Ο χάλκινος όφις και η Γέννηση του Χριστού. (Αγ. Λουκά, Αρχιεπ. Κριμαίας)

Πολλά, πάρα πολλά χρόνια περιπλανιόταν ο λαός του Ισραήλ στην έρημο μετά την έξοδό του από την γη της Αιγύπτου με επί κεφαλής τον θεόπτη προφήτη Μωυσή.

Κύριος ο Θεός έτρεφε τον λαό Του με το θεόσταλτο μάννα. Ήταν δύσκολος ο δρόμος αυτός μέσα στην έρημο. Με πολύ δυσκολία έβρισκαν νερό να πιούν. Και άρχισε ο λαός του Ισραήλ να γογγύζει στον Θεό και τον Μωυσή, γιατί τους ξεσήκωσε από την Αίγυπτο. Και άναψε η οργή του Θεού εναντίον του λαού του Ισραήλ εξ αιτίας του γογγυσμού τους και τους τιμώρησε σκληρά.

Με διαταγή Του ήλθε ένα μεγάλο πλήθος δηλητηριωδών φιδιών, τα οποία τους δάγκωναν με αποτέλεσμα χιλιάδες άνθρωποι να πεθαίνουν. Να το θυμόμαστε και εμείς αυτό, πόσο φοβερό και ολέθριο πράγμα είναι να γογγύζει κανείς στον Θεό.

Ο λαός, τρομοκρατημένος από τα φίδια, ικέτευε τον Μωυσή να προσευχηθεί στον Θεό να απαλλαγεί από την σκληρή αυτή τιμωρία. Ο Κύριος τους σπλαχνίστηκε και διέταξε τον Μωυσή να φτιάξει ένα μεγάλο χάλκινο φίδι και να το βάλει σ’ ένα κοντάρι που έμοιαζε με σταυρό, «Όποιος δαγκώνεται από κάποιο φίδι και κοιτάξει με ελπίδα αυτό το χάλκινο όφι δεν θα πεθάνει αλλά θα ζήσει», είπε ο Κύριος.

Ο Μωυσής κατασκεύασε από χαλκό ένα μεγάλο φίδι και το έβαλε πάνω σ’ ένα κοντάρι όμοιο με σταυρό. Αυτό αποτελούσε μία ολοκάθαρη προτύπωση του Κυρίου μας Ιησού Χριστού, ο οποίος σώζει από το θάνατο της αμαρτίας όλους αυτούς, που με βαθειά πίστη στρέφονται σ’ Αυτόν και με δάκρυα προσκυνούν το σταυρό Του, με τον οποίο έσωσε τον κόσμο στον φοβερό Γολγοθά. Αυτός βάσταξε το υπερβολικά μεγάλο βάρος των αμαρτιών όλου του κόσμου επάνω στο σταυρό.

Σκεφθείτε ποιός, όχι μόνο από τους θνητούς ανθρώπους αλλά ακόμα και από τις επουράνιες ασώματες αγγελικές δυνάμεις, θα μπορούσε να βαστάξει τις αμαρτίες όλου του κόσμου και να μην ισοπεδωθεί από αυτές. Ποιός; παρά μόνος Εκείνος, τον οποίο ακαταπαύστως υμνούν όλες οι επουράνιες δυνάμεις, κράζοντας σ’ Αυτόν: Άγιος ο Θεός, Άγιος Ισχυρός, Άγιος Αθάνατος! Ποιός παρά μόνο εκείνος, τον οποίο στον πανηγυρικό εκείνο ύμνο «Μεθ’ ημών ο Θεός, γνώτε έθνη και ηττάσθε, ότι μεθ’ ημών ο Θεός», ονομάζει η Εκκλησία «Θεό ισχυρό, εξουσιαστή, άρχοντα ειρήνης». Ο όφις, τον οποίο έφτιαξε ο Μωυσής και έβαλε σε ξύλο όμοιο με σταυρό, κατασκευάστηκε από χαλκό, επειδή τα παλαιά εκείνα χρόνια ο χαλκός εθεωρείτο ο ισχυρότερος από όλα τα μέταλλα. Μήπως γι’ αυτόν ακριβώς τον λόγο ο χάλκινος όφις υπήρξε η προτύπωση του κρεμασμένου επάνω στο σταυρό Σωτήρα του κόσμου;

Δεν ήταν μόνο μία η φορά που ο Θεός τιμώρησε τον λαό του Ισραήλ εξαιτίας του γογγυσμού. Και άλλες δύο φορές κατά την διάρκεια των σαράντα ετών, κατά την οποία ο λαός περιπλανιόταν στην έρημο, ξέσπασε ο Θεός οργισμένος εναντίον του σκληροτράχηλου και χοντροκέφαλου λαού. Ήταν τόσο μεγάλη η οργή του Θεού, ώστε ήθελε να εξολοθρέψει τελείως όλον αυτόν τον λαό και να δημιουργήσει από τον Μωυσή ένα άλλο πιστό λαό. Μόνο μετά τις ικεσίες του μεγάλου Μωυσή δεν πραγματοποίησε ο Θεός το σχέδιο Του.

Πρώτη φορά αυτό έγινε στο Όρος Σινά, όπου ο Μωυσής έλαβε από τον Θεό το θεόγραφο νόμο. Σαράντα μέρες και σαράντα νύχτες βρισκόταν ο Μωυ­σής πάνω στο όρος. Ο λαός έχασε την υπομονή του και είπε στον Ααρών, τον αδελφό του Μωυσή, να κατασκευάσει ένα χρυσό μοσχάρι. Αυτό το μοσχάρι το ονόμασαν θεό, ο οποίος τους έβγαλε από την Αίγυπτο και τον αληθινό Θεό τον αρνήθηκαν.

Δεύτερη φορά αιτία της οργής του Θεού ήταν η ανταρσία των Κορέ, Δαθάν και Αβιρών και της ομάδας τους, που επαναστάτησαν εναντίον του προφήτη Μωυσή και του αδελφού του Ααρών. Αυτή η ανταρσία ήταν ανταρσία εναντίον του ίδιου του Θεού, ο οποίος επέλεξε τον Μωυσή να εκτελέσει το θέλημά Του στο λαό του Ισραήλ. Αυτό το αμάρτημα είχε σχεδόν ίδιο βάρος με την προσκύνηση του χρυσού μόσχου στο όρος Σινά, επειδή δεν υπάρχει αμαρτία μεγαλύτερη από την εξέγερση εναντίον του Θεού και των εντολών Του.

Αν ο Μέγας Θεός διά των πρεσβειών του προφήτη Μωυσή τρεις φορές λυπήθηκε τον σκληροτράχηλο και χοντροκέφαλο λαό του Ισραήλ, αυτό δεν σημαίνει ότι οι πρεσβείες των μεγάλων αγίων ενώπιον του Θεού μπορούν να μεταβάλλουν τα σχέδια και τις αποφάσεις Του. Αυτά είναι δυνατόν να αλλάζουν. Όμως ας μην τολμήσει κανένα τολμηρό και βλάσφημο στόμα να πει, ότι το θείο θέλημα είναι ασταθές.

Ο Θεός μας είναι η ζωντανή αγάπη, όπως μας το αποκάλυψε ο μέγας απόστολος Ιωάννης ο Θεολόγος στην πρώτη καθολική επιστολή του. Όμως Αυτός είναι και ο Ήλιος της Δικαιοσύνης. Και αυτό, που στους αναιδείς ανθρώπους μπορεί να φανεί αστάθεια της θείας βουλήσεως, στην πραγματικότητα είναι, είτε ταυτόχρονη, είτε διαδοχική φανέρωση των δύο αυτών μεγάλων γνωρισμάτων του Θεού, της απέραντης αγάπης του και της ακριβούς δικαιοσύνης Του. Και το καλύτερο παράδειγμα γι’ αυτήν την περίπτωση είναι η διήγηση για το χάλκινο φίδι.

Ο σκληροτράχηλος λαός, ο οποίος γόγγυσε ενώπιων του Θεού, τιμωρήθηκε σκληρά με τα φίδια, όπως το απαιτούσε η δικαιοσύνη του Θεού. Αμέσως όμως τον κάλυψε το τεράστιο κύμα της ασύλληπτης αγάπης Του, επειδή το χάλκινο φίδι αποτελούσε προτύπωση του ασύγκριτα μεγάλου γεγονότος, της σωτηρίας του ανθρωπίνου γένους από την εξουσία του διαβόλου και από τον αιώνιο θάνατο της αμαρτίας και της ανομίας, διά του Υιού του Θεού, του Κυρίου ημών Ιησού Χριστού.

Ας αφήσουμε τώρα τον σκληροτράχηλο λαό του Ισραήλ σ’ αυτό τον φοβερό αλλά ταυτόχρονα και μακάριο τόπο, όπου υψώθηκε ο χάλκινος όφις. Για πολλά ακόμα χρόνια θα περιπλανάται αυτός ο λαός στην έρημο της Αραβίας. Ας τον αφήσουμε για άλλα χίλια χρόνια, κατά τη διάρκεια των οποίων ο λαός αυτός, αν και έφτασε στη Γη της Επαγγελίας, δεν έπαψε να παροργίζει τον Θεό, εγκαταλείποντάς Τον και λατρεύοντας θεούς των εθνών, τον Βάαλ και τήν Αστάρτη. Ας τον αφήσουμε και μέχρι την Βαβυλώνια αιχμαλωσία, και από την σκοτεινή ιστορία αυτού του απίστου λαού, ας πάμε στη γεμάτη χάρη νέα εποχή, αρχή της οποίας υπήρξε το μεγάλο γεγονός της Γεννήσεως του Χριστού, το οποίο εορτάζουμε σήμερα.

Δεν λησμόνησε ο Θεός, ο οποίος ποτέ δεν ανακαλεί το λόγο Του, το χάλκινο φίδι, το οποίο ύψωσε μπροστά στα μάτια όλου του κόσμου και το οποίο αποτελούσε την προτύπωση της σωτηρίας της ανθρωπότητας από τον αιώνιο θάνατο διά της αμαρτίας.

Ας πάρουμε, αδελφοί μου, μία βαθιά ανάσα, διαβάζοντας στο κατά Ιωάννη Ευαγγέλιο τα λόγια του ίδιου του Κυρίου μας Ιησού Χριστού:     «Και καθώς Μωυσής ύψωσε τον όφιν εν τη ερήμω, ούτως υψωθήναι δει τον Υιόν του ανθρώπου, ίνα πας ο πιστεύων εις αυτόν μη απόληται, αλλ’ έχη ζωήν αιώνιον. Ούτω γαρ ηγάπησεν ο Θεός τον κόσμον, ώστε τον υιόν αυτού τον μονογενή έδωκεν, ίνα πας ο πιστεύων εις αυτόν μη απόληται, αλλ’ έχει ζωήν αιώνιον. Ου γαρ απέστειλεν ο Θεός τον υιόν αυτού εις τον κόσμον ίνα κρίνη τον κόσμον, αλλ’ ίνα σωθή ο κόσμος δι’ αυτού» (Ιω. 3, 14-17).

Μετά απ’ αυτή τη μεγάλη επαγγελία ας στρέψουμε το βλέμμα μας σ’ ένα άλλο σημείο, στην πρώτη καθολική επιστολή του αποστόλου Ιωάννου, όπου διαβάζουμε τον χαρμόσυνο ευαγγελικό λόγο του:

«Εν τούτω εφανερώθη η αγάπη του Θεού εν ημίν, ότι τον υιόν αυτού τον μονογενή απέσταλκεν ο Θεός εις τον κόσμον ίνα ζήσωμεν δι’ αυτού. Εν τού­τω εστίν η αγάπη, ουχ ότι ημείς ηγαπήσαμεν τον Θεόν, αλλ’ ότι αυτός ηγάπησεν ημάς και απέστειλε τον υιόν αυτού ιλασμόν περί των αμαρτιών ημών» (Α’ Ιω. 4, 9-10).

Γι’ αυτή την μεγάλη και λαμπρότατη γιορτή των Χριστουγέννων προετοιμαστήκαμε με νηστεία σαράντα ημερών, κατά τη διάρκεια της οποίας ακούσαμε πολλές φορές τους ευλογημένους και χαρμόσυνους ειρμούς του κανόνα των Χριστουγέννων. Ας σταθούμε λίγο στον πρώτο και ας προσπαθήσουμε να κατανοήσουμε το νόημά του:

«Χριστός γεννάται, δοξάσατε· Χριστός εξ ουρανών, απαντήσατε».

Γεννιέται ο Θεάνθρωπος Χριστός και κατεβαίνει στη γη, δοξαζόμενος από τους αγγέλους. Είναι έτοιμος να πατήσει στη γη… Ας τρέξουμε να Τον συναντήσουμε.

«Χριστός επί γης, υψώθητε».

Τώρα το θείο βρέφος βρίσκεται ήδη στη φάτνη σ’ ένα σπήλαιο της Βηθλεέμ. Με μεγάλη χαρά και αγαλλίαση ας υψωθούμε με το πνεύμα και τον νου μας στους ουρανούς.

«Άσατε τω Κυρίω, πάσα η γη, και εν ευφροσύ­νη ανυμνήσατε, λαοί, ότι δεδόξασται».

Πιστεύουμε ότι τη χαρά της Γεννήσεως του Χριστού με ένα τρόπο ακατανόητο για μας, την αισθάνεται και όλη η κτήση. Μαζί με τους βοσκούς και τους μάγους ας προσκυνήσουμε και εμείς το θείο βρέφος και ας Του προσφέρουμε ως δώρο τις γεμάτες πίστη και σεβασμό καρδιές μας. Με τα ίδια μας τα χέρια ας Του προσφέρουμε μετά φόβου και αγάπης τις καρδιές μας για να μας δοξάσει και Αυτός στη ζωή την αιώνια, της οποίας δεν θα υπάρχει τέλος. Αμήν.

(Αγ. Λουκά, Αρχιεπ. Κριμαίας, «Λόγοι και ομιλίες», τ. Γ΄, εκδ. Ορθόδοξος Κυψέλη, σ. 46-52)

Κυριακὴ Πρὸ τῆς Χριστοῦ Γεννήσεως..

Ἡ σημερινὴ Κυριακὴ ἀποτελεῖ τὴν προετοιμασία, τὸ προοίμιο τῆς μεγάλης ἑορτῆς τῶν Χριστουγέννων. Ὁ φιλάνθρωπος Θεὸς ἔρχεται στὸν κόσμο, γιὰ νὰ γεννηθῇ ἀπὸ τὴν Θεοτόκο καὶ νὰ σώσῃ τὸ ἀνθρώπινο γένος. Λαμβάνει σάρκα καὶ ὀστᾶ ὀ Ἄσαρκος Λόγος καὶ ἀναδημιουργεῖ τὸν κόσμο ποὺ ταλαιπωρεῖται ἀπὸ τὶς καταστροφικὲς δυνάμεις τῆς φθορᾶς καὶ τοῦ μίσους. Ἀλλά, γιὰ νὰ κάνῃ κάποιος λόγο γιὰ τὴν σημασία τῆς θείας ἐνανθρωπήσεως, χρειάζεται νὰ ἀναφερθῇ στὴν προϊστορία τοῦ πράγματος. Γιὰ νὰ μιλήσῃ δηλαδὴ γιὰ τὴν ἀναδημιουργία, πρέπει νὰ μιλήσῃ πρωτίστως γιὰ τὴν δημιουργία καὶ γιὰ ὅσα σχετίζονται μὲ αὐτήν.

Ὡς γνωστὸν ὁ ἄνθρωπος δημιουργήθηκε κατ’ εἰκόνα καὶ καθ’ ὁμοίωσιν τοῦ Θεοῦ. Τὸ κατ’ εἰκόνα ἀναφέρεται στὴν πρώτη δωρεά, στὸ αὐτεξούσιο, στὴν ἐλευθερία δηλαδὴ καὶ στὸ λογικὸ τοῦ ἀνθρώπου. Λόγῳ τῆς κακῆς χρήσης τοῦ λογικοῦ ἐκ τῆς παρακοῆς χάθηκε ἡ ἐλευθερία του, ἐνῷ ὐποδουλώθηκε στὴ φθορὰ καὶ τὸν θάνατο. Κι ἔτσι ἀμαυρώθηκε, λερώθηκε, τὸ κατ’ εἰκόνα. Τὸ καθ’ ὁμοίωσιν ἀναφέρεται σὲ μία δεύτερη δωρεά, ὄχι σὲ αὐτὸ ποὺ ἤδη ἔχει, ἀλλὰ σὲ αὐτὸ ποῦ καλεῖται νὰ γίνῃ, δηλαδὴ ὅμοιος μὲ τὸν Θεό. Ἐκεῖνος ἀπὸ εὐγένεια, φιλοτιμία καὶ διακριτικότητα, ἔδωσε κάτι, ποὺ ὁ ἄνθρωπος ἔπρεπε νὰ ἀξιοποιήσῃ. Δὲν τοῦ ἔδωσε ὅμως ἐξαρχῆς τὸ καθ’ ὁμοίωσιν, γιὰ νὰ μὴν τοῦ παραβιάσῃ τὴν ἐλευθερία. Τὸν ἄφησε ἐλεύθερο νὰ ἀποφασίσῃ, ἐὰν καὶ κατὰ πόσον ἐπιθυμοῦσε νὰ τὸ κατακτήσῃ. Ὅμως ὁ ἄνθρωπος θέλησε νὰ γίνῃ ὅμοιος μὲ τὸν Θεὸ χωρὶς τὴν βοήθειά Του. Ἔφαγε ἀπὸ τὸν ἀπαγορευμένο καρπό, γιατὶ νόμιζε πὼς θὰ αὐτονομεῖτο ἀπὸ Ἐκεῖνον. Εἶχε τὴν λανθασμένη ἐντύπωση πὼς θὰ ζοῦσε, χωρὶς νὰ χρειάζεται νὰ τρέφεται ἀπὸ τὸν τροφοδότη τῶν ἀγαθῶν καὶ χορηγὸ τῆς ζωῆς. Τὸν ἔβγαλε ἀπὸ τὴν ζωή του καὶ ἡ ἀπομάκρυνσή του αὐτὴ τὸν ὁδήγησε στὴν ταλαιπωρία, στὴν ὀδυνηρὴ κατάσταση, ἀπὸ τὴν ὁποία πλέον δὲν μποροῦσε νὰ ξεφύγῃ. Ἀμαυρώθηκε τὸ κατ’ εἰκόνα καὶ κατὰ συνέπειαν τὸ καθ’ ὁμοίωσιν ἦταν ἀνέφικτο.

Ἀφοῦ ὁ ἄνθρωπος ἔχασε τὴν δυνατότητα νὰ γίνῃ ὅμοιος μὲ τὸν Θεό, ἀναλαμβάνει ὁ Θεὸς νὰ γίνῃ ὅμοιος μὲ τὸν ἄνθρωπο. Ἡ σάρκωση τοῦ Λόγου εἶναι τὸ φοβερό, τὸ φρικτὸ καὶ συγκλονιστικὸ γεγονὸς ποὺ ἄλλαξε τὴ ῥοὴ τῆς ἱστορίας, τὸ γεγονὸς ποὺ ὁ νοῦς μας ἀδυνατεῖ νὰ συλλάβῃ καὶ ἡ γλώσσα νὰ ἐξυμνήσῃ. Μπροστὰ στὸ μυστήριο αὐτὸ τὸ σύμπαν παραμένει ἐκστατικό. Ποιός μπορεῖ νὰ μὴν θαυμάσῃ τὴν ταπείνωση τοῦ ὑψηλοῦ Θεοῦ, ποὺ καταδέχεται νὰ γεννηθῆ σὲ μία φάτνη; Ὁ ἀπαθὴς Κύριος τοῦ παντὸς γίνεται Πάσχων Δοῦλος ὑπὲρ πάντων. Αὐτὸς ποὺ γεννᾶται ἀχρόνως ἀπὸ τὴν ἄκτιστο Πατέρα καταδέχεται νὰ γεννηθῇ ἐν χρόνῳ ἀπὸ κτιστὴ Μητέρα. Ἔρχεται πτωχὸς καὶ ταπεινός, γιὰ νὰ πλουτίσῃ καὶ νὰ ἐξυψώσῃ τὸν πεπτωκότα ἄνθρωπο. Ὁ οὐρανὸς κατεβαίνει στὴ γῆ, γιὰ νὰ ἀνεβῇ ἡ γῆ στὸν οὐρανό. Θεὸς καὶ ἄνθρωπος ἑνώνονται καὶ συμφιλιώνονται στὸ πρόσωπο τοῦ Χριστοῦ.

Μὲ τὴν σάρκωση τοῦ Θεοῦ Λόγου ἡ ἀνθρώπινη φύση λαμπρύνεται, ἁγιάζεται, ἀφθαρτοποιεῖται, ὀλοκληρώνεται, θεώνεται. Ὡστόσο οἱ ἄνθρωποι συνεχίζουν νὰ παραμένουν στὴν ἴδια κατάσταση τῆς φθορᾶς. Μόνο μετὰ τὴν Ἀνάσταση τοῦ Χριστοῦ παρέχεται σὲ ὅλους ἡ δυνατότητα νὰ θεωθοῦν, συμμετέχοντας μὲ τὴν σειρά τους στὸν θάνατο καὶ τὴν Ἀνάστασή Του. Ἡ σάρκωση ἀποτελεῖ τὸ πρῶτο μέρος τοῦ θεϊκοῦ σχεδίου, ἡ Ἀνάσταση τὸ δεύτερο καὶ ἡ Ἀνάληψη τὸ ἔσχατο. Ἀπομένει ἡ ἀποδοχὴ τοῦ Χριστοῦ ὡς Σωτῆρος ἀπὸ τὴν πλευρὰ τῶν ἀνθρώπων. Γι’ αὐτὸ ἡ Γέννησή Του ἔχει μεγάλη ἀξία, ἐπειδὴ ἀκολουθεῖ ὀ θάνατος καὶ ἡ Ἀνάστασή Του.

Ὁ δεύτερος Ἀδὰμ βγαίνει ἀπὸ τὰ σπλάχνα τῆς δεύτερης Εὔας, ὅπως ἡ πρώτη Εὔα βγῆκε ἀπὸ τὴν πλευρὰ τοῦ Ἀδάμ, δίχως ἀνθρώπινη ἐπέμβαση, δίχως σπορά. Ἡ ἐλπίδα γεννᾶται· ὀ καινούριος ἄνθρωπος εἶναι παρών· ὁ Βασιλεὺς τῆς δόξης ἐπισκέπτεται τὸν λαό Του καὶ τὸν κάνει κληρονόμο τῆς Βασιλείας Του· παίρνει ἐπάνω Του τὸν πόνο, τὸ δάκρυ, καὶ δίνει χαρά· περιορίζεται μέσα σὲ γεωμετρικὲς διαστάσεις ὁ ἀδιάστατος καὶ ἀπεριόριστος καὶ ἀνοίγει νέους ὁρίζοντες ἐλευθερίας· γεννᾶται «ἐν φάτνῃ ἀλόγων», γιὰ νὰ ὑποδείξῃ τὸ παράλογον τῆς ἁμαρτίας καὶ τὸ ὑπέρλογον τῆς σωτηρίας· ντύνεται τὴν νηπιότητα, γιὰ νὰ μᾶς ἐπενδύσῃ μὲ τὴν τελειότητα τοῦ μέτρου τῆς ἡλικίας Του· ἀναπνέει τὸν ἀέρα μας, γιὰ νὰ μᾶς ἐμπνεύσῃ τὴν πνοὴ τοῦ Παναγίου Πνεύματος.

Αὐτὴν τὴν μεγάλη χαρὰ τῶν Χριστουγέννων δὲν πρόκειται νὰ τὴν ἀνακόψῃ κανένας σύγχρονος Ἡρῴδης. Ὅσοι φέρουμε τὸ ὄνομα τοῦ Χριστοῦ ὡς προσδιοριστικὸ τῆς ταυτότητάς μας χαιρόμαστε καὶ πανηγυρίζουμε μὲ τὸν σωστὸ τρόπο, μὲ τὴν κατάλληλη πνευματικὴ προετοιμασία. Ἐξομολογούμαστε, νηστεύουμε, ἐλεοῦμε, μεταλαμβάνουμε, δοξολογοῦμε· καὶ ἔτσι πορευόμαστε τὴν ὁδὸ πρὸς τὴν φάτνη τῆς προσωπικῆς μας ἀναγεννήσεως, τῆς ἀναδημιουργίας μας, τῆς ἐν Χριστῷ τεχθέντι σωτηρίας μας. 

π. Στυλιανός Μακρής

Πηγή: Με παρρησία

And lo, the Star… St. Simon the Myrrh-gusher

+1287 – December 28

 And lo, the star, which they saw in the east, went before them, till it came and stood over where the young Child was. When they saw the star, they rejoiced with exceeding great joy. (Matt. 2:9-10)

       On December 28, shortly after the Feast of the Nativity, the Church celebrates the memory of St. Simon the Myrrh-gusher through whom the Lord wrought great wonders. A star, like that which led the Magi to Bethlehem, miraculously revealed to the saint the site upon which, by divine command, he was to found a monastery. The monastery was appropriately dedicated to the Feast of the Nativity and was named New Bethlehem. Today, seven centuries later, it is still one of the flourishing monasteries on Mt. Athos.

Holy Monastery Simonopetra (Mount Athos)

       The life of the venerable Simon was arrayed with mighty ascetic feats and miracles not only during his lifetime, but even after his repose when there gushed forth from his relics are abundant fount of myrrh in a manner similar to that of the Great Martyr Demetrius of Thessalonica. Where he came from, who his parents were, and where he began his monastic labors, no one knows. Some time in the 13th century, he arrived on the Holy Mountaim Recalling the saying of the Fathers that without obedience one cannot be saved, the venerable Simon sought before all else to find a spiritual elder, one to whom he could entrust his soul without reserve, an elder who would be not only a faithful guide unto salvation and a radiant model of ascetic perfection, but also strict in bodily discipline.

     After looking all over the Holy Mountain, he finally chose out of the multitude of monks leading virtuous lives, an unknown elder, perfect in all respects in the ascetic life. He labored in complete submission to his elder, fulfilling all his obediences with love and zeal and soon attained to such great spiritual heights that he became known all over the Holy Mountain for his irreproachable life. Finally. the time came when the elder was convinced that his period of trial was over. Casting aside his paternal kindness towards the venerable Simon, he decided to dwell with him. as with a brother and on several

· occasions he even asked for his advice and counsel.

     But instead of rejoicing over the benevolence and honor bestowed upon him by his elder, Simon was utterly grieved. He decided to leave, seeking for himself total reclusion. Expressing his intention to his elder, he asked his blessing amidst a shower of tears, desiring with heartfelt sorrow that the elder would grant his consent. In this way, he took leave of his dear elder for whom he had already become not so much a disciple as another mighty co-struggler in the angelic life.

      For a long time St. Simon searched all over the Holy Mountain for a secluded hermitage where no one would know of his existence and no one would find him. Finally, with God's help, he found a deserted mountainside with caves on the southern part of the Holy Mountain. Knowing that before him lay the relentless struggle of unseen warfare, the saint clothed himself with spiritual armor with the help of the Holy Spirit, taking the cross, prayer, faith, patience, fasting, and everything that could crush the wily schemes of the demons and raise a man to angelic purity and childlike simplicity. It is difficult to recount the fierce s c h e m e s and hidden traps with which satan tormented and tried to catch unawares Saint Simon. The holy ascetic, however, boldly trampled upon the brazen arrogance of his adversary and crushed all his plans. For many years St. Simon remained secluded within his cave where he manfully endured the constant battle with the unseen enemies of his soul. He lived in sorrows and utter deprivation, lacking even the assurance of his own salvation.

    Meanwhile, hearing of the severity of his life and in particular of his spiritual discernment and insight, many monks on the Holy Mountain began to come to him and to receive great spiritual benefit from his soul-profiting counsel, thus fulfilling the word of God: "A city that is set on a hill cannot he hid" (Matt. 5:14). Together with those who came to him, Simon was accounted worthy to receive from the Lord the gift of foreknowledge. However, through his humility he grew weary of such earthly honor, and he sought refuge from the disturbance created by all those who came to him. He was burdened by the stream of visitors which, it seemed to him, only served as a hindrance to his desire for a life of seclusion. He yearned, therefore, to abandon his dwelling for a yet more isolated one. But God, desiring the well-being and salvation of each and every one, prevented the. realization of his desire in the following way:

    One night, while persevering in prayer, the righteous one saw outside his cave, as if before his very eyes, the effulgence of a divine light; an ineffable fragrance spread all around him and he heard a loud voice: "Simon, Simon, thou faithful friend and servant of my Son! Do not go away from here. I shall glorify this place; you shall be its guiding light, and your name shall be glorified.'' Out of caution, Simon chose at first not to believe this vision, not desiring to fall into the nets of the evil one; for he knew, according to the word of the Apostle, that satan could transform himself into an angel of light. Neyertheless, he continued to ponder upon the actual source of the voice. This took place shortly before the Feast of the Nativity of Christ. Then, one night, walking outside his cave, he saw a strange apparition: a star descended from the heavens and came to rest just above the rocky cliffs where later the holy monastery was to be situated. This same vision repeated itself on the following evenings; but the venerable Simon was still fearful. Wasit possible that this was solely one of the consequences of his intense spiritual warfare? And he continued to distrust the vision.

     When the Eve of the Nativity of Christ arrived, he saw in a dream a brilliant star and heard a divine voice: "Simon! you must build a monastic dwelling here. I myself shall help you. Cast aside your doubts, or you shall be punished for your unbelief." The same voice spoke to him three times. At that time (as he later related to his disciples) it seemed to him that he was in Bethlehem of Judea, in the very place where the shepherds were tending their flocks, and he heard the sweet sound of angelic singing: "Glory to God in the highest, and on earth peace, good will toward men: fear not, for, behold, I bring you tidings of great joy, which shall be to all people" (Luke2:l4, 10). After this, said the saint, all fear and uneasiness were dispelled from my soul and I rejoiced in spirit, and secretly beheld the scene in Bethlehem; there, before the manger, the Sovereign Lady stood before the Divine Child, lying in swaddling clothes.

     Several days after the Feast of the Nativity, three rich men, brothers after the flesh, came to the venerable one. They confessed all their sins and began persuasively to entreat him to permit them to live in obedience under his direction. After a brief period of trial and testing, St. Simon revealed unto them, as to his own sons according to the spirit, the divine vision. More than once he related to them the v i s i o n concerning the building of a monastery on the neighboring cliffs, asking them not to speak of this to any, one while he was still alive until the proper time. Hearing all this, the brothers with love offered to the saintly elder all of their earthly wealth for the construction of the monastery, and in accordance with the saint's wish and blessing, they offered immediately to prepare everything necessary for such an important and God-pleasing labor.

     All necessary preparations were made. They had yet to learn, however, of the exact site for the foundation upon which the monastery was to be built. When St. Simon directed the brothers to the location where the church and other buildings were to be constructed they w e r e horrified, seeing t h e sheer cliffs which, according to his orders, were to serve as the monastery's foundation. "Are you trying to fool us, Abba?" they asked the saint, 'or are you speaking the truth? How can this be the site, when that cliff might be quite dangerous for the workers and even more so for those that will dwell here. If this is your desire, we shall surely oppose you !"

      The matter was left undecided. In the : meantime, seeing that he could not convince them to proceed with the work, St. Simon ordered the trapeza meal to be served. While they were eating, one of the saint's disciples who was bringing wine to the table, lost his , balance ,through the prompting of a demon, and fell off the cliff into a great abyss; still holding in one hand a pitcher and in the other several glasses of wine. Stricken with horror at this sudden tragedy, the spokesman of the brothers strongly rebuked the venerable one: "Behold, Abba, what has already been wrought by these deadly crags before you have even begun your undertaking. How many similar incidents of such a frightful death will occur if we should agree to build the monastery here." The saint did not answer but secretly prayed to the Sovereign Lady Theotokos that he would not be put to shame in placing his trust in her intercession. "Who can tell of all thy miracles, O Sovereign Lady, and who can praise thy majesty?' What happened next was entirely unexpected: the brother who had fallen over the precipice suddenly appeared before them. Through the intercession of the Most Holy Theotokos he was not only perfectly whole and unscathed, but he even held the glasses and pitcher from which not a drop of wine had spilled! Such a miracle brought fear and trembling upon the laborers. They fell to their knees before the saint and beseeching forgiveness said: "Now we know, O father, that you are truly a man of God." With heartfelt sincerity they were all grateful to be numbered among the saint's disciples and were soon accounted worthy of the angelic habit. Then, under the immediate supervision of the venerable Simon himself, his disciples, formerly simple laborers, proceeded with the construction of the Monastery.

     The situation, however, was such that before anything else it was necessary to lay the foundation. According to the instruction of the saint, they were to use a nearby stone of enormous size. The elder ordered them to move it, but they, forgetting about the miracle of the unspilled wine, were of the firm opinion that not only was it impossible for them with their combined efforts to move that massive weight, but that it could not even be budged. They stood there bewildered, not having the slightest idea what to do. Seeing this, the saint approached them and, making the sign of the life-giving Cross on the stone, he single-handedly lifted it upon his shoulder and carried it to the designated site. In this way he demonstrated in actual fact the truth of the word which the Lord spoke unto the Apostles: "Verily I say unto you, if ye have :faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove" (Matt. 17120).

    That such a man, whose body was weakened by fasting and ascetic labor, should lift such a weight far exceeding human strength, can only serve as a testimony of God's almighty power and His readiness to help those who turn to Him with faith.

    Having established the monastery which he named New Bethlehem, and having spent his life in God-pleasing labors, St. Simon reposed on the 28th of December, 1287. On the morning of the next day, in the presence of the entire brotherhood, the face of the righteous one shone with a wondrous light. After his soul had ascended unto the choirs of the righteous, a fragrant myrrh issued forth from his holy relics through which St. Simon worked many miracles to the glory of God, for kings, monks, and laymen.

    Many years after the saint's earthly departure, a pious Serbian king helped to greatly enlarge and rebuild the monastery in honor of its founder. Since that time it has been known as Simonopetra, or the "Rock of Simon". Today it is perhaps one of the most awe-inspiring architectural monuments in the world, a standing testimony to the power of faith and God's good will toward men.

 

(taken from the Russian "Athonite Patericon" by'Rassophore-monk Gerasim)

The Gifts of the Magi - Homily on the Day of Christ’s Nativity

by Archbishop Innocent of Kherson

And when they had opened their treasures they presented unto Him gifts: gold, and frankincense, and myrrh. (Matt. 2:11)

       Not without reason, my brethren, were there three gifts at the manger Of Christ; three--no more, no less. Was this a sign of the Most Holy Trinity as the essence of the Godhead; or did it symbolize the triune nature of Christ's future ministry: prophetic, royal, priestly; or was it perhaps an expression of the three parts of the nature of man: spirit, soul, and body? We leave it up to your faith and reasoning to consider this question. Here our attention rests upon the gift-'bearing magi.

      One could say that these pilgrims of the Orient stood before the manger of Christ for all mankind. Their gifts represent symbolically all that we, followers of the Saviour, bring to Him. The gold signifies material gifts; the frankincense--immaterial gifts, gifts of the spirit; and the myrrh represents those gifts that are at once both spiritual and material. There are, accordingly, persons who bring the Lord gold; there are those who bring frankincense; still others bring myrrh; lastly, some bring several gifts together. Who are these individuals? In examining this question, we shall see how we too, like the magi, can serve our Lord and Saviour. Who brings the Lord gold?

     Gold is brought by those who, for the glory of God and the benefit of their neighbor, offer anything of their labor s and possessions. For example, you bring gold to the Lord if you build, renew or adorn God's temple. Your gift pleases Him, for even though He sits now on the throne of glory, for the sake of our salvation He continues at the same time to appear in the manger as well. This manger is present in church upon the table of oblation, where at every Liturgy He is, as it were, born again so as to offer Himself anew as a sacrifice for our sins. How often He suffers want in this manger. Here He needs both clothing and shelter, light and warmth. Therefore, if you do anything for the benefit of the church, your offering delights the Lord -as much as did the gift of the magi who brought Him gold.

     HOW much of this gold is brought to the Lord? Oh, if we were to compare what is brought with that which is spent to answer the demands of the passions, for the satisfaction not only of our needs, but of our very whims--or even With that which is patently surrendered for the flesh and the world to consume--then it shall turn out to be the very smallest part ....   Before us a poor man shakes from bitter cold, hunger, and disease; we either rebuff him harshly or give him a measly pittance, and that same day we are ready to exhaust half our fortune in a senseless game, or to display Our munificent squandering at some gaudy spectacle.

    Such is our gratitude to Him Who, being rich, for our salvation is this day embeggared, that we through His poverty might be rich (II Cor. 8:9).

Who brings the Lord frankincense? These are they who apply their abilities, knowledge, and talents to the glory of God and the benefit of their neighbors; for these are immaterial gifts of greater value than gold or silver.. These are gifts which God gives to men but, they, also are--and should be made--men's gifts to God.

    This costly frankincense is offered to the Lord by each one who, sparing not himself, serves his neighbor. Frankincense is offered to the Lord by that shepherd of the Church, who faithfully stands alert guarding souls and hearts against the confusions and temptations of the age, who ardently proclaims the ways of the Lord, who guides those who have lost their way, comforts those in despair, instructs all. Frankincense is brought to the Lord by that mother who does not rely upon servants, who does not spend time in idleness and vain amusements, but rather devotes her time and abilities to the rearing of her children in the fear of God, to nurturing in them the habit of self-denial, the spirit of meekness, of prayer, and of love for mankind. Permeating the home, the fragrance of this frankincense is thereafter diffused everywhere by those who received in that home a pious upbringing. Frankincense is brought to the Lord by that artist who does not utilize his talents to pander to human lust in keeping with the spirit of the time, but rather, strives to turn all his creative powers into m e a n s of disseminating--'with the refined and beautiful--What is True and good, This frankincense envelops many with its heavenly fragrance. And just as there is no -one who does not possess abilities or talents

of some kind, neither is there anyone who is unable to bring the Lord frankincense by using his abilities to the glory of God and the true profit of his neighbors.

    · The third gift to the Lord from the magi · was myrrh. This was the last gift and therefore more exalted than gold or even frankincense. What kind of gift is this, and why is it so important? Like frankincense, myrrh exudes a heavenly fragrance, but its distinguishing quality lies in its great bitterness; for this reason it represents our trials and sorrows, our tears and sufferings.

     Now it is clear who brings to the Lord the gift of myrrh. They bring it who patiently bear trials in life and. suffer blamelessly without giving in to bleak despair, nor fainthearted complaining, nor useless sighing; those Who, in enduring their trials, are moved neither to prideful scorn towards others, nor to the desperate stifling in themselves of all · human feeling, but to a lively hope in the living God--to the thought that through suffering he or she is cleansed from sins, made perfect in virtue, and, what is even more gladdening, made like unto their Saviour Who, died for them upon the Cross. Such endurance, in the spirit of faith and love, of the tribulations and sorrows of the age is also a gift to the Lord, a gift more precious than ~old and of a sweeter savor even than frankincense.

    May all those who suffer cruelly hear this, and may they come to fathom the advantage of their condition which is seemingly bitter, but actually not without its sweetness if only they consider their faith and the Cross of Christ. May they hasten to bring their myrrh to the Lord as a gift. Those who are satisfied in this world cannot do this; unacquainted with want, they seem to lack nothing; but they have no myrrh. Many of those who possess frankincense-that is, exceptional talents, also cannot do this: they have no heavy trials to bear, no myrrh. It is all with you, God's bloodless passion-bearers; you, who through no guilty act of your own--whether by the lot of your birth or by the perversity of circumstance, by human malice or by our corruptible physical nature--greet virtually every day, and also end it, with sighs; and who, it may be, this very morning greeted Christ's holy Feast day with tears. Those who look upon you disdain your hardship; you yourselves, perhaps, stumble at times beneath the weight of earthly trial. But we, in the name of our Saviour, greet you with the precious likeness of His Cross! Cherish the precious myrrh which you have received as your portion; do not exchange it for frankincense, and even more guard against trading it for mere gold. And do not rob it of its heavenly fragrance by complaint or fainthearted murmuring. What is the use of complaining? The Lord sees everything without it. Each of your tears counts with Him, each of your sighs knows its weight--and in time you shall receive for all of these a hundredfold.                                 Amen.

 

(Translated by Maria Belaeff from a leaflet published by the Vladimir Mother of God Convent, San Francisco.)

St. Ephrem the Syrian:Hymn of Nativity

Here is a Hymn on the Nativity, by St. Ephrem the Syrian. As we prepare ourselves to again welcome our Lord into the manger of our hearts, let us allow these words to form words of worship in our soul.

 Blessed be that Child, Who gladdened Bethlehem to-day! Blessed be the Babe Who made manhood young again to-day! Blessed be the Fruit, Who lowered Himself to our famished state! Blessed be the Good One, Who suddenly enriched our necessitousness and supplied our needs! Blessed He Whose tender mercies made Him condescend to visit our infirmities!

Praise to the Fountain that was sent for our propitiation. Praise be to Him Who made void the Sabbath by fulfilling it! Praise too to Him Who rebuked the leprosy and it remained not, Whom the fever saw and fled! Praise to the Merciful, Who bore our toil! Glory to Thy coming, which quickened the sons of men!

Glory to Him, Who came to us by His first-born! Glory to the Silence, that spake by His Voice. Glory to the One on high, Who was seen by His Day-spring! Glory to the Spiritual, Who was pleased to have a Body, that in it His virtue might be felt, and He might by that Body show mercy on His household’s bodies!

Glory to that Hidden One, Whose Son was made manifest! Glory to that Living One, Whose Son was made to die! Glory to that Great One, Whose Son descended and was small! Glory to the Power Who did straiten His greatness by a form, His unseen nature by a shape! With eye and mind we have beheld Him, yea with both of them.

Glory to that Hidden One, Who even with the mind cannot be felt at all by them that pry into Him; but by His graciousness was felt by the hand of man! The Nature that could not be touched, by His hands was bound and tied, by His feet was pierced and lifted up. Himself of His own will He embodied for them that took Him.

Blessed be He Whom free will crucified, because He let it: blessed be He Whom the wood also did bear, because He allowed it. Blessed be He Whom the grave bound, that had [thereby] a limit set it. Blessed be He Whose own will brought Him to the Womb and Birth, to arms and to increase [in stature]. Blessed He whose changes purchased life for human nature.

Blessed He Who sealed our soul, and adorned it and espoused it to Himself. Blessed He Who made our Body a tabernacle for His unseen Nature. Blessed He Who by our tongue interpreted His secret things. Let us praise that Voice whose glory is hymned with our lute, and His virtue with our harp. The Gentiles have assembled and have come to hear His strains.

Glory to the Son of the Good One, Whom the sons of the evil one rejected! Glory to the Son of the Just One, Whom the sons of wickedness crucified! Glory to Him Who loosed us, and was bound for us all! Glory to Him Who gave the pledge, and redeemed it too! Glory to the Beautiful, Who conformed us to His image! Glory to that Fair One, Who looked not to our foulnesses!

Glory to Him Who sowed His Light in the darkness, and was reproached in His hidden state, and covered His secret things. He also stripped and took off from us the clothing of our filthiness. Glory be to Him on high, Who mixed His salt in our minds, His leaven in our souls. His Body became Bread, to quicken our deadness.

Praise to the Rich, Who paid for us all, that which He borrowed not; and wrote [His bill], and also became our debtor! By His yoke He brake from us the chains of him that led us captive. Glory to the Judge Who was judged, and made His Twelve to sit in judgment on the tribes, and by ignorant men condemned the scribes of that nation!

Glory to Him Who could never be measured by us! Our heart is too small for Him, yea our mind is too feeble. He makes foolish our littleness by the riches of His Wisdom. Glory to Him, Who lowered Himself, and asked; that He might hear and learn that which He knew; that He might by His questions reveal the treasure of His helpful graces!

Let us adore Him Who enlightened with His doctrine our mind, and in our hearing sought a pathway for His words. Praise we Him Who grafted into our tree His fruit. Thanks to Him Who sent His Heir, that by Him He might draw us to Himself, yea make us heirs with Him! Thanks to that Good One, the cause of all goods!

Blessed He Who did not chide, because that He was good! Blessed He Who did not spurn, because that He was just also! Blessed He Who was silent, and rebuked; that He might quicken us with both! Severe His silence and reproachful. Mild His severity even When He was accusing; for He rebuked the traitor, and kissed the thief.

Glory to the hidden Husbandman of our intellects! His seed fell on to our ground, and made our mind rich. His increase came an hundredfold into the treasury of our souls! Let us adore Him Who sat down and took rest; and walked in the way, so that the Way was in the way, and the Door also for them that go in, by which they go in to the kingdom.

Blessed the Shepherd Who became a Lamb for our reconcilement! Blessed the Branch Who became the Cup of our Redemption! Blessed also be the Cluster, Fount of medicine of life! Blessed also be the Tiller, Who became Wheat, that He might be sown; and a Sheaf, that He might be cut! [Blessed be] the Architect Who became a Tower for our place of safety! Blessed He Who so tempered the feelings of our mind, that we with our harp should sing that which the winged creatures’ mouth knows not with its strains to sing! Glory to Him, Who beheld how we had pleased to be like to brutes in our rage and our greediness; and came down and was one of us, that we might become heavenly!

Glory be to Him, Who never felt the need of our praising Him; yet felt the need as being kind to us, and thirsted as loving us, and asks us to give to Him, and longs to give to us. His fruit was mingled with us men, that in Him we might come nigh to Him, Who condescended to us. By the Fruit of His stem He grafted us into His Tree.

Let us praise Him, Who prevailed and quickened us by His stripes! Praise we Him, Who took away the curse by His thorns! Praise we Him Who put death to death by His dying! Praise we Him, Who held His peace and justified us! Praise we Him, Who rebuked death that had overcome us! Blessed He, Whose helpful graces cleansed out the left side!

Praise we Him Who watched and put to sleep him that led us captive. Praise we Him Who went to sleep, and chased our deep sleep away. Glory be to God Who cured weak manhood! Glory be to Him Who was baptized, and drowned our iniquity in the deep, and choked him that choked us! Let us glorify with all our mouths the Lord of all creatures!

Blessed be the Physician Who came down and amputated without pain, and healed wounds with a medicine that was not harsh. His Son became a Medicine, that showed sinners mercy. Blessed be He Who dwelt in the womb, and wrought therein a perfect Temple, that He might dwell in it, a Throne that He might be in it, a Garment that He might be arrayed in it, and a Weapon that He might conquer in it.

Blessed be He Whom our mouth cannot adequately praise, because His Gift is too great for skill of orators [to tell]; neither can the faculties adequately praise His goodness. For praise Him as we may, it is too little.

And since it is useless to be silent and to constrain ourselves, may our feebleness excuse such praise as we can sing.

How gracious He, Who demands not more than our strength can give! How would Thy servant be condemned in capital and interest, did he not give such as he could, and did he refuse that which He owed! Ocean of glory Who needest not to have Thy glory sung, take in Thy goodness this drop of praise; since by Thy Gift Thou hast supplied my tongue a sense for glorifying Thee.

The Incarnation - Nativity Icon

 

Orthodox Christians do not celebrate the birth of baby Jesus, we celebrate the Incarnation.  What?, you say. What is the Incarnation?  This is an important word as it means God becomes Man. This is what we celebrate. The birth of Jesus was that moment in history when God sent His only begotten Son to become like us, taking on human flesh for our healing. This miracle of miracles took place though the ascent of Mary whom we call the Theotokos, Birth-giver of God.  God with His divine will became man, taking on a human will in human flesh so Man could unite his human will with God’s divine will. From the time of Adam and Eve, man was separated from God ,unable to follow God’s law. The Incarnation is the beginning of the transformation of mankind so we can be reunited with God.

Nativity Icon

To the right you can see the icon of the Nativity. Let’s look at each element of this icon to learn what it communicates to us.

The Star

In the top center you see a blueish light, which represents the star which guided people to witness the Incarnation.  Was this a real star? Probably not.  It was most likely a spiritual sign not seen by everyone. You can see that it points to the Christ Child who is lying in a manger.

The birth place

Christ was born in a cave, which is shown as a dark place.  This was a reality as well as symbolic. Christ came to bring the light of knowledge to overcome the darkness of our ignorance. The star symbolizes this as well. It brings bright light to the dark cave, showing us the way to Christ. It is a light pointing us to the Truth. In the area where Christ was born, it was common to have a stable in caves carved in the hills of that region.

But why did he choose a stable?  Stables are where animals are kept and you can see the animals looking at the Christ child in the icon.  Where animals are it is also smelly and not the normal place anyone would choose to bear a child. This shows us the great humility of Christ. He could have chosen to be born in a palace if he wanted to, but he chose the most humble of places, a stable.  This is a message for us, to be humble like Him.

Christ’s clothing

What kind of clothes is Christ wearing?  He is wrapped in linen.  This is how a person was wrapped in those day for burial after his death.  This is showing us that  He is destined to the same fate after His Crucifixion where He was able to claim victory over death in His Resurrection.

Mary, The Theotokos.  

She is shown in the center of the icon to show her importance in this event. She was the instrument of God to bring about His incarnation. She gave her ascent to bear the Son of God. Surely an awesome responsibility. She is looking away to show her humility and wonder at this wondrous event.

Joseph and the devil

In the lower left corner of the icon you will see two men. An old man and one with a cane. The old man with the halo is Joseph. He was old because he was appointed as a mature man to protect Mary so she could remain a virgin. Some say he was 70 - 80 years old. Since he was not the father of the baby, he is being tempted by the man with the cane who is Satan. He is trying to raise Joseph’s doubts about the possibility of a virgin birth. This shows how difficult it is for all of us to accept things that are beyond our reason.

Angles

Near the top you can see angles.  Angels are from heaven and they glorify God.  You see them here to glorify the Christ Child and herald the good news to all the world, because it is not just a child that has been born, but God himself who has become man.

Shepherds

On the upper right you can see two shepherds with their sheep below. An angel is telling them about this miraculous birth calling them to come and glorify Him. Why shepherds?  Would you go to college to become a shepherd?  Of course not. Shepherds are among the simplest of people. This indicates that God did not become Man for those who are privileged, but for the simplest of people. He calls all to follow Him so all people can be united with God in eternal life.

One shepherd is playing a reed flute, which shows that human music is also appropriate for the glorification of God.

The wise men or Magi

To the left you will find three men on horses. These were men who came all the way from Persia following the star. They were probably astronomers, scientists of their day. They saw the star which was a symbol for them of a great cosmic event. They followed it to find the Incarnation of God.  Knowing how important this was they brought gifts of the highest value in appreciation of what God had done.  They came some time after the birth, so you can see that in an icon we can have many events that happen even at different times being shown to tell the complete story.

Midwives

In the lower right we have the women who are preparing the font for the cleansing of the baby after it was born. This shows the humanity of Jesus. This too is symbolic of the baptism we are to undergo, to be united with Christ, cleansing us of our sins and receiving a transformation in our heart with the Holy Spirit, which is sealed with our Chrismation.

Biblical Story

The story of the Nativity of Christ is beautifully told in the Holy Scriptures. The story is found in Matthew 1:18-25 and in Luke 2:1-20.

Apolytikion: (Fourth Tone)

Your birth, O Christ our God, dawned the light of knowledge upon the earth. For by Your birth those who adored stars, were taught by a star, to worship You, the Sun of Justice and to know You, Orient from on High. O Lord, glory to You.

Kontakion: (Third Tone)

Today, the Virgin bears Him who is transcendent, and the earth presents the cave to Him who is beyond reach. Angels, along with shepherds glorify Him. The Magi make their way to Him by a star. For a new child has been born for us, the God before all ages.

 

Source

ΤΑ ΔΩΡΑ ΤΩΝ ΤΡΙΩΝ ΜΑΓΩΝ: Ανεκτίμητο κειμήλιο της Ιεράς Μονής Αγίου Παύλου

 

«Και ελθόντες εις τον οικίαν είδον το παιδίον μετά Μαρίας της μητρός αυτού, και πεσόντες προσεκύνησαν αύτω και ανοίξαντες τους θησαυρούς αυτών προσήνεγκαν αύτω δώρα, χρυσόν και λίβανον και σμύρναν»

(Ματθ. β” 11).

Μεταξύ των ποικίλων θησαυρών και πολυτίμων κειμηλίων πού με πολλή ευλάβεια φυλάσσονται στην Ιερά Μονή του Αγίου Παύλου στο Αγιον Όρος, χωρίς αμφιβολία την πρώτη θέση καταλαμβάνουν τα Τίμια Δώρα πού προσέφεραν οι τρεις εξ Ανατολών Μάγοι στον ως Βρέφος ένανθρωπήσαντα Κύριο. Τα Δώρα αυτά ως γνωστόν είναι χρυσός, λίβανος και σμύρνα.

Ό χρυσός βρίσκεται υπό την μορφή εικοσιοκτώ επιμελώς σκαλισμένων επιπέδων πλακιδίων, ποικίλων σχημάτων (παραλληλογράμμων, τραπεζοειδών, πολυγώνων κτλ.) και διαστάσεων περίπου 5 εκ. χ 7 εκ. Κάθε πλακίδιο έχει διαφορετικό σχέδιο πολύπλοκης καλλιτεχνικής μικροεπεξεργασίας. Ό λίβανος1 και ή σμύρνα2 διατηρούνται ως μείγμα υπό την μορφή εξήντα δύο περίπου σφαιρικών χανδρών μεγέθους μικρής ελιάς.

Επειδή κυρίως ή πνευματική αλλά και ή υλική, ιστορική και αρχαιολογική αξία των Τιμίων Δώρων είναι ανυπολόγιστη, φυλάσσονται με ιδιαίτερη επιμέλεια στο θησαυροφυλάκιο της Ιεράς Μονής Αγίου Παύλου. Για λόγους ασφαλείας είναι κατανεμημένα σε διάφορες λειψανοθήκες, μόνο μέρος δε αυτών εκτίθεται εις προσκύνησιν των επισκεπτών της Ιεράς Μονής ή μεταφέρεται προς αγιασμό εκτός Αγίου Όρους στις κατά τόπους Ιερές Μητροπόλεις.

Γράφει ό Ευαγγελιστής Λουκάς για την Παναγία ότι «διετήρει πάντα τα ρήματα ταύτα εν τη καρδία αυτής» (Λουκ. β” 19, 51). Πιστεύεται δε από τους θεολόγους ερμηνευτές ότι ένα μεγάλο μέρος από αυτά τα «ρήματα», τα λόγια και τα γεγονότα δηλαδή της ζωής του Κυρίου, ή Θεοτόκος τα εκμυστηρεύθηκε στον Άγιο Απόστολο Λουκά ό όποιος και τα συμπεριέλαβε στο Ευαγγέλιο του.

Δεν χωρεί καμιά αμφιβολία ότι παράλληλα με τα άγια «ρήματα» του Κύριου, ή Υπεραγία Θεοτόκος «διετήρει» και ότι άλλο σχετικό με την επίγεια ζωή του Κυρίου, και φυσικά, και τα Τίμια Δώρα. Σύμφωνα με την ίστορικοθρησκευτική μας παράδοση, προ της Κοιμήσεως της ή Παναγία Μητέρα του Κυρίου τα παρέδωσε μαζί με τα Άγια Σπάργανα του Χριστού, την Τίμια Έσθήτα και την Αγία Ζώνη της στην Εκκλησία των Ιεροσολύμων οπού και παρέμειναν μέχρι το έτος 400 μ.Χ. περίπου.

Κατά το έτος τούτο ό αυτοκράτωρ Άρκάδιος τα μετέφερε στην Κωνσταντινούπολη προς αγιασμό του λάου και προστασία και προβολή της Βασιλευούσης. Εκεί παρέμειναν μέχρι και της αλώσεως της πόλεως από τους Φράγκους το έτος 1204 μ.Χ. Στη συνέχεια μεταφέρθηκαν για λόγους ασφαλείας μαζί με αλλά ιερά κειμήλια στη Νίκαια της Βιθυνίας, προσωρινή πρωτεύουσα του Βυζαντίου, όπου καί παρέμειναν για εξήντα περίπου χρόνια.

Με την υποχώρηση των Σταυροφόρων επί αυτοκράτορος Μιχαήλ Παλαιολόγου επεστράφησαν στην Κωνσταντινούπολη μέχρι της υποδουλώσεώς της στους Τούρκους το 1453 μ.Χ. Μετά την Άλωση ή ευλαβέστατη Μάρω, χριστιανή σύζυγος του σουλτάνου Μουράτ Β” (1421-1451) καί μητρυιά του Μωάμεθ Β” του Πορθητού, τα μετέφερε αυτοπροσώπως στην Ιερά Μονή Αγίου Παύλου στο Αγιον Όρος.

Ή Μονή αυτή της ήταν γνωστή καθόσον ό πατέρας της Γεώργιος Βράγκοβιτς, δεσπότης της Σερβίας, έκτισε το καθολικό της εις τιμήν του Αγίου Μεγαλομάρτυρας Γεωργίου του Τροπαιοφόρου. Κατά την αγιορείτικη παράδοση, καθώς η Μάρω ανήρχετο από τον αρσανά (λιμάνι) στην Μονή, ή Κυρία Θεοτόκος την εμπόδισε με υπερφυσικό τρόπο να πλησίαση στη Μονή και έτσι να παραβίαση το άβατον του Αγίου Όρους. Αυτή υπήκουσε και παρέδωσε ταπεινά τα Τίμια Δώρα στους ευλαβείς μοναχούς και πατέρες, οι όποιοι και έστησαν στο σημείο εκείνο της θεομητορικής παρουσίας ένα Σταυρό πού σώζεται μέχρι σήμερα και λέγεται «Σταυρός της Βασιλίσσης». Το σουλτανικό έγγραφο με τις σχετικές πληροφορίες παραδόσεως των Τιμίων Δώρων φυλάσσεται στο αρχείο της Μονής του Αγίου Παύλου.

Ή αυθεντικότητα των Τιμίων Δώρων στηρίζεται κατά ένα μέρος στην προφορική παράδοση καί κατά το υπόλοιπο στην ιστορία. Εκείνο όμως πού ακράδαντα βεβαιώνει την αυθεντικότητα των Τιμίων Δώρων είναι ή άρρητη εύωδία πού ώρισμένα άπ” αυτά αδιαλείπτως καί ώρισμένα κατά καιρούς αναδίδουν καί ή πλούσια ιαματική καί θαυματουργική χάρις πού μέχρι τις μέρες μας αναβλύζουν.

 1. κοινώς λιβάνι η λιβανωτός: αρωματική ελαιώδης ρητίνη του δένδρου βοσουελλίας της καρτερεί-ου, πού φύεται στις αμμώδεις εκτάσεις της Αραβίας, της Σομαλίας, των Ινδιών και του Λιβάνου. Χρησιμοποιήθηκε σαν θυμίαμα για κοσμική και λατρευτική χρήση από τα πανάρχαια χρόνια (Αιγύπτιοι, Βαβυλώνιοι, Εβραίοι).

2. κοινώς μύρον ή μύρρα: αρωματική υδατοδιαλυτή ρητίνη του φυτού μύρρας της κομμιοφόρου και άλλων συγγενών πού φύονται στην Αραβία και την Αιθιοπία 

 

ΠΗΓΗ: pentapostagma