clean candle holders, after thousands of pilgrims visited throughout the previous day. Occasionally a small number of devoted pilgrims help them with the cleanup and are permitted to stay and pray inside the church all night.

The early morning mass is a tradition associated with monastic life, said Father Eugenio Alliata, professor of Christian Archaeology at the Studium Biblicum Franciscanum in Jerusalem. "Mostly monks and religious people want to pray not only all the day, but also all the night, or part of the day or part of the night. It is part of the desire to pray without ceasing because prayers to God must be given all the time, day and night," Alliata said.

Father Fergus Clarke, the guardian for the Franciscan community inside the Holy Sepulcher, said the night prayers require a certain amount of personal sacrifice, but also bring greater spiritual fulfillment. "That's a wonderful vocation ... to be able to do something like that, to know that while people are sleeping, others are praying," he said.

The night liturgies inside the Holy Sepulcher are regulated by a consolidated tradition: The Greek-Orthodox start to celebrate mass inside Jesus' Tomb at 12:30 a.m., before handing over to the Armenians and then the Franciscans. The Greek Orthodox liturgy at the tomb is the longest, lasting for about three and a half hours; the Armenians then take over for an hour and a half and the Franciscans for another half hour.

The night service is subject to some variations. On the feast of Saint Matthias on the morning of May 14, for example, Catholics lead a procession to Jesus' tomb during the Greek Orthodox liturgy.

Sounds collided with one another that night. The celestial voices of Armenian priests rose from their wing of the Church as the sound of a Franciscan pipe organ came from the opposite direction.

Competing for attention is nothing new in the ancient church. The three main denominations that share the church jealously guard their turf, and an air of mistrust lingers as each group makes sure no one else crosses into their space.

While the Tomb of Jesus and the main passages of the Holy Sepulcher are considered common spaces, the three main religious communities each own a part of the church: The Chapel of Saint Helen, near the place where Jesus' cross is said to have been found, belongs to the Armenians; the Greek-Orthodox Church has ownership over the largest part of the church, including the Altar of the Calvary, where Jesus's cross was raised; the Franciscans own the Chapel of the Crucifixion where Jesus was crucified, along with the northern part of the Church, where according to tradition Jesus appeared to his mother.

The church was first built by Roman Emperor Constantine in 325, at the site where the tomb of Jesus was believed to have been found.

Constantine's structure was destroyed in 1009 by Muslim Caliph al-Hakim. A 12th century restoration by the Crusaders gave the Holy Sepulcher its current appearance.

Life inside the Holy Sepulcher is regulated by a complex maze of norms that are often subject to different interpretations, said Father Samuel Aghoyan, the Armenian Superior of the Holy Sepulcher. At times, tensions have even spilled over into violence, with monks pushing and punching each other.

"We keep almost awake at night here to see that things are done properly, on time, that no one will trespass the other's right by doing things that he's not supposed to do," said Father Samuel. "So we have to be careful and watch what we do or what they do."

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Honoring Those Who Have Passed

May 31, 2012

Sean Scully

The Weekly Calistogan

Nonna and Vsevolog Blinoff have traveled from San Francisco to Calistoga’s Pioneer Cemetery every year for decades to clean the graves of Ivan Dementy (1871-1941) and his wife Anna Dementy (1879-1953), even though the couples never met. Mrs. Blinoff said she discovered the overgrown graves many years ago and recognized them as fellow Russian Orthodox Church members by the distinctive crosses on the headstones. She maintains the graves as an act of devotion to her coreligionists. The couple spent Monday’s Memorial Day scraping moss and lichen from the tombs.

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Newly-Revealed Hieromartyr Vlasios of Sklavaina

Hieromartyr Vlasios (Blaise) of Sklavaina (Feast Day – February 11 and December 9)

The Miraculous Uncovering of the Relics

One of the gifts from God to men is the revelation of St. Vlasios of Akarnanos and those martyred with him, in the year 1923 in the town of Palairou Sklavainon, Akarnanias. The small and unassuming town of Sklavaina is found at the base of the Mountains of Akarnanos a short distance from Palairou, and in the 1923 it was experiencing wondrous events.

For a few years before, the inhabitants of Sklavaina would see a priest in their sleep, who told them to dig to uncover his relics, indicating a certain place. None, however, knew where to dig, and fearing ridicule from others they kept it to themselves. The only thing they did was to build an icon stand in the place where the Saint showed them he was buried, in the name of St. Vlasios, Bishop of Sebaste. The dreams, however, continued much more, and St. Vlasios became more austere. And again, however, there was still hesitation.

The Saint especially appeared to Ms. Euphrosyne Katsara, a simple and pious woman who had dedicated her life to the worship of the Trinitarian God.

One night, Euphrosyne was staying at her daughter Sophia's house, who was suffering from typhoid fever and was on her death bed. During the night, while Euphrosyne was up praying, the room was illumined by an indescribable light and the doors and windows opened automatically. Amidst the light could be discerned the form of a venerable priest, dressed in a priestly stole, and holding a shepherd's rod in his hand. His form and appearance Euphrosyne discerned in detail, though her daughter could only see the light.

Then this priest turned towards Euphrosyne and told her: "Euphrosyne, I am St. Vlasios. Follow me that I may show you the place to dig to uncover my relics. I can't bear the sheep to trample upon me."

It should be noted that the tomb of the Saint had become a sheep pen.

Euphrosyne, astonished by what she experienced, took courage, and approached the Saint in all her simplicity: "My Saint, it is dark, and I would be eaten by wild dogs. And also, my child is very sick."

The Saint replied: "Follow me, Euphrosyne, and don't be afraid." And taking out a cross from around his neck, he made the sign of the cross on her sick daughter. Then, Euphrosyne took courage and followed the Saint into the night.

The darkness, however, dissolved by the light of the Saint. Reaching a place about 100 meters from the Saint's house, he told her: "Dig here", and began to mark the dirt with his rod in a circle. Having returned Euphrosyne to her house, he disappeared. There, her daughter had greatly improved, and in a few days she was totally healed. From that time on, St. Vlasios would appear to her and guide her.

Euphrosyne faced disbelief and skepticism from her neighbors. The Saint, however, continued his appearances to others, so that Euphrosyne would be believed. And at one point they began to dig in the place where they were shown. Euphrosyne told them that she had been informed by the Saint that his relics would be found on the third day of their work. On the second day, however, the worker despaired of their lack of progress, and dropped his tools and left. He eventually returned at Euphrosyne's insistence, and thus they reached the third day of their work.

At noon, as they were ready to abandon their efforts, they hit something hard. Waves of emotion and hope hit all those around, and banished their disbelief. When they removed the covering, a heavenly fragrance filled the air. The holy relics of the Saint were found! Their joy was indescribable. Among the relics were found a cross and five nails that looked as if they had been made that instant, and a stone plaque which wrote the date of 1006.

Euphrosyne, having gathered the relics with reverence, cleaned them and placed them back in the tomb. And though it was raining, the rain and winds did not affect them.

Then St. Vlasios appeared again to her and said: "I am happy that you found my relics, but you did not uncover my skull. As a result, you should keep digging to uncover it from the earth." And in reality, they began their work again, and found the Skull of the Saint.

The Saint directed that they build the Holy Altar of a church, by the blessing of the then Metropolitan of Aitolias and Akarnanias, who had gone himself to the tomb of the Saint to dig. St. Vlasios appeared and guided the founding of his church, appearing to people by day and by night. He was among them and strengthened them.

After the founding of the church, the Saint told Euphrosyne to go to Lefkada to a certain man who would paint the icon of the Saint. The iconographer, however, depicted St. Vlasios, Bishop of Sebaste. At the Saint's wishes, he made a new icon as the Saint was described by Euphrosyne.

The Life of St. Vlasios, as was revealed to the faithful

Details from the life and martyrdom of St. Vlasios were revealed to Euphrosyne, Fr. Arsenios Tsantalio, and Elder Paisios the Athonite.

St. Vlasios was an abbot or retired bishop in the Holy Monastery of the Entrance of the Theotokos, which was in the region of Sklavainon-Zaverdas, now Plairo. He endured death by martyrdom by Muslim pirates together with his fellow five monastics, and a multitude of Christian men, women and children in his flock, for their faith in Christ. He was beheaded, having previously been slowly nailed with five nails in his body, as was revealed at the uncovering of his relics. The executioners tried to burn the Saint's body, but it did not burn. The Christians who were saved returned and buried St. Vlasios, together with his five fellow martyrs, in a common tomb. The rest of the Christians were buried in a large mass grave.

Their martyrdom occurred on the 19th of December, a Sunday.

The revelations surrounding the life of St. Vlasios did not stop when God was well-pleased to reveal his holy relics. Many other new facts came to light in recent years. The continuous appearance of the Saint, and his continuous wonderworking power at the appeal to his holy name placed him as a bright star in the firmament. Much more could be written about it.

St. Vlasios Appears to Elder Paisios

Archimandrite Augoustinos Katsabires had entreated Elder Paisios to pray that the newly-revealed St. Vlasios of Sklavaina would appear to him. He hoped to learn his appearance so he could paint his icon.

It was the 21st of January 1980, the evening of the Sunday of the Prodigal Son. The Elder, having prayed at night in his cell with the prayer rope, saw appear before him amidst uncreated light an unknown Saint wearing a monastic mandya (of an abbot). Next to him on the wall of his cell, above the stove appeared the ruins of a Monastery. He felt indescribable joy and exultation, and wondered: "Which Saint is this?" Then he heard a voice from the Church: "It is St. Vlasios from Sklavaina."

Out of gratitude, and to thank the Saint for the honor which he showed him, he traveled to Sklavaina to venerate his grace-flowing relics.

Mr. Apostolos Papachristou mentions: "May 20, 1980, the Elder came to my house in Agrinio with the desire to travel to Sklavaina of Xeromeros to venerate the holy relics of St. Vlasaios of Sklavaina, after the Saint appeared to him in his cell. He stayed in our house one night and though we laid out clean linens for him, the Elder left them totally unused. When he went to Sklavaina, he venerated the Saint with prostrations, and taught all those around him.

Following this, the Elder ordered the icon of St. Vlasios from the Holy Monastery of the Holy Trinity, Koropi, Attica, having described the Saint's characteristics to the iconographer nun. When he received the icon, he was relieved, for she had exactly captured the Saint's image. He said: "It appears that the sister had piety and wrote this icon with prayer and fasting."

Every year he honored St. Vlasios' memory with a vigil alone in his cell. He, however, did not celebrate it on February 11th (the same day as the feast of St. Vlasios of Sebaste) when his memory is celebrated, but on December 19th, the day when he was martyred.

Apolytikion in the Third Tone

A new sun has shone upon us, though you struggled in former years, by the revelation of your divine relics, O our father, Hieromartyr Vlasios, you shine upon us with divine grace, therefore intercede with the Lord Who glorified you, that we be granted great mercy.

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How To Distinguish A False Prophet From A True One

From The Shepherd of Hermas:

“How then, sir,” say I, “will a man know which of them is the prophet, and which the false prophet?”

“I will tell you,” says he, “about both the prophets, and then you can try the true and the false prophet according to my directions.

Try the man who has the Divine Spirit by his life. First, he who has the Divine Spirit proceeding from above is meek, and peaceable, and humble, and refrains from all iniquity and the vain desire of this world, and contents himself with fewer wants than those of other men, and when asked he makes no reply; nor does he speak privately, nor when man wishes the Spirit to speak does the Holy Spirit speak, but He speaks only when God wishes Him to speak. When, then, a man having the Divine Spirit comes into an assembly of righteous men who have faith in the Divine Spirit, and this assembly of men offers up prayer to God, then the angel of the prophetic Spirit, who is destined for him, fills the man; and the man being filled with the Holy Spirit, speaks to the multitude as the Lord wishes. Thus, then, will the Spirit of Divinity become manifest. Whatever power therefore comes from the Spirit of Divinity belongs to the Lord.

Hear, then,” says he, “in regard to the spirit which is earthly, and empty, and powerless, and foolish. First, the man who seems to have the Spirit exalts himself, and wishes to have the first seat, and is bold, and impudent, and talkative, and lives in the midst of many luxuries and many other delusions, and takes rewards for his prophecy; and if he does not receive rewards, he does not prophesy. Can, then, the Divine Spirit take rewards and prophesy? It is not possible that the prophet of God should do this, but prophets of this character are possessed by an earthly spirit. Then it never approaches an assembly of righteous men, but shuns them. And it associates with doubters and the vain, and prophesies to them in a corner, and deceives them, speaking to them, according to their desires, mere empty words: for they are empty to whom it gives its answers. For the empty vessel, when placed along with the empty, is not crushed, but they correspond to each other. When, therefore, he comes into an assembly of righteous men who have a Spirit of Divinity, and they offer up prayer, that man is made empty, and the earthly spirit tees from him through fear, and that man is made dumb, and is entirely crushed, being unable to speak. For if you pack closely a storehouse with wine or oil, and put an empty jar in the midst of the vessels of wine or oil, you will find that jar empty as when you placed it, if you should wish to clear the storehouse. So also the empty prophets, when they come to the spirits of the righteous, are found [on leaving] to be such as they were when they came.

This, then, is the mode of life of both prophets. Try by his deeds and his life the man who says that he is inspired. But as for you, trust the Spirit which comes from God, and has power; but the spirit which is earthly and empty trust not at all, for there is no power in it: it comes from the devil.

Hear, then, the parable which I am to tell you. Take a stone, and throw it to the sky, and see if you can touch it. Or again, take a squirt of water and squirt into the sky, and see if you can penetrate the sky.”

“How, sir,” say I, “can these things take place? For both of them are impossible.”

“As these things,” says he, “are impossible, so also are the earthly spirits powerless and pithless. But look, on the other hand, at the power which comes from above. Hail is of the size of a very small grain, yet when it falls on a man’s head how much annoyance it gives him! Or, again, take the drop which falls from a pitcher to the ground, and yet it hollows a stone. You see, then, that the smallest things coming from above have great power when they fall upon the earth. Thus also is the Divine Spirit, which comes from above, powerful. Trust, then, that Spirit, but have nothing to do with the other.”

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(9) Orthodoxy's Worship: The Liturgy After the Liturgy

By Protopresbyter George Metallinos

9. The Liturgy After the Liturgy

Ecclesiastical worship is the “Time-Space” in which the Christian ethos is shaped. During worship, the faithful rediscovers the proper meaning of a moral lifestyle, which cannot be shaped on the basis of a certain juridical relationship with God, but through the metamorphosis and the renovation of Creation and Man, in Christ. The Christian ethos is a liturgical one and it springs from one’s personal relationship with the Lord of the Church, Who offers Himself voluntarily “for the nourishment of the entire world”. This relationship, with its triple reference (Man-God-World) is realized during worship, according to the words of the Apostle Paul: “For, if you have also risen in Christ […] make dead your members on earth […] divesting yourselves of the old self […] and putting on the new …” (i.e.: So, if you have been resurrected along with Christ, then deaden everything earthen that is inside you, rejecting the old persona and donning the new one) (Colossians 3:1). This is the continuous “baptism” of the faithful within the new life of the mystery of faith.

In the Church’s worship, a person’s entire life is re-defined, now becoming Christ-centered. “Now everything is filled with light.” The faithful, having been flooded by this light, are invited to become a spiritual river – one that flows from the Holy Altar to irrigate the world salvifically. Ecclesiastical worship thus substantiates that which constitutes the Church’s offer in History. It does not provide any code of moral behavior or a system of moral rules; only a life and a society that can function as “yeast” that will leaven the world with its sanctifying presence, beginning from the micro-society. Participation in worship – if it is genuine – is a participation in the death of self-seeking and individualistic demands and a resurrection into the “in-Christ” reality, which is the purpose of the Church. The eschatological conscience that is inspired by Orthodox worship is oriented towards eschatological behaviors, by transcending the danger of secularization and any other compromises and configurations.

It is therefore understood that any alienation from the liturgical experience will, beyond other things, alter one’s beliefs and decompose one’s life, by transforming the ecclesiastical BEING into various anti-Christian substitutes (moralism, pietism, ritualism, etc.). Besides, we must not forget that the community ethos of Hellenism’s Orthodoxy and the free-spirited stance during the oppressive period of slavery had been shaped within Church worship: the only assembling of the population that never fell into decline. And this is a real blessing, thanks to which, by the Grace of God, in our difficult times, both our People and our Youth are once again finding the path that leads to the Church and Her worship.

At the end of the Divine Liturgy (this was its ancient ending), the Officiator would say to the laity: “Let us depart in peace”. This was not merely a formal announcement of the ending of a “religious duty”, but a motivational expression to relay the light of divine peace into the darkness of our world. The Church and Her Worship exist for the world – for its salvation. The Liturgy of the Church prepares the exit of the faithful into the world, both for testimony of the “Grandeurs of God”, as well as for the missionary calling for salvation in Christ. Christ’s sacrifice and His Resurrection, mysteries that are perpetually ever-present and experienced during worship, perpetually irrigate the world in a salvific manner. The faithful are those channels of Divine Grace that lead to the parched land of our societies – through which channels the “Light of Christ” can “shine on everyone” – shed its light on everything!

Bibliographical Notes:

Fr. G. D. Metallinos, The Theological Witness of Ecclesiastical Worship, Athens 1996.

Chr. Yannaras, The Freedom of Morality, Athens 1979.

Fr. John Zizioulas (Metropolitan of Pergamus), Creation as Thanksgiving: A Theological Approach to the Problem of Ecology, Athens 1992.

Fr. John Zizioulas (Metropolitan of Pergamus), "Eucharist and Kingdom of God", Synaxis, vol.49 (1994) – 51 (1994).

Evangelos G. Theodorou, Liturgical Lessons, Athens, 1986.

Fr. Al. Schmemann, Liturgical Rebirth and the Orthodox Church (Greek transl. by N. Christodoulou), Larnaca, Cyprus, 1989.

Fr. Al. Schmemann, The Church in Prayer – An Introduction to Liturgical Theology (Greek transl. by D. Tzerpos), Athens 1991.

P. N. Trembelas, The Principles and the Character of Christian Worship, Athens 19932.

Fr. Vlassis Feidas, see “Ecclesiastic History”, vol. Α’ – Β’ Athens 1992 and 1994.

Hans-Joachim Schultz, The Byzantine Liturgy – A Testimony of Faith and Symbolic Expression (Η Βυζαντινή Λειτουργία–Μαρτυρίa πίστεως και συμβολική έκφραση) (Greek transl. by D. Tzerpos), Athens 1998.

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The Accidental Discovery of Roman Catacombs on May 31, 1578

By Dan Graves

Forbidden to bury their dead in regular burial grounds, the Christians of Rome interred them in underground vaults used by the poor. Called catacombs, these were built outside the city and subject to severe building codes for fear they might collapse. So many martyrs found their final rest in these sites that Christians began to hold special memorial services in them. Except during the worst persecutions, Christians were allowed control of their own catacombs. Widespread use of catacombs for Christian burial seems to have dated from the 3rd century.

Christianity has transformed whatever it touched. It transformed even these gloomy crypts. On their walls Christians painted events from the Old and New Testaments. Christ and the apostles, Daniel's friends in the furnace, Christ as the Good Shepherd, the discovery of Moses in the bulrushes -- these are a few of the subjects rendered upon the rock-hard clay.

On this day, May 31, 1578, an entrance into the catacombs north of Rome, on the Via Salaria, was accidentally discovered. The import of the find was not then recognized. The man who would first understand its import was hardly two years old that day.

When he was just eighteen, Antonio Bosio committed himself to the lifelong study of archaeology. It was he who first recognized the significance of the entrance on the Via Salaria. In December 1593, before he turned twenty, Bosio explored the catacombs. Gradually he found links between them, for narrow passageways led from one to another. Some passages were blocked. Using his own eyes and questioning peasants, he sought additional entrances and found thirty. During one dry period, however, from 1600 to 1618, he found only two. What tenacity to keep the search alive for so long in face of so little fruit!

Twenty seven years after his first descent, he completed a book on the catacombs. Roma Sotterranea, he named it. Beginning with the Vatican cemetery, he worked in a counterclockwise direction around Rome, describing each of the many catacombs he had visited (by no means all). Colleagues prepared prints for it. It was not published, however, until five years after he died.

Like every good archaeologist, Bosio added historical detail to his findings. He wrote, for instance, of the 4,000 Christians martyred by Hadrian on the Via Appia rather than deny the Christ who redeemed them. Unfortunately, not everyone who entered the catacombs had as lofty motives as Bosio. Fortune hunters came to plunder the graves for relics to resell with spurious stories.

To an accidental discovery and Antonio Bosio's quick wit, we owe a chapter of Christianity which otherwise might have been lost. Some of the catacombs he explored have since been destroyed.

Bibliography:

"Bosio, Antonio." New Catholic Encyclopedia. New York: Thomson, Gale, 2002.

"Bosio, Antonio." The Oxford Dictionary of the Christian Church. Edited by F. L. Cross and E. A. Livingstone. Oxford: Oxford University Press, 1997.

Goodyear, W.H. Roman and Medieval Art. (Meadville, Pennsylvania: Flood and Vincent, 1893).

Stevenson, James. The Catacombs: rediscovered monuments of early Christianity. London: Thames and Hudson, 1978, especially p. 50ff.

Various encyclopedia articles on Bosio, and catacombs.

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The Necessity of an Orthodox Presence in Latin America

By His Eminence Metropolitan Athenagoras of Central America and the Caribbean

“A massive religious transformation has unfolded over the past forty years in Latin America and the Caribbean. In a region where the Catholic Church could once claim a near monopoly of adherents, religious pluralism has fundamentally altered the social and religious landscape." (Steigemga, 2008)i

“The public face of religion in Latin America has been transformed in the last half century.... The Christianity of the future will be marked by vigorous competition and growing pluralism in an increasingly open and competitive civil society and political order.” (Levine, 2007)ii

Current research, explains that Latin America, an area which was predominantly registered as Roman Catholic, is undergoing a radical religious change. The reasons cited by the above research generally falls into one of these three categories: 1. “Catholicism came to Latin America through conquest.” (Levine, 2007) In other words, it was forced upon a population, rather than a spontaneous growth of spirituality from the indigenous population. 2. In the second half of the nineteenth century, the Catholic church accepted radical changes in order to conform to a newer society. 3. The clergy status was predominantly “restricted to whites of legitimate birth” (Levine, 2007).

Latin Americans have a respect for the Greek culture: its arts, language, and, of recent times, they have grown a deep respect for the ancient Orthodox Christian faith. Additionally, there exists in Latin America a serious respect for the Ecumenical Patriarchate and the person of His All Holiness Ecumenical Patriarch Bartholomew. (His All Holiness has recently visited Cuba, Mexico and Panama where he was officially invited by the Presidents of these Countries and appropriately honored as the Spiritual Leader for World Orthodoxy.) Large groups of indigenous persons who researched the foundations of Christianity have recently asked to be brought into the Orthodox faith. One group in particular in Guatemala has about 500,000 participants.

The Orthodox Church does not proselytize – so how has this come about?

The Orthodox Christian faith may feel comfortable to a Roman Catholic in some ways, as it has a vague similarity to Roman Catholicism with a structured uniform service. However, Orthodoxy varies greatly in aspects which allow a person to express a deep sense of spirituality within the confines of humanity, and a historical tradition extending from Christ and as He is revealed in the Old and New Testaments. As the Roman Catholic Church has made significant dogmatic changes since the year 1054, the ancient Orthodox Christian faith has remained unchanged since her formation as declared by the first Seven Ecumenical Councils.

The Holy Metropolis of Mexico was initially established 16 years ago to serve three existing Greek-speaking parishes of Mexico, Panama and Venezuela. However, since the arrival of Metropolitan Athenagoras and the establishment of the Holy Metropolis of Mexico, the Metropolis is rapidly bringing Orthodoxy to the multitude of indigenous Latin Americans seeking the spiritual comfort and the redemptive message of the Christian East.

Would you consider to partner with us in building the foundation of the Orthodox Church at this crucial point in Latin American church history? Your recurring gift will help our continued support.

DONATE HERE

Notes:

i Timothy J. Steigenga and Edward L. Cleary; Conversion of a Continent, 2008.

ii Levine, D. "The Future of Christianity in Latin America", Journal of Lain American Studies 41: 121-145, (2007).

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The Temptation of Life's Unforeseen Circumstances

By Elder Aimilianos of Simonopetra

We have a continuous temptation before us.

The unforeseen constantly occurs in our life.

You come to the monastery to find spiritual life, and you encounter evil. This is unforeseen.

You ask for a cell on the side of the monastery where there is no humidity, you acquire it, but you believe the sea brings on allergies, so that you have no joy night or day. Immediately your thoughts will tell you, "get up and leave". This is unforeseen.

I approach you with the idea that you are a good person, and I see that you are upside down. This is unforeseen.

The unforeseen constantly presents itself to us, because we have will and desires.

The unforeseen are contrary to our will and desires, which is why they appear to be unforeseen, but in essence they aren't.

Because a person who loves God expects anything and always says: "Thy will be done".

Rain, storms, hail and lightning come? "Blessed be the Name of the Lord".

Because these things cost our fleshliness, this is why we see them as unforeseen.

To prevent agitation, therefore, every time you get upset, so that you do not have anxiety and get troubled, expect anything, so you can endure whatever comes.

Always say - "welcome sickness", "welcome failure", "welcome martyrdom".

This will bring gentleness, without which there is no spiritual life.

Translated by John Sanidopoulos

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(8) Orthodoxy's Worship: Worship and Spiritual Life

By Protopresbyter George Metallinos

8. Worship and Spiritual Life

The course towards theosis (deification) is attained through the induction of one’s whole existence into the body of Christ, with a lifestyle that will allow the uninterrupted collaboration of Man with the Grace of God. The main constituent of this lifestyle is ascesis, as a permanent struggle of man. This is what is meant by the words of Christ, that: “the kingdom of heaven is taken with violence, and by violence it is seized” (Matthew 11:12). Ascesis is a continuous course of repentance, by which the faithful becomes the recipient of the Grace of God, without which, his existence is deadened. On the contrary, with ascesis, our revolutionary nature is deadened, only to regain its God-centeredness.

However, the ascetic endeavors of the faithful do not have a moralistic character; that is, they do not aspire to improving one’s character and behaviors, but to enable the participating in the celebration and the rejoicing of the ecclesiastical body. That is why it generates in the faithful a sense of unspoken joy, refuting every artificial (pharisaic) frowning and faked gloom, which are nothing more than manneristic forms of pietism. Christian ascesis is a voluntary participating in an obedience to Christ and the Saints for the mortification of our personal will and its eventual alignment with the will of Christ (Philip. 2:5).

Orthodoxy’s piety, however, is liturgical in nature. This is why ascesis is perceived as being supplementary to liturgical life. Ecclesiastical worship is festive in its ethos. Ascesis is the foretasting of joy through partaking of the Church’s festivity, but it is also a preparation of the faithful for their entry into this spiritual celebration. It is the path for one’s return to the “natural condition” (the authenticity of human existence), so that the passage to the “hyper-natural” (where Worship elevates us to) may be made possible. Besides, that which is sought in worship –according to the blessed Chrysostom – is “a sedate soul, an aroused intellect, a humble heart, a strengthened mind, a cleansed conscience”.

The spiritual progress, which the faithful attains through his personal ascesis, is “churchified” during worship; it is incorporated in the body of Christ, and from being a “personal” event, it becomes an ecclesiastical one – in other words, a social one. If individuality does not become “churchified”, it cannot be saved. Outside the body of Christ, not only can there be no salvation, but even the most perfect of virtues remains nothing more than a “woman’s unclean rag” (Isaiah 64:6), in other words, something chokingly filthy. Worship renders the faithful’s life a life “in Christ”. Ascesis provides this possibility, since the person who is governed by his passions cannot truly glorify God. In ascesis, a “cleansed heart” is the objective. (Psalm 50:12), because it is only ‘in a cleansed heart” that man can possibly see God (Matthew 5:8), thus attaining the purpose of his existence.

This is what the resurrectional hymn by Saint John the Damascene expresses: “Let us cleanse ourselves of our senses, and we shall have sight of the unapproachable light of the Resurrection: Christ Himself, ablaze…” Through the Divine Eucharist, worship leads us into theosis (deification), provided however that there is a cleanliness of heart and a transformation of our senses, from physical to spiritual ones. If worship, therefore, is the entrance to the heavenly kingdom, ascesis is the road to the kingdom. Worship defines and reveals the purpose of our existence; ascesis collaborates towards the realization of this purpose.

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Buranovskiye Babushki Use Eurovision Winnings To Build Church

May 29, 2012

Interfax

The Buranovskiye Babushki, as was planned, will send all money won for the second place on the Eurovision 2012 Song Contest for building a church in their native village Buranovo in Udmurtia.

"The building of the church has already started. Then we'll certainly call a priest and consecrate the church," the band administrator Maria Tolstukhina told journalists.

She said that the singers were happy about their success. "Certainly, these are the tears of joy. It's happiness," the administrator said.

In his turn, renowned missionary, rector of several Moscow churches Hegumen Sergy (Rybko), who contacted the Buranovskiye Babushki, congratulated the band on the second place on the Eurovision.

"In fact, you did not compete with anyone, but showed high creative skills and the spiritual strength of Orthodox Christians," Father Sergy said in his letter to the Buranovskiye Babushki as its copy was conveyed to Interfax-Religion.

According to him, the Buranovskiye Babushki showed the world that "it is possible to live modestly and not only for yourself and human 'pleasures', but for the sake of high spiritual goals."

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Olet, the Beloved Bird of Elder Paisios

The following is a letter written by Elder Paisios the Athonite to the nuns of the Monastery of St. John the Theologian in Souroti sent in the Spring of 1975. At the time he lived in the Kalyva of the Holy Cross.

In your last letter you sent me an icon of Adam and the animals in Paradise. So I thought I would send in my turn the drawing of a bird, my closest friend, because if I sent you the drawing of a snake, I think you would be captured by fright. I have named him Olet, which in Arabic means "child". He lives in a hill five hundred meters from my kalyva. Every afternoon I bring him goodies and treats. As soon as I give him something to eat, he takes a little and leaves. I call for him to come, but he leaves and after a little while he comes secretly from behind and hides under my jacket. When I go to leave he walks behind me at a distance of about one hundred meters and I, so that he will not continue coming behind me and get tired, leave him a crumb so that he may occupy himself, and I leave quickly so he will lose me.

Lately he has abandoned his asceticism and seeks good times! He neither eats broken rice or soaked dry bread, but only worms, which he wants me to put on a "plate" - the palm of my hands - and he climbs up there and eats. Progress!

There are days when I celebrate with Olet and his partner. One can say: "Why do you make exceptions for Olet? Why don't you do the same for other birds?" I respond: "When I call for Olet to come, he brings with him other birds, friends of his, who run right to the food, but Olet comes out of obedience and love. Even when he is hungry, he sits a while with me and forgets food; I remind him. And now that the weather has turned beautiful and he finds bugs to eat, when I call he still comes out of obedience, even though he is full and not bothered by hunger. Well, how can you not rejoice more for this philotimo bird than the other birds?

Many times I am moved by such great love that I want to squeeze him in my clutch, but I fear that I will be like the monkey which out of love squeezes its child and in the end suffocates them. So I clench my heart, and I rejoice for him from afar, so I will not harm him.

One day I was late to go to the hill and Olet, because he was chirping a lot, had relaxed early. I left his food and departed without seeing him. The next day I left to go very early, because I was worried that a hawk had eaten him. When he saw the food that I had left overnight, his "thoughts bothered him" and he went halfway and waited for me. When he saw me he was like a crazy person because of his joy. I gave him to eat, but he wanted company more than food. I marvel at his asceticism and the love he has, as well as his gratitude. Pray that I may imitate his virtues.

I believe you will not complain, since I told you everything, that I did not receive the consent of Olet. I hope I will not upset him, even though these things will not be known to the outside. You have the greetings of his and mine, the many.

At my kalyvi I not only have birds of the air, but all the animals come here - jackals, hares, ferrets, turtles, lizards, snakes - they get their full from the overflow of my love, and I am satisfied myself when they are satisfied, and all of us together, "the beasts, the cattle, the birds and the reptiles", "praise, bless, and worship the Lord."

Translated by John Sanidopoulos

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