Wednesday, 18 March 2015

Metropolitan Hierotheos Vlachos- On Holy Priesthood & Spiritual Therapy


 By Bishop Hierotheos Vlachos, Metropolitan of Nafpaktos and St. Vlassios; excerpt from his highly esteemed book "Orthodox Psychotherapy."


The priest has a double task. One is to perform the sacraments and the other is to heal people so that they can worthily approach and receive Holy Communion. We have further pointed out that there are many priests who are priests outwardly and perform their function unhindered but in essence have defiled the priesthood, and that this is apparent from the fact that they are not able to heal. They perform the sacraments, and the gifts are sanctified through them, but they cannot cure others or save their own souls.
On the other hand, there are laymen and monks who do not have the sacramental priesthood but can heal people because they have spiritual priesthood. We should like to dwell briefly on this point.
Through baptism and the effort to keep Christ’s commandments all Christians have put on Christ, and in this way we share the royal, prophetic and high priestly office of Christ.
This teaching is recorded in the texts of the New Testament. In the Book of Revelation John the Evangelist writes: To him who loved us and washed us from our sins in his own blood and has made us kings and priests to his God and Father... (Rev 1:5). The Apostle Peter says: You are a chosen generation, a royal priesthood, a holy nation, his own special people. (1 Pet 2:9). And the Apostle Paul writes to the Christians of Rome: I appeal to you therefore, brethren, by the mercies of God, to present your bodies as a living sacrifice, holy and acceptable to God, which is your spiritual worship. (Rom 12:1).

Friday, 13 March 2015

What Does it mean to be Joyful?...

 Monk Moisis the Hagiorite

What does it mean to be joyful? What makes you happy?  Do you find a endless cycle of happiness and joy followed by sadness, sorrow, pain or even despair.  This is the normal pattern in today's life.  We gear ourselves up for a big event, a dinner out, a sports activity, and achievement of a new position or rank, an increase in salary, then, once we have experienced this that we anticipated with such eagerness, have experienced the joy of it, we are left feeling a bit empty.  This kind of joy does never lasts.
Monk Moses the Athonite tells us,
Some think that joy will be found in unbridled fun, shameless revels, the overnight hunt for pleasure, the celebration of drunkenness, the drunkenness of luxury, extravagance and indulgence. If one could photograph the depths of the hearts of these patrons of so-called entertainment centers, we would observe an abyss of pain, desolation, coldness and hard loneliness. Joy is not sold in any store nor bought with little or much money..... They return from secular entertainment jaded, downcast, sad, more alone. Some think that all rich people are quite happy. This is a big lie, which often is confirmed by the same. 
Our self-efforts to create happiness are all in vain.  What ever we seek through our own will is temporary.  In the end it does not satisfy.  Our souls seek more,  something that is beyond our own will.  True and lasting joy only comes from God.  It comes when we are in touch with what is divine and above our human will.  It brings us lasting life-giving warmth, peace, inner cheerfulness, and an unbothered conscience.  True joy is liberating.


Monk Moses says,
Wanting to become independent and self-deified, he became estranged automatically from the source of his great joy. Joy is for the soul of man what bread and water is for his body. Joy is divine inspiration, life-giving warmth, the mother of health and sister of wonderful consolation.... Joy is the light of the virtuous. It springs from the depths of existence. It is not something make-believe, exterior, illusory, but something quite profound and certainly more important. 
One who does not seek God, and act willfully through His grace, cannot experience lasting joy.


Moses the Monk tells us,
Basil the Great points out that an ungodly person cannot be completely and truly joyful. Sophocles in Antigone will say: "Man without God is a seafaring pauper." Saint John Chrysostom says that good will and true joy do not come with the size of one's possessions, nor the amount of one's money, nor the size of one's sovereignty, nor physical strength, nor luxurious tables, nor fashionable clothing, but only in spiritual accomplishments and a good conscience.
The endless food of joy is virtue. The selfish, the individualist, the miser, the hater cannot be happy. Joy cannot be jealous of anyone, nor hostile nor hateful. One's joy is gained with humility, patience, truth, freedom and love. True joy comes lovingly to every sincere, honorable, heroic and saintly person. Our age suffers from a lack of true joy, and sorrow is at a surplus through evil and dishonor. The option is open for the acquisition of true joy indeed.


Source

Thursday, 12 March 2015

Τὸ σημείο του Σταυρού στὴν καθημερινή μας ζωή



Δὲν εἶναι χωρὶς ἐξήγηση τὸ γεγονὸς ὅτι ἡ Εκκλησία μας καὶ οἱ χριστιανοὶ περιβάλλουμε τὸ σημεῖο τοῦ Σταυροῦ μὲ τὴ μέγιστη τιμὴ καὶ εὐλάβεια· κάνουμε δὲ χρήση του, τόσο συχνὰ κατὰ τὶς διάφορες Ἀκολουθίες, ὅπως καὶ στὴν καθημερινή μας ζωή. Ἀναφέρουμε τὸ Ὄνομα τοῦ Θεοῦ, τῆς Παναγίας, τῶν Ἁγίων καὶ σχηματίζουμε τὸ σημεῖο τοῦ τιμίου Σταυροῦ.
Ἀρχίζουμε ἡ τελειώνουμε τὴν ἡμέρα μας μ᾿ αὐτό. Πρὶν καὶ μετὰ τὸ φαγητό μας, στὴν ἔναρξη καὶ λήξη τῆς ἐργασίας μας, καθὼς περνᾶμε ἔξω ἀπὸ ἱερὸ ναό. Καὶ παντοῦ ἀντικρύζουμε τὸ ζωοποιὸ σχῆμα του: Στοὺς τρούλους τῶν ἐκκλησιῶν, στὰ κοιμητήρια, σὲ εἰκονοστάσια κατὰ μῆκος τῶν δρόμων, ἀτὸ λαιμὸ ἄντρων, γυναικῶν καὶ παιδιῶν, στὰ κρεβάτια ὑγιῶν καὶ ἀσθενῶν, στὶς ἐπιγραφὲς τῶν νοσοκομείων, στὶς προσόψεις τῶν φαρμακείων, σὲ κορυφὲς λόφων...

Ὑπάρχουν βέβαια καὶ «χριστιανοὶ» ποὺ μὲ τὴ ζωὴ καὶ τὴ συμπεριφορά τους δείχνουν ἀσέβεια πρὸς τὸν ζωοποιὸ Σταυρό. Εἴτε μὲ τὸν τρόπο ποὺ κάνουν τὸ σημεῖο τοῦ ἀνευλαβῶς, χωρὶς νὰ τὸν σχηματίζουν κανονικὰ (ἑνωμένα τὰ τρία πρῶτα δάχτυλα, ἀκουμπισμένα τὰ ἀλλὰ δύο στὴν παλάμη, καί. κινώντας ἔτσι. Τὸ δεξὶ χέρι ἀπὸ τὸ μέτωπο στὴν κοιλιὰ καὶ μετὰ στὸν δεξιὸ καὶ ἀριστερὸ ὦμο), εἴτε μὲ τὸ νὰ ντρέπονται νὰ κάνουν τὸν σταυρό τους δημόσια, εἴτε -χειρότερα- μὲ τὸ νὰ βλασφημοῦν τὸν πανάγιο Σταυρό!
Ὡς πρὸς τοὺς βαθύτερους συμβολισμοὺς γιὰ τὸ σημεῖο τοῦ Σταυροῦ ποὺ κάνουμε οἱ χριστιανοί, ἂς ἀκούσουμε τί ἀκριβῶς ἔλεγε, μὲ ἁπλὸ ἀλλὰ ἰδιαίτερα βαθὺ θεολογικὸ τρόπο, ὁ ἅγιος Κοσμᾶς ὁ Αἰτωλός, ὁ διδάχος τοῦ Γένους·στὴν Ε´ διδαχή του:
«Ἀκούσατε, χριστιανοί μου, πῶς πρέπει νὰ γίνεται ὁ σταυρὸς καὶ τί σημαίνει. Μᾶς λέγει τὸ ἱερὸν Εὐαγγέλιον πὼς ἡ Ἁγία Τριάς, ὁ Θεός, δοξάζεται εἰς τὸν οὐρανὸν περισσότερον ἀπὸ τοὺς ἀγγέλους. Τί πρέπει νὰ κάμῃς καὶ ἐσύ; Σμίγεις τὰ τρία σου δάκτυλα μὲ τὸ δεξιόν σου χέρι καὶ μὴ μπορώντας νὰ ἀνεβῇς εἰς τὸν οὐρανὸν νὰ προσκυνήσῃς, βάνεις τὸ χέρι σου εἰς τὸ κεφάλι σου, διατὶ τὸ κεφάλι σου εἶναι στρογγυλὸ καὶ φανερώνει τὸν οὐρανὸν καὶ λέγεις μὲ τὸ στόμα: Καθὼς ἐσεῖς οἱ ἄγγελοι δοξάζετε τὴν Ἁγίαν Τριάδα εἰς τὸν οὐρανόν, ἔτσι καὶ ἐγώ, ὡς δοῦλος ἀνάξιος, δοξάζω καὶ προσκυνῶ τὴν Ἁγία Τριάδα. Καὶ καθὼς αὐτὰ τὰ δάκτυλα, εἶναι τρία εἶναι ξεχωριστά, εἶναι καὶ μαζὶ ἔτσι καὶ ἡ Ἁγία Τριάς, ὁ Θεός, τρία πρόσωπα, καὶ ἕνας μόνος Θεός, Κατεβάζεις τὸ χέρι σου ἀπὸ τὸ κεφάλι καὶ τὸ βάνεις εἰς τὴν κοιλίαν σου καὶ λέγεις: Σὲ προσκυνῶ καὶ σὲ λατρεύω, Κύριέ μου, ὅτι κατεδέχθης καὶ ἐσαρκώθης εἰς τὴν κοιλίαν τῆς Θεοτόκου διὰ τὰς ἁμαρτίας μας. Τὸ βάζεις πάλιν εἰς τὸν δεξιόν σου ὦμον καὶ λέγεις: Σὲ παρακαλῶ, Θεέ μου, νὰ μὲ συγχωρήσῃς καὶ νὰ μὲ βάλῃς εἰς τὰ δεξιά σου μὲ τοὺς δικαίους. Βάνοντάς το πάλι εἰς τὸν ἀριστερὸν ὦμον, λέγεις: Σὲ παρακαλῶ, Κύριέ μου, μὴ μὲ βάλης εἰς τὰ ἀριστερὰ μὲ τοὺς ἁμαρτωλούς.Ἔπειτα, κύπτοντας κάτω εἰς τὴν γῆν: Σὲ δοξάζω, Θεέ μου, σὲ προσκυνῶ καὶ σὲ λατρεύω, ὅτι, καθὼς ἐβάλθηκες εἰς τὸν τάφον, ἔτσι θὰ βαλθῶ καὶ ἐγώ. Καὶ ὅταν σηκώνεσαι ὀρθός, φανερώνεις τὴν Ἀνάστασιν καὶ λέγεις: Σὲ δοξάζω, Κύριέ μου, σὲ προσκυνῶ καὶ σὲ λατρεύω, πὼς ἀναστήθηκες ἀπὸ τοὺς νεκρούς, διὰ νὰ μᾶς χαρίσῃς τὴν ζωὴν τὴν αἰώνιον. Αὐτὸ σημαίνει ὁ πανάγιος σταυρός».
 
Σύμφωνα μὲ ἄλλη ἑρμηνεία, τὰ μὲν τρία ἑνωμένα δάκτυλα συμβολίζουν τὸν ἕνα Θεὸ μὲ τὶς τρεῖς ὑποστάσεις ποὺ εἶναι τρία πρόσωπα ὁμοούσια καὶ ἑνωμένα, «ἀχωρίστως» καὶ «ἀδιαιρέτως», τὰ δὲ ἄλλα δύο συμβολίζουν τὶς δύο φύσεις (θεία καὶ ἀνθρώπινη), τὶς δύο θελήσεις καὶ ἐνέργειες τοῦ Κυρίου μας. Σχηματίζοντας ἔτσι τὸ σημεῖο τοῦ σταυροῦ καὶ ἀκουμπώντας τὸ χέρι μας στὸ μέτωπο (τὸ διανοητικό μας κέντρο), τὴν κοιλιὰ (κέντρο τῶν ἐπιθυμιῶν) καὶ τοὺς δύο ὤμους (μέσον τῶν σωματικῶν δραστηριοτήτων μας), ὁμολογοῦμε ὅτι οἱ σκέψεις, οἱ ἐπιθυμίες καὶ οἱ πράξεις μας ἀνήκουν στὸν Θεὸ καὶ θέλουμε νὰ βρίσκονται κάτω ἀπὸ τὴν εὐλογία του.
* * *



Ὁ σταυρός, λέει ὁ ἱερὸς Χρυσόστομος, «ἀνεῖλε τὴν ἁμαρτίαν, καθάρσιον τῆς οἰκουμένης ἐγένετο, καταλλαγὴ χρονίας ἔχθρας, ἀνέωξε τοῦ οὐρανοῦ τὰς πύλας, τοὺς μισουμένους φίλους ἐποίησεν, εἰς τὸν οὐρανὸν ἐπανήγαγεν, ἐν δεξιᾷ τοῦ θρόνου ἐκάθισε τὴν ἡμετέραν φύσιν, μυρία ἕτερα παρέσχεν ἡμῖν ἀγαθά» (Migne Ε.Π. 48, 867).
Ἔτσι ἐξηγεῖται γιατὶ ἡ πεποίθηση τῶν χριστιανῶν θεωρεῖ τὸν τίμιο Σταυρὸ «θέλημα τοῦ Πατρός, δόξα τοῦ Μονογενοῦς, ἀγαλλίαμα τοῦ Πνεύματος, κόσμημα τῶν ἀγγέλων, ἀσφάλεια τῆς Ἐκκλησίας, καύχημα τοῦ Παύλου, τεῖχος τῶν ἁγίων, φῶς ὅλης της οἰκουμένης» (Ἱερὸς Χρυσόστομος, Ε.Π. 49, 396).
Παρόλο ὅτι στὴν ἐποχή μας φαίνεται πὼς «ἡ τοῦ κόσμου σοφία τὰ πρωτεῖα φέρεται, παρωσαμένη τὸ καύχημα τοῦ σταυροῦ» (Μέγας Βασίλειος, Migne Ε.Π. 32, 473), ἐντούτοις θὰ συμφωνήσουμε ἀπόλυτα μὲ τὴ διαπίστωση ἔγκυρου θεολόγου (τοῦ Βασιλείου Μουστάκη, †) ποὺ ἔγραψε:
«Ἀπὸ ὅλους τους θησαυροὺς ποὺ ἀνωρύχθηκαν ἀπὸ τὰ σπλάγχνα τῆς γῆς ἢ θὰ ἀνορυχθοῦν στὸ μέλλον, δὲν ὑπάρχει ἀσφαλῶς πιὸ πολύτιμος ἀπὸ τὸν Σταυρὸ τοῦ Κυρίου, ποὺ ἡ ἁγία αὐτοκράτειρα Ἑλένη ἀνέσυρε στὸ ψῶς τοῦ ἡλίου. Ὁ Σταυρὸς εἶναι τὸ καύχημα τὴκ χριστιανοσύνης. Τὸ πανάκριβο κόσμημα ποὺ ἔλαβε σὰν δῶρο καὶ σὰν ἀπόδειξη τῆς ἀγάπης του ἀπὸ τὸν θεῖο Νυμφίο της ἡ Ἐκκλησία... Αὐτὸ τὸ σύμβολο τῆς ἀτιμώσεως καὶ τῆς καταδίκης, ποὺ προκαλοῦσε φρίκη στοὺς ἀρχαίους λαούς, ἀπέβη, μὲ τὸν θάνατο τοῦ Σωτῆρος πάνω του, ἡ πηγὴ τῆς χαρᾶς, τῆς δυνάμεων καὶ τῆς δόξης. Ἔγινε τὸ κλειδί, μὲ τὸ ὁποῖο ὁ ἐξωσμένος Ἀδὰμ ξανάνοιξε τὶς πύλες τῆς Ἐδέμ... Τὸ πανίσχυρο ὅπλο, μὲ τὸ ὁποῖο κατατροπώνονται οἱ δυνάμεις τοῦ κακοῦ. Ἡ καθέδρα, ἀπ᾿ ὅπου διδάχθηκε στὶς ψυχὲς ἡ μοναδικὴ ἀλήθεια. Τὸ κατάρτι, πάνω στὸ ὁποῖο ἰσαρίσθηκε σὰν πανὶ ἡ περγαμηνὴ τοῦ Εὐαγγελίου, γιὰ νὰ γίνει κατορθωτὸς ὁ πλοῦς τῆς ἀνθρωπότητος πρὸς τὸ λιμάνι τῆς ἄνω ζωῆς... Ὁ Σταυρός, ἡ ὡραιότης τῆς Ἐκκλησίας, Ὅπως τὸν ἀποκαλεῖ ἕνα τροπάριο, ἂς γίνει ἡ ὀμορφιὰ τῆς ζωῆς τοῦ καθενός μας. Αὐτὸς πράγματι εἶναι ἡ ὕλη, ποὺ πάνω της συνέθεσε ἡ θεία ἀγάπη τὸ ἀριστούργημα τῆς ἀπολυτρώσεως. Χωρὶς αὐτὸν εἶναι ἀδύνατο νὰ τὸ κάνει δικό του ὁ καθένας» (Θ.Η.Ε. 11, 439).
Γι᾿ αὐτὸ κι ἐμεῖς ψάλλουμε: «.Τὸν Σταυρόν σου προσκυνοῦμεν, Δέσποτα, καὶ τὴν ἁγίαν σου Ἀνάστασιν δοξάζομεν»


Πηγή

Tuesday, 10 March 2015

Bearing the Shame of Confession..


From “Remember thy First Love” by Archimandrite Zacharias Zacharou


Question: In taking the steps which you have presented  to us, the most difficult thing, I think, is to overcome the fear of shame. This is what I try to do in my parish. People will not come to confession although their souls are burdened and things are driving them crazy, because they cannot overcome the shame to admit their sins. How do you lead people in this direction?

Answer: I think that the strength to bear shame is a gift from God. When I was a young and inexperienced spiritual father, Elder Sophrony told me to encourage the young people to confess precisely the things of which they are ashamed, for if they learn to do so, shame is transformed into strength against the passions, and they will overcome sin. This is precisely what occurred in the person of Zacchaeus. He bore shame voluntarily, and the Lord, Who was on His way to Jerusalem in order to suffer the Cross of shame, saw Zacchaeus bearing shame for His sake and recognized in him a kindred spirit. Zacchaeus had put himself prophetically in the way of the Christ, in the way of the Cross, and in a prophetic way the mystery of the Cross and Resurrection of Christ was activated in the heart of Zacchaeus. His heart was enlarged and he was able to enter into the power of faith. Christ has saved us through the Cross of shame, so when we suffer shame for His sake He considers this as gratitude, and in return He transmits to us His grace which regenerates our life.

This is exactly what happens in confession. Those who confess sincerely and take upon themselves the shame for their sins are regenerated. But those who shrug their shoulders and say, ‘Nothing special, the usual things…’ they do not bear any shame, their heart remains unmoved, and they hardly receive any benefit. But those who, with shame and a contrite heart, strip their souls naked before God and before another mortal, ‘of like passions’ (Acts 14:15) with them—that shame of theirs really finds the heart, humbles it and brings it to the surface. This then, opens the heart to receive the grace of regeneration, of consolation. We see this in the life of many that come to us: the greater the shame they bear with contrition, accusing themselves before God, the greater the grace they receive to amend their lives and make a new beginning.

Source: Orthodox Heritage Vol. 10, Issue 11-12

Wednesday, 4 March 2015

Νηστεύοντες αδελφοί σωματικώς, νηστεύσωμεν και πνευματικώς (Ομιλία του π. Λουκά Φιλοθεΐτου στην Αμφιλοχία)

 

Η ομιλία από τον οσιολογιώτατο μοναχό της Ιεράς Μονής Φιλοθέου Αγίου Όρους  π. Λουκά, με θέμα: «Νηστεύοντες αδελφοί σωματικώς, νηστεύσωμεν και πνευματικώς», έγινε την Κυριακή 16 Μαρτίου 2014 (Κυριακή Β’ Νηστειών) στον Ιερό Ναό Αγίου Αθανασίου Αμφιλοχίας.


Ο αγιορείτης μοναχός π. Λουκάς μέσα από την θεολογική του παιδεία, τον πλούτο των γνώσεών του και την επικοινωνία του με τους νέους, μετέφερε σκέψεις και εμπειρίες από το Περιβόλι της Παναγιάς.

Saturday, 28 February 2015

The Triumph of the Church, by St. John Chrysostom



"How does one prove that Christ is God? We should not try to answer this question by using the argument of the creation of heaven and earth, because the unbeliever will not accept it. If we tell him that He raised the dead, healed the blind, expelled demons, he still will not agree. If we tell him that He promised us resurrection from the dead, the kingdom of heaven, and ineffable goods, not only he will not agree, but also he will laugh at us.
How then shall we lead him to the faith, especially when he is not spiritually developed? Surely, we shall do this by resting on truths which are acceptable both to us and to him without any dispute or shadow of doubt.

We shall start from the fact that Christ planted the Church in the world. What is the point then that we absolutely agree upon? It is the fact that Christ planted the Church. It is by this means that we shall reveal the power and prove the divinity of Christ. We shall see that it is impossible to regard the dissemination of Christianity in the whole wide world in such a short period of time as a human work. And indeed, when Christian ethics invites people who have bad habits and are slaves to sin to a higher life. And yet, the Lord managed to liberate from such things not only us, but the entire human species.
Christ’s superbly wondrous achievement is the Church. He achieved this without using arms, without spending money, without mobilizing armies, without causing wars. He achieved it by starting only with twelve disciples, who were insignificant, uneducated, poor, naked, unarmed… It was with such human resource that He succeeded in persuading the nations to think correctly, not only in the present life, but also in the life which is to come. He managed to nullify the ancestral laws, to uproot ancient customs, and to plant new ones. He managed to detach man from an easy way of life and to lead him to a difficult one. He managed all these things, although all fought against Him, and He had to endure a degrading crucifixion and an ignominious death!
This superbly wondrous achievement is not human. Surely, such things do not occur to human beings. What occurs is the exact opposite. In other words, as long as they are alive and prosper their work progresses. When, however, they die, what they created is destroyed along with them. This is endured not only by the rich or the leading ones, but also by the chief governors. This is so, because their laws are abolished, their memory is obliterated, and their names are forgotten, while their intimate associates are pushed aside. These things occur to those who originally governed the nations by a mere nod, and led to war grand armies; to those who condemned to death and recalled the exiled. To the Lord, however, it was the exact opposite that occurred.
It is superbly wondrous because it was achieved by the Crucified Christ. Before the crucifixion the state of his work looked pitiful. Judas betrayed Him. Peter denied Him. The rest of the Disciples fled in order to save their lives, while many believers abandoned Him. He was left alone among enemies. And yet, after the slaughter and the death, so that you may learn that the Crucified Christ was not a mere man, all things became brighter, jollier, and glorious. Peter, the head Apostle, who before the crucifixion did not bear the threat of a maidservant, but after so many heavenly teachings and his participation in the divine mysteries said that he does not know the Lord, the same one after the crucifixion preached Him to the ends of the world. Innumerable martyrs were sacrificed, because they preferred to be put to death than to deny Christ, as the head Apostle had denied Him after being intimidated by a young maiden.
The amazing submission of the world to the Crucified Christ and His Apostles: Now, all the lands, all the cities, the deserted and the inhabited places, confess the Crucified Lord. On Him faith is placed by kings and generals, archons and consuls, slaves and freemen, unlettered and educated, the barbarians and the various nations of humanity. Even that small and insignificant tomb that received the blood stained and tortured body of the Lord is more valued than a thousand royal palaces and more venerable even to kings. What is even a greater paradox is the fact that what happened to the Lord also happened to His disciples. Because, those who were despised and imprisoned, those who were atrociously tortured and underwent innumerable martyrdoms, the very same ones, after their death, were more honored than the kings. Where do we see this? In Rome, the emperors, the consuls and the generals put aside all things and run to venerate the tombs of Peter the fisherman and Paul the tent maker. In Constantinople, those who bear diadems on their heads, wish to be buried next not close to the tombs of the Apostles but at the entrance of their temples. And so the kings become the doormen of the fishermen! Indeed, they are not ashamed for this, but boast about it, not only themselves but also their descendants.
Christ’s prophesy about the Church and its speedy fulfillment. When Christ’s disciples were only twelve and the Church was not in any one’s thought, when the Jewish synagogue was still flourishing and the impious idolatry dominated almost the entire world, the Lord had prophesied: “On this stone (i.e. on Peter’s confession of faith) I will build my Church, and the powers of Hades will not prevail against it” (Matthew 16:18). Do you realize the truth of this prophesy? Do you see its fulfillment? Think how important a fact is the spreading of the Church almost to the entire earth in a very brief span of time. Think how the life of so many nations changed and led to the faith so many peoples, how it abolished ancestral customs, how it liberated from age-long habits, how it scattered like dust the domination of pleasure and the power of sin, how it extinguished like smoke the foul smell of the sacrifices, the idolatrous ceremonies, the abominable feasts, the idols, the pagan altars and temples, how it erected sacred altars everywhere, in our land and in the lands of the Persians, the Scythians, the Africans and the Indians. What I say? Even in the British Isles, which are beyond the Mediterranean, in the ocean, the Church was spread and erected altars.
The superbly wondrous liberation and change that the Church induced in the world: The work of liberation of so many peoples from age-long shameful habits, as well as the change in the manner of life from an easier to a more difficult one, is indeed wondrous, or rather superbly wondrous. It is a proof of divine operation (energy), even if no one had opposed it, even if peace had prevailed and many had assisted. Because this spreading of the Church did not only come into collision with ancient habit, but also with pleasure, the happy manner of life. In other words, it had two powerful opponents, which tyrannized humanity: habit and pleasure. Whatsoever people had received, from centuries ago, from their fathers, their grandfathers and their ancient ancestors, even what they had received from the philosophers and the rhetoricians, all these things they agreed to despise, an attitude extremely difficult. Besides, they had to accept a new manner of life, which was indeed much more difficult; because she removed them from luxury and attached them to fasting. She removed them from avarice and led them to lack of property. She removed them from profanity and led them to chastity. She removed them from aggressiveness and led them to gentleness. She removed them from envy and led them to friendship. She removed them from an easygoing and pleasurable life and led them to a life of difficulties, hardships, and full of sorrows. Indeed she led to this life those who had been accustomed to the life of luxuries. Surely, those who became Christians were not people who lived in some other worlds and did not have sinful habits, but were those who had rotted in them and had become more flexible than clay. It was them that she called to follow the hard and ragged road. And it persuaded them to follow it!
The superbly wondrous work of the Twelve Apostles in the spreading of the Church. How many were persuaded? Not two, not ten, not twenty, not a hundred, but an innumerable crowd. And how many did she use to persuade them? She used two men, uneducated, uncultured, unknown, poor, without property, without bodily strength, without glory, without illustrious ancestry, without rhetorical eloquence. She used twelve men who were fishermen, tent makers, whose mother tongue was foreign; because, they did not speak the same tongue with the idolaters. They spoke Hebrew, which was different from all other languages. It was with them that the Church was built up and spread to the ends of the world. This is not the only wondrous fact, but there is also the fact that these few, these poor, these uneducated and despised men, who set out to change humanity, did not pursue their work without disturbance. They were confronted with innumerable wars from every side. They were opposed by every nation and in every city. But why do I speak of nations and cities? War was raised against them even on every house. Their teaching separated on many occasions the child from the father, the daughter in law from the mother in law, the brother from the brother, the servant from the master, the citizen from the ruler, the man from the woman, and the woman from the man. In every family not all believed simultaneously,, and so the Christians suffered daily harassments, ceaseless enmities, a myriad of deaths. All fought them as common opponents and enemies. They were pursued by kings, governors, citizens, freemen, slaves, crowds, cities. They did not pursue only them, but –how terrible– even the neophyte catechumens, i.e. those who just believed.
The victory of the Apostles and the Church is due to the power of the Crucified but also Risen Lord. It caused horror and wrath to the idolaters the thought of abandoning their pagan altars, of despising their bloody sacrifices, which all their fathers and ancestors practiced, and of believing in the Lord; of believing in Him who took flesh from the Virgin Mary, and stood trial before Pilate, and suffered numberless tribulations and degradations, underwent a dishonorable death, was buried and rose again. It is indeed a paradox, that, while the sufferings of the Lord were indisputable, -inasmuch as many had seen the lashings, the biting, the spitting, the slapping, the cross, the mocking, the entombment– it was not the same with the resurrection. The Lord, after his resurrection, manifested Himself only to the disciples. In spite of this fact, they spoke about the resurrection and persuaded the peoples and built up the Church. How did they do it? They did it with the power of the Lord, who sent them to preach his Gospel to the nations. It was He who opened to them the way. It was He who facilitated their difficult task. Had they not been assisted by the divine power, the spreading of Christianity would not have even begun.
The persecutions against the Church did not inhibit its expansion. The reason was that while the tyrants were forearmed against the Church, while the soldiers interposed their arms, while the mobs raged like a wild fire, while the bad habit was lined up in opposition, while orators, sophists, the rich people, ordinary citizens and leaders were aroused in enmity, the word of God, being stronger than the flame, turned the thistles into ashes, cleansed the fields and sowed the word of the preaching. Some of the believers were thrown into the prisons, others were exiled, others had their property confiscated, others were assassinated, and others were torn to pieces. In spite of the fact that Christians were treated as common criminals, suffering patiently every kind of punishment, humiliation and persecution, more and more people joined the Church. Indeed, the new believers not only were not discouraged by the tortures which they saw the older believers undergoing, but became more eager! They run by themselves, without constraint, showing gratitude to their torturers. They became more fervent in the faith, seeing the torrents of the blood of the believers.
The expansion of the Church in spite of the persecutions proves the incomparable and unconquerable power of Christ. Did you see the incomparable power of Him who achieved all these wonders? How is it possible that people who are undergoing such horrid martyrdoms feel no sorrow? And yet, they rejoiced, and were elated! This is what St. Luke the Evangelist adduces as an example, when he says about the Apostles that “they left from the council rejoicing, because they were proved worthy to be ill-treated for the shake of Christ” (Acts 5:41). While no one can build even a wall with stones and plaster when is persecuted, the Apostles built up the Church throughout the world while sufferings persecutions, imprisonments, exiles and deaths as martyrs. They did not build her up with stones, but with souls –which is much more difficult; since it is not the same to build a wall as to persuade perverted souls to change their manner of life, to abandon their demonic madness and to follow the life of virtue. They achieved this, because they had with them the unconquerable power of the Lord, who had prophesied; “I will build up my Church, and the powers of Hell will not prevail against her” (Matthew 16:18).
Consider how many tyrants fought the Church and how many persecutions they raised against it… Augustus, Tiberius, Gaius, Nero, Vespasian, Titus and their successors right down to Constantine, were all idolaters. All of them –some more moderately, and some more harshly– fought the Church. Even if some of them did not raise persecutions, nevertheless, their attachment to idolatry motivated those who wanted to flatter them to oppose the Church. In spite of all this, the evil schemes and attacks of the idolaters were dissolved as cobwebs, scattered like dust, vanished like smoke. Besides, what were planned against the Church became the occasion of great benefits for the Christians. The reason was that such plans created choruses of martyrs, who constitute the treasure, the pillars, and towers of the Church.

The wondrous fulfillment of what Christ prophesied about the Church reveals most clearly his true Godhead. Do you see the wondrous fulfillment of this prophesy? Indeed, “the powers of Hell cannot prevail against her.” Looking at what came to pass, believe what is to come. No one in the future will be able to prevail against the Church. If they did not manage to crush her when she numbered but a few members, when her teaching seemed novel and strange, when so many terrible wars and so many persecutions were raised against her from everywhere, much more they will not manage to injure her today, when she has spread in the whole world, and increased her dominion among all nations, abolishing their pagan altars and idols, their festivals and celebrations, the smoke and the smell of their abominable sacrifices. How did the Apostles achieve such a great, such an important task, after so many obstacles? Surely, it was by the divine and unconquerable power of Him, who prophesied about the creation and triumph of His Church. No one can deny this, unless he is mindless and completely unable to think."
 

(Translated and edited by Protopresbyter George Dion. Dragas, PhD, DD, DTh; This article represents selections from St. John Chrysostom’s treatise To Jews and Greeks, a demonstration, that Christ is God… (PG 48, 813-838); 


Source- http://full-of-grace-and-truth.blogspot.ca

Friday, 27 February 2015

Οκνηρία στα πνευματικά έργα(Αγίου Δημητρίου του Ροστώφ)

 

ΦΥΛΑΞΕ την ψυχή σου από τη φοβερή παραλυσία, πού οι Πατέρες ονομάζουν ακηδία. την οκνηρία δηλαδή στα πνευματικά έργα. Να θυμάσαι πάντοτε τα λόγια του απόστολου πού μας συμβουλεύει να είμαστε "τη σπουδή μη οκνηροί, τω πνεύματι ζέοντες, τω Κυρίω δουλεύοντες" (Ρωμ. 12. 11). Μην είσαι ράθυμος και χλιαρός, για να μην ακούσης κάποτε τα λόγια: "Ούτως ότι χλιαρός ει, και ούτε ζεστός ούτε ψυχρός, μέλλω σε εμέσαι εκ του στόματος μου" (Άποκ. 3. 16). Αγωνίζου, άγρυπνα, νήφε, μη χάνης μάταια τον χρόνο της ζωής σου, τον χρόνο πού σου δόθηκε για την καλλιέργεια της ψυχής και την άποκτησι των αιωνίων αγαθών. Φρόντιζε να μην πέραση ούτε μια μέρα σου αργή από πνευματικά έργα.     Ο χρόνος πού περνά δεν γυρίζει πίσω.
    
Η ζωή μας είναι σαν ένας πόλεμος, σαν μια αγορά, σαν ένα σχολείο, σαν ένα μακρύ θαλασσινό ταξίδι. Στις μάχες δεν συγχωρείται ανάπαυσις, στο εμπόριο δεν χωρεί αδράνεια, στο σχολείο δεν επιτρέπεται αμέλεια, στο θαλασσινό ταξίδι δεν έχει θέσι η αμεριμνία. Γι' αυτό μην τεμπελιάζης, μην αμελής στα έργα του Θεού, αλλά ασκήσου και κοπίαζε, ιδού για σένα το πεδίο της μάχης, ιδού η αγορά, ιδού το σχολείο. Το τάλαντο πού κατέχεις μην το κρύψης, αλλά πολλαπλασίασε το, για να μην ακούσης κάποτε: "Πονηρέ δούλε και οκνηρέ! ηδείς Ότι θερίζω όπου ουκ έσπειρα και συνάγω όθεν ου διασκόρπισα! έδει ουν σε βαλείν το αργύριον μου τοις τραπεζίταις, και ελθών εγώ έκομισάμην αν το εμόν συν τόκω" (Ματθ. 25. 26-27). Τι θ' απάντησης τότε, τη φοβερή μέρα της Κρίσεως, πού όχι μόνο δεν πολλαπλασίασες το τάλαντο σου. αλλά ούτε τον τόκο του δεν διαθέτεις;
Η πνευματική επαγρύπνησις και ο αγώνας σου κατά του δαιμονικού κακού θα διαρκέση μέχρι το τέλος της ζωής σου: "Γίνου πιστός άχρι θανάτου, και δώσω σοι τον στέφανον της ζωής" (Άποκ. 2. 10). Κι αυτό. γιατί ο σατανάς συνεχώς επαγρυπνεί και ποτέ δεν ησυχάζει, αλλά σαν άγριο λιοντάρι περιφέρεται παντού ζητώντας να καταπιή όποιον του έχει ξεφύγει. 'Αλλοίμονο σ' εκείνον πού θα τον βρη κοιμισμένο!
    
Πρόσεξε ιδιαίτερα όσα σε συμβουλεύει ο σοφός Σολομών: "Ίθι προς τον μύρμηκα, ω οκνηρέ, και ζήλωσον ιδών τάς οδούς αυτού και γενού εκείνου σοφώτερος· έκείνω γαρ γεωργίου μη υπάρχοντος, μηδέ τον άναγκάζοντα έχων, μηδέ υπό δεσπότην ων, ετοιμάζεται θέρους την τροφήν πολλήν τε εν τω άμητω ποιείται την παράθεσιν. Ή πορεύθητι προς την μέλισσαν και μάθε ως εργάτις εστί την τε εργασίαν ως σεμνήν ποιείται ης τους πόνους βασιλείς και ιδιώται προς υγίειαν προσφέρονται· ποθεινή δε έστι πάσι και επίδοξος· και περ ούσα τη ρώμη ασθενής, την σοφίαν τιμήσασα προήχθη. Έως τίνος, οκνηρέ, κατάκεισαι; πότε δε εξ ύπνου έγερθήση; ολίγον μεν υπνοίς, ολίγον δε κάθησαι, μικρόν δέ νυστάζεις, ολίγον δε εναγκαλίζη χερσί στήθη· εϊτ' εμπαραγίνεταί σοι ώσπερ κακός οδοιπόρος η πενία και η ένδεια ώσπερ αγαθός δρομεύς.
Εάν δε άοκνος ης, ήξει ώσπερ πηγή ο άμητος σου, η δε ένδεια ώσπερ κακός δρομεύς απαυτόμολήσει" (Παροιμ. 6. 6-12).
   
 Να γιατί δεν πρέπει να οκνής, αλλά με προθυμία να εργάζεσαι στο αγαθό. Γιατί τώρα είναι καιρός εργασίας, μετά καιρός ανταποδόσεως. Στη γη πόλεμος, στον ουρανό ανάπαυσις. Και αναγκαστικά ένα από τα δύο θα κάνης, έπε θα νικήσης είτε θα νικηθής· είτε θα μείνης κοντά στον Θεό είτε θα χωρισθής άπ' Αυτόν.     Τρίτος δρόμος δεν υπάρχει.
    
Μη λυπάσαι να δουλαγωγής τη σάρκα σου για χάρι του Χριστού, γιατί Εκείνος την έπλασε. Μην τρομάζης μπροστά στους πόνους, γιατί Εκείνος έχει τη δύναμι κάθε πληγή να θεραπεύση. Μη λυπάσαι να Του προσφέρης ολόκληρη την ύπαρξι σου, γιατί Εκείνος θα την ανακαινίση, θα την δοξάση και θα σου την προσφέρη πάλι "εν κροσσωτοίς χρυσοίς περιβεβλημένην πεποικιλμένην" (Ψαλμ. 44. 14) στη βασιλεία των ουρανών. Όπως ο Χριστός υπέφερε για χάρι σου, υπόφερε κι εσύ για χάρι τού Χριστού. Ρίξε ένα βλέμμα γύρω σου και δες πόσος πόνος, πόση δυστυχία, πόσες θλίψεις υπάρχουν στους ανθρώπους. Όσο κι αν πονάς, υπάρχουν άλλοι πού πονούν περισσότερο. Όσο κι αν δυστυχής, υπάρχουν άλλοι πού δυστυχούν περισσότερο. Δόξασε κι ευχαρίστησε τον Θεό πού δεν σου στέλνει πιο μεγάλες συμφορές. Πάρε θάρρος, βάλε αρχή και ευαρέστησε Τον με τον πνευματικό αγώνα σου. Με λίγο προσωρινό κόπο θ' απόλαυσης αιώνια και ατελεύτητα αγαθά, "α οφθαλμός ουκ είδε και ους ουκ ήκουσε και επί καρδίαν ανθρώπου ουκ άνέβη" (Α' Κορ. 2. 9).
    
Ξέρεις γιατί κυριεύεσαι από πνευματική ραθυμία και ακηδία; Επειδή δεν αγαπάς μ' όλη σου την καρδιά τον Κύριο. Και όποιος δεν αγαπά τον Κύριο μ' όλη τη δύναμι της ψυχής του. Βλέπει την οδό πού οδηγεί στη ζωή πολύ στενή και τεθλιμμένη, αισθάνεται τον ζυγό του Κυρίου ασήκωτο και τον νόμο Του ακατόρθωτο. Αγάπησε τον Κύριο "εξ όλης της καρδίας σου και εξ όλης της ψυχής σου και εξ όλης της δυνάμεως σου" (Δευτερ. 6. 5), και τότε θα βαδίζης στον δρόμο Του με χαρά και προθυμία, "ηγούμενος πάντα σκύβαλα είναι ίνα Χριστόν κερδήσης" (πρβλ. Φιλιππ. 3. 8). Οι άγιοι της Εκκλησίας μας, πού Βαθιά αγάπησαν τον Θεό, κάθε κόπο για χάρι Του τον θεωρούσαν άκοπο, κάθε πόνο άπονο, κάθε θλίψι ευεργεσία. Μερικοί μάλιστα, φλεγόμενοι από θείο ερωτά, δεν άντεχαν ούτε για λίγο ν' αναχαιτίζουν τον χειμαρρώδη εκείνο πόθο πού τους ωθούσε στην ένωσι με τον Θεό. Περιφρονούσαν ακόμη και τις πιο βασικές ανθρώπινες ανάγκες, την τροφή και τον ύπνο, για να μη στερηθούν την απόλυτη και απρόσκοπτη επικοινωνία τους με τον εκλεκτό Νυμφίο της ψυχής τους. Τόσο φλογισμένες και συνεπαρμένες ήταν οι ψυχές των αγίων από τη θεία αγάπη. Με χαρά, σαν ασώματοι άγγελοι, παραδίδονταν σε υπεράνθρωπες νηστείες, ατελεύτητες αγρυπνίες, αδιάλειπτες προσευχές και δοξολογίες προς τον αγαπώμενο Κύριο, κι έφθαναν για χάρι Του μέχρι τον θάνατο, αντιμετωπίζοντας τον όχι σαν κακό μα σαν λύτρωσι και δυνατότητα απόλυτης και αιωνίας ενώσεως μαζί Του. Όλα αυτά βέβαια πού κατώρθωσαν θα ήταν απραγματοποίητα, αν στην αγάπη τους προς τον Θεό δεν προσετίθετο και η θεία χάρις, "η πάντοτε τα ασθενή θεραπεύουσα και τα ελλείποντα αναπληρούσα", πού ενδυναμώνει όσους δείχνουν έμπρακτη αγάπη στον Κύριο. Έτσι, "τοις αγαπώσι τον Θεόν πάντα συνεργεί εις αγαθόν" (Ρωμ. 8. 28), ώστε να επαληθεύεται πάντοτε η αψευδής ρήσις Εκείνου: "Ο ζυγός μου χρηστός και το φορτίον μου ελαφρόν εστίν" (Ματθ. 11. 30).
   
 Ετοιμάσου λοιπόν, αδελφέ μου, ετοιμάσου για την υποδοχή του ουρανίου Νυμφίου, του υπερένδοξου Κυρίου Ιησού Χριστού. Ιδού, "έρχεται εν τω μέσω της νυκτός, και μακάριος ο δούλος ον ευρήσει γρηγορούντα, ανάξιος δε πάλιν ον ευρήσει ραθυμούντα". Ξύπνα, ετοίμασε τη λαμπάδα της καρδιάς σου. "Ανάστα, τι καθεύδεις; το τέλος εγγίζει και μέλλεις θορυβείσθε". Έρχεται Εκείνος πού μαζί Του θα ζης και θα συνευφραίνεσαι αιωνίως. Πρόσεξε να μη σβήση η λαμπάδα σου. Πρόσεξε να μη νυστάξη η ψυχή σου από τη ραθυμία και την ακηδία. Ετοιμάσου να δεχθής μέσα σου τον Κύριο της δόξης. Ήρθε και χτυπά κιόλας τη θύρα της καρδίας σου. Άκουσε Τον: "Ιδού έστηκα επί την θύραν και κρούω· εάν τις ακούση της φωνής μου και άνοιξη την θύραν, και εισελεύσομαι προς αυτόν και δειπνήσω μετ' αυτού και αυτός μετ' εμού. Ο νικών, δώσω αυτώ καθίσαι μετ' εμού εν τω θρόνω μου... Ο έχων ους ακουσάτω..." (Άποκ. 3. 20-22).


Πνευματικό Αλφάβητο
Αγίου Δημητρίου του Ροστώφ
ΙΕΡΑ ΜΟΝΗ ΠΑΡΑΚΛΗΤΟΥ ΩΡΩΠΟΣ ΑΤΤΙΚΗΣ 1996

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