Thursday, 3 April 2014
Η αργία (Ερμηνεία της ευχής του αγίου Εφραίμ του Σύρου)
του Μητρ. Μεσογαίας και Λευρεωτικής, Νικολάου
Τέσσερα πράγματα να μην επιτρέψεις να συμβούν μέσα μου. «Πνεύμα αργίας, περιεργίας,φιλαρχίας και αργολογίας». Μην
επιτρέψεις να υπάρξει μέσα μου μία κατάσταση αργίας, τεμπελιάς,
ραθυμίας, ακηδίας, αδιαφορίας, ανορεξίας. Αυτό θα πει αργία. Να είμαι
αργός, βραδύς, χωρίς εσωτερικούς παλμούς, χωρίς δυναμικό μέσα στην ψυχή
μου. Ένας μουδιασμένος, μαραμένος, χωρίς ενδιαφέρον για πνευματικά.
Φοβερή αρρώστια, ιδίως της εποχής μας. Πολλές φορές βλέπουμε νέα παιδιά
ανόρεκτα, μάλλον κουρασμένα -να την πω την λέξη – βαριεστημένα, χωρίς
διάθεση, χωρίς χυμούς, χωρίς ενθουσιασμό. Δεν μπορούμε έτσι να
προχωρήσουμε. Λέει στο σοφό βιβλίο της Κλίμακος ότι η αργία είναι
περιεκτικόν του θανάτου στοιχείον, είναι κάτι το οποίο θυμίζει τον
θάνατο στον άνθρωπο. Πώς είναι δυνατόν να προχωρήσει στη ζωή ένας ο
οποίος διακρίνεται από τεμπελιά; Γι” αυτό και η ακηδία, αυτή η περί τα
πνευματικά αδιαφορία, θεωρείται από τους Πατέρες της Εκκλησίας μας ως
ένα από τα επτά θανάσιμα, ολέθρια για την ψυχή μας, αμαρτήματα. Τις
τελευταίες ημέρες ήλθε κάποιο παιδί που με πλησίασε, για να δούμε τι θα
κάνουμε με τη Θεία Κοινωνία και με την εξομολόγηση.
- Τι κάνεις για τον Θεό, παιδί μου; ρώτησα.
- Δεν έχω όρεξη για τίποτα, μού απαντά. Δεν μπορώ.
-Λίγη προσευχή δεν κάνεις; προχώρησα.
- Τίποτα. Ένα σταυρό, και πέφτω στο κρεβάτι.
- Γιατί; Ποιος ο λόγος; Τι σε εμποδίζει; Τι σε πιέζει και γίνεσαι τσιγγούνης στον Θεό;
-Νιώθω κουρασμένος, πάτερ.
-Το πρωί που είσαι ξεκούραστος;
-Δεν μπορώ, βιάζομαι. Σηκώνομαι, αλλά το αναβάλλω. Λέω από αύριο. Δεν έχω διάθεση. Δεν ξέρω τι μου φταίει.
Αυτό
είναι η ακηδία. Αυτό είναι η αργία. Αυτό θέλει βία και πίεση για να
καταπολεμηθεί. «Η βασιλεία των ουρανών βιάζεται και βιασταί αρπάζουσιν
αυτήν» (Ματθ. 11,12).
Αυτοί
που ξέρουν να ζορίζονται, να ασκούνται , να επιμένουν, να αγωνίζονται,
αυτοί αρπάζουν τη Βασιλεία του Θεού. Αυτοί που αργούν, που τεμπελιάζουν,
που δεν μπορούν, που παραδίδονται έτσι στον χαλαρό εαυτό τους αυτοί
μένουν δίχως γεύσεις, δίχως καρπούς. Αυτό με δυο λέξεις σημαίνει,χωρίς
αγώνα, χωρίς άσκηση, τα πράγματα δεν θα μπορέσουν να πάρουν την καλή
πορεία για την ψυχή μας. Να γιατί ξεκινούμε τη σαρακοστιανή προσευχή μας
ζητώντας να μην επιτρέψει ο Θεός την αργία και την ακηδία και τη
ραθυμία στην ψυχή μας.
πηγή: oloiena
Wednesday, 2 April 2014
"Testimony from Mount Athos"-Elder Joseph of Vatopaidi-On the state of grief
“Grief in the Lord(or grief for the sake of the Lord- Πένθος κατα Θεόν) is the state in which the soul feels gloomy; it is the disposition of the aching heart, which does not cease fervently seeking that for which it feels thirst. The longer it takes for it to attain to this goal, the harder the heart struggles chasing after it and runs after it with painful lament”.( Saint John of the Ladder, 7th Word on On the joy-producing grief”)
Grief and what follows from it, are the most valuable tools and spoils of repentance. Without them our repentance is doubtful. What other means or tools could the penitent show when he is called upon to appear at the gate of the courts of repentance? What alternative posture is available to the convict and the condemned if not his sad, mournful and tearful attitude? That is the reason why grief not only is set as a prerequisite of repentance but is also blessed: “Blessed are those who mourn, for they will be comforted” ( Matthew 5,4)
The factors which make up the state of grief are well known and I do not think that there is any man on this earth who has never been acquainted with them. If by ‘grief’ we generally mean ‘common grief’, definitely most or rather all the descendents of the first man have experienced this pain because “your whole head is injured, your whole heart afflicted”( Isaiah, 1,5). We are endorsing grief in the Lord (κατά Θεόν πένθος) as the state of mind which every penitent must acquire if he is to succeed in his goal. Tears stemming from social grieving and the hardships of life are of no value. On the contrary, they corrupt their victims since “a crushed spirit dries up the bones” ( Proverbs 17,22). Tears in the Lord (or tears for the sake of the Lord- κατά Θεόν δάκρυα) freshen and comfort man like good envoys sent to our Lord and introduce us to His heaven, just as He promises: “Blessed are you who weep now for you will laugh”( Luke 6,21).
The comprehensive love for hard work (φιλοπονία) is the main cause of grief. However, all the other tasks for which one is struggling also create this mournful state which conveys grief and lament. “Thirst and lack of sleep coerce the heart. When the heart is pressurized tears sprout”(Saint John of the Ladder, Word 6th, On the memory of death, paragraph 14). Every labour the body undertakes gives reason for grief and lament, if the penitent realises that this hardship reflects his effort for repentance.
When we speak to the people today about grief, they think it is weird since they believe that crying is a shame. Of course it is not worth crying about transient and vain things. This kind of grief is part of the social convention. Our spiritual grief ( πνευματικόν πένθος) has more to do with our relationship with God and is a product not so much of our choice but of the grace of the Holy Spirit. The heart is coerced and causes the mournful state of grief when we recognise our responsibility for our trespasses. However, the spiritual grief which caused the Lord’s blessing is not the product of our invention but a gift from grace. God’s love approaches the heart and this causes spiritual joy, which is derived from the experience of the rejuvenation of our transformation or rather of our resurrection.
When the penitent is found at the state of “becoming” (γίγνεσθαι), whereby he is trying to intensify his cry towards our Savior, his tears become “his daily bread”. Similarly, “I eat ashes as my food and mingle my drink with tears”( Psalm 102,9). However, the divine power of the Father does not delay in sheltering and in advancing the mourner from the state of purification to that of illumination on which our entire hope rests. “You, O Lord, keep my lamp burning; my God turns my darkness into light..With your help I can run through a barricade” (Psalm 101,10).
The humiliated heart, which has first been pierced by the arrows of the devil and then by the fatherly love of our Saviour after its repentance, has no other means of expressing itself than by tears. One is naive if one thinks that he can follow in the footsteps of Christ without shedding these double tiered (διπλά) tears. No matter how much the unfeeling heart has turned to stone by its demonic selfishness or by its monstrous self-love, the divine fire of Christ’s fatherly love is capable of softening it and making it as tender as a child’s. It is difficult for one to understand what we are talking about if one has never felt the flame of such love. But even at this latter stage, let one try to heed the first phrase of the gospel: “repent for the kingdom of heaven is at hand” ( Matthew 4,17) and he will experience this warmth reviving him.
Grief, which we are describing as ‘spiritual’, has nothing to do with psychopathological phenomena. It is inexorably connected to the memory of God and thrives in the fire of divine love. Grief increases more and more when the fear and anxiety that it may retreat intensifies in the mind. This heavenly fire, while refreshing the heart, consumes passions and illuminates the mind; “our God is a consuming fire” ( Hebrews 12,29). When the mind perceives grace’s alliance, it regains its strength but it specifically empowers the soul to defend itself and stand up and fight. The four forces of the soul: wisdom, prudence, bravery and justice ( φρόνησις, σωφροσύνη, ανδρεία και δικαιοσύνη), which had been enslaved by passions and darkness are hence being restored and the mind is able with their help to rout the strangers “as if they are one man”. The deeper our cry of repentance, the more decisively we are set free from the many, apparent needs. Hence frugality is advanced to actual indigence(ακτημοσύνην). The irrational fear for the need of self-preservation ceases while the second faith, that of contemplation becomes our property.Then, as our ever-memorable elder used to stress, man is able to breath an air of freedom.
During this state there is nothing which resembles the elements of this world. The air we breath, the light we see, the weight we feel, and generally speaking this body, are all transfigured to become heavenly and godly. More specifically, the light is the uncreated light which surrounds the “divine being” and pours out from none other than our God. It is the food of the immaterial angels, the joy and garment of the godly and our own expectation.
“I was trying to examine it”, our blessed elder was confiding “and it was becoming inconceivable. It was the purest white, immaterial. And funnily enough it seemed to be inside the body, outside and everywhere”. God “dwelling in the light”( A Timothy 6,16) wishes to approach the grieving soul with the fire of His love and abridge the length of our separation. For its part, the soul moved by the enormity of the award, expresses itself through whole-hearted tears, which are the measure of its own love, since it has nothing else to offer, because our Lord is in need of nothing (απροσδεής) and all-perfect (υπερτέλειος). “What God is so great as our God? You are the God who performs miracles”(Psalm 77,13-14).
The painful and bitter tears of repentance have been transformed into tears of love. This means that our prayer has been received by Christ, who has opened the inner sanctuary behind the curtain for us to enter, “where he went before us, has entered on our behalf”( Hebrews 6,20) through His tears at Gethsemane. “For all of you who were baptised in Christ have clothed yourselves with Christ”( Galatians 3,27)says the Church. And those of you who have been baptised in the divine and uncreated light, you have been clothed with it for ever. It is in this way that the God of all( ο επί πάντων Θεός), becomes everything to everyone in favour of the humilitated and grieving soul. “And in my prosperity I said I shall never be moved. Lord by your favour you have made my mountain stand strong, but when you hid your face and I was dismayed” ( Psalm 30,6-7). The more we take care to preserve this state of grief, the longer grace remains with us, since it is rather from grace that the total energy is derived. Several times however despite our vigilance, this blessing is interrupted and then the following verse of the psalm is applicable: “You hid your face and I was dismayed”. Such conditions are inevitable during our lives, but remain hidden from the masses. Our Fathers call these conditions “changes”, which always accompany man in his practical struggle until such time as he transcends the second stage, i.e the illumination with the help of grace, and enters the deification or final stage, where total spiritual love reigns and the divine promises are absolutely accomplished.
Loving hard work willingly and continuously proves the practical presence of humility. Here God “gives grace to the humble”( James 4,6). And again: “I humbled myself and the Lord did save me”(Psalm 114,6?) When the energies of passions cease and divine grace assesses that the soul has made enough progress, it will certainly permit temptation to enter. Here again, changes will appear. If temptations present themselves before the cessation of passions, then this means that there was some carelessness which needs to be rectified and the spirit crashed so that “the lame may not be disabled but rather healed”( Hebrews 12,13). Natural temptations, through which all the devout have been tested, will show up only in their appropriate place, as we have said before, and all of them are invaluable. That is the reason why our Fathers stress: “remove the temptations and no one will be saved”. If according to the scriptures “things that cause people to sin are bound to come”( Luke 17,1) who can swim through these seas in calm waters? The saying: “We went through fire and water but you brought us to a place of abundance”(Psalm 66,12) will also be applicable on us, because it is only through this path that the countless martyrs and confessors and all those who loved God, have travelled.
We have spoken about changes which, after our fall, are the inseparable companions of our lives, just like parasites. They also show up together with the various temptations, and they will also have to be targeted during our continuous fight. Temptations, which test our faith in God, are not just external and neutral, but also internal, through the natural changes which have to do with our physical world. According to our fathers, the changes have four causes. They transform the body’s constitution and convey either good or bad thoughts to the mind. These are: the angels, the demons, the environmental climate and diet. Because of such effects, the natural laws of our constitution change and convey the relevant thoughts to the mind. When the Lord wishes, the angels change man’s thoughts and disposition through words; when the Lord permits either to educate or to test man, demons affect man by contact; while the environment and diet upset man’s health and alter his disposition and intentions. There are also some acquired influences which come from memory or hearing or sight and are caused by bizarre, horrifying, distressing or pleasant events. This whole irregularity, which takes place unexpectedly, especially if there are some passionate inclinations of the soul which alter a man’s state, is and is described as ‘temptation’. These are more or less the temptations caused by the various changes. But the ‘labyrinth’ under examination is immeasurable. David was justified when he was lamenting “Were I to count them, they would outnumber the grains of sand”( Psalm 139,18), And again this is what he was writing on the dire causes of temptations: “A thousand may fall at your side, ten thousand at your right hand, but it will not come near you” (Psalm 91-7)
After the fall, since man lives in the valley of tears because he has shown preference for the passionate knowledge (or flawed knowledge-εμπαθή γνώση), ought from now on to engage in a constant fight against evil as if he is a prisoner on death row, in order to practically confess his opposition to evil and restore his obedience and his dependence on God, whose grace has been given as a present through his baptism.
The whole meaning of our life in this world is none other than to be constantly confessing since we have fallen because we have denied God’s wishes. The incarnate Word God, concerned about our salvation, has granted us the absolution of our guilt through the shedding of His blood. However, He has left it to us to chose the way with which we are to reverse our treason, so that we may replace the willing denial with the willing confession. He did not give an order for the way this was to be done, but gave a practical example of the perfect submission and obedience to the Father, by His presence, “nothing is similar to the greatness of the father”(μηδέν ων ήττον τής πατρικής μεγαλωσύνης). “So that every mouth be silenced and the whole world held accountable to God” ( Romans 3,19).
Since God created everything as “very good”, man could not render imperfect the creation through his own trespass. Therefore, the cause and the restoration of the trespass belongs to the very carrier of the disorder. In his incomparable love however, the Lord’s only begotten Son has set Himself as the model, becoming man, in order to reveal the fullness of His love to the creation and practically teach obedience as a cure for disobedience and rebellion.
source: Translated by Olga Konari Kokkinou from the Greek edition: Γέροντος Ιωσήφ Βατοπαιδινού, Αθωνική Μαρτυρία, Ψυχοφελή Βατοπαιδινά 2, Έκδοσις β΄, Ιερά Μεγίστη Μονή Βατοπαιδίου, Άγιον Όρος 2008.
Grief and what follows from it, are the most valuable tools and spoils of repentance. Without them our repentance is doubtful. What other means or tools could the penitent show when he is called upon to appear at the gate of the courts of repentance? What alternative posture is available to the convict and the condemned if not his sad, mournful and tearful attitude? That is the reason why grief not only is set as a prerequisite of repentance but is also blessed: “Blessed are those who mourn, for they will be comforted” ( Matthew 5,4)
The factors which make up the state of grief are well known and I do not think that there is any man on this earth who has never been acquainted with them. If by ‘grief’ we generally mean ‘common grief’, definitely most or rather all the descendents of the first man have experienced this pain because “your whole head is injured, your whole heart afflicted”( Isaiah, 1,5). We are endorsing grief in the Lord (κατά Θεόν πένθος) as the state of mind which every penitent must acquire if he is to succeed in his goal. Tears stemming from social grieving and the hardships of life are of no value. On the contrary, they corrupt their victims since “a crushed spirit dries up the bones” ( Proverbs 17,22). Tears in the Lord (or tears for the sake of the Lord- κατά Θεόν δάκρυα) freshen and comfort man like good envoys sent to our Lord and introduce us to His heaven, just as He promises: “Blessed are you who weep now for you will laugh”( Luke 6,21).
The comprehensive love for hard work (φιλοπονία) is the main cause of grief. However, all the other tasks for which one is struggling also create this mournful state which conveys grief and lament. “Thirst and lack of sleep coerce the heart. When the heart is pressurized tears sprout”(Saint John of the Ladder, Word 6th, On the memory of death, paragraph 14). Every labour the body undertakes gives reason for grief and lament, if the penitent realises that this hardship reflects his effort for repentance.
When we speak to the people today about grief, they think it is weird since they believe that crying is a shame. Of course it is not worth crying about transient and vain things. This kind of grief is part of the social convention. Our spiritual grief ( πνευματικόν πένθος) has more to do with our relationship with God and is a product not so much of our choice but of the grace of the Holy Spirit. The heart is coerced and causes the mournful state of grief when we recognise our responsibility for our trespasses. However, the spiritual grief which caused the Lord’s blessing is not the product of our invention but a gift from grace. God’s love approaches the heart and this causes spiritual joy, which is derived from the experience of the rejuvenation of our transformation or rather of our resurrection.
When the penitent is found at the state of “becoming” (γίγνεσθαι), whereby he is trying to intensify his cry towards our Savior, his tears become “his daily bread”. Similarly, “I eat ashes as my food and mingle my drink with tears”( Psalm 102,9). However, the divine power of the Father does not delay in sheltering and in advancing the mourner from the state of purification to that of illumination on which our entire hope rests. “You, O Lord, keep my lamp burning; my God turns my darkness into light..With your help I can run through a barricade” (Psalm 101,10).
The humiliated heart, which has first been pierced by the arrows of the devil and then by the fatherly love of our Saviour after its repentance, has no other means of expressing itself than by tears. One is naive if one thinks that he can follow in the footsteps of Christ without shedding these double tiered (διπλά) tears. No matter how much the unfeeling heart has turned to stone by its demonic selfishness or by its monstrous self-love, the divine fire of Christ’s fatherly love is capable of softening it and making it as tender as a child’s. It is difficult for one to understand what we are talking about if one has never felt the flame of such love. But even at this latter stage, let one try to heed the first phrase of the gospel: “repent for the kingdom of heaven is at hand” ( Matthew 4,17) and he will experience this warmth reviving him.
Grief, which we are describing as ‘spiritual’, has nothing to do with psychopathological phenomena. It is inexorably connected to the memory of God and thrives in the fire of divine love. Grief increases more and more when the fear and anxiety that it may retreat intensifies in the mind. This heavenly fire, while refreshing the heart, consumes passions and illuminates the mind; “our God is a consuming fire” ( Hebrews 12,29). When the mind perceives grace’s alliance, it regains its strength but it specifically empowers the soul to defend itself and stand up and fight. The four forces of the soul: wisdom, prudence, bravery and justice ( φρόνησις, σωφροσύνη, ανδρεία και δικαιοσύνη), which had been enslaved by passions and darkness are hence being restored and the mind is able with their help to rout the strangers “as if they are one man”. The deeper our cry of repentance, the more decisively we are set free from the many, apparent needs. Hence frugality is advanced to actual indigence(ακτημοσύνην). The irrational fear for the need of self-preservation ceases while the second faith, that of contemplation becomes our property.Then, as our ever-memorable elder used to stress, man is able to breath an air of freedom.
During this state there is nothing which resembles the elements of this world. The air we breath, the light we see, the weight we feel, and generally speaking this body, are all transfigured to become heavenly and godly. More specifically, the light is the uncreated light which surrounds the “divine being” and pours out from none other than our God. It is the food of the immaterial angels, the joy and garment of the godly and our own expectation.
“I was trying to examine it”, our blessed elder was confiding “and it was becoming inconceivable. It was the purest white, immaterial. And funnily enough it seemed to be inside the body, outside and everywhere”. God “dwelling in the light”( A Timothy 6,16) wishes to approach the grieving soul with the fire of His love and abridge the length of our separation. For its part, the soul moved by the enormity of the award, expresses itself through whole-hearted tears, which are the measure of its own love, since it has nothing else to offer, because our Lord is in need of nothing (απροσδεής) and all-perfect (υπερτέλειος). “What God is so great as our God? You are the God who performs miracles”(Psalm 77,13-14).
The painful and bitter tears of repentance have been transformed into tears of love. This means that our prayer has been received by Christ, who has opened the inner sanctuary behind the curtain for us to enter, “where he went before us, has entered on our behalf”( Hebrews 6,20) through His tears at Gethsemane. “For all of you who were baptised in Christ have clothed yourselves with Christ”( Galatians 3,27)says the Church. And those of you who have been baptised in the divine and uncreated light, you have been clothed with it for ever. It is in this way that the God of all( ο επί πάντων Θεός), becomes everything to everyone in favour of the humilitated and grieving soul. “And in my prosperity I said I shall never be moved. Lord by your favour you have made my mountain stand strong, but when you hid your face and I was dismayed” ( Psalm 30,6-7). The more we take care to preserve this state of grief, the longer grace remains with us, since it is rather from grace that the total energy is derived. Several times however despite our vigilance, this blessing is interrupted and then the following verse of the psalm is applicable: “You hid your face and I was dismayed”. Such conditions are inevitable during our lives, but remain hidden from the masses. Our Fathers call these conditions “changes”, which always accompany man in his practical struggle until such time as he transcends the second stage, i.e the illumination with the help of grace, and enters the deification or final stage, where total spiritual love reigns and the divine promises are absolutely accomplished.
Loving hard work willingly and continuously proves the practical presence of humility. Here God “gives grace to the humble”( James 4,6). And again: “I humbled myself and the Lord did save me”(Psalm 114,6?) When the energies of passions cease and divine grace assesses that the soul has made enough progress, it will certainly permit temptation to enter. Here again, changes will appear. If temptations present themselves before the cessation of passions, then this means that there was some carelessness which needs to be rectified and the spirit crashed so that “the lame may not be disabled but rather healed”( Hebrews 12,13). Natural temptations, through which all the devout have been tested, will show up only in their appropriate place, as we have said before, and all of them are invaluable. That is the reason why our Fathers stress: “remove the temptations and no one will be saved”. If according to the scriptures “things that cause people to sin are bound to come”( Luke 17,1) who can swim through these seas in calm waters? The saying: “We went through fire and water but you brought us to a place of abundance”(Psalm 66,12) will also be applicable on us, because it is only through this path that the countless martyrs and confessors and all those who loved God, have travelled.
We have spoken about changes which, after our fall, are the inseparable companions of our lives, just like parasites. They also show up together with the various temptations, and they will also have to be targeted during our continuous fight. Temptations, which test our faith in God, are not just external and neutral, but also internal, through the natural changes which have to do with our physical world. According to our fathers, the changes have four causes. They transform the body’s constitution and convey either good or bad thoughts to the mind. These are: the angels, the demons, the environmental climate and diet. Because of such effects, the natural laws of our constitution change and convey the relevant thoughts to the mind. When the Lord wishes, the angels change man’s thoughts and disposition through words; when the Lord permits either to educate or to test man, demons affect man by contact; while the environment and diet upset man’s health and alter his disposition and intentions. There are also some acquired influences which come from memory or hearing or sight and are caused by bizarre, horrifying, distressing or pleasant events. This whole irregularity, which takes place unexpectedly, especially if there are some passionate inclinations of the soul which alter a man’s state, is and is described as ‘temptation’. These are more or less the temptations caused by the various changes. But the ‘labyrinth’ under examination is immeasurable. David was justified when he was lamenting “Were I to count them, they would outnumber the grains of sand”( Psalm 139,18), And again this is what he was writing on the dire causes of temptations: “A thousand may fall at your side, ten thousand at your right hand, but it will not come near you” (Psalm 91-7)
After the fall, since man lives in the valley of tears because he has shown preference for the passionate knowledge (or flawed knowledge-εμπαθή γνώση), ought from now on to engage in a constant fight against evil as if he is a prisoner on death row, in order to practically confess his opposition to evil and restore his obedience and his dependence on God, whose grace has been given as a present through his baptism.
The whole meaning of our life in this world is none other than to be constantly confessing since we have fallen because we have denied God’s wishes. The incarnate Word God, concerned about our salvation, has granted us the absolution of our guilt through the shedding of His blood. However, He has left it to us to chose the way with which we are to reverse our treason, so that we may replace the willing denial with the willing confession. He did not give an order for the way this was to be done, but gave a practical example of the perfect submission and obedience to the Father, by His presence, “nothing is similar to the greatness of the father”(μηδέν ων ήττον τής πατρικής μεγαλωσύνης). “So that every mouth be silenced and the whole world held accountable to God” ( Romans 3,19).
Since God created everything as “very good”, man could not render imperfect the creation through his own trespass. Therefore, the cause and the restoration of the trespass belongs to the very carrier of the disorder. In his incomparable love however, the Lord’s only begotten Son has set Himself as the model, becoming man, in order to reveal the fullness of His love to the creation and practically teach obedience as a cure for disobedience and rebellion.
source: Translated by Olga Konari Kokkinou from the Greek edition: Γέροντος Ιωσήφ Βατοπαιδινού, Αθωνική Μαρτυρία, Ψυχοφελή Βατοπαιδινά 2, Έκδοσις β΄, Ιερά Μεγίστη Μονή Βατοπαιδίου, Άγιον Όρος 2008.
Pemptousia.com
Χρήσιμες Συμβουλές για τον προσερχόμενο στο Ιερό Μυστήριο της Εξομολογήσεως
1. Ἡ ἐξομολόγηση ἀποτελεῖ μυστήριο τῆς
᾽Εκκλησίας. Ὅπως εἶναι τό βάπτισμα, τό χρίσμα, ἡ Θεία Εὐχαριστία, τό
ἴδιο συμβαίνει καί ἐδῶ. Εἶναι σάν μιά βρύση πού ὅταν ἀνοίγει προσφέρει
τήν χάρη τῆς ἀφέσεως τῶν ἁμαρτιῶν, μέ τήν ἔννοια ὅτι ὁδηγεῖ τόν πιστό
στό σημεῖο ἐκεῖνο ὥστε νά δεχθεῖ τό σῶμα καί τό αἷμα τοῦ Χριστοῦ, πού
αὐτό κυρίως εἶναι ῾῾εἰς ἄφεσιν ἁμαρτιῶν καί εἰς ζωήν αἰώνιον᾽᾽. Ὁ
ἐξομολογούμενος ἄρα ἔρχεται σέ ἄμεση σχέση μέ τόν ἴδιο τόν Χριστό. Σ᾽
᾽Εκεῖνον στήν πραγματικότητα ἐξομολογεῖται, γι᾽ αὐτό καί δέν ἔχει νόημα
νά μήν εἶναι εἰλικρινής. Ἡ ἐξομολόγηση εἶναι βρύση, τήν κάνουλα ὅμως πού
ἀνοίγει τή βρύση τήν ἔχει στά χέρια του ὁ ἐξομολογούμενος. ῎Ετσι στό
μυστήριο αὐτό δέν παίζει ρόλο τόσο ὁ ἐξομολόγος ὅσο ὁ ἐξομολογούμενος.
2. Αὐτό σημαίνει ὅτι ὁ προσερχόμενος στό
μυστήριο δέν ἔρχεται ἀπροετοίμαστος. Πρέπει νά ἔχει προηγηθεῖ ἡ
μετάνοιά του, δηλαδή ἡ συναίσθηση τῶν ἁμαρτιῶν του καί ἡ ἀπόφαση ἀλλαγῆς
του, ἡ ὁποία θά καταλήξει στήν ὁμολογία τῶν ἁμαρτιῶν ἐν ταπεινώσει
ἐνώπιον τοῦ ἱερέα. Ὁ ἱερέας ἔχει τήν ἐξουσία ἀπό τόν Χριστό καί τήν
᾽Εκκλησία νά γίνεται ὄργανο τοῦ Χριστοῦ γιά τήν παροχή τῆς χάρης τῆς
ἀφέσεως. Ὁ ἱερέας ἔτσι δέν εἶναι οὔτε εἰσαγγελέας οὔτε δικαστής. Εἶναι ὁ
μάρτυρας τῆς μετανοίας τοῦ πιστοῦ, πού χαίρεται γι᾽ αὐτήν ἀκριβῶς τή
μετάνοια, ὅπως ἀκριβῶς χαίρεται ὁ Θεός καί ὅλος ὁ οὐράνιος κόσμος γιά
τόν ἴδιο λόγο. ῎Αλλωστε καί ὁ ἴδιος ἐξομολογεῖται σέ ἄλλον ἱερέα.
3. Ὁ μετανοημένος λοιπόν πιστός ἔχει
ἐξετάσει τόν ἑαυτό του α) ὡς πρός τή σχέση του μέ τόν ἴδιο τόν Θεό: ἄν
Τόν ἀγαπᾶ, ἄν συνεπῶς Τόν σκέπτεται, ἄν προσεύχεται, ἄν ἐκκλησιάζεται,
ἄν προσπαθεῖ γενικῶς νά τηρεῖ τό ἅγιο θέλημά Του· β) ὡς πρός τήν σχέση
του μέ τόν συνάνθρωπο: ἄν καί αὐτόν τόν ἀγαπᾶ καί τόν σέβεται, ἄν δέν
τόν κατακρίνει, ἄν δέν τόν ὑβρίζει, ἄν δέν σκέπτεται πονηρά γι᾽ αὐτόν
κλπ.· γ) ὡς πρός τόν ἑαυτό του: ἄν σέβεται καί τό σῶμα του καί τήν ψυχή
του ὡς εἰκόνα τοῦ Θεοῦ, ἄν δέν τόν καταστρέφει καί τόν φθείρει μέ ποτά,
τσιγάρα κ.ἄ., ἄν ἔχει τήν πίστη στή ζωή του πού ζητᾶ ὁ Θεός. Μέ ἄλλα
λόγια τό βασικό κριτήριο μέ τό ὁποῖο ἐλέγχει τήν ζωή του εἶναι ἡ ἀγάπη,
ἀπό τήν τήρηση τῆς ὁποίας ἐξαρτᾶται ἡ ζωντανή σχέση μέ τόν Θεό ἤ ὄχι.
Γι᾽ αὐτά ὅλα μετανοεῖ καί παρακαλεῖ τόν Θεό νά τόν συγχωρήσει καί νά τόν
βοηθήσει νά μήν τά ἐπαναλάβει. ῎Αν τυχόν ἀργότερα γιά λόγους ἀδυναμίας
ἁμαρτήσει καί πάλι, καί πάλι θά ἀκολουθήσει τήν ἴδια διαδικασία. Ὁ Θεός
δέν ῾βαριέται᾽ νά μᾶς συγχωρεῖ, γιατί μᾶς ἀγαπάει. Εἶναι ὁ Πατέρας μας.
4. Προσοχή λοιπόν! ᾽Εξομολογούμαστε τίς
δικές μας ἁμαρτίες καί ὄχι τίς ἁμαρτίες ἄλλων. Καί ὁμολογοῦμε τίς
ἁμαρτίες χωρίς περιστροφές, δικαιολογίες καί ἱστορίες. Ἡ προσπάθεια νά
δικαιολογήσουμε τίς ἁμαρτίες μας δείχνει ὅτι στήν πραγματικότητα δέν
ἔχουμε μετανοήσει γι᾽ αὐτές. Στήν περίπτωση αὐτή καί ὁ ἐξομολογούμενος
δέν ἀναπαύεται ψυχικά, ἀλλά καί ὁ ἱερέας καταπονεῖται. Διότι ἀκριβῶς δέν
γίνεται σωστή ἐξομολόγηση.
5. Δέν εἶναι σωστό λοιπόν νά μακρηγορεῖ
κανείς στήν ἐξομολόγηση. Ὁμολογοῦμε σύντομα τίς ἁμαρτίες μας, μέ
μετάνοια καί συναίσθηση, καί δεχόμαστε μέ ἐμπιστοσύνη τίς ὅποιες
συμβουλές τοῦ ἐξομολόγου. ᾽Ιδιαιτέρως, δέν χρειάζεται ἀνάλυση στίς
σαρκικές λεγόμενες ἁμαρτίες. Τίς ὁμολογοῦμε μέ λιτό καί ἐπιγραμματικό
τρόπο. Γι᾽ αὐτό καί δέν εἶναι ἐπιτρεπτό νά καθυστερεῖ κανείς στό
ἐξομολογητήριο. ῎Αν ὑπάρχει κάποιο ἰδιαίτερο πρόβλημα πρός συζήτηση, θά
πρέπει νά ἀντιμετωπιστεῖ κάποια ἄλλη ὥρα πέραν τῆς ἐξομολογήσεως, καί
ὁπωσδήποτε ὄχι πρό τῶν μεγάλων ἑορτῶν τῶν Χριστουγέννων καί τοῦ Πάσχα.
Τό πρόγραμμα τοῦ ἱερέα τότε εἶναι ἀρκετά βαρυμένο.
π. Γεώργιος Δορμπαράκης
Tuesday, 1 April 2014
Theophan the Recluse, On prayer, Homily 2
Yesterday I showed you one method of establishing a prayerful spirit
in yourselves [see homily 1], namely, how to pray in a way which
corresponds to the meaning of the prayers. But this is only the
beginning of the art (science) of prayer and it is necessary to go
further. Consider the study of language, for example. First one studies
words and phrases from books. But this is not sufficient, one must go
further, and truly reach the point where he can correctly form phrases
in the given language without the aid of the textbook. It is the same in
the work of prayer. We get used to praying with prayer books, praying
using prepared prayers given to us by the Lord and the Holy Fathers who
were successful in prayer. But we should not stop at that, we need to
continue on, and having accustomed ourselves to making petition to God
for help with our minds and hearts, we must attempt to ascend to Him. We
must strive to reach the point where our soul by itself begins
speaking, so to speak, in a prayerful conversation with God and by
itself ascends to Him and opens itself to Him and confesses what is in
it and what it desires.
The soul must be taught how to ascend to God and open itself to Him. I
will briefly instruct you how one should proceed in order to succeed in
this art.
The skill of praying with piety, attention, and feeling according to a
prayer book itself leads to this higher level. In the same way that
water flows out of a bowl that is overfilled, so the soul which is
filled with holy feelings by prayer begins by itself to spill out its
prayer to God. But when pursuing this goal, there are particular steps
which each person on this path must take.
Why is it, you ask, that one can pray for so many years with a prayer
book, and still not have prayer in his heart? I think the reason is
that people only spend a little time lifting themselves up to God when
they complete their prayer rule, and in other times, they do not
remember God. For example, they finish their morning prayers, and think
that their relation to God is fulfilled by them; then the whole day
passes in work, and such a person does not attend to God. Then in the
evening, the thought returns to him that he must quickly stand at prayer
and complete his evening rule. In this case, it happens that even if
the Lord grants a person spiritual feelings at the time of the morning
prayer, the bustle and business of the day drowns them out. As a result,
it happens that one does not often feel like praying, and cannot get
control of himself even to soften his heart a little bit. In such an
atmosphere, prayer develops and ripens poorly. This problem (is it not
ubiquitous?) needs to be corrected, that is, one must ensure that the
soul does not only make petition to God when standing in prayer, but
during the whole day, as much as possible, one must unceasingly ascend
to Him and remain with Him.
In order to begin this task, one must first, during the course of the
day, cry out to God more often, even if only with a few words,
according to need and the work of the day. Beginning anything, for
example, say "Bless, O Lord!" When you finish something, say, "Glory to
Thee, O Lord", and not only with your lips, but with feeling in your
heart. If passions arise, say, "Save me, O Lord, I am perishing." If the
darkness of disturbing thoughts comes up, cry out: "Lead my soul out of
prison." If dishonest deeds present themselves and sin leads you to
them, pray, "Set me, O Lord, in the way", or "do not give up my feet to
stumbling." If sin takes hold of you and leads you to despair, cry out
with the voice of the publican, "God, be merciful to me, a sinner." Do
this in every circumstance, or simply say often, "Lord, have mercy",
"Most Holy Theotokos save us”, "Holy Angel, my guardian, protect me", or
other such words. Say such prayers as often as possible, always making
the effort for them come from your heart, as if squeezed out of it. When
we do this, we will frequently ascend to God in our hearts, making
frequent petitions and prayers. Such increased frequency will bring
about the habit of mental conversation with God.
But in order for the soul to begin crying out in this way, one must
first teach the soul to ascribe everything to the glory of God, all of
its works, whether great and small. This is the second way of teaching
the soul to turn to God more often during the day, for if we apply
ourselves to fulfill the apostolic commandment, that is, do all things
for the glory of God, even "if we eat or drink" ({bible}1 Cor
10.31{/bible}), then we will ceaselessly remember God in all that we do.
Our remembrance of God will be accomplished not simply, but with care,
so that in no case we would act wrongly and offend God by any deed. This
will help us to turn to God with fear, prayerfully asking for help and
understanding. Since we are almost always doing something, we will
always be turning to God in prayer. Consequently, the art of raising up
the heart in unceasing prayer to God will develop within our souls.
In order for the soul to do all things as they should be done, that
is to the glory of God, one must prepare from the early morning, from
the very beginning of the day, before "a man goes forth unto his work,
and unto his labors until evening" ({bible}Ps. 103{/bible}). This
inclination leads to the contemplation of God, and this the third way of
teaching the soul to turn frequently to God. Contemplation of God is
the pious reflection on divine properties and actions, and about our
necessary response to them. It means to reflect on God's goodness,
righteous judgment, wisdom, omnipotence, omnipresence, knowledge of all
things, about creation and industry, about the working of Salvation in
our Lord Jesus Christ, about grace and the word of God, about the holy
mysteries and about the Kingdom of Heaven. If you start to reflect on
any one of these things, your soul will immediately be filled with pious
feeling toward God. Consider, for example, the goodness of God, and you
will see that you are surrounded by God's mercies, both physical and
spiritual, and that you would have to be a stone not to fall down before
God pouring out feelings of thanksgiving. Consider the omnipresence of
God, and you will understand that you are always before God, and God is
before you, and thus you cannot avoid being filled with pious fear.
Consider the knowledge God has of all things, and you will realize, that
nothing inside of you is hidden from the eye of God, and will set
yourself to be strictly attentive to the movements of your heart and
mind, in order not to offend the all-seeing God in any way. Consider the
righteousness of God, and you will believe that not one evil deed
remains unpunished. As a result you will firmly set yourself to
cleansing all of your sins in a heartfelt way before God with brokenness
and repentance. Thus, whatever property or action of God on which you
reflect, that reflection will fill your soul with pious feelings and
inclinations towards God. It will align all of your human substance
towards God, and it is therefore the most direct means of teaching the
soul to ascend to God. The most useful and comfortable time for this is
morning, when the soul is not yet burdened with many worries and work
issues. Specifically, the best time is after morning prayers. Finish
your prayers, sit down, and with thoughts cleansed by prayer, begin to
think now about one divine aspect, and tomorrow about another, and
incline your soul to this aspect. "Come", says St. Dimitri of Rostov,
"come, holy contemplation of God, and let us immerse ourselves in
contemplation of the great works of God", and he passed mentally through
the works of providence and creation, or the miracles of our Lord and
Savior, or His sufferings, or something else, and warmed up his heart,
and began to pour out his soul in prayer. Everyone can do the same. The
work is small; one only needs desire and resolve, but the fruits are
many.
Here are three means, other than the prayer rule, by which one can
teach the soul to ascend prayerfully to God: first, dedicate some time
in the morning to the contemplation of God; second, turn every action to
the glory of God, and third, often turn to God with short prayers. When
contemplation of God goes well in the morning, it leaves a deep
inclination toward thinking about God. Thinking about God makes the soul
carefully order all of its actions, interior and exterior, and turn
them to the glory of God. At the same time, this sets up a state in the
soul that it often will be moved by prayerful cries to God. These three:
contemplation of God, doing all to the glory of God, and frequent short
prayers are the most active weapons of mental prayer and prayer of the
heart. Each of them raises the soul to God. He who decides to practice
these quickly attains the habit of ascending to God in his heart. The
labor put into these leads to the heights. The higher one ascends on a
mountain, the freer and easier he breathes. Thus it is also here: the
more one does these exercises, the higher his soul ascends, and the
higher the soul ascends, the more freely prayer can act in it. Our soul
by nature is the abode of the higher divine world. Our soul should
always be in this world by thoughts and feelings of the heart. But the
baggage of worldly thoughts and passions leads and pulls the soul down.
These methods separate the soul little by little from the earth, and
then completely pull it away. When they have completely pulled the soul
from the earth, then the soul lives in its own region, and will happily
live on high. Here in heart and mind, and later in actual substance it
will be vouchsafed to be before the face of God in the choirs of the
angels and the saints. May God grant this to all of you through his
grace. Amen.
Translated from the Russian by Rev. Fr. Michael van Opstall – January 2007
Η προσευχή μιας εγγονούλας..
Ήρθαν από το χωριό Ποτιδάνεια Δωρίδος αρχες Ιουλίου το φετεινό καλοκαίρι (2002). Η μητέρα, η γιαγιά, η εγγονούλα. Η γιαγιά και η εγγονούλα πανομοιότυπα! Συμπαθέστατες, με γαλάζια μάτια και οι δύο, αντιπρόσωποι δύο διαφορετικών γενεών. Η μητέρα είπε:
- Η γιαγιά μας το ότι ζει το οφείλει στην προσευχή της εγγονούλας της. Είχε βαρειά πνευμονία και ήταν στο νοσοκομείο. Εκεί έπαθε πνευμονικό οίδημα, οπότε τελείωσε. Η αδελφή μου με πήρε τηλέφωνο από το νοσοκομείο και μου είπε να ετοιμάσουμε το σπίτι για την κηδεία. Η κόρη μου ήταν δίπλα στο τηλέφωνο. Όταν άκουσε το θάνατο της γιαγιάς, άρχισε να κλαίει και να φωνάζει: "Όχι, δεν θέλω να πεθάνει η γιαγιά μου! Βοήθα μας Παναγιά μου! Δος μου καλέ μαμά ένα προσευχητάρι να προσευχηθώ!" Με κλάματα έψαχνε τα βιβλία, αλλά δεν έβρισκε εκεί κοντά κανένα. Βρήκε μόνο το πρώτο βιβλίο Θαυμάτων της Παναγίας. Το άνοιξε και άρχισε να επαναλαμβάνει συνέχεια το απολυτίκιο της Παναγίας μπροστά στα εικονίσματα του σπιτιού! Ζητούσε το παιδί με μεγάλη πίστη και δάκρυα να του χαριστεί η αγαπημένη του γιαγιά. Εγώ παρακολουθούσα έκπληκτη, χωρίς να τολμώ να το διακόψω και να του πω πως στο τηλέφωνο μου είχαν πει ότι είχε πια τελειώσει.
Το τηλέφωνο όμως ξαναχτύπησε. Ήταν πάλι η αδελφή μου, η οποία φανερά συγκινημένη μου είπε:
-Ξέρεις η μητέρα συνήλθε, έδειξε σημάδια ζωής και την έβαλαν αμέσως στην εντατική μονάδα για παρακολουθήση!
Η πίστη του μικρού κοριτσιού νίκησε! Η Υπεραγία Θεοτόκος με τις πρεσβείες Της πήρε παράταση ζωής για την γιαγιά, η οποία παρούσα εδώ τα άκουγε αυτά συγκινημένη, με ένα γλυκύτατο βλέμμα και χαμόγελο.
Είχε δίκιο η εγγονούλα της να την αγαπά τόσο.....
Από το βιβλίο ''Παναγία Βαρνάκοβα: Θαύματα της Παναγίας''
- Η γιαγιά μας το ότι ζει το οφείλει στην προσευχή της εγγονούλας της. Είχε βαρειά πνευμονία και ήταν στο νοσοκομείο. Εκεί έπαθε πνευμονικό οίδημα, οπότε τελείωσε. Η αδελφή μου με πήρε τηλέφωνο από το νοσοκομείο και μου είπε να ετοιμάσουμε το σπίτι για την κηδεία. Η κόρη μου ήταν δίπλα στο τηλέφωνο. Όταν άκουσε το θάνατο της γιαγιάς, άρχισε να κλαίει και να φωνάζει: "Όχι, δεν θέλω να πεθάνει η γιαγιά μου! Βοήθα μας Παναγιά μου! Δος μου καλέ μαμά ένα προσευχητάρι να προσευχηθώ!" Με κλάματα έψαχνε τα βιβλία, αλλά δεν έβρισκε εκεί κοντά κανένα. Βρήκε μόνο το πρώτο βιβλίο Θαυμάτων της Παναγίας. Το άνοιξε και άρχισε να επαναλαμβάνει συνέχεια το απολυτίκιο της Παναγίας μπροστά στα εικονίσματα του σπιτιού! Ζητούσε το παιδί με μεγάλη πίστη και δάκρυα να του χαριστεί η αγαπημένη του γιαγιά. Εγώ παρακολουθούσα έκπληκτη, χωρίς να τολμώ να το διακόψω και να του πω πως στο τηλέφωνο μου είχαν πει ότι είχε πια τελειώσει.
Το τηλέφωνο όμως ξαναχτύπησε. Ήταν πάλι η αδελφή μου, η οποία φανερά συγκινημένη μου είπε:
-Ξέρεις η μητέρα συνήλθε, έδειξε σημάδια ζωής και την έβαλαν αμέσως στην εντατική μονάδα για παρακολουθήση!
Η πίστη του μικρού κοριτσιού νίκησε! Η Υπεραγία Θεοτόκος με τις πρεσβείες Της πήρε παράταση ζωής για την γιαγιά, η οποία παρούσα εδώ τα άκουγε αυτά συγκινημένη, με ένα γλυκύτατο βλέμμα και χαμόγελο.
Είχε δίκιο η εγγονούλα της να την αγαπά τόσο.....
Από το βιβλίο ''Παναγία Βαρνάκοβα: Θαύματα της Παναγίας''
Monday, 31 March 2014
Στην πνευματική ζωή, ποτέ ο διάβολος δεν αρχίζει τη μάχη από τα μεγάλα και σοβαρά αμαρτήματα
Ποτέ ο διάβολος δεν αρχίζει τη μάχη από
τα μεγάλα και σοβαρά αμαρτήματα. Προτιμά να αγωνιστεί για να πείσει τον
άνθρωπο να κάνει μία μικρή παράβαση σε ένα μικρό σφάλμα. Εδώ έχει
περισσότερες πιθανότητες επιτυχίας. Ευκολότερα κανείς προχωρεί σε μία
μικρή υποχώρηση. Έτσι αρχίζει το ξήλωμα και ο κατήφορος. Το μικρό οδηγεί
στο μεγαλύτερο. Και σιγά-σιγά φθάνει ο άνθρωπος στην έσχατη αθλιότητα.
Γιατί; Γιατί δεν πρόσεξε στο πρώτο ολίσθημα.
Ο Ιούδας δεν έγινε μονομιάς προδότης.
Άρχισε με την κλοπή ενός μικροποσού. Προχώρησε σε μεγαλύτερο. Έγινε
δέσμιος της φυλαργυρίας. Οδηγήθηκε στην προδοσία του Διδασκάλου Του.
Πάντοτε η αρχή των πιο μεγάλων κακών γίνεται με τρόπο ανεπαίσθητο. Οι
μεγάλοι διαρρήκτες ξεκίνησαν κλέβοντας ένα αυγό. Και οι μεγάλοι
απατεώνες άρχισαν τη δράση τους από μερικά αθώα ψέματα.
Πράγματι αυτά που φαίνονται μικρά και
ασήμαντα είναι τα πιο επικίνδυνα. Ο Άγιος Ιωάννης ο Χρυσόστομος μιλώντας
γι΄αυτό το θέμα έλεγε ότι ακριβώς επειδή οι άνθρωποι νομίζουν μικρό το
αμάρτημα για τούτο εκείνος λυπάται και ανησυχούσε περισσότερο.
Τέχνασμα φοβερό και επιτυχημένο του
διαβόλου είναι να μας ωθεί σε νομιζόμενα μικροσφάλματα. Μία πρώτη
υποχώρηση ζητά. Εάν του την παραχωρήσουμε, τότε εκείνος κάνει ένα είδος
κατοχής στην ψυχή μας και υφαίνει τα δίχτυα της αιχμαλωσίας μας.
Μικρή και ασήμαντη λεπτομέρεια στον όλο
μηχανισμό του αυτοκινήτου ο πίρος που συγκρατεί τον τροχό. Εάν όμως
αυτός λείψει, ο τροχός θα φύγει και το δυστύχημα θα ακολουθήσει.
Από ένα καρφί χάθηκε κάποτε μία μάχη.
Έλειπε ένα καρφί από το πέταλο του αλόγου που ίππευε ο στρατηγός. Κατά
τη μάχη λόγω χαλαρότητος, έφυγε και το δεύτερο καρφί και το τρίτο.
Έπειτα έφυγε όλο το πέταλο. Το άλογο, χωρίς πέταλο σκόνταψε, έπεσε,
έριξε καταγής τον αναβάτη, τον σκότωσε. Το ακέφαλο στράτευμα ηττήθηκε.
Από το βιβλίο «Πόλεμος κατά του Σατανά», Μακαριστού Αρχιεπισκόπου κυρού Χριστοδούλου
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