The Myth of Only Seven Ecumenical Councils

By Fr. John Romanides

I. The cure of the sickness of religion and the Nine Roman Ecumenical Councils

and the General Church Councils since 1453.

1. Religion is a neurobiological sickness with a specific cure which has been handed down by the prophets and apostles of the Old and New Testaments and preserved by the Fathers of the Church whose tradition of cure was defended by the Nine Roman Ecumenical Councils. These Councils were convened by the Roman Emperor, beginning with Constantine the Great, in coordination with the Roman Patriarchates of Elder Rome, New Rome, Alexandria, Antioch and finally Jerusalem by 451. These Councils are (1) Nicea 325, (2) Constantinople 381, (3) Ephesus 431, (4) Chalcedon 451, (5) Constantinople 553, (6) Constantinople 680, (7) Nicea 786/7, (8) Constantinople 879 and (9) Constantinople 1341. We have here Eight Ecumenical Councils which were promulgated as Roman Law by the signature of the Emperor after their minutes had been signed by the Five Roman Patriarchates and their Metropolitans and bishops. Then we have the Ninth Ecumenical Council of 1341, whose minutes were signed by only Four Roman Patriarchates and countersigned by the Roman Emperor. Gone was now the Patriarchate of Elder Rome which had been forcefully captured by the Franks, Lombards, Germans and with the help of the Normans. This struggle began in intensity in 983 and was consummated in 1009-1046. After 1045 the Popes of Rome, except for Benedict X (1058-9), were no longer Romans, but members of the Franco-Latin nobility who enslaved the Roman population. At the time of the Revolution of 1789 the Gallo-Roman slave population of France was 85 % of the total.

2. The leadership of the Roman Empire had come to realize that religion is a sickness whose cure was the heart and core of the Christian tradition they had been persecuting. These astute Roman leaders changed their policy having realized that this cure should be accepted by as many Roman citizens as possible. Led by Constantine the Great, Roman leaders adopted this cure in exactly the same way that today’s governments adopt modern medicine in order to protect their citizens from quack doctors. But in this case what was probably as important as the cure was the possibility of enriching society with citizens who were replacing the morbid quest for happiness with the selfless love of glorification (theosis) dedicated to the common good.

3. The current idea among many Orthodox that an Ecumenical Council becomes finally official when it is recognized by a subsequent Ecumenical Council has no basis in Roman Law. Each such Council became Roman law the moment when its minutes were signed on the spot by the participating Patriarchal and Metropolitan Synods and countersigned by the Emperor himself. Heretics and their heresies were condemned on the spot and not at a subsequent Ecumenical Council. Their Creeds and Horoi became Roman law on the spot. The Creed of 381 became the Orthodox Creed on the spot in 381 and not in 431 which simply repeated the Creed of 381 as did each subsequent Ecumenical Council.

4. The Emperor convened these Ecumenical Councils in conjunction with the Five Roman Patriarchates of a) Elder Rome, b) Constantinople New Rome, c) Alexandria, d) Antioch to which e) Jerusalem was added in 451. But between 1009 and 1046 the Franco-Germans created a serious crisis in this Roman tradition when they captured and took over the Patriarchate of Elder Rome during a struggle which began in 983 and was consummated in 1009. The Patriarchate of Constantinople New Rome was obliged to take the place of Elder Rome in the order of "Seniority of Honor" which she held legally anyway since 451 "equally with and after Rome," having become New Rome in 330.

5. There are no primacies nor primates according to Roman Orthodox Canon Law, but only bishops with "Seniority of Honor" since all bishops are doctrinally equal. The Franco-Latin and Protestant translations of "Seniority of honor" by "primacy of honor" is theirs, not ours.

II. Charlemagne condemned the Roman Empire as heretical and Greek in 794 and 809. His so-called Greek Empire was made over into a Byzantine Empire by the British, French and Russian Empires as part of their plans for Balkanization of the European part of the Ottoman Empire still being called ‘The Land of the Romans’ i.e. Roumeli.

6. Charlemagne condemned the Romans as heretics on the question of Icons and as "Greeks" (the latter meaning pagan at the time) at his Council of Frankfurt in 794, indeed in the presence of the legates of Pope Hadrian the staunch supporter of the Seventh Ecumenical Council on Icons. Charlemagne repeated his condemnation of the Romans, now being called "Greeks," and still meaning pagan since 794, at his Council of Aachen in 809. Believe it or not, this illiterate barbarian had the gall to condemn the Romans as heretics for refusing to accept his Filioque which he had added to the Roman Creed which had been composed at the Roman Second Ecumenical Council by some of the greatest Fathers of the Church in 381. At the time Charlemagne’s so-called specialists knew not one Father of an Ecumenical Council. They knew only the writings of Augustine who had never studied a Father of an Ecumenical Council. However, the Filioque of Augustine, like that of Ambrose, is in any case Orthodox. But it cannot be used in the specific creed of 381 because there the term ‘procession’ means the hypostatic individuality of the Holy Spirit, whereas in the West Roman Orthodox Filioque ‘procession’ of the Holy Spirit from the Father and Son means ‘communion’ of the uncreated common essence. In the Creed of 381 the term ‘procession’ means only ‘hypostatic individuality.’

III. Roman Orthodoxy after 1453

7. After the Roman Emperor and Empire fell in 1453 the Four Roman Patriarchates of Constantinople New Rome, Alexandria, Antioch and Jerusalem continued to convene Church Councils which continued the tradition of the Ecumenical Councils. The only reason why these Councils are not called "Ecumenical" is simply that this title means "Imperial" since the decisions of these Ecumenical Councils became part of Roman Law. In other words the decisions of the Roman Councils after 1453 are part of Church Law, but no longer part of Imperial law. There was no longer a Roman Empire and Roman Emperor to enact Roman law. So these Nine Ecumenical Councils are at the same time both Church Law and Roman Law. The Councils convened after 1453 are part of Church Law and with no less authority than Ecumenical Councils, except in the imagination of modern Orthodox misled by the Russian Orthodoxy of Peter the Great.

8. So there are now Orthodox who even called themselves the Church of the Seven Ecumenical Councils. Most Orthodox are in a state of limbo about the Eighth and Ninth Ecumenical Councils. The Eighth Ecumenical Council of 879 simply condemned those who either "add to" or "subtract from" the Creed of 381 and also those who have not yet accepted the teaching of the Seventh Ecumenical Council about Icons. The Franks condemned were not mentioned at the time in order to allow them to reconsider.

9. The Ninth Ecumenical Council of 1341 condemned the Platonic mysticism of Barlaam the Calabrian who had come from the West as a convert to Orthodoxy. Of course the rejection of a Platonic type of mysticism was traditional practice for the Fathers. But what the Fathers of this Council were completely shocked at was Barlaam’s claim that God reveals His will by bringing into existence creatures to be seen and heard and which He passes back into non existence after His revelation has been received. One of these supposed creatures was the Angel of the Lord Himself Who appeared to Moses in the burning bush. For the Fathers of the Ecumenical Councils this Angel is the uncreated Logos Himself. This unbelievable nonsense of Barlaam turned out to be that of Augustine himself (see e.g. his De Tinitate, Books A and B) and of the whole Franco-Latin tradition till today.

10. The legal acts of Ecumenical Councils were taken within the context that religion is a sickness with a specific cure. The political aspect of the decisions of Church Councils can be compared to what modern states are doing with medical science and related fields. Within such a context heretics are to be compared with quack doctors who promise cure but do not produce. From this perspective heretics are simply quack doctors. The reason that Catholics and Protestants do not understand this Roman tradition is that they are quack doctors themselves like most Orthodox today. For these three groups heresies are supposedly teachings which are not biblical simply because they do not agree with their prevailing Augustinian understanding of Scripture and Tradition. Unfortunately this is true about many, if not most, Orthodox so-called Biblical scholars today.

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The Incorrupt Relics of Fr. Ilie Lacatusu (+ 1983)

Fr. Ilie Lacatusu (†1983) was born on December 8, 1909 in the village of Crapaturile, Valcea, Romania. He was the second child of seven in his family. They were simple country people, but had strong faith in God. His father was a Church singer, and this fact played an vital role in bringing the future Fr. Ilie closer to the Church, while he was still in his early years. Following his conscience, after he finished school, he went to the "St. Nicholas" Theological Seminary, from which he graduated with Honors (1923-1930). He then enrolled in the Bucharest Theological Faculty (1930-1934).

On July 5, 1931 he married Ekaterina Popescu, a Romanian teacher. He was ordained priest in September 1934, serving in the Osica de Jos parish, of the Caracal district, and then in the village of Buicesti, Valcea.

For the years to come the life of Fr. Ilie would flow quietly, as he took care of his family. Together with his wife, they had 5 children.

In 1952 a wave of communist arrests among the priests sent Fr. Ilie to a forced labor camp, at one of the biggest Romanian construction projects at that time. Within a year, because of the deterioration in his health, he was moved to Targu-Ocna. We must say that compared with the Pitesti jail where there were many victims among the prisoners, the religious life in the Targu-Ocna jail reached high levels of spiritual enrichment. This was due to the extreme sufferings and the difficult, harsh and oppressive times in the communist jail. But for the strong ones, these conditions were good for prayer, good for getting themselves closer to God. During this time, Fr. Ilie also helped the other prisoners - this would be a period of intense spiritual enrichment for him.

He was released in 1954, but in 1959 the communist persecution apprehended him once again and sent him to another forced labor camp, this time to the Periprava camp. His health continued to deteriorate. During the 1959-1964 period he was forced to stay in Bolintin, where he was obliged to work as a brick mason. He would serve the Holy Liturgy again in 1965 in the villages of Gardesti, Teleorman and Rasuceni, Ilfov. Retiring in 1978, he said later that if he did not die by July 22 in 1983 then he would live another two years. However he reposed on July 22, 1983 exactly, after asking his loved ones to bury his wife next to him in the cemetery, if she passes away 15 years later. And indeed, 15 years later his wife would pass away!

It was September 22, 1998 when the grave of Fr. Ilie was opened and his body was to be found incorrupt, with the scent of myrrh permeating the area. The news quickly spread throughout the region and many came to venerate his holy relics, both faithful and clergy, and all await the day of his official canonization.

Fr. Ilia's incorrupt relics rest today in the Chapel of the Dormition of the Theotokos in Giuleşti, Bucharest.

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Holy Passion-Bearers Boris and Gleb

Saints Boris and Gleb (Feast Day - May 2 and July 24)

Boris and Gleb were the younger and much beloved sons of Grand Prince Vladimir, the ruler of Kievan Rus, who in 988 brought his subjects to the waters of Holy Baptism. The two brothers were also baptized at which time they received the Christian names Romanus and David. The older of the two, Boris, was very gifted and learned to read and write. He shared with his brother his knowledge of the Scriptures and the lives of the Saints whom they both strove to emulate. Indeed, by the time they came of age to rule their respective patrimonies, the territories of Ryazan and Murom, they had already cultivated in their hearts Christian virtues of mercy, compassion and kindness, traits still rare in a land freshly converted from barbarous paganism.

Boris was particularly esteemed among the people and the soldiery. His popularity provoked bitter jealousy in his eldest brother Svyatopolk (known to history as "the Accursed") who scorned the laws of the newly adopted Christian religion, so dear to his younger brothers, in favor of satisfying his unbridled ambition. He saw Boris as a rival for the position of Grand Prince, and when Vladimir died Svyatopolk wasted no time in plotting his brother's murder.

Boris had been sent by his father to fend off an anticipated raid by the Pechenegs. He was returning to Kiev when he was met by emissaries sent by Svyatopolk, from whom he learned of his father' s death and his brother' s self-willed accession to the throne. The latter, knowing that the people would rather have Boris as ruler and desiring to forestall any opposition that this news might stir up, bade his messengers assure Boris of his fraternal goodwill and his intent to increase Boris' domain.

Boris was well aware of his brother's long-standing hatred for him and recognized in this message the kiss of Judas. The young prince knew that his life was threatened. His immediate concern, however, was not the adoption of some military strategy--whether offensive or defensive--but how to act in such circumstances as befits a Christian. Reflecting upon the words of the Gospel: "If any man say, I love God, and hateth his brother, he is a liar," and "Love thine enemies," he firmly rejected the advice of his father's retainers who urged Boris to oust the unpopular Svyatopolk, pledging their support to such a plan, "Be it not for me," he replied, "to raise my hand against my brother. Now that my father has passed away, let him take the place of my father in my heart."

Knowing that armed resistance would only provoke needless bloodshed, Boris sent away his soldiers and remained alone where they had encamped on the bank of the Alta, together with a few servants, it was Saturday evening and he retired to his tent to recite the vigil service. As he read the Six Psalms, the cry of the Psalmist echoed in his heart: "O Lord, why are they multiplied that afflict me, Many rise up against me..." (Ps. 3:1). Informed that his murderers were approaching, the Prince turned to an icon of the Saviour and prayed beseechingly: "Lord Jesus Christ, Thou didst accept Thy Passion on account of our sins; grant me al so the strength to accept my passion. I receive it not from my enemies but from my brother, Lord, lay not this sin to his charge."

As the murderers burst into the tent, Boris' faithful servant George, a young Hungarian, placed himself between the prince and his attackers in an attempt to save his master's life. The servant was killed at once, while the Prince, grievously wounded by the thrust of a lance, was bound up in the tent canvas and taken on a cart to Kiev. But he never reached the city. When Svyatopolk learned that his brother was still alive, he sent two Varangians to consummate the bloody deed, which was accomplished when one of them plunged his sword into Boris' heart.

Svyatopolk's next victim was Gleb. He sent word to the guileless prince that his father was very ill and was calling for him. Always obedient to his father, Gleb set off at once with a small retinue. Near Smolensk, where his route took him by boat down the river Smyadyn, he was met by emissaries from his brother Yaropolk bearing a letter of warning from their sister Predislava: "Do not come,' she wrote. "Your father has died and Svyatopolk has killed your brother."

But the warning had come too late. The murderers hired by Svyatopolk caught up with Gleb on the river. He knew that he alone was the object of the pursuit and, like his brother, Gleb urged his company not to offer armed resistance, as they were outnumbered and all would perish. After a momentary weakness in which he begged his assassins to spare his young life, he calmly accepted his fate in the understanding that the voluntary suffering of the innocent is a direct imitation of Christ. Gleb was killed by his own cook who, terrified into compliance by Svyatopolk's henchmen, seized the headof the young prince and cut his throat. His body was thrown onto the shore and covered with brush.

Five years later, when Yaroslav finally succeeded in overthrowing the treacherous Svyatopolk, the bodies of the two royal martyrs, discovered to be incorrupt, were laid to rest together in the church of St. Basil in Vyshgorod, Yaroslav' s residence near Kiev. Their tomb immediately became a place of pilgrimage, and the many miracles which took place before their relics persuaded Church authorities to consent to Yaroslav's request and canonize the two brother-princes.

Although Boris and Glob were not martyred for their faith (they are properly called 'passion-bearers' rather than martyrs), their voluntary and meek sacrifice for the sake of averting the suffering of others and preserving the Christian ideal, had a profound effect on the subsequent development of Christianity in Russia. Whereas in Byzantine Christianity God was often depicted as Pantocrator--stern and all-powerful, in Russia the emphasis was on Christ as the sacrificial Lamb Who 'opened not his mouth before his shearer'. Russian piety came to be characterized by a tender humility and an acceptance of suffering following the example of Christ. In this century Russia's New Martyrs offer a supreme testimony to the enduring influence of this otherworldly orientation which that country first witnessed in the exploit of the two youthful brother princes and passion-bearers, Boris and Gleb.

Apolytikion in the Second Tone

Righteous passion-bearers and true fulfillers of the Gospel of Christ, chaste Boris and guileless Gleb, you did not resist the attacks of your brother, the enemy, when he killed your bodies but could not touch your souls. Therefore, let the evil lover of power mourn while you rejoice with the angels standing before the Holy Trinity. Pray that those who honor your memory may be pleasing to God, and that all Orthodox Christians may be saved.

Kontakion in the Third Tone

Today your most glorious memory shines forth, noble participants in the passion of Christ, holy Boris and Gleb, for you call us together to sing praises to Christ our God! Praying to Him before your sacred images, we receive the gift of healing by your prayers, for you are indeed divine healers.

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The Mystery and the Process of Death

An interview with Metropolitan Hierotheos of Nafpaktos and St. Vlassios by Pavel Chirila, Professor and Doctor at St Irene’s Hospital in Bucharest (Romania).

1. Question: Tell us something about death, something that comes spontaneously to you, something you consider extremely important.

Answer: What comes spontaneously to mind is that death is a terrible mystery, as we chant in the Funeral Service, which is a poem by St. John Damascene. This is related to the fact that the soul is violently detached from the harmony of its union with the body. It is also a sad event, because it is related to man’s corruptibility and mortality which is manifested in all life.

In addition, it brings to my memory the Service of the Resurrection of Christ, which we Orthodox celebrate with splendour. We hold lit candles in our hands and sing triumphantly the hymn of victory: “Christ is risen from the dead, by death He has trampled down death, and on those in the tombs He has bestowed life”. This beautiful image shows our attitude towards life and death. We are corruptible and mortal, but we possess the “medicine of immortality”, which is the resurrected Christ. Employing modern terminology, we may say that by the incarnation of the Son and the union of humanity with the divine nature in the person of the Logos, a “spiritual cloning” has taken place, our mortal nature has been united with the life of God. This is why death has changed its name and is now called "dormition" (falling asteep) and the places where the departed ones are buried are called "cemeteries" (“dormitories” in Greek, where people sleep), not burial grounds.

So, when I see people holding a lit candle and chanting “Christ is Risen” on the night of the Resurrection of Christ, I understand better that we should regard death as a process of passing from the “land of Egypt” to the “land of Promise”, from death to life, which takes place in Christ, and as a hope for our resurrection which again takes place in Christ. It would be very fortunate if we were to anticipate death in this position, holding the candle of the Resurrection and chanting “Christ is Risen”. After all, we are “ strangers and pilgrims” in this life; our true country is elsewhere. I am always impressed by the words of St. Nicholas Cabasilas (14th century), that while we live here on earth we are like an embryo in our mother’s womb, and at the moment of death we are born, we get out of that womb. This is why in the Orthodox Church the saints are celebrated on the day of their dormition or their martyrdom, not on the day of their physical birth.

2. Question: We understand from Holy Scripture that there are two kinds of fear: a holy fear, which is fear of God and the beginning of wisdom according to the psalmist, and another kind of fear inspired by demons, which is pathological fear. To what category does the fear of death belong?

Answer: Indeed, there is a fear of God which is an energy of the grace of God and the beginning of salvation, that is, man fears/respects God and starts obeying His commandments, and there is a fear inspired by demons which causes anxiety and anguish. However, besides these two fears there is also another fear, so-called psychological fear, which is related to a person’s insecurity and emotional inadequacy.

The fear of death means something different for each person. For secular and atheist people it is related to the course to “nothingness”, that is, they think that they leave the only existing world and end up in the nothingness of non-existence. This is something that does not exist for us Orthodox. For Christians, the fear of death is related to the soul’s departure from the world they know, their friends and relatives, and its entry into another world they do not know yet. They do not know how they are going to live, what will happen with God’s judgment which follows death. This is why hope and proper preparation is needed.

Of course, those Christians who have reached the illumination of the nous and deification and have been united with Christ transcend the fear of death, as exemplified by the life of the Apostles, the Martyrs and in general the Saints of the Church. In reading the Synaxaria we see phrases like: “On this day saint (so and so) is perfected in peace” or “is perfected by the sword”, etc. It has to be underlined that in Greek the verb “teleioutai” means “is perfected”, is led to perfection, and differs from the verb “teleionei”, which means “ceases to exist”. We may also say that the life of the senses (“vios”) is terminated by death, while life (“zoe”) is perfected but not terminated.

What is important is that, with the spiritual life we live, we should defeat the fear of death and feel death as a path towards an encounter with Christ, the Panagia and the saints.

3. Question: We know from the Holy Tradition that at a person’s death angels, saints as well as demons are present. What can you tell us about this?

Answer: From the teaching of Christ and the whole tradition of the Church we know that both angels and demons exist, and they are not personifications of good or evil, but individual beings created by God. Demons were angels who lost communion with God. Many saints proved worthy to see angels, as well as demons of temptation, while in this life.

According to the teaching of our Fathers, angels and saints, often even Christ and the Panagia, appear to those about to die in order to support them, to strengthen them to avoid the fear caused by death. The demons also appear, especially when they are able to influence certain people because of their passions, and they demand power over their souls. We are reminded of this in the prayer to the Panagia in the service of the Compline (“Apodeipnon”): “At the hour of my death, care for my miserable soul and drive the dark faces of evil spirits far from it”.

From the teaching of the Church it is well known that each person has a “guardian angel” protecting him, and this is why there is a special prayer to the guardian angel in the service of the Apodeipnon. Fr. Paisios, a monk on the Holy Mountain, used to tell me that he would often see his guardian angel beside him and embrace him. He used to say that we must strive to reach salvation, so that our guardian angel, who has been to so many pains to protect us and help us in our life, may not go empty-handed to God, if we are not saved due to our indifference.

I remember with emotion that my father, when he entered the church, would go to the northern gate of the Holy Altar and kiss the icon of Archangel Michael and ask him to receive his soul in due time, when he had repented, protect it from evil demons, and lead it to God. Perhaps this prayer, among everything else, helped him have a good dormition and a happy, smiling face in the coffin.

4. Question: We read in Holy Scripture that mercy has exceeded judgment. Does this mean that almsgiving absolves a multitude of sins?

Answer: We have to see what mercy means. In reality, mercy is the feeling of divine grace, the love of God. When we pray saying “Lord have mercy”, we ask God’s mercy, God’s grace. He who experiences divine grace is generous to his brothers with all sorts of charity, expressed by prayer, theological words, material contributions, and thus puts into practice the beatitude “blessed are the merciful for they will be shown mercy” (Matthew 5:7). In this sense it can be said that the feeling of God’s mercy and almsgiving transcends judgment.

He who has been transformed spiritually and has been united with God does not fear judgment, for what Christ said applies to him: “I tell you the solemn truth, the one who hears My message and believes the One who sent Me has eternal life and will not be condemned, but has crossed over from death to life” (John 5:24).

According to the teaching of the Fathers of the Church, there are three judgments. The first occurs throughout our life , when we are faced with the dilemma of whether to follow the will of God or to reject it, when we have to choose between a good and an evil thought. The second judgment takes place when the soul exits the body, according to St. Paul’s words “people are appointed to die once, and then to face judgment” (Hebrews 9:27). The third and final judgment will be at the Second Coming of Christ. The first judgment is important.

St. Symeon the New Theologian says that, when a person is united with Christ in this life and sees the Uncreated Light, then the judgment has already taken place for him and he does not wait for it at the Second Coming of Christ. This reminds us of the words of Christ I mentioned above.

At this point I would like to repeat the saying by St. Basil the Great and other Fathers of the Church that there are three categories of those who are saved, that is, the slaves who follow the will of God in order to avoid hell, the wage-earners who struggle to earn Paradise as a reward, and the sons who obey God’s will out of love for God. So, throughout our life we must advance spiritually and pass from the state of the slave to the state of the wage-earner and from there to the mentality of the son. This means to pass from fear and recompense to love. To love Christ, because He is our father, our mother, our friend, our brother, our bridegroom and our bride. This way we transcend the judgment.

5. Question: Tell us something about sudden death.

Answer: The assessment of sudden death depends on each one’s viewpoint. For secular people, sudden death is good, accepted and desirable, because they will not suffer and they will not be tormented by illnesses and old age. For believing Christians, though, sudden death is bad, because they are not given the possibility to prepare better for their encounter with Christ and the heavenly Church. When someone visits a high-ranking official, he prepares accordingly. We should do the same with respect to our encounter with Christ.

Preparation, by repentance, is essential. This is why Father Paisios of everlasting memory used to say that cancer is a saintly illness because it has filled Paradise with saints, meaning that a long illness prepares people with prayer and repentance. According to the teaching of St. Maximus the Confessor, pain cures pleasure.

In any case, death is the most certain event. We see it around us, everything dies, all living creatures, our friends, our relatives. What is not certain and is unknown to us is the hour of death, when death will come. It may happen while sleeping, while walking, while travelling, while working, while entertaining ourselves, etc. This is why we should pray to God daily, as the Church does: “For the completion of our lives in peace and repentance, let us ask the Lord” and “For a Christian end to our lives, peaceful, without shame and suffering, and for a good account before the awesome judgment seat of Christ, let us ask the Lord”.

In the teaching of the holy Fathers we come across the truth that one of the greatest gifts a person can have is the daily “memory of death”. When this is maintained with the grace of God it leads man not to despair, hopelessness, or psychological fear, but to inspiration, to prayer, creativity, even in human affairs, because he tries to finish his tasks and prepare properly. When we live each day as if it were the last day in our life, then even sudden death will find us ready.

6. Question: Which is the correct expression: "the hour of death" or "the moment of death"?

Answer: This depends on how one interprets the words “hour” and “moment”. In speech we often use the word “hour” meaning the moment. But I understand that your question refers to whether death is a process or a moment.

What can be said is that there is a process of death, that is, long illnesses lead man gradually to death, but the separation of soul and body takes place at a specific moment by the will of God.

This moment is important, because man’s mode of existence changes and we cannot know how it will be from then on. We know the state where the soul is attached to our body, which communicates with the creation through the senses. We do not know by experience what is going to happen then and how we will be. At present we usually see the world created by God, people, friends, the beauty of earth, not angels and demons. Then, however, the soul will not see through the senses of the body but will see what is presently invisible. This is why the saints want to be conscious and pray during the process of death, in order to leave this world with prayer and to have the strength and grace of God accompanying them.

We have to say that the privilege of being able to pray during these hours and receive communion of the Body and Blood of Christ, in order to be surrounded by the grace of God when the soul leaves the body, is eliminated in our days with so-called life support eguipment in Intensive Care Units. From a Christian viewpoint, the hour and moment of death requires an appropriate preparation, that is, Confession, Holy Communion, Holy Unction, prayer by family and friends, our own prayer. However, in Intensive Care Units it is impossible to such an ecclesial-pastoral ministry. Thus, because of existing modern techniques and drugs, in our days more and more people die not being conscious of what goes on at that hour and moment. This is an important problem. Modern medical methods pose a dilemma: “Prolongation of life or obstruction of death?”. With everything that is offered by medical science the question is: is our life prolonged so that we repent and devote it to God or is death obstructed, which creates a lot of pain, physical and existential?

In any case, it is a great blessing from God for someone to die surrounded by his beloved ones who pray and, above all, to die living in the Church, with Holy Communion, prayer, the blessing of his Spiritual Father, the grace of God and the prayers of the saints. Our permanent wish should be a death like the one depicted in the icon of the Dormition of the Theotokos, with her in the middle surrounded by the love of Christ, the Apostles, the Hierarchs.

7. Question: Some people die unexpectedly. Is it true that God takes someone when his probability of salvation is at the maximum?

Answer: We Christians absolutely believe that we have been created by the God of love and that God directs our life, He gives life to us and He takes it when He considers it to be the right moment. We also know that God loves man whom He created and wants his salvation. Therefore, it is certain that God allows each man’s death to occur at the most appropriate moment.

Of course, God’s love does not abolish the freedom of man. Man has the ability to act positively or negatively, to respond to the love of God or to reject Him.

Since you said that some people die unexpectedly, I would like to remind you, that we should remember death continuously, we should not feel that we are going to live eternally on earth, because this is a spiritual sickness. There is an alternation between life and death, similar to the alternation between day and night. Modern molecular biology stresses that death is inextricably linked with life, because among the genes there are the genes of aging, which are found in the mitochondria. So, from the moment of our conception, death exists in the DNA, and we see death in our body with the death of cells and, generally, with aging, the passing of years, wrinkles, illnesses, everything which theologically is called corruptibility and mortality. We should not be myopic and behave like an ostrich.

In this process we should know that God did not create us to die, that death is a consequence of the sin of Adam and Eve, and that God loves us and cares for us. He is our affectionate father. It is not correct on the one hand to pray with the “Lord’s Prayer”, the well-known “Our Father”, and call God “Father”, and on the other hand to live as orphans.

8. Question: The Orthodox faith attaches particular importance to repentance. We thank you Lord for giving repentance to us. Can repentance at the time of death be so great that a man is saved, even though he is burdened by great sins?

Answer: In our Orthodox Tradition it is known that sin is not somethimg moralistic, it is ontologically something, namely, the course from life according to nature to life contrary to nature. Thus, repentance is man’s return from life contrary to nature to life according to nature. With sin man lost his communion with God, with his brother and with the creation. With repentance he acquires this communion once again. So, repentance is associated with a progression in man’s liberation from everything enslaving him. The Fathers described this progression in three words: purification, illumination, deification, and this is what is called therapy. This happens throughout life. Therefore, salvation is related to therapy. The physician of the body examines us, makes a diagnosis and recommends an appropriate therapeutic method which we should apply. The same holds true for the illness of the soul.

A confession at the time of death opens for man the way to salvation. If he did not have time to be cured spiritually, then the Church with its prayers helps man to salvation, bearing in mind that perfection is endless, it is a dynamic not a static state.

Throughout our life we must have this “spirit of repentance”. We should consider how we were created by God and the point we have reached because of sin. If we read carefully the book of Genesis, according to the teachings of the Fathers of the Church, and see how Adam and Eve lived and what they became afterwards because of sin, then repentance will develop inside us.

So, someone who has the “spirit” of repentance throughout his life feels this repentance at the hour of death, and actually he feels it to a great degree. On the contrary, when he lives his life without repentance it is difficult to show repentance at the last moment.

My Geronda, of everlasting memory, the Metropolitan of Edessa Kallinikos, lived continuously with the memory of death. When he was told by the doctors that he has a tumor in the brain, he confessed right away, he wrote his will, he prayed and had absolute faith in God, saying: “Perhaps God said to me 'stop'. I don’t need you any more”. He would pray continuously saying “your will be done”. He gave himself up to God and had a peaceful and saintly end, similar to his whole life.

Therefore, even though there is a possibility for someone who had some spark of love for God in him to repent at the hour of death, we should repent when we are healthy, so as to have the ability to be cured, that is, to proceed from self-love to the love of God and love of men, to reach selfless love out of selfish love.

9. Question: After man’s death, what are the links between the soul and this world?

Answer: Although the soul is separated from the body, man’s hypostasis still exists. As we see in the Parable of the Rich Man and Lazarus, the rich man is conscious of his state, of his relatives who are still alive, and he cares for them. Thus, after death, men care for their beloved ones and ask God for their salvation. All our prayers to the saints are based on this truth. Of course, this link between the soul and living persons is spiritual, not material.

In the book of the Revelation of St. John which describes the celestial Divine Liturgy, one can see these relations of the saints with us and their prayer for all people living on earth. This is why our Fathers depicted in the Divine Liturgy this uncreated Divine Liturgy which takes place in the Heavens, in the uncreated Temple. In the Divine Liturgy we live the atmosphere of the heavenly Liturgy and we anticipate it.

We ourselves often feel the love and protection of the saints, as well as of those close to us who have departed from this world, and wish to meet them. A spiritual child of mine was very happy at the hour of death, because, as she said, she would meet this heavenly Church.

Therefore, the soul continues to live after its exit from the body, it is not led to non-existence. If a person lived in repentance during his life, then his soul after exiting the body will enter this heavenly Divine Liturgy and will pray, like a spiritual priest, for the whole world, and will wait for the resurrection of the body. Then the soul will enter the body so that the body too participates in this heavenly Pascha celebration.

10. Question: What advice should we give to those close to us regarding our attitude to a person about to die on the day, or at the hour or at the moment of death?

Answer: The process of death is very important for each man, because in front of him is the road to salvation or the road to eternal perdition. Unfortunately, in these circumstances, many people look only after the physical health of their relatives and friends without regard for their eternal course. This is why we should take care that a person who is about to die confesses, receives Holy Communion, receives the grace of God through the Sacrament of Unction and does everything that our Church has available. In particular, we should live the last moments of the life of our beloved one in prayer. We should consider not simply that we are losing our relative, our friend, but that he is moving from one way of existence (with body and senses) to a different way of existence, without body. So, intense prayer is what is needed at that time.

I remember the last moments of my Geronda, I was beside his bed and could not offer anything else; I just prayed to God for his soul to be received by angels. An aunt of mine who was present thought that I was sad, as I concentrated and prayed. But I was just praying, because that moment is holy and crucial.

Overall, we must experience daily, as St. John Chrysostom says, that the present life is an “inn”. We entered this inn, we live, but we must take care to depart in good hope, without leaving anything here in order not to lose what is there. Furthermore, all of us Christians should realize that death has been defeated by the Cross and the Resurrection of Christ, that communion with Christ is a continuous transcendence of death and of the fear of death, that the exit of the soul from the body is a course towards the heavenly Church and the encounter with Christ, the Panagia and the saints, that the soul will return to the body, and the body will be resurrected and live eternally, according to the way it lived on this earth.

St. Maximus the Confessor writes that from the moment of death, and especially after the Last Judgment, there are two possibilities: those who are in communion with Christ will live in “eternal well-being” and the rest in “eternal woeful being”. So, everyone will enjoy "eternal being". The difference is between “well” and “woeful”.

Therefore, our advice to the relatives and friends of those about to die is to have faith in Christ and confidence that we are not just citizens of this world, but we are travellers guided to our true country, which is heaven. Our citizenship is above in heaven. The desire for the heavenly land should overwhelm us.

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Thousands Gather for 190 Year Anniversary of the Vision of St. Pelagia

Thousands of faithful gathered on the island of Tinos today to celebrate the 190 year anniversary of the vision of St. Pelagia of the Theotokos, which resulted in the revelation of the miraculous icon of the Panagia Evangelistria of Tinos. This morning the holy icon was brought from the Church of the Evangelistria to the Monastery of Kechrovounio, where St. Pelagia lived in asceticism and received the vision. A Divine Liturgy was celebrated, presided over by Metropolitan Kosmas of Aitolia and Akranania.

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The Holy Prophet Ezekiel

Ezekiel the Prophet (Feast Day - July 23)

The Holy Prophet Ezekiel lived in the sixth century before the birth of Christ. He was born in the city of Sarir, and descended from the tribe of Levi ; he was a priest and the son of the priest Buzi. Ezekiel was led off to Babylon when he was twenty-five years old together with King Jechoniah II and many other Jews during the second invasion of Jerusalem by the Babylonian king Nebuchadnessar .

The Prophet Ezekiel lived in captivity by the River Chebar. When he was thirty years old, he had a vision of the future of the Hebrew nation and of all mankind. The prophet beheld a shining cloud, with fire flashing continually, and in the midst of the fire, gleaming bronze. He also saw four living creatures in the shape of men, but with four faces (Ez. 1:6). Each had the face of a man in front, the face of a lion on the right, the face of an ox on the left, and the face of an eagle at the back (Ez. 1:10). There was a wheel on the earth beside each creature, and the rim of each wheel was full of eyes.

Over the heads of the creatures there seemed to be a firmament, shining like crystal. Above the firmament was the likeness of a throne, like glittering sapphire in appearance. Above this throne was the likeness of a human form, and around Him was a rainbow (Ez. 1:4-28).

According to the explanation of the Fathers of the Church, the human likeness upon the sapphire throne prefigures the Incarnation of the Son of God from the Most Holy Virgin Mary, who is the living Throne of God. The four creatures are symbols of the four Evangelists: a man (St Matthew), a lion (St Mark), an ox (St Luke), and an eagle (St John); the wheel with the many eyes is meant to suggest the sharing of light with all the nations of the earth. During this vision the holy prophet fell down upon the ground out of fear, but the voice of God commanded him to get up. He was told that the Lord was sending him to preach to the nation of Israel. This was the begining of Ezekiel's prophetic service.

The Prophet Ezekiel announces to the people of Israel, held captive in Baylon, the tribulations it would face for not remaining faithful to God. The prophet also proclaimed a better time for his fellow-countrymen, and he predicted their return from Babylon, and the restoration of the Jerusalem Temple.

There are two significant elements in the vision of the prophet: the vision of the temple of the Lord, full of glory (Ez. 44:1-10); and the bones in the valley, to which the Spirit of God gave new life (Ez. 37:1-14). The vision of the temple was a mysterious prefiguring of the race of man freed from the working of the Enemy and the building up of the Church of Christ through the redemptive act of the Son of God, incarnate of the Most Holy Theotokos. Ezekiel's description of the shut gate of the sanctuary, through which the Lord God would enter (Ez. 44: 2), is a prophecy of the Virgin giving birth to Christ, yet remaining a virgin. The vision of the dry bones prefigured the universal resurrection of the dead, and the new eternal life bestowed by the Lord Jesus Christ.

The holy Prophet Ezekiel received from the Lord the gift of wonderworking. He, like the Prophet Moses, divided the waters of the river Chebar, and the Hebrews crossed to the opposite shore, escaping the pursuing Chaldeans. During a time of famine the prophet asked God for an increase of food for the hungry.

Ezekiel was condemned to execution because he denounced a certain Hebrew prince for idolatry. Bound to wild horses, he was torn to pieces. Pious Hebrews gathered up the torn body of the prophet and buried it upon Maur Field, in the tomb of Sim and Arthaxad, forefathers of Abraham, not far from Baghdad. The prophecy of Ezekiel is found in the book named for him, and is included in the Old Testament.

St Demetrius of Rostov (October 28 and September 21) explains to believers the following concepts in the book of the Prophet Ezekiel: if a righteous man turns from righteousness to sin, he shall die for his sin, and his righteouness will not be remembered. If a sinner repents, and keeps God's commandments, he will not die. His former sins will not be held against him, beause now he follows the path of righteousness (Ez. 3:20; 18:21-24).

Apolytikion in the Second Tone

As we celebrate the memory of Thy Prophet Ezekiel, O Lord, through him we beseech Thee to save our souls.

Kontakion in the Fourth Tone

O divine Ezekiel, as God's true Prophet, thou foretoldest unto all the Incarnation of the Lord, the Lamb of God, the Artificer, the Son of God, the Eternal made manifest.

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The Catacomb of St. Mary Magdalene in Lesvos

The Revelation of St. Mary Magdalene

The spot where the Church of St. Mary Magdalene stands today, as well as on its surrounding land, there were once houses with front yards, as is common among the houses of the village of Gera in the area of Skopelos. Among these was the home of Anthony and Helen Tsantarlioti.

On Holy Thursday night sometime between the years 1898-1900, according to Helen Karakonti-Mageira, the miraculous events began in this area.

Helen Tsantarlioti was a very faithful and pious woman, who upon returning home from the Holy Thursday night service at St. George Church with her family, as she entered she saw an unknown woman dressed in black like a nun, standing as if waiting for her return. Helen was afraid, since the doors to her house had been locked, so she turned around to leave. The unknown and strange woman said to her: "Do not be afraid Helen. I am Saint Magdalene. I also sit here with you." And she showed her the yard of her house, in which there was a wild olive tree. "I live here exactly", said the Saint, "and I want you from today to light me an oil lamp day and night." She further said: "From now on you will see me frequently, because I chose you to serve me."

Helen was left ecstatic. She did her cross and kneeled before her, but the Saint disappeared immediately. As she was moved with tears, Helen's husband with the children were coming behind her from the church.

Anthony Tsantarliotis, the husband of Helen, was a poor man, very simple and faithful. Upon hearing of the vision of St. Mary Magdalene, he did his cross numerous times, and with tears he thanked God and St. Mary for choosing his family to reveal His Grace.

During this time the island of Mytilene was still occupied by the Turks, and in order for the Turks to not find out anything, despite the relative freedom of the Christians in Skopelos, they decided to not tell anyone. But the next morning, even though it was Good Friday and work was not to be done, the entire family gathered in the yard of the house revealed by St. Mary to clean it thoroughly. They cleaned, they whitewashed, they lit an oil lamp, and they placed rocks around the lamp so people would not see it at night.

When they were done, Helen went to the Church of St. George and there revealed to Fr. Eustratios Mageiras everything she saw and heard from St. Mary Magdalene. He was moved and advised her: "Think very carefully Helen what you will do. We don't know how the people will receive this. I believe you and bless you for the honor the Saint has given you. But the others? What if the Turks learn of this? They want a reason to harm us."

How the Miracles Began

Further up from the home of Helen was the house of Amersoudas Karagiorgainas. Amersoudas would see from her house Helen lighting the oil lamp every night, so she went to Helen and asked her: "What oil lamp is that which you light in your yard?" Helen, unable to completely hide her secret, said: "Well, something is appearing. I can't tell you anything more now."

Amersoudas did not push further. She respected her reluctance. She did her cross, turned towards the spot where the lit oil lamp was, and left. Having heard of an old tradition, when she found the opportunity she went near the lit lamp, and without anyone seeing her she grabbed a handful of dirt and put it in a glass. She brought this before her icons in her home where she made a prayer, and kneaded the dirt with the flour she had prepared. She put it aside to rise, and shortly afterwards she was surprised to see that the dough had risen to such an extent that not even the best dough could rise so much. She did this with only a plate of flour, since she was a poor woman, and the tub became full and this made many breads. When she saw this miracle, she went to see Helen, she knelt before the wild olive tree, and with tears in her eyes thanked God and whatever saint, since she did not know who it was yet. She recounted the miracle to Anthony and Helen, and Helen told her the truth.

From that moment, hesitantly at first, the people of Skopelos began to hear of the wonders which were occurring. The people would visit the spot and light oil lamps to the Saint. Many took dirt and kneaded it with their flour, and some ill people put it in their water which it cleaned and they were healed. Miracles were reported one after another.

In the neighborhood of Helen there lived a woman named Vitsani Koukouli. One morning she went to light her oil lamp to the Saint, and returned home. When she entered, a fragrance like incense hit her. The scent was throughout her home, and she believed it came from her pitcher, which contained water from the nearby well and which she had just drank from. It was as if someone had thrown expensive perfume into the water. The scent permeated her home.

The Well of Holy Water

Seven years passed. During this time the oil lamp of the Saint was perpetually lit. Next to the home of Anthony and Helen was another home owned by Vitsani Koukouli in which Kantzourda Mageiras lived. In her yard was an old deep well, about 30 meters deep, and it was from this well that Vitsani had filled her pitcher, which had given off the fragrance.

One day a woman lifted the wooden lid that covered the well to protect it from dirt, and as she went to throw the bucket down to fetch some water, she saw the water, which was normally very low, moving. She was surprised to see the water rising rapidly, to the point that it was pouring out of the well. The woman began to cross herself and scream for the neighbors to come, and many gathered and sang soft chants, thanking God and St. Mary Magdalene for another miracle. The bell of St. George Church began to ring and everyone gathered. A wonderful fragrance was coming from the water, like incense, and whenever someone drank from it, it tasted like rose water. Even the Turks gathered and drank of the water, even washing themselves with it.

The two priests, Fr. Eustratios Mageiras and Fr. Anthony Papantonis, knelt down and with tears in their eyes began to chant the Supplication Service to the Theotokos.

An Icon and Cross in the Water

The water continued to ascend and descend, though not all the time. One day the priest was again chanting the Supplication Service, when suddenly he heard a loud noise coming from the well at the time of the Gospel reading. The water continued rising and descending. Upon one of its risings, from the water there emerged an icon and a cross. This happened many times. Every time the priest did a Supplication Service, this cross and icon appeared, but no one could grab them (this was witnessed by my grandmother, who saw this occur many times).

The First Church

After all these things and a thousand troubles and efforts, they finally got the permission of the Turks to build a makeshift church, like a shack, with sticks and boards, because the building of churches were prohibited. In this church there began to be performed the Divine Liturgy and other Sacraments. The family of Anthony and Helen Tsantarlioti, despite their poverty, left their home and went to live with Helen's parents, giving their property to the Church.

New Appearances and the Commands of the Saint

While this was happening the Saint revealed herself to a man of the village, named Haralambos Rallis. She asked for him to find people faithful and pious, who under his supervision and her guidance, were to dig, beginning from within the makeshift church, to find the catacombs, or as they are known in Skopelos "ΛΑΓΟΥΜΙΑ" (Burrows). And so the digging began. Everyone fasted and dug, without being payed.

Quite a while passed and Haralambos ceased the digging. They faced many problems, notably financial ones. The trustees of the Church of St. George, seeing how they dug for a long time and found nothing, decided they no longer wanted to help fund the excavation from the church. The wife of Haralambos Rallis, Regina, even though she believed in Saint Magdalene, since her family had many needs, and seeing her husband had stopped all his own work and dealt only with the excavations, she began to bring objections and obstacles to her husband.

These problems forced Haralambos Rallis to leave Skopelo and go to Polychnitos, where he was from, to work, but above all to escape the indignation of the people who had quickly forgotten the wonders of St. Mary Magdalene and now ironically did not find anything with the excavations.

But he did not stay long in Polychnitos. St. Magdalene revealed herself again to him and told him to return again to Skopelo and continue the digging. He complained: "Why, my Saint Magdalene, do you entrust me with this job and not someone else, since you know I suffer by all in Skopelos?" She replied: "I commissioned it to you, because a more pure man in the village I did not find. Go back to Skopelos and I will help you and relieve you." He responded: "Even though the people bring you, my Saint, so much oil to your church, the trustees spend it here and there, and we who dig often times without eating, no one helps." She responded: "Do not worry Haralambos. I will help you. As for those who spend elsewhere the money and the oil of the church, I will pay accordingly. I have many to heal and to bring joy to, but I also have many to punish as an example for their unbelief and impiety."

Haralambos Rallis immediately returned to Skopelos, and with the financial help of some faithful Christians, as well as the moral support of his wife and children, who after a miracle of the Saint began to stand by him and give him courage, and despite the derision of the trustees and others in the village, the excavations continued, until one day, in the dirt, an old blackened and almost worn out from the humidity icon emerged. The icon was found around 1910-1911. The bells rang and crowds wept and prayed. For a moment they thought this was the icon they were looking for, but again that night St. Magdalene appeared to Haralambos and said to him: "Haralambos, keep the icon you found in my church for it to be seen and venerated by the Christians, and continue the digging. For you have not yet reached where you should. I will tell you when to stop."

With this new command of the Saint, Haralambos and the people continued the digging and reached the point which it is at today. At this point the Saint told him to stop digging: "Enough. Your struggle is over. Here you will all stop." Haralambos told her: "But we did not yet find, my Saint Magdalene, those things you told us." And she replied: "Here where you now reached is enough. I am now an inch from the face of the earth and do not need more than two digs to be revealed. But not now. It is not the appropriate time. For this reason it will still take time for the people to find me. But when I am manifested it will be a Friday and on this day many wonders will occur in this place."

Source: Translation by John Sanidopoulos

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Video: Saint Markella of Chios

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Relevant Quotes From Marilyn Manson's 1999 Essay on the Columbine Massacre

After incidents of violence like the shooting at Aurora, Colorado take place, many people begin to question why something like this happens, and in their grief and confusion find comfort in blaming something or someone that usually should not be blamed.

When the Columbine shootings happened in Colorado in 1999, not too far from the shootings a few days ago, many pundits and politicians blamed games, goth culture, and dark pop/rock figures like Marilyn Manson. The following quotes are from the essay "Columbine: Whose Fault Is It?" by Marilyn Manson, published in Rolling Stone and written on May 28, 1999, after he was falsely blamed for influencing the gunmen and in turn received dozens of death threats, and it is still relevant today.

- It is sad to think that the first few people on earth needed no books, movies, games or music to inspire cold-blooded murder. The day that Cain bashed his brother Abel's brains in, the only motivation he needed was his own human disposition to violence.

- A lot of people forget or never realize that I started my band as a criticism of these very issues of despair and hypocrisy. The name Marilyn Manson has never celebrated the sad fact that America puts killers on the cover of Time magazine, giving them as much notoriety as our favorite movie stars.

- Times have not become more violent. They have just become more televised.

- Does anyone think the Civil War was the least bit civil? If television had existed, you could be sure they would have been there to cover it, or maybe even participate in it, like their violent car chase of Princess Di.

- When it comes down to who's to blame for the high school murders in Littleton, Colorado, throw a rock and you'll hit someone who's guilty. We're the people who sit back and tolerate children owning guns, and we're the ones who tune in and watch the up-to-the-minute details of what they do with them. I think it's terrible when anyone dies, especially if it is someone you know and love. But what is more offensive is that when these tragedies happen, most people don't really care any more than they would about the season finale of Friends or The Real World. I was dumbfounded as I watched the media snake right in, not missing a teardrop, interviewing the parents of dead children, televising the funerals. Then came the witch hunt.

- Man's greatest fear is chaos.

- Did we look for James Huberty's inspiration when he gunned down people at McDonald's? What did Timothy McVeigh like to watch? What about David Koresh, Jim Jones? Do you think entertainment inspired Kip Kinkel, or should we blame the fact that his father bought him the guns he used in the Springfield, Oregon, murders? What inspires Bill Clinton to blow people up in Kosovo? Was it something that Monica Lewinsky said to him? Isn't killing just killing, regardless if it's in Vietnam or Jonesboro, Arkansas? Why do we justify one, just because it seems to be for the right reasons? Should there ever be a right reason? If a kid is old enough to drive a car or buy a gun, isn't he old enough to be held personally responsible for what he does with his car or gun? Or if he's a teenager, should someone else be blamed because he isn't as enlightened as an eighteen-year-old?

- America loves to find an icon to hang its guilt on.

- Right now, everyone is thinking of how they can prevent things like Littleton. How do you prevent AIDS, world war, depression, car crashes? We live in a free country, but with that freedom there is a burden of personal responsibility.

- It is no wonder that kids are growing up more cynical; they have a lot of information in front of them. They can see that they are living in a world that's made of bullshit. In the past, there was always the idea that you could turn and run and start something better. But now America has become one big mall, and because of the Internet and all of the technology we have, there's nowhere to run.

- In my work I examine the America we live in, and I've always tried to show people that the devil we blame our atrocities on is really just each one of us. So don't expect the end of the world to come one day out of the blue -- it's been happening every day for a long time.

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Saint Parthenios, Bishop of Radovisdiou (+ 1777)

St. Parthenios of Radovisdiou (Feast Day - July 21)

Saint Parthenios was born in the village of Vatsounia in Thessaly, in the region of Agrafa, a region in which during the Turkish occupation of Greece remained unconquered by the Turks and where there was a strong spiritual presence. His parents were pious Orthodox Christians who lived the simple life of being farmers and raising animals.

At a young age the Saint went to a monastery of the region to become a monk, and being a shining example within the monastery he was elevated to the priesthood. Eventually he was chosen to become the bishop of Radovisdiou, which is today part of Radovizi and consists of a number of villages in Arta (this diocese no longer exists as of 1830 and has become a part of the Metropolis of Arta). As a bishop he served the needs of the people with love and humility, both spiritual and physical.

Near the Diocese there lived a poor man who had five children. He had a piece of land which contained many rocks, and because he was sick he was unable to remove the rocks and till the land to provide food for his household. This prompted St. Parthenios to go out every night at midnight and remove the rocks for the poor man, with the only light provided to him by the moon. The poor father would notice that someone was coming every night and removing the rocks. One night he kept watch and saw Bishop Parthenios out there cleaning his field. When the bishop was discovered, he ordered the man to not tell anyone what he had done for him. Eventually the entire field was clear of both the large and the small rocks by the labors of Bishop Parthenios.

According to local tradition, when St. Kosmas Aitolos visited this region, he met Bishop Parthenios (even today villagers point to the spot where they met). After they discussed various matters they went together to the Monastery of Rovelista, in which there was a school run by the monks and which contained a large library. This library is lost today, having been destroyed by the Turks.

As for the death of St. Parthenios, there are two traditions. One says he died as a martyr, and another says he died in peace on July 21, 1777. He was buried behind the Holy Altar of the Diocesan Church of the Holy Unmercenaries.

35 years passed and they uncovered his grave in order to intern one of St. Parthenios' successors, Bishop Kallinikos. On 21 July 1810 his grave was opened and a heavenly fragrance emerged, and immediately the clouds began to sprinkle. This was believed to be a heavenly sign of his sainthood. His relics were then placed atop the Holy Altar.

After this the family of St. Parthenios sought to take possession of his relics, but the residents of Velentzikou wanted to keep them instead for them to be venerated by the Diocese. The matter was brought before the Ecumenical Patriarch, and the Ecumenical Patriarch decided to give the skull of St. Parthenios to the residents of Velentzikou, and the rest of the bones were to go to the family of the Saint. Eventually the relics of the Saint were distributed to many places, including the Monastery of Grigoriou on Mount Athos which possesses his jaw.

Yet it is the skull of the Saint which is the primary object of veneration for the faithful, and is processed annually on his feast. In 1854 there was a revolt by the people of Radovisdiou against the Turks, and during this time the Service which had been written to honor the Saint was destroyed. One priest however was able to protect the holy skull from being lost or destroyed, and he brought it to the village of Valto. In 1939 the abbot of the Dousikou Monastery, where there is special veneration to St. Parthenios and which holds many of his relics, arranged for a new Service to be written for the Saint by Fr. Gerasimos Mikragiannanitis, and it was published in 1971.

Today many miracles are attributed to Saint Parthenios, and he is especially invoked to come to the aid of sick animals.

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Saint Onouphrios the Silent of the Kiev Caves

The Venerable Onouphrios the Silent was a Russian ascetic in the Kiev Caves Lavra and lived in the twelfth century. We do not have other details of his life, but his holy relics rest in the Lavra. He is commemorated on July 21 by himself, and on September 28 for the Synaxis of the Fathers of the Kiev Caves.

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On False Teachers and False Prophets

By St. Nikolai Velimirovich

"But there were false prophets also among the people, even as there shall be false teachers among you, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction" (2 Peter 2:1).

Man is at war in this world. Continual is the battle and numerous are the enemies. Among the most dangerous enemies belong the false teachers. Only if the mind of man is directed toward the Living God will he be safeguarded from these dangerous enemies.

False teachers are either as blindmen or as thieves; first, because of their blindness they [false teachers] lead both themselves and others into destruction and second, because of their hatred and envy they intentionally lead others astray, and hand over both their souls and bodies to the fires of hell.

The Lord Himself prophesied: "Many false prophets shall rise and shall deceive many" (Matthew 24:11). The apostle only confirms the words of his Lord. Both false prophets and false teachers will sow the seed of destruction among the people. These are "damnable heresies" by which some will deny their Lord Who redeemed mankind by His All-pure Holy Blood. Many false teachers have already appeared and have sown many heresies, damnable as tares, throughout the world. Brethren, if you know those "damnable heresies" which the Holy Fathers condemned at the Councils, then you will be able to recognize the principle seed of poison, which the devil through his servants sow in the field, over which the Savior had sown pure wheat.

But even if you know or, if you do not know, direct your mind toward the Lord, enclose your mind with the sign of the Cross, call to your assistance the Holy and All-pure One [The Theotokos], chosen ones of God and especially your guardian angel and do not be afraid. Along with this always ask the Church and the Church, being more experienced and victorious against all falsehoods, will tell you what is the truth. For you are from yesterday and the Church is from time immemorial. Your memory is shorter than the memory of the Church.

O Lord Jesus, You are the only Path, the only Truth, the only Life. O Lord do not permit, that we be led by false teachers and to apostate ourselves from You. To You be glory and thanks always. Amen.

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The Holy and Glorious Prophet Elijah the Tishbite

Elijah the Prophet (Feast Day - July 20)

The Holy Prophet Elijah is one of the greatest of the prophets and the first dedicated to virginity in the Old Testament. He was born in Tishba of Gilead into the Levite tribe 900 years before the Incarnation of the Word of God.

St Epiphanius of Cyprus gives the following account about the birth of the Prophet Elijah: "When Elijah was born, his father Sobach saw in a vision angels of God around him. They swaddled him with fire and fed him with flames." The name Elijah (the Lord's strength) given to the infant defined his whole life. From the years of his youth he dedicated himself to the One God, settled in the wilderness and spent his whole life in strict fasting, meditation and prayer. Called to prophetic service, which put him in conflict with the Israelite king Ahab, the prophet became a fiery zealot of true faith and piety.

During this time the Israelite nation had fallen away from the faith of their Fathers, they abandoned the One God and worshipped pagan idols, the worship of which was introduced by the impious king Jereboam. Jezebel, the wife of king Ahab, was devoted to idol worship. She persuaded her husband to build a temple to the pagan god Baal, which led many Israelites away from the worship of the true God. Beholding the ruin of his nation, the Prophet Elijah began to denounce King Ahab for impiety, and exhorted him to repent and turn to the God of Israel. The king would not listen to him. The Prophet Elijah then declared to him, that as punishment there would be neither rain nor dew upon the ground, and the drought would cease only by his prayer. Indeed, the word of Elijah was a torch (Eccles. 48: 1) The heavens were closed for three and a half years, and there was drought and famine throughout all the land.

During this time of tribulation, the Lord sent him to a cave beyond the Jordan. There he was miraculously fed by ravens. When the stream Horath dried up, the Lord sent the Prophet Elijah to Sarephta to a poor widow, a Sidonian Gentile who suffered together with her children, awaiting death by starvation. At the request of the prophet, she prepared him a bread with the last measure of flour and the remainder of the oil. Through the prayer of the Prophet Elijah, flour and oil were not depleted in the home of the widow for the duration of the famine. By the power of his prayer the prophet also performed another miracle: he raised the dead son of the widow.

After the end of three years of drought the Merciful Lord sent the prophet to appear before King Ahab, and promised to send rain upon the earth. The Prophet Elijah told the king to order all of Israel to gather upon Mount Carmel, and also the priests of Baal. When the nation had gathered, the Prophet Elijah proposed that two sacrificial altars be built: one for the priests of Baal, and the other for the Prophet Elijah who served the True God.

The Prophet Elijah told them to call on their gods to consume the sacrificial animals with fire, and he would call on his. Whichever was first to send fire on the sacrifice would be acknowledged as the true God. The prophets of Baal called out to their idol from morning till evening, but the heavens were silent. Towards evening the holy Prophet Elijah built his sacrificial altar from twelve stones, the number of the tribes of Israel. He placed the sacrifice upon the wood, gave orders to dig a ditch around the altar and commanded that the sacrifice and the wood be soaked with water. When the ditch had filled with water, the prophet turned to God in prayer. Through the prayer of the prophet fire came down from heaven and consumed the sacrifice, the wood, and even the water. The people fell down to the ground, crying out: "Truly, the Lord is God!" Then the Prophet Elijah had all the pagan-priests of Baal put to death, and he began to pray for rain. Through his prayer the heavens opened and an abundant rain fell, soaking the parched earth.

King Ahab acknowledged his error and repented of his sins, but his wife Jezebel threatened to kill the prophet of God. The Prophet Elijah fled into the Kingdom of Judea and, grieving over his failure to eradicate idol worship, he asked God to let him die. An angel of the Lord came before him, strengthened him with food and commanded him to go upon a long journey. The Prophet Elijah traveled for forty days and nights and, having arrived at Mount Horeb, he settled in a cave.

The Lord told him that the next day Elijah would stand in His presence.There was a strong wind that crushed the rocks of the mountain, then an earthquake, and a fire, but the Lord was not in them. The Lord was in "a gentle breeze" (3 Kings 19: 12). He revealed to the prophet, that He would preserve seven thousand faithful servants who had not worshipped Baal.

Later, the Lord commanded Elijah to anoint Elisha into prophetic service. Because of his fiery zeal for the Glory of God the Prophet Elijah was taken up alive into the heavens in a fiery chariot.* The Prophet Elisha received Elijah's mantle, and a double portion of his prophetic spirit.

According to the Tradition of Holy Church, the Prophet Elijah will be the Forerunner of the Dread Second Coming of Christ. He will proclaim the truth of Christ, urge all to repentance, and will be slain by the Antichrist. This will be a sign of the end of the world.

The life of the holy Prophet Elijah is recorded in the Old Testament books (3 Kings; 4 Kings; Sirach/Ecclesiastes 48: 1-15; 1 Maccabees 2: 58). At the time of the Transfiguration, the Prophet Elijah conversed with the Savior upon Mount Tabor (Mt. 17: 3; Mark 9: 4; Luke. 9: 30).

Orthodox Christians of all times, and in all places, have venerated the Prophet Elijah for centuries. The first church in Russia, built at Kiev under Prince Igor, was named for the Prophet Elijah. After her Baptism St Olga (July 14) built a temple of the holy Prophet Elijah in his native region, at the village of Vibuta.

In iconography the Prophet Elijah is depicted ascending to Heaven in a fiery chariot, surrounded with flames, and harnessed to four winged horses. We pray to him for deliverance from drought, and to ask for seasonable weather.

Apolytikion in the Fourth Tone

The incarnate Angel, the Cornerstone of the Prophets, the second Forerunner of the Coming of Christ, the glorious Elias (Elijah), who from above, sent down to Elisha the grace to dispel sickness and cleanse lepers, abounds therefore in healing for those who honor him.

Kontakion in the Second Tone

O Prophet and foreseer of the great works of God, O greatly renowned Elias (Elijah), who by your word held back the clouds of rain, intercede for us to the only Loving One.

* This was a translocation, not an ascension. See: Did the Prophet Elijah Actually Ascend 'Into' Heaven? and St. Gregory Palamas: On the Translocation of the Prophet Elijah.

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