Thursday, 27 December 2012

St. Gregory of Nyssa on St. Stephen the Protomartyr (Homily one)

St Stephen the Protomartyr

By St. Gregory of Nyssa

How lovely is the inspiration exhibited by those who are good, and how sweet is the joy which they disclose! See, we acquire a feast from a feast and grace from grace. Yesterday the Lord of the universe welcomed us whereas today it is the imitator [Stephen] of the Lord. How are they related to each other? One assumed human nature on our behalf while the other shed it for his Lord. One accepted the cave of this life for us, and the other left it for him. One was wrapped in swaddling clothes for us, and the other was stoned for him. One destroyed death, and the other scorned it.

Brethren, let us hasten to the stadium where the great athlete contends against the wicked adversary of human life by stripping himself in the arena by his confession [of faith] [cf. 1Cor 4.9]. Indeed, as Paul has said [Heb 12.4], Stephen [Stephanos] has become a spectacle to the world, angels and to men. He was the first to have received the crown [stephanos] of martyrdom, the first to have paved the way for the chorus of martyrs and the first to have resisted sin to the point of shedding blood. It seems to me that the entire host of transcendent powers, angels, and myriads both assist and accompany them [i.e., the martyrs]. If we hear anything honorable in the heavens from among the principalities, powers, thrones, ruling forces and the entire heavenly assembly, their words provide an athletic spectacle by contending with an opponent [cf. Col 1.16 & Eph 1.21].

Let human life resemble a stadium for the contestants where one person contends against another. That antagonist which showed himself hostile to human life from the fall of our first parents until the time of Stephen strove to be victorious over men, yet the great athlete of faith considered his assaults as nothing [cf. Wis 2.24]. Both took up arms against each other: the inventor of death confronted a threat to death, whereas the disciple of life confessed his faith. For who could not help but admire this new type of struggle when truth judged between life and death chronicled the truth? For while the herald of a life hidden [in God] remained unknown, he nevertheless divulged it to men. At once he forsook this life and rightly judged it better to exchange a more honorable life for the present one.

It would be beneficial to accurately record his contest in order to disclose the order of our method by a series of miracles. Recently a powerful wind from heaven scattered every airy, deceptive power of the demons and filled the Apostles' house. Tongues of fire resided in each man corresponding with the number of those who received the grace of the Spirit. All were overcome by shock and confusion with the widely diverse languages immediately which the disciples spoke according to the sound and wonder of tongues and to the astonishment of those from every nation who were dwelling in Jerusalem [cf. Acts 2.2-5]. This was not a result of training and study but was a gift in the form of speaking which suddenly came from the Spirit's [J.705] inspiration. Those engaged in constructing an earthly tower must speak the [J.78] same language when building the church's spiritual dwelling. And so, the Holy Spirit's wonderful dispensation introduced grace in order to diffuse it, thereby providing a common benefit for everyone through the medium of the human voice. In this way the preaching of piety might not be limited to one tongue and remain unprofitable for those persons who spoke various tongues.

Even at this early point the Pharisees did not believe with their own ears and concocted to trip up persons astonished by these miraculous events as though new wine had made them [the Apostles] insane [cf. Acts 2.13]. Then Peter's solitary defense captured three thousand souls for Christ [cf. Acts 2.41], after which the church grew in the number of those who had been delivered. Those who were saved opened the temple's Beautiful Gate for the man born lame [cf. Acts 3.2ff] because his miraculous healing both increased and led to the faith persons lame in soul. As a result, many flocked when the faith was preached and sought help from the diverse profusion of grace at which point Stephen, who was wealthy in wisdom and grace by the Spirit, was summoned to assist the Apostles [cf. Acts 6.5]. Let no one think that the name of minister [diakonia] made him inferior to the dignity of the Apostles. Since Paul realized that he was a minister of the mysteries of Christ [cf. 1 Cor 4.1] and the Lord of the universe brought salvation by assuming human , he was not ashamed to be called a minister. As the Apostle says, he was in their midst as one who serves [cf. Lk 22.27] and as one who provides a variety of ministries [cf. 1 Cor 12.5-6].

Just as fire consumes useful material and bright flames rise on high, so did the Holy Spirit make the rays of grace shine brighter through Stephen's nobility. Similarly, all turned to him because he was gifted with knowledge and training. Those few persons who gathered together seemed to be a dense crowd much like a phalanx which attempted to assail Stephen who was equally serene whether in the company of many or few persons. Then certain persons under the guise of Alexandrians, Libertinians, Cyrenians and men from every place engaged the athlete in a debate regarding the truth. The father of lies assumed a human form and rose against truth which Stephen had spoken [cf. Jn 8.44]. However, the truth brought forth trophies against such lies, and its excellence wonderfully put to flight every assault of deception. The minister of truth sought the truth about the enemy who concealed his substance; rather, he made the truth appear as something which lacks substance.

How does this ruse affect the preacher? I believe that it comes from the devil. If any of you shares his strength, the truth destroys it in Stephen. But if that truth is loftier than your machinations, why are you deceitfully planning evil against the vessel of truth in order to destroy what remains of it? Dogs do this when they open their mouths for stones cast to them, yet they cannot touch the person whom threw them. Since true facts repulsed such a lie and could no longer find another champion of deception, all who looked squarely at the manifest truth remembered his own struggle. Stephen directed his energy against his accusers who passed judgment upon him, for they brought false accusations against him while being marked by rage and slander. The Jews brought various accusers against Stephen including judges who were either elected or who were subservient to death and did not know the impact of a ruinous vote levelled against Stephen. For just as experienced athletes bring down their more formidable opponents through vigorous training and thereby make them fall, so did the great Stephen who lay prostrate upon the ground overcome his adversary with difficultly.

From this point began the Apostles' journey throughout the entire world and their preaching. If it were not for [Stephen's] murder and the Jews' rage against the Apostles, perhaps the grace of the Gospel would have been confined to the inhabitants of Jerusalem. Having been driven out by the Jews to another nation, the teaching of the [Christian] mysteries expelled the devil from the world. Thus Samaria received the preaching [cf. Acts 8.14]; salvation reached the eunuch through Philip [Acts 8.26ff]; Paul was a great vessel of election armed against the devil's wrath and his threats against whose arrows he raised a shield [Acts 9.15], thereby abolishing him from the entire earth and making all places accessible to the faith of Christ. As a result, Egyptians, Syrians, Parthians, Mesopotamians, Galatians, Illurians, Macedonians as well as nations from everywhere hastened to hear the preaching. Do you see Stephen's athletic prowess and how the adversary was brought down to ruin although he appeared more excellent than his adversary by making false accusations?

But let us return again to the stadium. How do the calumniators enflame the people? They say, "He does not cease to speak words against this holy place and the Law. For we have heard him say that this Jesus of Nazareth will destroy this place and will change the customs which Moses handed down to us" [Acts 6.13-14]. Such is the allegation presented by the devil's speech, but who pays attention to such rubbish? Against whom do they rage so vehemently and what evil can they detect in his words? They even brought forth another indictment against [Stephen] claiming that he boasted that this place would be destroyed and that the institutes of Moses would be changed. What outrage doe these words contain whether they happen to be true or false? If false, there is no cause for alarm; if true, what unjust ground is there for denunciation? For what had transpired will indeed happen again whether or not we remain silent. Can the murder of him who was denounced earlier relieve persons who are grieving? For example, Jesus the Nazarene was condemned by the same vote of reprisal levelled against Stephen. If he who is unjust vents his wrath, gives place to injustice and alters customs, Stephen is not responsible for these acts but it is Jesus, as the accuser says, and the court is compelled to pass judgement against him who is accused. Oh, what an unfair verdict for those who are listening! Since Jesus, says the judge, changes the laws, Stephen should then [J.83] be stoned. How did Jesus abrogate the Law when he affirmed its antiquity by saying, "I did not come to abolish the Law but to fulfill it" [Mt 5.17]? Who strengthened his disciples according to the Law? He forbade them to become angry and to commit murder [cf. Mt 5.21-22], rejected adultery out of desire [cf. Mt 5.39], ordered that grief not be repaid since unjust hands cannot lay hold of you [cf. Mt 6.19ff] and wiped out passion, a result of greed, and taught mastery over it. Why were these neither mentioned nor examined when judgement was passed? I do not wish the crowd of those bloodstained judges to be present and do not want to know about places associated with such malevolent persons, the celebrated temple's location, the huge amount of stones, the gold left over which equalled the small amount left in the temple, the sacrifices according to the Law such as the ram, calf, lamb, heifer, dove, turtle-dove and he-goat for averting evil [cf. Lev 16.20ff]. Therefore if they condemn Stephen to death in order to deflect their sadness, they reveal their fruits through that terrible murder. If nothing is left, they claim that the vote counts, not the murder.

But let us see in the succeeding struggles how he who was covered by stones as if they were snow had warded off his murderers and how he returned a variety of thunderbolts against those who cast stones. The Jews knew the Christians' weapons which the great Stephen used to ward off their attacks and who made it the law of life. They were all fierce, standing in a circle, looked at him with a hysterical gaze and brandished a weapon against Stephen in their hands. However, he resembled a priest according to the spiritual law, was a pure sacrifice, submissive, and offered his own body instead of an offering of sprinkled blood. He saw God in the celestial sanctuary, made petition on behalf of those who mistreated him, exchanged their bloodthirstiness for a good deed and cried out in their ears, "Lord, do not hold this sin against them" [Acts 7.60]. By this prayer he expiated their sin which the murderers committed by their transgression and who were exasperated at his prayer. However, this did not prevent them from casting stones until the great Stephen fell into a sweet, blessed sleep as though he were surrounded by tender flowers or by gentle dew.

The athletes have achieved victory before we see those crowned who had engaged in fierce struggles since before seeing the contest, we have attained the goal of their struggles. I believe that we must not neglect them without mentioning the outstanding nature of their witness. This gathering of murderers was so filled with rage that they resorted to bloodshed; their evil was so strong that it restricted their breathing; their glance, appearance and passion was manifested by their teeth as divine Scripture says concerning enraged hearts which gnashed their teeth against him [cf. Acts 7.54]. Being in their midst, he girded himself against their hostile, murderous intent, surmounted their contemptuous intentions, resisted their wrath with patience and their threats with disdain, the fear of death with contempt, hatred with love, ill-will with benevolence and slander with truth.

Not only did the true athlete reveal one type of victory but combatted by countless virtues every form of evil which the Jews devised, thereby resulting in victory. I hear about various contests of strength in gymnasiums when athletes strip themselves naked in the arena and achieve victory against their contenders. Such martyrs are sovereign in the stadium, resisting with their own power every adversary and are as a beacon of triumph for all to see. The false wisdom of the Libertinians, Cyreninas and sages [J.86] from Alexandria [Acts 6.9] contend against him who is triumphant through true wisdom: courage overcomes fear, disdain conquers threats, charity subdues savagery and truth is victorious over falsehood. They sought to murder him, and their hands were already armed with stones; their glance and breathing through their teeth [M.713] held tightly together revealed their brutality. Nevertheless, he saw them as brothers and greeted them as fathers saying, "Men, brothers and fathers, listen [Acts 7.2]!"

They persuasively devised all sorts of calumny by convening a council of murderers against the truth. [Stephen] neither reproved them out of fear, was unconcerned with impending dangers nor did he consider death; rather, having his soul raised on high and appearing as though her were senseless to everyone gazing upon him, he taught them as though they were foolish children and demonstrated the error of their doctrines with regard to faith. In their presence [Stephen] briefly recounted the story of Abraham as well as the saints who followed him [cf. Acts 7.2-7]. He also added Moses, his birth, upbringing, education, initiation on the mountain, smiting the Egyptians, service to the Israelites and prophesy concerning the mystery of the Lord [cf. Acts 7.20-22, 30, 34, 36-37]. What especially incited this group and [J.87] fomented their illness was that Moses to whom they were especially devoted was a mentor for their teaching. They rose up against him in order to quiet him, something which Stephen desired in order to end his bitterness. He exited human nature and before he left the body, with pure eyes gazed upon heaven's gates and the temple's interior, the revelation of divine glory and the effulgence of his glory [cf. Acts 7.55-56]. The stamp of the Father's glory [cf. Heb 1.3] could not be described, and the athlete saw his brilliance among men which accommodated itself to human nature. Thus being outside human nature, he shared the angelic nature which seemed like a miracle to these murderers. His face was changed to assume that of the angels and seeing invisible reality, he proclaimed the grace he had beheld [cf. Acts 7.56]. But they blocked their ears and did not wish to see this with their eyes, preferring their own self-righteous since they were not capable of hearing this divine report. However, he shared the grace with those present although he alone was worthy of it: "I see the heavens open and the Son of Man standing at God's right hand" [Acts 7.57]. They exclaimed with a great voice, blocked their ears and unanimously rushed upon him. History recounts a similar uproar in order to show how their actions coincide with the Sodomites, for the judge [God] hears their wicked cry when he says, "The cry of the inhabitants of Sodom and Gomorrah have reached me" [Gen 18.20-21]. Therefore they shouted out in order that the cry against Stephen might be heard.

The athlete fully realized the benefit hidden beneath the murderers' bitterness because they who stood in a circle ready to stone him provided him with a crown much like a victor's crown plaited at enemy hands. Therefore [Stephen] warded off their murderous intent by a blessing and being fully aware of their plan to slay him, was prepared to suffer death at their hands. Furthermore, he believed that his enemies had the opportunity of conferring a benefit upon him. For this reason the person who knows Christ wishes to bring his enemies into submission. [Stephen] knew that the Lawgiver was patient, recalled his command to love one's enemies, to do good to those who bear hatred and to pray for one's enemies [cf. Mt 5.44]. But the athlete's goal does not consider human glory; rather, he seeks to overcome the entire world by the magnificence of his triumph and to outstrip human endurance, thereby rejecting every type of praise.

Although [Stephen] acquires victory in accord with every human manner of praise, we should pay attention to the narrative which pertains to the salvation of souls. Just as there are some athletes who have ceased their activity and train youths for athletic competitions through skillful technical maneuvers to vanquish their adversaries, so I think we should be trained by the great Stephen in piety that we might escape the grips of spiritual adversaries [pneumatomachoi]. For those who are mad with rage detract from the Spirit's glory claiming that Stephen is an advocate of their error when he gazed intently at heaven and saw God's glory and Jesus standing at his right hand [Acts 7.55]. They claimed that he perverted the teachings of piety when, if the Spirit should be included along with the Father and Son, why did not Stephen see in his vision the Spirit with the Son? Therefore how did Stephen cause such distress by uttering these words with his hands outstretched? How does his reasonable tactics counteract such distressing words since he countered the incredulity of his adversaries at that very spot? Do you seek, oh pneumatichos, when the Father's glory appears and the Son stands at his right, the location of the Spirit? If the Spirit were present within you, you would not fail to notice what is proposed [of the Spirit] much like those with defective vision who are ignorant of gold lying at their feet. At any rate I have now gotten wind of this and [desire] that you do not subscribe to the rumor devised by the Jews.

How did Stephen see transcendent glory? Who laid bare heaven's gates for him? Was this the work of men? Which of the angels enabled inferior [human] nature soar to that height? Stephen was not alone when he was generously filled with power coming from the angels which enabled him to see what he saw. What was recorded? "Stephen was filled with the Holy Spirit and saw the glory of God and his Only-Begotten Son" [Acts 7.55]. As the Prophet says, light cannot be seen unless one is filled with light: "In your light we shall see light" [Ps 35.10] (If observation of the light does not share this same light, how can anyone deprived of the sun's rays see it?). Since the Father's light makes this possible, the Only Begotten [Son's] light emanates through the Holy Spirit which makes it visible. Therefore the Spirit's glory enables us to perceive the glory of both the Father and Son. But can we say that the Gospel is true which says that "No man has ever seen God" [Jn 1.18]? How do the Apostle's words agree with the following, "No man has seen nor can see [God]" [1Tm 6.16]? If human nature and power can perceive the glory of the Father and Son, their vision must indeed be mistaken. However, history is true and cannot lie. The evil deed of the pneumatomachoi is indeed made clear because Scripture bears witness to similar situations. For Stephen beholds God not in human nature and power but is united by grace to the Holy Spirit who elevates him in order to comprehend God. Therefore, one cannot say that Jesus is Lord apart from the Spirit, as the Apostle says [cf. 1 Tm 6.16, 1Cor 12.3]. One cannot contemplate the Father's glory because where the Spirit is the Son is seen and is grasped the Father's glory.

But history presents us with another problem, namely, the weapon of impiety coming from the Christomachoi who condemn the Only Begotten [Son], for they consider the One present in the Father's glory to be inferior to his authority. What about Paul? How shall I answer them? What does the prophet David who lived earlier say when he explained the glory of the Only Begotten [Son] by the teaching of the Spirit? David says, "The Lord said to my Lord, `Sit at my right hand'" [Ps 109.1]. The Apostle says that the Lord is seated at the right hand of God's throne [Col 3.1, Heb 1.3]. If this represents either a place of inferiority or a seat of honor, testimony concerning [J.92] its magnificence is added in order to signify the loftiness of honor and the reception of true piety. For the Spirit's grace teaches all these things. Stephen, being filled with the Holy Spirit, saw everything and spoke about what he knew. While in the Spirit, David calls "Lord" as the Gospel says [Mt 22.43]; when Paul, speaks of him, he mentions mysteries in the Spirit [1 Cor 14.2]. Therefore if there is one teacher who is in complete harmony, the teaching is the Spirit of truth which was present in divinely inspired persons. Then how can any dissonance be present in teachings? But there is another seat and position which I can easily point out and will now mention it. Instead of showing concern for the body, these words should refer to what is incorporeal. With regard to man, the seat signifies that part of the body's hips which enables it not to continuously bear strain and thereby become weighed down and crooked. On the other hand, an upright position upon one's knees signifies that a person does not rest upon his hips when seated. But when it comes to transcendent nature, sitting and standing have no place with such concepts since each is separate and should be understood respectively. We neither subscribe to a bent position regarding incorporeal nature nor a sitting down with regard to what is formless; rather, we devoutly understand that each represents stability and being unmoved in every good. For standing and sitting apply to God and do not pertain to a difference of words concerning concepts which teach that God is firmly standing and sitting unmoved in the good. The prophet David and the apostle Paul do not comprehend the sitting of the Only Begotten [Son] in the same manner because the Father is standing and the Son is sitting. Indeed, by mentioning only the fact that the Son is sitting, Scripture tells us about the standing of the Son and no longer suggests the sitting of the Father. For just as Paul and David both confessed the Father sitting through the Son's standing at his right, indeed nothing is taught beforehand concerning the Father which is also true regarding Stephen where the Son is standing and revealed in the Father's glory. Thus this image is valid if it appears to be a satisfactory archetype. Goodness is present in what is good, light is present in the light it reflects and primeval beauty is present in everything supported by an appropriate image. Thus we should clearly understand the image of the Son's sitting, the Father's sitting and the standing in the standing which differs from the archetype's properties.

Brothers, you should ponder our words and thoughts and hold them as introductory remarks since Stephen's vision provokes reflection. We are not only spectators of Stephen's contest but since we are full of the Holy Spirit, we share his grace and eradicate adversaries for the glory of our Lord Jesus Christ to whom be glory and power forever and ever. Amen.

Γέρων Πορφύριος-Μάθετε τα παιδιά να ζητούν τη βοήθεια του Θεού

 Περί της αγωγής των παιδιών
Το φάρμακο και το μεγάλο μυστικό για την πρόοδο των παιδιών είναι η ταπείνωση.
Η εμπιστοσύνη στον Θεό δίδει απόλυτη ασφάλεια.

Ο Θεός είναι το παν. Δεν μπορεί κανείς να πει ότι εγώ είμαι το παν.
Αυτό ενισχύει τον εγωισμό.
Ο Θεός θέλει να οδηγούμε τα παιδιά στην ταπείνωση.

Τίποτα δεν θα κάνομε κι εμείς και τα παιδιά χωρίς την ταπείνωση.

Θέλει προσοχή, όταν ενθαρρύνετε τα παιδιά.

Στο παιδί δεν πρέπει να λέτε: «Εσύ θα τα καταφέρεις, εσύ είσαι σπουδαίος, είσαι νέος, είσαι ανδρείος είσαι τέλειος!…».

Δεν το ωφελείτε έτσι το παιδί.

Μπορείτε, όμως, να του πείτε να κάνει προσευχή. Να του πείτε:
«Παιδί μου, τα χαρίσματα που έχεις, ο Θεός σου τα έδωσε. Προσευχήσου να σου δώσει ο Θεός δυνάμεις, για να τα καλλιεργήσεις και να πετύχεις. Να σου δώσει ο Θεός την Χάρη Του». Τούτο δω είναι το τέλειο.
Σ’ όλα τα θέματα να μάθουν τα παιδιά να ζητάνε τη βοήθεια του Θεού.

Στα παιδιά ο έπαινος κάνει κακό. Τι λέει ο λόγος του Θεού; «Λαός μου, οι μακαρίζοντες υμάς πλανώσιν υμάς και την τρίβον των ποδών υμών ταράσσουσιν».

Όποιος μας επαινεί, μας πλανάει και μας χαλάει τους δρόμους της ζωής μας. Πόσο σοφά είναι τα λόγια του Θεού! Ο έπαινος δεν προετοιμάζει τα παιδιά για καμιά δυσκολία στη ζωή και βγαίνουν απροσάρμοστα και τα χάνουν και τελικά αποτυγχάνουν.

Τώρα ο κόσμος χάλασε. Στο μικρό παιδάκι λένε όλο επαινετικά λόγια. Μην το μαλώσομε, μην του εναντιωθούμε, μην το πιέσομε το παιδί. Μαθαίνει, όμως έτσι και δεν μπορεί ν’ αντιδράσει σωστά και στην πιο μικρή δυσκολία. Μόλις κάποιος του εναντιωθεί, τσακίζεται, δεν έχει σθένος.

Οι γονείς ευθύνονται πρώτοι για την αποτυχία των παιδιών στη ζωή και οι δάσκαλοι και καθηγητές μετά. Τα επαινούν διαρκώς. Τους λένε εγωιστικά λόγια. Δεν τα φέρνουν στο Πνεύμα του Θεού, τ’ αποξενώνουν απ’ την Εκκλησία.

Όταν μεγαλώσουν λίγο τα παιδιά και πάνε στο σχολείο μ’ αυτό τον εγωισμό, φεύγουν απ’ τη θρησκεία και την περιφρονούν, χάνουν το σεβασμό προς τον Θεό, προς τους γονείς, προς όλους. Γίνονται ατίθασα και σκληρά και άπονα, χωρίς να σέβονται ούτε τη θρησκεία ούτε τον Θεό. Βγάλαμε στη ζωή εγωιστές και όχι Χριστιανούς.

Από το βιβλίο «Βίος και Λόγοι»

Μέγας Βασίλειος-Ο νους και οι ενέργειές του..

α. Ο νους του ανθρώπου, όταν περιστρέφεται συνεχώς γύρω από τις κοσμικές μέριμνες, είναι ανίκανος να, διακρίνει καθαρά την αλήθεια.
β. Είναι πολύτιμο αγαθό ο νους και σ’ αυτόν κατέχουμε το «κατ’ εικόνα» του Θεού, που μας δημιούργησε· καλή είναι βέβαια και η ενέργεια του νου. Επειδή όμως είναι αεικίνητος, πολλές φορές κυριεύεται από φαντασιώσεις, βλέποντας ως υπαρκτά πράγματα και αντικείμενα ανύπαρκτα· πολλές φορές όμως στρέφεται κατ’ ευθείαν προς την αλήθεια. Επειδή όμως, σύμφωνα με την δική μας αντίληψη, πού πιστεύουμε στο Θεό, στο νου ενυπάρχουν (εκ φύσεως) δύο δυνάμεις, η μεν μία είναι πονηρή και δαιμονική και μας συμπαρασύρει προς την αποστασία από το «κατ’ εικόνα», η δε άλλη δύναμη είναι θεία και αγαθή και μας υψώνει, ώστε να μοιάσουμε με το Θεό. Όταν ο νους είναι συγκεντρωμένος στον εαυτό του, αντιλαμβάνεται τα πράγματα, που είναι μικρά και ανάλογα προς τον εαυτό του, όταν όμως παραδοθεί στους απατεώνες δαίμονες, χάνει την ορθή κρίση του και κυριεύεται από παράξενες φαντασιώσεις. Τότε ακόμη και το ξύλο πιστεύει ότι δεν είναι ξύλο, αλλά Θεός, και το χρυσάφι δεν το διακρίνει ότι είναι απλώς χρήσιμο αγαθό, αλλά αντικείμενο λατρείας. Αν όμως στραφεί προς τη θεία βουλή και σκέψη και δεχθεί τις δωρεές του Άγιου Πνεύματος, τότε γίνεται ικανός να κατανοεί το Θεό και τις ιδιότητές Του, όσο βέβαια αυτό είναι δυνατόν στην ανθρώπινη φύση. Τρεις, λοιπόν, τρόπον τινά είναι οι καταστάσεις του βίου και ισάριθμες με αυτές οι ενέργειες του νου μας. Είτε είναι δηλαδή πονηρά τα έργα μας, οπότε, φυσικά, είναι πονηρά και τα κινήματα του νου μας, όπως είναι οι μοιχείες, οι κλοπές, οι λατρείες των ειδώλων, οι συκοφαντίες, οι έριδες, οι θυμοί, οι ραδιουργίες, οι αλαζονείες και όσα άλλα απαρίθμησε ο Απ. Παύλος ανάμεσα στα έργα του σαρκικού ανθρώπου. Είτε πάλι η ενέργεια της ψυχής είναι κάπου στη μέση και δεν έχει τίποτε ούτε το αξιοκατάκριτο ούτε το αξιέπαινο, όπως είναι η απασχόληση με τις χειρωνακτικές εργασίες, τις οποίες γι’ αυτό ονομάζουμε μέσες και οι οποίες από τη φύση τους δεν αποκλίνουν καθόλου ούτε προς την αρετή ούτε προς την κακία. Γιατί πραγματικά ποιά κακία υπάρχει στην κυβερνητική τέχνη (στην πλοήγηση πλοίου) ή στην ιατρική; (Καμία). Ασφαλώς όμως ούτε αρετές είναι αυτές καθεαυτές, αλλά αποκλίνουν προς το μέρος της μίας καταστάσεως από τις δύο αντίθετες, ανάλογα με την προαίρεση εκείνων που τις ασκούν. Ο νους όμως που έχει ενωθεί με τη θεότητα του Αγίου Πνεύματος, αυτός αντιλαμβάνεται υψηλές θεωρίες και βλέπει τα θεία κάλλη, τόσον όμως μόνον, όσο του επιτρέπει η Χάρη και όσο χωρεί η φυσική του κατάσταση. 
γ. Αν ο νους έχει διαστραφεί από τους δαίμονες, θα λατρέψει τα είδωλα ή θα στραφεί προς κάποιο άλλο είδος ασέβειας. Αν όμως παραδώσει τον εαυτό του στη χειραγωγία του Άγιου Πνεύματος, θα γνωρίσει την αλήθεια και θα φθάσει στην επίγνωση του Θεού. Θα γνωρίσει όμως το Θεό, όπως είπε ο Απ. Παύλος, εν μέρει, τελειότερα δε στη μέλλουσα ζωή: «Όταν στη μέλλουσα ζωή θα έλθει το τέλειο και θα λάβουμε από το Θεό την τέλεια γνώση, τότε η μερική και ατελής γνώση, που έχουμε σ’ αυτή τη ζωή, θα καταργηθεί». Επομένως ο νους ως κριτικό όργανο και καλός είναι και για χρήσιμο σκοπό δόθηκε, για την κατανόηση δηλαδή του Θεού, αρκεί να ενεργεί τόσο μόνον, όσο η φύση του είναι δεκτική. 
δ. Ο νους που δεν διασκορπίζεται προς τα έξω, ούτε διαχέεται προς τον κόσμο διά μέσου των αισθήσεων, συγκεντρώνεται στον εαυτό του και μόνος του ανεβαίνει στην έννοια του Θεού. Και αφού φωτισθεί ολόκληρος από το θείο εκείνο κάλλος, πλήρης θείας ελλάμψεως, λησμονεί ακόμη και την ίδια του τη φύση και δεν πιέζεται η ψυχή του από τη φροντίδα για την τροφή ούτε από τη μέριμνα για την ενδυμασία. Αντίθετα, ελεύθερος από τις γήινες φροντίδες, στρέφει όλο το ζήλο του στην απόκτηση των αιώνιων αγαθών, πως δηλαδή θα κατορθώσει να αποκτήσει τη σωφροσύνη και την ανδρεία, τη δικαιοσύνη και τη σύνεση, καθώς και τις υπόλοιπες αρετές, που αποτελούν υποδιαιρέσεις των γενικών αυτών αρετών και που υποδεικνύουν στον αγαθό άνδρα να επιτελεί όλα τα καθήκοντά του. 
ε. Πρέπει λοιπόν ο νους, σαν κάποιος κυβερνήτης, που στέκεται πάνω από τα πάθη και σαν να κυβερνάει το πλοίο της σάρκας και σαν με τιμόνι να περιστρέφει με πείρα τους λογισμούς και να υπερπηδά τα κύματα με γενναιότητα, με το να στέκεται ψηλά και με το να είναι απλησίαστος από τα πάθη, να μη γεμίζει καθόλου από την πικρία τους, σαν από την αλμύρα, αλλά πάντοτε να λέει προσευχόμενος: «Σώσε με από τούς εχθρούς μου που με μισούν βγάλε με από τα βαθιά νερά των θλίψεων που με έχουν περικυκλώσει. Ας μη με καταποντίσει η νεροποντή, ας μη με καταπιεί ο βυθός».

(Μ. Βασιλείου, από τους τόμους Ε.Π.Ε 1 καί Ε.Π.Ε 7).
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