The Lord's Supper as Sacrifice in the New Testament

Bible-loving Protestants often bring up the idea that nowhere in the New Testament does it speak of the Lord's Supper being a sacrifice. Orthodox Christians not only point to the long Patristic tradition that the Lord's Supper is indeed a sacrifice, but also point out a few biblical passages that clearly connect the Lord's Supper with a sacrifice.

In Hebrews 13:10 the Apostle Paul writes: "We have an altar whereof they have no right to eat who serve the tabernacle." In this passage the Apostle is comparing the altar of the Jews and the altar of the Christians and pointing out the resemblance and the difference between the two altars and two sacrifices. However, those who aren't familiar with the original Greek may assume that "altar" and "sacrifice" are independent of each other. Yet, the Greek word translated in English Bibles as "altar" implies both together. The word "θυσιαστηριον" is not simply an altar, but specifically a "sacrificial altar".

1 Corinthians 10:15-21 makes this connection even clearer. Here the Apostle Paul writes the following:

I speak as to wise men; judge for yourselves what I say. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ? For we, though many, are one bread and one body; for we all partake of that one bread.

Observe Israel after the flesh: Are not those who eat of the sacrifices partakers of the sacrificial altar? What am I saying then? That an idol is anything, or what is offered to idols is anything? Rather, that the things which the Gentiles sacrifice they sacrifice to demons and not to God, and I do not want you to have fellowship with demons. You cannot drink the cup of the Lord and the cup of demons; you cannot partake of the Lord’s table and of the table of demons.

Here the Apostle Paul clearly connects the altar with the sacrifice of the altar, and compares the sacrifices of Israel as well as the sacrifices of the Gentiles with the sacrifice of the Christians in the Lord's Supper. He forbids those who partake of the Lord's sacrifice to partake of the sacrifice of the Gentiles when he speaks of "the Lord’s table" and "the table of demons". This table is the "sacrificial altar".

Read also: The Eucharist as a 'Continuous' Sacrifice in the New Testament

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Why We Celebrate the Archangel Gabriel's Synaxis Twice

The day after the feast of the Annunciation to the Theotokos by the Archangel Gabriel on March 25th, the Orthodox Church celebrates a Synaxis in honor of the Archangel Gabriel. Yet on July 13th we find ourselves celebrating another Synaxis in honor of the Archangel Gabriel. Why do we celebrate two Synaxis' of the Archangel Gabriel?

It seems nobody really knows the exact reason for this. St. Nikodemos the Hagiorite writes that he searched for the sources of the Synaxis celebration on July 13th, but could not find anything. He speculates that it has to do with a miracle of the Archangel performed on this date, the details of which have been lost. Others speculate it has to do with the feast of the Annunciation falling during Great Lent, and in order to greater celebrate this feast it was moved to July 13th. The problem with these two theories is that, although entirely possible and valid, there is no evidence to support them.

St. Nikolai Velimirovich in his Prologue seems to have a possible reason for these two feasts. For March 26th he writes about the work of the Archangel Gabriel regarding the Incarnation of the Lord, and that this Synaxis commemorates his specific involvement in the Incarnation. For July 13th he speaks of its origins coming from Mount Athos in the ninth century, and it has to do with the appearance of the Archangel Gabriel in a cell near Karyes where he revealed the hymn "Axion Estin". This miracle prompted the fathers of Mount Athos to commemorate all the miracles of the Archangel Gabriel, from the times of the Old Testament till the present. This local tradition on Mount Athos eventually passed into the entire ecclesiastical life of world Orthodoxy.

It seems for all the reasons above we celebrate the Archangel Gabriel in a Synaxis twice in our ecclesiastical calendars.

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The First Recorded Miracle of St. Spyridon in Kerkyra

On the 13th of July the Orthodox Church celebrates the miracle of our Holy Father Spyridon the Wonderworker, who gave sight to the blind man Theodore.

In 1577 the Venetians undertook a construction project outside of the fortifications of the city, which resulted in the demolition of the Church of Saint Spyridon in Koukounaria, which was near the Jewish cemetery and housed the incorrupt relics of the Saint for many years. No trace of this church exists today, yet it was in this church that St. Spyridon worked his first recorded miracle, giving sight to the blind man Theodore. For many years, whenever people passed by the area of this church, they would do their cross and speak of this miracle with astonishment.

Konstantinos Tsagaras, hearing of this miracle and wanting to honor the Saint for working his wonder in his neighborhood, decided in 1700 to build a chapel to St. Spyridon in Sarokou. On July 13, 1735 this chapel was consecrated to commemorate the miracle of St. Spyridon healing the blind man.

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Hundreds Venerate the Tomb of Elder Paisios

July 12, 2012

NewsBeast

Yesterday was the vigil at Souroti in Thessaloniki.

Hundreds of Orthodox pilgrims from Greece and abroad were found last night at the tomb of the blessed Elder Paisios, at the Monastery of St. John the Theologian and St. Arsenios, in Souroti of Thessaloniki, where the Elder was buried on July 12, 1994.

The vigil was followed by young and old, children and adolescents, regardless of the unbearable heat that prevailed at that time in the region.

"Around four hours I waited to venerate the tomb of the Elder ... Every time I come it helps me a lot ... Now that everyone has so many problems, we take strength from our faith", says Helen K. from Florina.

The entrepreneur Natalia Pascal, along with her 25 year old daughter Alina, came on pilgrimage from Kiev, Ukraine.

"In Russia and Ukraine Paisios is a beloved father of the Orthodox Church. Books devoted to his works and prophecies have been translated into the Russian language", said Natalia to ΑΜΠΕ.

"If more people visited the monasteries and had a spiritual relationship with the monks, many of the psychiatric hospitals would be closed", Elder Paisios once said of Mount Athos.

"Today the Monastery of St. John the Theologian, where he is buried, acts as a 'spiritual hospital', a healing center and spiritual oasis in the desert of atheism, loss and madness, especially in the period in which we live", said Konstantinos P., and testified that his child was cured of a serious illness by the Elder.

"From the parked cars alone I can see that this year we have four times the people visiting the monastery than last year", said the parking warden. "Very many young people came. It seems for the Greeks that there remains only hope and belief in Elder Paisios."

Update from July 13th - People waited in line to venerate the grave of Elder Paisios till 6:00 AM this morning.

Translation by John Sanidopoulos

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On Clerical Involvement in Politics

July 11, 2012

BriefingNews

"It's a sin when some Clergy divide people according to their parties criteria and identify with one party faction. This is the reason why the canon laws of the Church forbid to Clergy involvement in politics", said Metropolitan Hierotheos of Nafpaktos and Agios Vlasios to BriefingNews.

When asked about clergy who involve themselves with political issues, and generally politics, and whether there are limits to this, the Hierarch stressed that the Church is the Body of Christ, the spiritual mother of all Christians, and should remain open to all people, regardless of color, race, class, or political order.

He further said:

"This is the greatness of the Church, that it is not enclosed in small intimate groups that are distinguished by particular political parties and ideologies. And like every mother, She shows Her love for all children, who may belong to different parties, and so much more should this be done by the Church.

It is within this framework that the Clergy should move, as Spiritual Fathers and spiritual mothers of people who are looking for affection, love, freedom, meaning of life.

So it's a sin when some Clergy divide people according to their parties criteria and identify with one party faction. This is the reason why the canon laws of the Church forbid to Clergy involvement in politics.

Of course, we must make a distinction. Politics is one thing when it is an adjective and involves the life of the city, and it is another thing when politics is a noun and is involved in party practices.

With the first a Clergyman is doing politics, after damage has been done to a society and he participates in events, dealing with social and charitable works. Not so with the second meaning, when he becomes a party member and openly supports one political party formation.

When there are elections the Cleric is free to vote for the party he thinks will better address the social and economic problems, but cannot propagate to the Parishioners the party he has chosen.

Some parties try to get backed up by the Clergy and people of the Church, but Clerics should not succumb to this temptation.

On this occasion I want to emphasize my view that the Church should be disentangled from the tight embrace of the state in order to gain Its freedom, to manage Its house, according to canon law.

I cannot understand why we need a Charter which is the law of the State, to determine the many details about the inner life of the Church. One law would suffice to define the personality of the Church to be authorized according to the sacred canons.

Also, I cannot understand why there is a law of the State on Ecclesiastical Courts, which regulates many details, even as to what a Clegyman-judge should wear.

It would suffice for one law and a few articles that would set out some basic principles and leave the Church to judge their Clergy in accordance with the sacred canons, without interfering in secular law.

Unfortunately, the current situation in some areas is the prevalence of a conducive political-state spirit. We must put forward an order in these matters, so that the inner life of the Church will not to be considered and understood as a prisoner of state-civil law.

However, if we Clergy see things through the ecclesiastical perspective, we will not be possessed by insecurities and will not divide the parties into hostile or friendly, and will not engage in electoral dilemmas.

One is the work of the Church and another is the work of the State and party.

When a State seeks and is able to address poverty and unemployment, then it must be welcomed, because it cares for the interests of the people."

Translated by John Sanidopoulos

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The Shrine of Panagia Triherousa on Mount Athos

The icon of Panagia Triherousa (of Three Hands), which until the 12th century was kept at the Holy Lavra of St. Savvas in Palestine, was given as a gift to St. Savvas, Archbishop of Serbia and builder of Hilandari Monastery on Mount Athos, when he visited the Holy Land.

He brought it to Serbia, then it was later moved in a wondrous way to Mount Athos, during the internal unrest of the time of the Serbian king Uros V (1355-1365). The mule who always carried the icon before the army during various battles, got lost and reached Hilandari Monastery alone.

At the spot where the mule stopped, about 100 meters from Hilandari Monastery, a shrine was raised.

Within the shrine are frescoes dating from 1809 depicting scenes from the history of the icon of Panagia Triherousa, including saints like Symeon, Savvas, the tortures of St. John of Damascus along with the cutting off of his hand and its miraculous healing and the formation of the icon with three hands, the raiding of the Monastery, the carrying of the icon by the mule, etc.

The inscription above, written in Greek and Slavonic, gives a brief history of the icon and how it arrived on Mount Athos.

"Αύτη η τιμία εικών της Υπεραγίας Θεοτόκου, εν η Ιωάννης ο Δαμασκηνός δια συκοφαντίας Λέοντος του Εικονομάχου τμηθείς την χείρα προσπεσών θαυμασίως ιάθη. Μεθ' ο την θείαν εικόνα λαβών την εν Παλαιστίνη Λαύραν Σάββα του Ηγιασμένου απελθών εμόνασε. Καιρού δε ικανού παρελθόντος παρά των εκεί εδωρήθη τω εν Αγίοις Αρχιεπισκόπω Σερβίας Σάββα, απελθόντι εκεί χάριν προσκυνήσεως και εις Σερβίαν ταύτην μετακομίσας τω αυταδέλφω αυτού Κράλη Σερβίας Στεφάνω δώρον προσήνεγκεν. Υποταχθείσης δε της Σερβίας τω εκ της Άγαρ και Ναών και Μοναστηρίων ερημωθέντων, θαυμασίως ευρέθη αύτη η εικών έμπροσθεν της Ιεράς Μονής του Χιλιανδαρίου. Οι δε τότε πατέρες εξεστηκότες μετ' ευλαβείας ταύτην λαβόντες ένδον του θείου Βήματος του Ναού ταύτην ετέθηκαν. Αλλ' εκείθεν εν τω ηγουμενικώ θρόνω παραδόξως ευρέθη, καίτοι δύο που και τρις εν τω Ιερώ παρά των Πατέρων μετέθητο. Εφάνη γαρ εν οράματι τω Ηγουμένω η Κυρία Θεοτόκος λέγουσα προς τούτον ότι ουκ ήλθον του φυλαχθήναι με υφ' υμών αλλ' υμάς υπ' εμού. Ενθέν τοι και ευπρεπίσαντες τον θρόνον επέθηκαν την ιεράν εικόνα ποιούντες κοινήν παράκλησιν έκτοτε μέχρι της σήμερον κατά παν Σάββατον. Ήτις και Τριχερούσα εκλήθη δια το προς τον Ιωάννην Δαμασκηνόν ρηθέν τερατούργημα, αργυράν χείρα τη εικόνι ανατιθέντα εις ανάμνησιν του θαύματος. 1809 Οκτωβρίου 29ην"

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The Wondrous Icon of Panagia Prodromitissa

At the Romanian Skete of the Honorable Forerunner (Timios Prodromos in Greek) there is a miraculous icon of the Panagia. It is a rare icon of the Orthodox Church, because it was painted without human hands. This miracle of acheiropoiitos (created without hands) iconography came to be in the following manner.

In the year 1863 the founders of the Skete, Fathers Niphon and Nektarios, wished to acquire a beautiful icon of the Panagia, like all the other Athonite monasteries. In Iasi, Romania they found a pious iconographer named Iordakin Nicholas, and they asked him to paint with prayer and fasting the icon they desired. The iconographer agreed, and with much reverence began his work.

While he daily read the Supplication Service to the Most Holy Theotokos, in the beginning he painted the vestments of the Panagia and the Lord. Then he tried to paint the face, but failed. Pained and troubled he stopped the iconography, covered the icon with a cloth, locked the lab, and retired to his room to pray harder.

The next day, wanting to make an effort to paint the divine faces, he entered the lab. When he withdrew the cloth which was over the icon, he beheld a wonder of the Lord. He was amazed to see that the sacred and all-holy faces were miraculously and perfectly made, and the icon was completed in its current form.

The fathers of the Romanian Skete received and transferred the wondrous icon to Mount Athos. During the journey it accomplished numerous miracles and continues to work miracles today, to the glory of our Holy Triune God and the salvation of the faithful. It is celebrated on July 12th.

Source: Translated by John Sanidopoulos

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Art Is Often Misinterpreted

What do you think this depicts?

The painting above shows that art is often not to be interpreted literally. One needs to think outside the box and put art in its context.

So what does it depict?

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This piece comes from the British Library (Harley 4425, f. 140) and depicts "Nature forging a baby" (Bruges, c.1490-c.1500).

It is a depiction from a scene of a poem written by Guillaume de Lorris and Jean de Meun titled Roman de la Rose. Here is the section from where the painting gained inspiration:

"But when Nature, sweet and compassionate, sees that envious Death and Corruption come together to put to destruction whatever they find within her forge, she continues always to hammer and forge and always to renew the individuals by means of new generation."

So next time you go to a museum, or watch a movie, or see any type of artist perform, know that there may be more to the story than meets the eye.

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Papa Nikodemos: Spiritual Father of Elder Paisios

Papa Nikodemos, the spiritual father of Elder Paisios, was a man of great patience. A simple man. A hieromonk of much prayer and great virtue. He would begin prayer services after midnight and would end late in the afternoon! He read everything by himself.

He would not leave out anything. Everyday he did this. He had five notebooks filled with names which they gave him over time, and he would commemorate them every day during the proskomidi. He would not throw away any of them. It took him perhaps five hours to commemorate the names, as Fr. Gerontios, who knew him very well, told me.

Papa Nikodemos, before he came to the Holy Mountain, was the abbot at Koudoumas Monastery in Crete. A monk who lived in asceticism at Koudoumas, under the famous Papa Nikodemos, related to me that the shepherds of the region would go to him to give an account of the herds. He would say to them: "I don't want you to give me an account. Whatever you think is right for the monastery, leave it there before the Panagia. It is with her that you must deal." When he came to the Garden of the Panagia he lived at the Skete of Saint Panteleimon under Koutloumousiou. He served as its head. Then, for greater quietude, he came to the cell of the Panagia, in Bourazeri further up.

From Eartly Angels the Hagiorites (ΕΠΙΓΕΙΟΙ ΑΓΓΕΛΟΙ ΟΙ ΑΓΙΟΡΕΙΤΑΙ) by Manolis Melinos. Translation by John Sanidopoulos.

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The Church of St. Euphemia in the Hippodrome

One of the most beautiful and ancient Christian shrines of modern day Istanbul is the Church the Holy Martyr Euphemia, which amazes with its beauty, history and unusual aura of a really holy place.

About Saint Euphemia

St. Euphemia was born in Chalcedon, not far from Constantinople. Together with 48 Christians she refused to take part in a pagan holiday, organized by the ruler of Chalcedon – Priscus. For that she and her fellow Christians were subjected to different tortures that the ruler organized, hoping that the believers would renounce Christianity. But in spite of her young age Euphemia persistently bore all the tortures, and during one of them a wonder happened – an Angel appeared and took the tools of torture off Euphemia, relieving her from the sufferings. Astonished, the ruler started inventing new punishments for her, but the Angel saved the believer again and again. Only during the last torture, invented by the cruel Priscus, when wild animals were set on the girl, she didn’t manage to survive. A she-bear caused her a little wound on her leg, but the girl died at once because of this wound. Her parents managed to take her body and bury it, according to Christian traditions.

The Church of Saint Euphemia in the Hippodrome

Above the tomb of Euphemia there was raised a great basilica in the period of the reign of Constantine the Great. In the seventh century the relics were moved to Constantinople because of the regular invasions of Persians, who had destroyed the basilica. The relics were placed in a church, situated near the Hippodrome square. At that time the church received its name - “The Church of Saint Euphemia in the Hippodrome” (Ἀγία Εὐφημία ἐν τῷ Ἱπποδρομίῳ).

During the period of Iconoclasm Constantine V converted this church into a storage of arms and manure and threw the relics of the Saint into the sea, where they were later found by two fishermen from Lemnos island. The empress Irene restored the church and returned the relics of Saint Euphemia to Constantinople. After the conquest of Constantinople in 1453 the church was ruined and Patriarch Gennadius II Scholarius transported the Saint's relic to the church of the patriarchate. Today the relics of the Saint are kept in the church of Saint George in the Phanar district.

The hexagonal building of the church was situated 45 meters from Hippodrome Square. According to the suppositions of the scientists, initially, the building was raised as a bath house, and the ancient chronicles say that this place used to be the palace of the emperor Antiochus.

At the main sight of the church are now the unique wall-paintings from the thirteenth century, displaying the life of the Holy Martyr. One of the most remarkable frescoes tells about the tortures and the death of Euphemia.

In 1951 the ruins of the church, left from the fifteenth century, were finally destroyed in order to free the space for the construction of the Justice Palace. Only a part of the wall was left – it is covered with wall paintings, and you can see it even today behind protective glass.

See also: Palace of Antiochos

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The Miracle of St. Euphemia at the Fourth Ecumenical Council

The holy Great Martyr Euphemia (September 16) suffered martyrdom in the city of Chalcedon in the year 304, during the time of the persecution against Christians by the emperor Diocletian (284-305). One and a half centuries later, at a time when the Christian Church had become victorious within the Roman Empire, God deigned that Euphemia the All-Praised should again be a witness and confessor of the purity of the Orthodox teaching.

In the year 451 in the city of Chalcedon, in the very church where the glorified relics of the holy Great Martyr Euphemia rested, the sessions of the Fourth Ecumenical Council (July 16) took place. The Council was convened for determining the precise dogmatic formulae of the Orthodox Church concerning the nature of the God-Man Jesus Christ. This was necessary because of the widespread heresy of the Monophysites ["mono-physis" meaning "one nature"], who opposed the Orthodox teaching of the two natures in Jesus Christ, the Divine and the Human natures (in one Divine Person). The Monophysites falsely affirmed that in Christ was only one nature, the Divine [i.e. that Jesus is God but not man, by nature], causing discord and unrest within the Church. At the Council were present 630 representatives from all the local Christian Churches. On the Orthodox side Anatolius, Patriarch of Constantinople (July 3), Juvenal, Patriarch of Jerusalem (July 2), and representatives of St Leo, Pope of Rome (February 18) participated in the conciliar deliberations. The Monophysites were present in large numbers, headed by Dioscorus, the Patriarch of Alexandria, and the Constantinople archimandrite Eutychius.

After prolonged discussions the two sides could not come to a decisive agreement. The holy Patriarch Anatolius of Constantinople proposed that the Council submit the decision of the Church dispute to the Holy Spirit, through His undoubted bearer St Euphemia the All-Praised, whose wonderworking relics had been discovered during the Council’s discussions. The Orthodox hierarchs and their opponents wrote down their confessions of faith on separate scrolls and sealed them with their seals. They opened the tomb of the holy Great Martyr Euphemia and placed both scrolls upon her bosom. Then, in the presence of the emperor Marcian (450-457), the participants of the Council sealed the tomb, putting on it the imperial seal and setting a guard to watch over it for three days. During these days both sides imposed upon themselves strict fast and made intense prayer. After three days the patriarch and the emperor in the presence of the Council opened the tomb with its relics: the scroll with the Orthodox confession was held by St Euphemia in her right hand, and the scroll of the heretics lay at her feet. St Euphemia, as though alive, raised her hand and gave the scroll to the patriarch. After this miracle many of the hesitant accepted the Orthodox confession, while those remaining obstinant in the heresy were consigned to the Council’s condemnation and excommunication.

After an invasion by the Persians during the seventh century, the relics of St Euphemia were transferred from Chalcedon to Constantinople, into a newly built church dedicated to her. Many years later, during the period of the Iconoclast heresy, the reliquary with the relics of the saint was cast into the sea by order of the Iconoclast emperor Leo the Isaurian (716-741). The reliquary was rescued from the sea by the ship-owning brothers Sergius and Sergonos, who gave it over to the local bishop. The holy bishop ordered that the relics be preserved in secret, beneath a crypt, since the Iconoclast heresy was continuing to rage. A small church was built over the relics, and over the reliquary was put a board with an inscription stating whose relics rested within. When the Iconoclast heresy was finally condemned at the holy Seventh Ecumenical Council (in the year 787), during the time of St Tarasius, Patriarch of Constantinople (784-806) and the emperor Constantine VI (780-797) and his mother St Irene (797-802), the relics of the holy Great Martyr Euphemia were once again solemnly transferred to Constantinople.

Source

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Saints Parthenios and Evmenios, Founders of Koudoumas Monastery

Sts. Parthenios and Evmenios of Crete (Feast Day - July 10)

Parthenios and Evmenios, who built Koudoumas Monastery, were brothers from the village of Pitsidia, near Matala and Phaistos on the island of Crete.

Parthenios was born in 1829 and his brother Evmenios in 1846. Their parents were Harilaos Haritakis from Pitsidia and Maria Androulaki from Lochria in Rethymno.

The children, baptized Nikolaos and Emmanuel, quickly showed their love of the Church and monastic life, changing their names when they entered the monastic life.

They became monks at Odigitria Monastery and later hermits in the caves of Martsalo, before going on to the Koudoumas area, where they lived for several years in St John’s Cave, St Anthony’s Cave, the Avvakospilio (Hermits’ Cave) and a smaller one next to it.

In the cave, the Virgin appeared to St Parthenios and asked him to build Her monastery at Koudoumas.

The two brothers were destitute and building a monastery seemed impossible, but local people helped the monks, who were famous for their sanctity and the miracles worked by Parthenios, in every way they could.

Many miracles are attributed to St Parthenios, such as when he drove away the locusts devouring the crops in Kerame in Rethymno, when he filled the beach of Koudoumas with dressed stone for building the monastery, when he made the seawater sweet and many others. These are all found in the book “Saints Parthenios and Evmenios and Koudoumas Monastery” by Archimandrite Chrysostom Papadakis, on sale in the monastery.

The relics of the two saints are housed in Koudoumas Monastery and are exhibited to worshipers on great feast days.

Koudoumas Monastery

Koudoumas Monastery (Moni Koudouma in Greek) is a male monastery founded by the monks Parthenios and Evmenios, on the few ruins of an older 14th-century monastery (Venetian Period). Venetian documents refer to the old monastery as the “Monastery of Christ”, but it was later abandoned, perhaps due to pirates, and fell into ruin.

When Parthenios and Evmenios came to Koudoumas, only the small church of the old monastery remained. This became the Katholikon of Koudoumas Monastery.

The construction of Koudoumas Monastery took from 1878 to 1895, with money and voluntary work offered by the local inhabitants.

The craftsmen and all those who helped in the building of the monastery lived in the caves in the west wall of the gorge, opposite the monastery and higher up.

There have been many additions and repairs to Koudoumas Monastery from that day to this. It contains two churches: the Katholikon dedicated to the Virgin and that in honour of Saints Parthenios and Evmenios, whose feast day is celebrated on 10 July.

Crowds of people visit the monastery on that date and on 15 August, the festival of the Dormition of the Virgin, to worship and participate in the great festival.

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Saint Anthony of the Kiev Caves

St. Anthony of the Kiev Caves Lavra (Feast Day - July 10)

Saint Anthony of the Kiev Caves was born in the year 983 at Liubech, not far from Chernigov, and was named Antipas in Baptism. Possessing the fear of God from his youth, he desired to be clothed in the monastic schema. When he reached a mature age, he wandered until he arrived on Mt. Athos, burning with the desire to emulate the deeds of its holy inhabitants. Here he received monastic tonsure, and the young monk pleased God in every aspect of his spiritual struggles on the path of virtue. He particularly excelled in humility and obedience, so that all the monks rejoiced to see his holy life.

The abbot saw in St Anthony the great future ascetic, and inspired by God, he sent him back to his native land, saying, "Anthony, it is time for you to guide others in holiness. Return to your own Russian land, and be an example for others. May the blessing of the Holy Mountain be with you."

Returning to the land of Rus, Anthony began to make the rounds of the monasteries about Kiev, but nowhere did he find that strict life which had drawn him to Mt. Athos.

Through the Providence of God, Anthony came to the hills of Kiev by the banks of the River Dniepr. The forested area near the village of Berestovo reminded him of his beloved Athos. There he found a cave which had been dug out by the Priest Hilarion, who later became Metropolitan of Kiev (October 21). Since he liked the spot, Anthony prayed with tears, "Lord, let the blessing of Mt. Athos be upon this spot, and strengthen me to remain here." He began to struggle in prayer, fasting, vigil and physical labor. Every other day, or every third day, he would eat only dry bread and a little water. Sometimes he did not eat for a week. People began to come to the ascetic for his blessing and counsel, and some decided to remain with the saint.

Among Anthony's first disciples was St Nikon (March 23), who tonsured St Theodosius of the Caves (May 3) at the monastery in the year 1032.

The virtuous life of St Anthony illumined the Russian land with the beauty of monasticism. St Anthony lovingly received those who yearned for the monastic life. After instructing them how to follow Christ, he asked St Nikon to tonsure them. When twelve disciples had gathered about St Anthony, the brethren dug a large cave and built a church and cells for the monks within it.

After he appointed Abbot Barlaam to guide the brethren, St Anthony withdrew from the monastery. He dug a new cave for himself, then hid himself within it. There too, monks began to settle around him. Afterwards, the saint built a small wooden church in honor of the Dormition of the Mother of God over the Far Caves.

At the insistence of Prince Izyaslav, the abbot Barlaam withdrew to the Dimitriev Monastery. With the blessing of St Anthony and with the general agreement of the brethren, the meek and humble Theodosius was chosen as abbot. By this time, the number of brethren had already reached a hundred men. The Kiev Great Prince Izyaslav (+ 1078) gave the monks the hill on which the large church and cells were built, with a palisade all around. Thus, the renowned monastery over the caves was established. Describing this, the chronicler remarks that while many monasteries were built by emperors and nobles, they could not compare with those which are built with holy prayers and tears, and by fasting and vigil. Although St Anthony had no gold, he built a monastery which became the first spiritual center of Rus.

For his holiness of life, God glorified St Anthony with the gift of clairvoyance and wonderworking. One example of this occurred during the construction of the Great Caves Church. The Most Holy Theotokos Herself stood before him and St Theodosius in the Blachernae Church in Constantinople, where they had been miraculously transported without leaving their own monastery. Actually, two angels appeared in Constantinople in their forms (See May 3, the account of the Kiev Caves Icon of the Most Holy Theotokos). Having received gold from the Mother of God, the saints commissioned master architects, who came from Constantinople to the Russian land on the command of the Queen of Heaven to build the church at the Monastery of the Caves. During this appearance, the Mother of God foretold the impending death of St Anthony, which occurred on July 10, 1073.

Through Divine Providence, the relics of St Anthony remain hidden.

Apolytikion in the Fourth Tone

Having departed from worldly tumults,

In leaving the world you followed Christ according to the Gospel.

You reached the quiet refuge of the Holy Mount Athos,

Living there a life equal to the angels.

Therefore, with the blessing of the Fathers,

You came to the Kievan hills.

There having fulfilled a life loving of labors,

You illumined your homeland.

And having shown a multitude of monastics

The pathway leading to the heavenly kingdom,

You led them to Christ.

Beseech him, O Venerable Anthony,

That he may save our souls!

Kontakion in Plagal of the Fourth Tone

From your youth you gave yourself to God whom you loved above all, O Venerable One; 

And in love you followed after him with your whole soul.

Scorning the passing corruption of the world, you made a cave in the earth;

And in it you struggled nobly facing the snares of the invisible enemy,

While illumining the ends of the earth like a bright, shining sun.

Therefore, with rejoicing you entered into the heavenly chambers.

Standing now before the throne of the Master together with the angels,

Remember us who honor your holy memory,

That we may cry out to you: Rejoice, Anthony our Holy Father!

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How To Approach Holy Communion

By St. John the Prophet

Question 463: A Christ-loving layperson asked the same Old Man if one should reflect a great deal about the Sacred Mysteries, and whether a sinful person approaching these would be condemned as being unworthy.

Response:

When you enter the holies, pay attention and have no doubt that you are about to receive the Body and Blood of Christ; indeed, this is the truth. As for how this is the case, do not reflect on it too much. According to him who said: "Take, eat; for this is my body and blood" (Matt. 26:26-28), these were given to us for the forgiveness of our sins. One who believes this, we hope, will not be condemned.

Therefore, do not prevent yourself from approaching by judging yourself as being a sinner. Believe, rather, that a sinner who approaches the Savior is rendered worthy of the forgiveness of sins, in the manner that we encounter in Scripture those who approach him and hear the divine voice: "Your many sins are forgiven" (Lk. 7:47-48). Had that person been worthy of approaching him, he would not have had any sins. Yet, because he was a sinful man and a debtor, he received the forgiveness of his debts.

Again, listen to the words of the Lord: "I did not come to save the righteous, but sinners" (Mt. 9:13). And again: "Those who are well have no need of a physician, but only those who are sick" (Lk. 5:31). So regard yourself as being sinful and unwell, and approach him who alone can save the lost (cf. Lk. 19:10).

From The Letters of Saints Barsanuphios and John; translated by John Chryssavgis.

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Fr. Raphael Noica: "We Do Not Need To Despair"

By Father Raphael Noica

Allow me to repeat the words: "Keep your mind in hell, and despair not". Father Sophrony, when he heard these words for the first time, he felt that they were divine words, not only for St. Silouan and his own salvation, but for an entire generation, for all the lack of hope that takes shape in a world so full of despair, as he knew it then, after the First World War. I’d like to add these words also: when God says "do not despair", I’ve seen many strain themselves – that they were already so stressed, as in what should I do to not despair so that I don’t make God angry? No, brethren, it’s not about that. God does not forbid lack of hope, but he tells us that we don’t need to lose hope! We don’t need to despair!

When you can’t take it anymore, when you feel you are going crazy, as Fr. Sophrony once told a hermit: "Go and make a cup of tea". Or, as St. Isaac the Syrian told another hermit: "When you feel that the thoughts of blasphemy are overpowering you, cover yourself and go to sleep". I’ll say also, in our modern language: "Take a nap", allow yourself to recover physically, and then, you continue. Fr. Sophrony told that hermit the things he was experiencing himself, seeing the spiritual state that he was in (the hermit was asking for a word on salvation) – he was hosting him, offering him tea, some biscuits and whatever else he had. So: comfort yourself. And when you regain strength, you can continue. The same thing he was doing himself. Continue in what way? Knowing that God’s Providence is working something which you have not yet discovered.

In the most horrific moments of our lives, not only is it needed to not lose hope, nor give ourselves over to death, nor lock ourselves in that despair; but, more so: often times, if not every time, the most horrific moments of our lives are, potentially, the most demanding. Those are the times when you have to go on for yet another moment. Think about a sailor who was caught by a wave on the deck of the ship and for a second or two the deck will be underwater: well, is that the right time to let go of the pole? No, that’s not even the moment to try to run so you don’t lose the cabin. No, that’s when you only do one thing: you hold on to the pole. And you also hold your breath until the wave passes. When the ship is above the waves again, that’s when you can go, fast, to the cabin, if the case. So, the hardest, most painful, and tragic moments, are potentially the most demanding (…)

I’ve talked about our personal lives, but it’s applicable to the world in general. For, we are talking about an eschatological period, meaning one about the end (…) I take it this period, if it’s a tragic one, actually, no: the more tragic and cruel it is, the more demanding it will be, not just concerning our personal lives, but our adamic condition, our history. What will be? We shall see, but we live with hope in our God.

And we ask God that He cultivates in us that which man cannot accomplish by himself, according to His word: “With men it is impossible, but not with God; for with God all things are possible.” And, more so than any other time we must say this prayer more frequently: “Lord, come and abide in me and You Yourself work in me the things that are pleasing to You!”. From the things that are pleasing to God, nowadays, we need Faith that is able to take us through the hardest events that are becoming more and more unimaginable. Not only is this not the time to lose hope, but it is the time to hold on to the pole more than ever, until the wave passes. Who knows what will be and in what way? The words that remain essential: "Keep your mind in hell, and despair not" (…)

Since the Industrial Revolution and the First World War a new world has begun. And, in this world, we try as much as we can to live as our Fathers did. When we can do something we say: "Thanks to You, Lord". When we can’t do anything: patience! As Father Cleopa (Ilie) would say: "patience, patience, patience!"

May The Lord give you and give all of us a comforting divine Grace, so that we can go through things! The kind of comfort that the sailor has knowing that the wave will eventually pass, but for now, one thing I know: to hold on to this pole.

Source: From the conference, The Philokalia – Incarnation and Eschatological Premises

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