Η πνευματική εργασία που κάνετε να μην γίνεται αντιληπτή

Άγιος Πορφύριος

Ό,τι κάνει ο καλός εαυτός μας, να μην το παίρνει είδηση ο κακός «Μη γνώτω η αριστερά σου τι ποιεί η δεξιά σου». «Αριστερά» είναι ο αντίθετος εαυτός μας, που όταν το πάρει είδηση, θα τα χαλάσει όλα.

Ο αντίθετος είναι ο κακός εαυτός μας. Νέος είναι ο εν Χριστώ εαυτός μας, ενώ ο άλλος είναι ο παλαιός. Χρειάζεται τέχνη για να μην παίρνει είδηση ο παλαιός. Χρειάζεται τέχνη και κυρίως η Χάρις του Θεού.
Υπάρχουν μερικά μυστικά. Το Ευαγγέλιο μας προτρέπει πως πρέπει να προλαμβάνουμε ορισμένα πράγματα που μας δυσκολεύουν στον αγώνα μας.

Λ.χ. θέλετε να γευθείτε μια χαρά από τον Θεό. Ποιο είναι το μυστικό εδώ; Έστω ότι την πιστεύετε και τη ζητάτε τη χαρά και λέτε «δεν μπορεί παρά να μου τη δώσει ο Θεός». Εκείνος δεν την δίνει. Και αιτία είστε εσείς οι ίδιοι. Όχι ότι ο Θεός δεν θέλει να τη δώσει, αλλά το μυστικό είναι η δική σας απλότης και απαλότης.

Όταν λείπει η απλότης και λέτε: θα κάνω αυτό και ο Θεός θα μου δώσει αυτό που ζητώ, δεν γίνεται.

Απλά, απαλά θα κάνετε το καθετί. Δεν θα κάνετε τίποτα με σκοπιμότητα. Να μη λέτε, θα κάνω έτσι, για να έρθει αυτό το αποτέλεσμα, αλλά θα το κάνετε έτσι απαλά, χωρίς να το ξέρετε. Δηλαδή προσεύχεσθε απλά και δεν σκέφτεστε τι θα χαρίσει ο Θεός μες στην ψυχή σας. Δεν κάνετε υπολογισμούς. Να μην το συζητάτε αυτό με τον εαυτό σας. Όταν λέτε την ευχή, να τη λέτε απαλά, απλά και να μην σκέπτεσθαι τίποτε άλλο παρά μόνο την ευχή.

Η καρδιά σας να είναι απλή, όχι διπλή και ανειλικρινής, αγαθή και όχι πονηρή και ιδιοτελής. Την απλή και αγαθή ψυχή όλοι την επιζητούν, αναπαύονται σε κείνη, την πλησιάζουν χωρίς φόβο, χωρίς υποψία. Και η ίδια ζει με εσωτερική ειρήνη, έχει αγαθή σχέση μ’ όλους τους ανθρώπους και μ’ όλη την κτίση.

Ο αγαθός άνθρωπος δεν έχει πονηρούς λογισμούς, ελκύει την Χάρη του Θεού. Κυρίως η αγαθότητα και η απλότητα ελκύουν τη Χάρη του Θεού. Είναι προϋποθέσεις για να έρθει ο Θεός και «μονήν ευρήσει»

Στην Αγία Γραφή ο λόγος του Θεού μας λέει καθαρά για την απλότητα «αγαπήσατε δικαιοσύνην οι κρίνοντες την γην, φρονίσατε περί του Κυρίου εν αγαθότητι και εν απλότητι καρδίας ζητήσατε αυτών…» (Σοφ. Σολ. 1,1).

Απλότητα και αγαθότητα.

Αυτό είναι το παν, για ν’ αποκτήσετε την Θεία Χάρη. Πόσα μυστικά υπάρχουν στην Αγία Γραφή! «κακότεχνος ψυχή» είναι η κακοφτιαγμένη ψυχή, αυτή που κατασκευάζει το κακό. Ούτε εισέρχεται, ούτε κατοικεί η Θεία Σοφία σε μια τέτοια ψυχή. Όπου υπάρχει διαφθορά και δολιότητα, δεν εισέρχεται η Χάρη του Θεού.

Elder Ephraim of Arizona-On the beautiful road of love...

A letter of Elder Ephraim of Arizona

I pray that the All-good God will send down upon you the All-holy Spirit, as He did to His divinely sent holy Apostles, so that you may be enlightened to walk the arduous path of salvation. “Behold now, what is so good or joyous as for brethren to dwell together in unity with love?” (cf. Ps. 132:1 ). There is nothing more beautiful than for a synodia to be replete with godly love. Then, everything is radiant; everything is full of beauty, while God above delights, and the holy angelic spirits rejoice above where love is boundless. “Love one another, as I have loved you. By this all will know that you are My disciples, if you have love for one another” (Jn. 13:34,35). O love, whoever possesses you has a truly blessed heart, for within love, what could one possibly want and not find! Humility, joy, patience, goodness, compassion, forbearance, enlightenment, and so on, are all there. But in order to obtain this supremely wondrous love, we must constantly call upon the God of love to give it to us. When the name of God is remembered through the prayer “Lord Jesus Christ, have mercy on me”, it contains within it eternal life, and eternal life is the God of love! Therefore, he who prays this prayer obtains true, godly love. So, onwards; behold the way and means of victoriously conquering love. Take courage and bravely proceed into the battle. Say the prayer constantly: orally and noetically. It is more beneficial to say it orally during the day, because at that time the nous is scattered by one’s work.

The beautiful road of love is effortless, and there is neither blemish nor stain in love, but rather the conscience testifies that the soul has boldness towards God. But when there is no love, the soul has no boldness in prayer, and as one defeated and cowardly, it cannot lift its head because it feels remorse for not having loved as God has loved it; it is a transgressor of the commandment of God. If we do not love our brother whom we have seen, how can we love God whom we have not seen” (cf. 1 Jn. 4:20 ). He who has true love has God; whoever does not have love does not have God in himself. The Holy Fathers say, “If you have seen your brother, you have seen God; your salvation depends on your brother”. The holy monastic fathers of old walked the path of salvation effortlessly, because they sacrificed everything so that they would not fall away from love. Love was their goal in life. Our path, though, is completely strewn with thorns which sprouted because we lack love. And this is why when we walk, we constantly bleed. The foundations of the house shake when we do not lay the foundation of love well.

Compel yourself, my child, for the sake of your soul. Compel yourself to comfort the brethren, and the Lord will comfort you—He will give you His grace. Have patience, have patience. Let everyone treat you like dirt, and He will give you His grace. Great is he who has more humility. God gives grace to the person who has fear of God and obeys everyone like a small child and constantly seeks God’s holy will. Such a person never seeks that his own will be done, but the will of God and of the others. He always says, “As you wish, as you know best”. He does not give his own opinion because he considers himself lower than everyone. When they tell him to do something, he eagerly says, “May it be blessed”. So, my child, this is what you should do, too. This makes the demons tremble, flee far away, and not approach anymore. They are very afraid when they see humility, obedience, and love towards all.

My child, just do your duty. If the others do not obey, leave it to God and be at peace. It is due to the devil’s jealousy, my child. Will the devil go out perhaps to the mountains to create temptations? He goes wherever people are struggling for their salvation. And since we, too, are seeking our salvation, he jumbles us up without our realizing it. Carry the burden of the brethren. God rewards everyone justly. The time will come when you will see how much He will give you for the pains you went through to look after so many souls. Labor in this world; keep helping, and you will never be deprived of God’s help. Now you are sowing; the time will come for you to reap. Pray that God will make you strong in patience, discernment, enlightenment, etc. I am constantly praying for you, but I have no boldness before God, and thus my prayer bears no fruit. Just think what the Fathers went through to save others. It is no small matter; you are helping the others, which is why the devil will take it out on you and afflict you. So start showing patience and bravery, and say: “I am ready to die in the battle helping my brethren to be saved, but God will not let me perish, since I am doing it for the sake of His love”. Yes, do so, and you will see how much strength and joy you will receive in the struggle. For sometimes impatience, despair, and pessimism deprive a person of God’s grace, and then he wrongly attributes it to the burdens he is bearing. But courage, self-sacrifice, bravery, and faith in God bring the grace of God. I pray that God will invigorate your spiritual nerves to fight with renewed strength.

Abide in the bond of mutual love, for love is the beginning and the end—the foundation. It is on love towards God and your brothers that “all the law and the prophets hang” (cf. Mt. 22:40 ). Without love we are a clanging cymbal—a big zero. According to the Apostle Paul, even if we give our body to be burned for Christ and distribute our belongings to the poor and mortify our life with harsh ascesis for Christ, yet lack love, we have accomplished nothing (cf. 1 Cor. 13:3 ). Therefore, with all our strength we must see to it that we keep a strong hold on mutual love, so that our trivial works may be approved by Him Who examines the secret thoughts of our hearts.

You write, my child, about someone who kept grieving you, and you cursed him, etc. No, my child, do not curse anyone, no matter how much he has harmed you. Our Christ tells us to love our enemies, so how can we speak evil? Seek forgiveness from God, and henceforth love him as your brother, regardless of whether or not you agree with him. Didn’t Christ on the Cross forgive his crucifiers? Then how can we do otherwise? Yes, my child, we must love everyone, regardless of whether they love us or not—that is their business.

My child, always justify your brother and reproach yourself. Never justify your deeds. Learn to say, “Bless”—in other words, “Forgive me”—and humility will dwell within you. Have patience and overlook your brother’s faults, remembering God’s forbearance towards your own faults. Love as Jesus loves you and as you want others to love you. Hold on to silence, constant prayer, and self-reproach, and then you will see how much mourning and tears and joy you will feel. But if you fail to hold on to them, in other words, if you neglect to apply them, then coldness and dryness will replace the above graces. Love the brethren. Your love will show when, despite all your brother’s weaknesses, you count them as nothing and love him. Love will keep you from all sins. Think of nothing but your own sinfulness. Reproach yourself constantly—this is the best path.

I pray your soul is in good health, for when it is healthy, it has patience in afflictions, it has self-denial with the body and in its thoughts; and it fears neither illnesses nor selfish thoughts. When the soul is healthy, it has love within itself; it does not scandalize others; it endures a brother’s harsh words; it does not expose his faults in public; it always has something good to say about his brother; it gives way in quarrels and escapes having bitter thoughts and distress. When the soul is healthy, it does not get angry, complain, talk back, murmur, disobey; it does not follow its own whims, and it does so many other things indicative of spiritual health. This health is what I seek from you; this is what I advise; for this do I pray.

Κυριακή των Απόκρεω - Αγαπη και Κρίση

του π. Γεωργίου Αλεντά

Ζωή αποξενωμένη και ζωή «εις χώραν μακράν», είναι, αδελφοί μου, τα μηνύματα που μας υπογραμμίζει η εκκλησία μας τις δυο προηγούμενες, τις πρώτες Κυριακές του Τριωδίου. Εγωκεντρισμός και απομάκρυνση από την πατρική αγάπη, είναι οι παράγοντες οι οποίοι μας κατευθύνουν στην αποδημία. Και οι δυο τύποι ανθρώπων και ο Φαρισαίος και ο Άσωτος οδηγήθηκαν ηθελημένα στην εξορία. Οδηγήθηκαν μακράν της πατρικής αυλής και στον οδυνηρό κόσμο της μοναξιάς.

Ο Φαρισαίος, κραυγαλέο παράδειγμα υπεροπτικής αυτό-αποθέωσης, βιώνει έντονα αυτή την υπαρξιακής του μοναξιά και για να υπερπηδήσει την αρρωστημένη του κατάσταση, ρίχνει τις ευθύνες σ’ όλους τους άλλους .» Ουκ ειμί ώσπερ οι λοιποί των ανθρώπων». Είμαι υποχρεωμένος να ζω μόνος γιατί δεν είμαι σαν κανέναν άλλον.

Ο Άσωτος, της δεύτερης Κυριακής, ζει κι αυτός αρχικά, σ’ ένα κόσμο εικονικό. Σ’ ένα κόσμο αλλοτριωμένο. Στον απατηλό κόσμο της ψεύτικης και ζημιογόνου ελευθερίας, όπου κυριαρχεί η ικανοποίηση και μόνο των αισθήσεων και η αδιαφορία για οτιδήποτε άλλο. Στην ουσία ζει κι αυτός μόνος. Αποκομμένος από την αγάπη και την ασφάλεια του πατρικού περιβάλλοντος, αποχαυνωμένος από τα ψεύτικα «ζήτω», τα προσποιητά χαμόγελα και τα πληρωμένα χειροκροτήματα, βρίσκεται σε κατάσταση εξορίας και αποκοπής .

Αποξένωση λοιπόν από την μόνη πηγή ζωής, το Θεό, με Φαρισαϊκό εγωκεντρισμό και δραστηριότητες που περιορίζονται μόνο μέσα στα όρια της βιολογικής εμβέλειας, είναι η κύρια αιτία της υλιστικής αντίληψης της ζωής, της θεώρησης των πάντων με κέντρο τον εαυτό μας. Έλλειψη επικοινωνίας, έλλειψη διαπροσωπικών σχέσεων, απουσία αγάπης.

Μια ζωή όμως αμετανόητη, μια αποδημία «εις χώραν εξορίας», χωρίς επαφή με τον άνθρωπο, χωρίς διαπροσωπική σχέση, χωρίς άγγιγμα ψυχής, χωρίς αγάπη, είναι ζωή χωρίς επιστροφή, είναι ζωή μακριά «από το πατρικό σπίτι», είναι ζωή που αδυνατεί να μας επαναφέρει στην «πατρική αγκαλιά».

Aν δεν πάρουμε την γενναία απόφαση της επιστροφής, “αναστάς πορεύσομαι προς τον πατέρα μου”, αν δεν χτυπήσουμε ειλικρινά τα στήθη μας κι αν δεν μονολογώντας «ο Θεός ιλάσθητι μοι τω αμαρτωλά», αν δεν κραυγάσουμε “Ω πόσων αγαθών υστέρημαι ο ταλαίπωρος εγώ… !” δυστυχώς θα συνεχίσουμε να παραμένουμε ξένοι, σε ξένη χώρα, απόμακροι, δυστυχισμένοι, λιμοκτονούντες για ζεστασιά και αγάπη, στερημένοι της Θείας παρουσίας.

Τούτο ακριβώς μας τονίζει η σημερινή, η τρίτη Κυριακή του Τριωδίου, η Κυριακή “των Απόκρεω”. Εδώ πλέον κυριαρχεί η δικαιοσύνη. Η δίκαια κρίση του Θεού. Η ανταμοιβή του καθενός μας ανάλογα με την επιλογή που έκανε. “Την πατρική οικία” ή “τη μακρινή χώρα ”. Την επιστροφή ή την αποδημία. Τη μετάνοια ή την εγωπαθητική αμετανοησία.

«Όταν δε έλθη ο Υιός του ανθρώπου εν τη δόξη αυτού, και πάντες οι άγιοι άγγελοι μετ’ αυτού, τότε θέλει καθίσει επί του θρόνου της δόξης αυτού. Και συναχθήσονται έμπροσθεν αυτού πάντα τα έθνη και αφοριεί αυτούς απ’ αλλήλων, ώσπερ ο ποιμήν αφορίζει τα πρόβατα από των ερίφων και στήσει τα μεν πρόβατα εκ δεξιών αυτού, τα δε ερίφια εξ ευωνύμων».

Έτσι λοιπόν μια βδομάδα πριν μπούμε στην Μ. Τεσσαρακοστή, καλούμαστε να επανεξετάσουμε τον εαυτό μας, τη συνείδηση μας, τις πράξεις μας, τη ζωή μας ολόκληρη, με γνώμονα την σωτήριο απόφαση για επιστροφή, για άπλωμα του χεριού μας στο συνάνθρωπό μας, για άνοιγμα της καρδιά μας, για αγάπη. Να αποτινάξουμε από πάνω μας τον καταστροφικό ζυγό της ραθυμίας. Να επαναπροσδιορίσουμε τους στόχους μας και να στοχεύσουμε στην ανείπωτη και ατελεύτητη μακαριότητα που υπάρχει στην «πατρική αγκαλιά», στην επουράνια Βασιλεία.

Γράφει ο Νικηφόρος Ξανθόπουλος για το σκοπό της Κυριακής αυτής :

«Αυτήν οι θειότατοι πατέρες μετά από τις δύο παραβολές εθέσπισαν, ώστε μαθαίνοντας κάποιος την φιλανθρωπίαν του Θεού, να μην ζει με αμέλεια λέγοντας. Ότι είναι φιλάνθρωπος ο Θεός και όλες μου τις αμαρτίες θα τις συγχωρήσει. Αυτή λοιπόν την φοβερά ημέρα εδώ κατέταξαν, για να συνεφέρουν με τη μνήμη του θανάτου και της προσδοκίας των ερχομένων δεινών, όσους ζουν με αμέλεια, και να μην ελπίζουν μόνο στην φιλανθρωπία του Θεού αλλά και να μάθουν ότι είναι και δίκαιος κριτής και αποδίδει στον καθέναν κατά τα έργα αυτού».

Προτροπή λοιπόν προς μετάνοια και στη σημερινή Κυριακή και μάλιστα πιο έντονη. Μέσα προτροπής για την αφύπνιση και των πιο ραθύμων, ώστε να συναισθανθούν την αποστασία τους και να «έλθουν εις εαυτόν», ο ιερός φόβος που προκαλεί η φοβερά «Μέλλουσα κρίσις». Φόβος και αγωνία για την επερχόμενο δικαστήριο, για τη φανέρωση και των πιο κρυφών μας πράξεων, για την αιωνιότητα της καταδίκης και της κολάσεως.

Ζούμε, αδελφοί μου, στην εποχή της κρίσης. Της οικονομικής κρίσης και αρχίσαμε σιγά – σιγά να στερούμαστε πολλά από αυτά τα οποία μέχρι πρότινος τα θεωρούσαμε δεδομένα κι απαραίτητα. Φτάσαμε τώρα στο σημείο να μην μπορούμε πλέον να τα κατέχουμε και μας φαίνεται πολύ δύσκολη αυτή η κατάσταση.

Παρ’ όλα αυτά συνεχίζουμε στην αμετανοησία μας. Συνεχίζουμε να παραμένουμε μόνοι με τον εαυτό μας. Συνεχίζουμε να είμαστε κλεισμένοι στον εαυτό μας και α μην κοιτάζουμε, να μη μας ενδιαφέρει και πολύ το τι γίνεται γύρω μας. Έτσι ακόμη κι αυτές τις στιγμές, σταθερή μας φροντίδα, συνεχής και αδιάκοπη απασχόλησή μας είναι το πως θα πως θα περνάμε καλύτερα, χωρίς δυσκολίες, μακριά από στενοχώριες και πάντοτε με κέντρο τον εαυτό μας, αδιαφορία για όλους τους άλλους, σαν να είμαστε εμείς το επίκεντρο του κόσμου.

Δέστε όμως, είναι πασιφάνερο, τι γίνεται λίγο πιο πέρα από μας. Τι συμβαίνει σε απόσταση αναπνοής από τον εαυτούλη μας.

Υπάρχει η άλλη πλευρά, η άλλη κατηγορία ανθρώπων. Είναι η κατηγορία των απλών, αδυνάτων, των «ελαχίστων», της σημερινής ευαγγελικής περικοπής. Είναι, «οι αδελφοί του Θεού», όπως τους χαρακτηρίζει η παραβολή, αυτοί που έμειναν μακριά από το ενδιαφέρον μας. Είναι η προς αυτούς συμπεριφορά μας, που θα αποτελέσει και το κριτήριο κατά την ημέρα της κρίσεως. Είναι οι άστεγοι, είναι οι άνθρωποι που ψάχνουν στους σκοιπιδοντενεκέδες για τα δικά μας αποφάγια, είναι οι άρρωστοι, οι φυλακισμένοι, οι κατατρεγμένοι, είναι αυτοί που δεν έχουν τα φάρμακά τους, είναι τα παιδιά του δρόμου, είναι…είναι τόσοι και τόσοι και που καθημερινά αυξάνονται.

Είναι αυτοί που λόγω κρίσεως, η τελική κρίση θα τους δικαιώσει.

Τί γίνεται λοιπόν;

«Στην πραγματικότητα γράφει ο Μητροπολίτης Ζιμπάμπουε και Αγκόλας Σεραφείμ, η δικαιοσύνη του Θεού για την κρίση μας συνδέεται με το περιεχόμενο των επιλογών μας στη ζωή μας. Επιλέγοντας την επιτέλεση του καλού επιλέγουμε τον Παράδεισον. Επιλέγοντας την αδικία σε βάρος των συνανθρώπων μας και την ανοχή μας προς ό,τι είναι αμαρτωλό και κακό, επιλέγουμε την Κόλαση. Για να έχουμε την ελπίδα του Παραδείσου πρέπει οι σκέψεις μας κι οι πράξεις μας να αποβλέπουν στο κοινόν καλόν. Έτσι, αν στη ζωή μας επιλέξουμε την αγάπη, έχουμε την ελπίδα του Παραδείσου, αν γίνουμε φορείς της αδιαφορίας και του μίσους γινόμαστε άξιοι της Κολάσεως.

Η αγάπη είναι κατάσταση ελευθερίας, υπευθυνότητας και μαρτυρίας της αλήθειας. Αντίθετα η κάθε είδους αδιαφορία επιτελέσεως του καλού, αποτελεί μορφή συμμετοχής στην επιτέλεση του κακού και τελικά έκφραση μίσους. …

Έτσι, η σημερινή Ευαγγελική Περικοπή έχει ως κεντρικό θέμα τη Μέλλουσα Κρίση. Κατά τη βεβαίωση λοιπόν του Κυρίου ημών Ιησού Χριστού, κριτήριον της μεγάλης εκείνης στιγμής θα είναι η άσκηση της αγάπης, η αγάπη του ανθρώπου προς τους άλλους ανθρώπους. Βλέπουμε δηλαδή το κριτήριο του Θεού να εξαρτάται βασικά από εμάς, από τη στάση μας έναντι των άλλων ανθρώπων. Κατά πόσο δηλαδή, αν δώσαμε νερό στο διψασμένο, αν φιλοξενήσαμε τον ξένο, αν βοηθήσαμε τον φτωχό, αν συμπαρασταθήκαμε έπρακτα στις ανάγκες του διπλανού μας, του κάθε ανθρώπου που συναντάμε μπροστά μας και μπορούμε να τον βοηθήσουμε.

Η φιλεύσπλαχνη και φιλάνθρωπη στάση μας θα σταθεί, σύμφωνα με την μαρτυρία της σημερινής Ευαγγελικής Περικοπής, το μοναδικό μέτρο για την κρίση μας. Ο Θεός μας ζητά να κάνουμε ό,τι μπορούμε, μέσα στο μέτρο των δυνατοτήτων μας. Ζητά πάντοτε το κίνητρο των σκέψεών μας και των πράξεών μας να είναι η αγάπη μας για τους διπλανούς μας. Κι όταν υπάρχει το κίνητρο της αγάπης τότε βρίσκονται εύκολα και οι τρόποι δράσεως και ενεργείας».

Αδελφοί μου.

Σε καιρούς δύσκολους, σε καιρούς απογνώσεως, σε καιρούς αμφισβήτησης των πάντων και γενικής αλλοτρίωσης, όπως και οι καιροί μας, το μήνυμα της σημερινής Κυριακής ίσως είναι το μόνο απαιτούμενο. Παρ’ όλα αυτά ακόμα και τούτη την ώρα, την ώρα μηδέν αποφεύγουμε και να το σκεπτόμαστε μη τυχόν και μαυρίσουμε την καρδιά μας με τέτοιες άσκημες σκέψεις. Δεν θέλουμε ν’ ακούμε τέτοια πράγματα. Δεν έχουμε μάθει να σκύβουμε το κεφάλι και να παραδεχόμαστε τα σφάλματα μας. Το δίκαιο είναι πάντα με το μέρος μας και πάντα εμείς, δεν είμαστε «ώσπερ οι λοιποί των ανθρώπων».

Ας το βάλουμε όμως καλά στο μυαλό μας! Τη ζωή μας την κερδίζουμε όταν μάθουμε να χαμηλώνουμε το ανάστημα μας. Όταν τα μάτια μας χύσουν τα δάκρυα της αγάπης και της μετανοίας. Όταν βγούμε απ’ το «καβούκι μας», καταπατήσουμε την εγωπάθεια μας και πλησιάσουμε το συνάνθρωπο μας. Τον παράδεισο τον κερδίζουμε με την αγάπη.

Sant Paisios the Athonite: Come to your senses

God is very near us, but also very high. In order for someone to have God bend to descend and remain with him, he must be humbled and repent. Then, the greatly-compassionate God, beholding his humility, lifts him up to the Heavens and loves him greatly. There is joy in heaven over the repentance of a sinner, says the Gospel.

God granted man a mind to contemplate his fault, to repent and to seek forgiveness. The unrepenting man is a hard thing. He is very senseless, because he does not wish to repent, in order to eliminate the small hell that he is experiencing, which leads him to something worse, eternity. Thus, he is barren of the heavenly joys on earth, which continue in Paradise, near God, with the much greater joys, eternal ones.

As long as man is far from God, he is outside of himself. Do you see, that the Gospel writes that the Prodigal Son "came to himself", saying: "I will go to my Father." In other words, when he came to his senses, when he repented, he said: "I will return to my Father." As long as he was living in sin, he was outside of himself, he was not in his right mind, because sin is irrational.

-Elder, Abba Alonios says: "If a man wishes, he can reach a divine measure from morning until the evening." What does he mean?
The spiritual life does not desire time. In one second, one can be found in Paradise from hell, if he repents. Man is responsible. He can become an angel, he can become a devil. My, my, my, what power repentance has! It attracts divine Grace. A humble thought that a man brings to mind can save him.

A prideful thought can come to his mind, and if he does not repent, death will find him, he is gone, he is lost. Of course, the humble thought must be followed by internal groaning, by internal contrition. Because the thought is a thought, but there is also the heart. The hymn says: "With all my soul and mind and heart...", I think, however, that the Abba here is thinking here of a more permenant state. It requires some time, in order for one to reach a good state.

I err, I repent, and I am forgiven that instant. If I have a struggling spirit, slowly I will achieve a more stable situation, but until then, I can be swayed.

-Elder, can an older person help himself spiritually?
Yes, barely, for when someone gets old, he is granted the strength to repent, because all illusions flee. Formerly, because he had bodily strength and nothing was difficult for him, he did not understand his weaknesses and he thought that he was in a good state. Now that he has difficulties and grumbles, he is helped to understand that he is not well, that he is limping, that he must repent. If he spiritually utilizes the little remaining years of his life, and if he uses his experience that shows that most of the years of his life have passed him by, [he learns that] Christ will not leave him, He will have mercy on him.

Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!

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

Τι είναι το κόλλυβο;

Υπάρχει μια περιεκτικότατη σε νόημα και περιεχόμενο απάντηση που καλύπτει την παραπάνω ερώτηση, ενώ μας λύνει και άλλες παρόμοιες απορίες. Είναι του Αγίου Νικοδήμου του Αγιορείτου.

Κόλλυβο, λοιπόν, είναι βρασμένο σιτάρι, το οποίο σιτάρι είναι σύμβολο του ανθρώπινου σώματος, επειδή το ανθρώπινο σώμα τρέφεται και αυξάνει με το σιτάρι.

Γι’ αυτό άλλωστε και ο Κύριος παρομοίασε το θεουπόστατο Σώμα Του με το σπυρί του σιταριού, έτσι λέγοντας στο δωδέκατο κεφάλαιο του κατά Ιωάννη αγίου Ευαγγελίου: «το σπυρί του σιταριού εάν πέφτοντας στη γη δεν πεθάνει, μένει μοναχό του (και δεν πολλαπλασιάζεται) εάν όμως πεθάνει, πολύ καρπό φέρνει».

Είπε εξάλλου και ο μακάριος Παύλος στην προς Κορινθίους Α' επιστολή, κεφάλαιο 16: «εκείνο πού εσύ σπέρνεις δεν ζωογονείται, εάν πρώτα δεν πεθάνει» και τούτο, γιατί θάβεται στη γη το νεκρό σώμα και σαπίζει, όπως ακριβώς συμβαίνει και με το σπυρί του σιταριού.

Απ’ αυτή, λοιπόν, την παρομοίωση πήρε την αφορμή η Εκκλησία του Χριστού και τελεί τα αποκαλούμενα κόλλυβα, τόσο αυτά πού προσφέρονται στις εορτές των αγίων, όσο και αυτά πού προσφέρονται στα μνημόσυνα των κεκοιμημένων εν Χριστώ αδελφών μας, όπως λέγει ο Γαβριήλ ο (επίσκοπος) Φιλαδέλφειας στο Εγχειρίδιο. Και σύμφωνα με τον Βλαστάρη «εφθός σίτος», δηλαδή βρασμένο σιτάρι, είναι τα κόλλυβα και όχι άβραστο κυρίως βέβαια και πρωτίστως, για να μπορούμε να τα τρώμε. Και τα τρώμε τα κόλλυβα, εξαιτίας του θαύματος πού έκανε ο Άγιος Θεόδωρος ο Τηρών, αυτός που καθιέρωσε τα κόλλυβα, το πρώτο Σάββατο των Νηστειών, προστάζοντας (σε θείο όραμα) τον Αρχιερέα να βράσει σιτάρι και να το μοιράσει στους Χριστιανούς.

Ο δεύτερος λόγος για τον οποίο βράζουμε το σιτάρι είναι, για να φανερώνεται με το βράσιμο η διάλυση και η φθορά των σωμάτων των κεκοιμημένων, των οποίων σύμβολα είναι τα κόλλυβα.

Και αν κάποιος επρόκειτο να ισχυρισθεί ότι τα κόλλυβα έπρεπε να είναι άβραστο σιτάρι και όχι βρασμένο -αφού, σύμφωνα με τον συλλογισμό τους, το βρασμένο σιτάρι δεν μπορεί ποτέ να βλαστήσει, ενώ τα σώματα των κοιμηθέντων, παρόλο που έχουν ήδη διαλυθεί, πρόκειται ωστόσο να αναστηθούν κατά τη συντέλεια επομένως, λέγουν, είναι αταίριαστο το σύμβολο μ’ αυτό πού συμβολικά παριστάνει, δηλαδή το βρασμένο σιτάρι με το νεκρό σώμα-, εάν, λοιπόν, λέμε, έτσι έλεγε κάποιος, σ’ αυτά εμείς αποκρινόμαστε, ότι μάλιστα αυτό (το βρασμένο σιτάρι) είναι σύμβολο πάρα πολύ ταιριαστό. Γιατί, όπως το βρασμένο σιτάρι δεν μπορεί, βέβαια, να βλαστήσει με φυσικό τρόπο, μπορεί όμως και παραμπορεί με υπερφυσικό, δηλαδή με την άπειρη δύναμη του Θεού, ο οποίος μπορεί να πραγματοποιήσει τα πάντα έτσι παρομοίως και τα νεκρά σώματα, τα όποια έχουν διαλυθεί στα μέρη από τα όποια συναρμόσθηκαν, δεν μπορούν, βέβαια, με φυσικό τρόπο να αναστηθούν και να ξαναζωντανέψουν, με υπερφυσικό όμως τρόπο, δηλαδή με την παντοδυναμία του Θεού, μπορούν και πάρα πολύ μάλιστα. γι αυτό όλοι οι θεολόγο ομολογούν ότι η Ανάσταση των νεκρών είναι έργο πού ξεπερνά όλους τους όρους της φύσεως.

Selected Miracles of St Haralambos The Blessed Hieromartyr

 (The Saint is commemorated on February 10)

Miracle of St Haralambos in Filiatra (1943)

A modern miracle took place in the small Peloponnesian town of Filiatra in 1943, during the dark days of the occupation of Greece by the Germans. This miracle has moved and continues to move, to this today, not only the people of Filiatra but also the people of all Greece.
From the German Headquarters in Tripoli, orders were issued to Officer Kondau, in charge in Filiatra, to burn the town, because of a sabotage that the rebels had instigated. The Commander was ordered to kill a certain number of notable Filiatrians, to take as prisoners the 1,500 other citizens, and to send them to Germany, after which it is was obvious they would never return.
Officer Kondau, feeling no pity, in turn, gave the orders to his soldiers to follow through with implementing the destruction, on the following day at 6:00 in the morning.
In Tripoli, the priest, Archimandrite Theodore Kotsakis, who was originally from Filiatra, learned of this plan. Grief and worry overcame everyone; no one knew what to do to save Filiatra and its people. So, the priest Theodore found someone who knew German, and together they went to the house of the German Officer in Tripoli. But while they waited outside his office, loud voices, cursing and a great upheaval were heard. A Greek woman pulled on the priest’s cassock, urging him to leave, so that they might not be killed there, right on the spot!
Thereby, upon leaving, the Priest notified all the people from Filiatra who were living in Tripoli, to pray that night to Saint Haralambos, who was Patron Saint of Filiatra, asking him to intercede for the town and its people. Then the Priest Theodore closed himself in his room and prayed with much pain and sorrow. And the citizens of Filiatra did the same, as they had caught wind of something going on, themselves.
Saint Haralambos heard their prayers and performed the miracle! The Saint then appeared that night to Officer Kondau while he was sleeping. He appeared to him as a serious, old and dignified man of holy countenance, dressed in priestly robes and having a long white beard. This German conqueror, who was a Protestant, had never seen such a face or such an appearance ever before in his life. The solemn Elder then said to him with such sweetness: “Listen, my son, do not carry out the orders you were given.”
The dream was so real that it created a great impression on him. He awakened suddenly and then went back to sleep, but, with determination, however, to carry out the order he was given. Then once again the Saint appeared to him in his sleep and said: “That which I have told you to do, do it. Do not execute the order. Do not be afraid. I will make sure that you are not punished.” Again, he awakened, and the words spoken to him were whirling around in his mind. But it was impossible for him not to carry out the order, after all the Germans would execute him if he didn’t. Once again he fell asleep. And once again the solemn Elder appeared to him for a third time, saying: “I told you not to be afraid. I will see to it that you are not punished. I will protect you and all your men. You will all return to your homes and nothing will happen to you.”
At first, the Commander wanted to ignore the order of Saint Haralambos, in order to appear independent. But despite all his intransigence, he yielded, because afterwards, as this German Officer himself related, he heard in his sleep shouts and cries, as if coming from people being tortured right in his own courtyard. Then, real life figures appeared like women, many women, who were beating themselves on the heads and chests out of unbearable misfortune and pain.
They were mourning, showing desperation, and cursing out of agony in anticipation of the slaughter of their children and grandchildren that was to take place. All of these voices then became like a big cloud that ascended on high, into the heavens, without anything falling to the earth.
And furthermore, as he slept, the German Officer saw long black clouds that were coming out of his room, ascending, and casting a shadow upon the sun, with the sun trying to hide from the clouds as if it were a person who in turn was casting shadows on the faces of his soldiers. Some of soldiers were afraid, while others were asking for help as they made the sign of the cross. And still others were running and hiding behind the olive groves.
From his fright he woke up. He tried to speak but couldn’t, rather his mouth was agape as he looked at the image in his dream, the old man that he saw three times in his dream who had the appearance of a Saint of the Orthodox church. When he came to his senses, he began thinking of the evil that was about to happen: the slaughter of human beings, like dogs to remain on the streets without burial and of houses burning in seconds which had taken centuries to be built!
These reflections stirred him. But still he said to himself: “I said I was going to burn this town and burn it I will!”
Then he closed his eyes. And the old man, Saint Haralambos, appeared once again before him, in a threatening and persistent manner. In a loud and emphatic voice, the Saint said to him: “Be careful! This town is not going to burn and its people are not going to be captured. They are innocent. Do you hear me?”
The German Officer stood up, steadied himself, as his knees were shaking from fright and he picked up the telephone. With a trembling voice, he called Tripoli to speak to the German Commander of all Peloponesos. And when this commander tried to respond to give orders, he faltered. He tried to get fierce so that his orders would be carried out, but he wasn’t able to! So what was going on? That same night he also had seen Saint Haralambos in his sleep, just as the Officer Kondau from Filiatra had described him on the telephone. And finally, the Commander resolutely told the Officer in Filiatra: “Write this down. I am suspending the destruction of the town. Come immediately to see me tomorrow at noon!”
At daybreak, the decision by the Germans to revoke the order was announced.
Everywhere there were shouts of joy to be heard by the townspeople, in the cafes, in the square, in the streets….
One battalion, then, of German soldiers with Officer Kondau and two Orthodox priests in the middle, walked down the street going from Church to Church. They started at Saint John’s, then Saint Nicholas’, then Saint Athanasios’ and finally headed for the Church of the Panagia (The All holy one).
Officer Kondau was searching for the icon of the Saint that he saw in his dream. When they opened for him the door of the Church of the Panagia, he recognized among the icons, Saint Haralambos, whom he had seen in his dream, who had commanded him. His voice broke. He became ashamed of his pride. He hid his face with his hands. Shortly, he lowered them. And this Protestant, on bended knee, made the sign of the cross. He uttered a few prayers in his own language, of which the priests present were unable to interpret.
Afterward, he asked the priests to tell him who this geronda (elder) depicted in the icon was. They related to him that it was Saint Haralambos who bore many torments for Christ. Then they told him of the many miracles that the Saint had performed, and still does to this day.
There are no words to describe the joy felt by the people of Filiatra and their gratitude toward the Saint. They glorified God and they thanked Saint Haralambos for the miracle. And just as the Saint had told Officer Kondau, the leader of the garrison, and all his men, after the war was over, they returned safely to Germany and to their homes, without anyone being harmed. The German Officer, thus, preserved vividly the memory of this miracle and showed gratitude to the Saint. He hoped to return from Germany to venerate him. And in fact, after two years, he came with his wife to the town of Filiatra. But, on his first pilgrimage, he didn’t quite make it for the Feast Day of the Saint. He came one day later, on February 11th.
When, however, the people of Filiatra saw him, they were so overjoyed that they celebrated the Feast Day all over again. They chanted the doxology; they held receptions and dinners and other festivities. And up until recent times this German Officer with wife and family and other countrymen have come on the 10th of February to the town of Filiatra to venerate and pay homage with faith to this Saint. In their hearts Orthodoxy had blossomed.
 

Apolytikion in the Fourth Tone

O wise Haralambos, you were proven an unshakable pillar of the Church of Christ; an evershining lamp of the universe. You shone in the world by your martyrdom. You delivered us from the moonless night of idolatry, O blessed One. Wherefore, boldly intercede to Christ that we may be saved.

St Haralambos & the Demon Possessed

Many of the weighty difficulties which befall man have their cause, known or unknown, in his past. However, the causes of these weighty difficulties, let us say mental disorder, are nothing else than the transgression of the moral law of God.
When St. Haralambos was being tortured, the persecuting emperor found out about his miracle-working power and ordered an insane man to be brought to Haralambos so that the emperor could be convinced that Haralambos could heal him. The devil tormented this man for thirty-five years driving him into the wilderness and hills and hurling him into mud or into gorges. When this deranged person approached Haralambos, the demon sensed a sweet-smelling fragrance emanating from this holy man and shouted: "I beg you, O servant of God, do not torment me before my time, rather command me and I will depart and, if you wish, I will tell you how it came about that I entered into this man." The saint commanded the demon to relate the story. The demon said: "This man wanted to steal from his neighbor and thought to himself: `If I don't kill the man first, I will not be able to seize his goods.' He proceeded and killed his neighbor. Having caught him in the act, I entered him and behold for thirty-four years I dwelt in him." Upon hearing this, the saint of God commanded the demon to depart from the man immediately and to leave him in peace. The demon departed and the demented man was restored to health and became tranquil.
 

Kontakion in the Fourth Tone

O Priest-martyr, athlete, champion Haralambos, your relics are a priceless treasure of the Church. Wherefore she rejoices, glorifying the Creator.

St Haralambos & the Sacrifice of the Bull

The Municipality of Agia Paraskevi is situated in the center of the island of Lesvos, among the hills and close to the plain of Kalloni. Agriculture and cattle raising are the main income sources of the Municipality.

The Municipality of Agia Paraskevi is famous for the "Religious Festival of Tavros". This festival is the most important popular activity of the village of Agia Paraskevi and it combines a variety of happenings that regard the ritual of the bull's (tavros) sacrifice. An agricultural group called "Το Ισνάφι των Ζευγάδων" (Agricultural Association "The Progress") revived this ancient custom in 1774. It was established as a reverence to St Haralambos, the protector of this agricultural group (Το Ισνάφι) that organises this festival (St. Haralambos os the patron saint of ploughmen).

The festival is linked to an old story: "During the period of Turkish occupation, a Turk stole a bull. Each time he tried to kill it, a bright light shone in his eyes, until eventually, he gave the bull back."

The incomes of this celebration are used for the inhabitants' common profit. The activities that take place during the celebration of this festival are the following:

The inhabitants gather the necessary materials (wheat etc.) for the preparation of the traditional meal ("kiskek"). The carrying of the decorated bull around the village takes place with the participation of the local orchestra. The pilgrims ride decorated horses accompanied by the local traditional orchestra. Sacrifice of the bull takes place at the chapel of St Haralambos situated at the evergreen mountain of Tavros that rests nearly 30 minutes outside of the village in a remote location.

Throughout the night, preparation of the traditional meal is accompanied by popular dances. The inhabitants return to the village, where a parade of horses and horse races take place. Amusement at the central square of the village takes place with the visitors' participation. On the last night of the festival, local inhabitants have fun until the next morning.

These festivals that take place at the village of Agia Paraskevi last for several days; they start from Friday and last until Monday, usually in the middle of June. The dances and the songs as well as the popular orchestras that play traditional music from Lesvos and from the village of Agia Paraskevi and Asia Minor are of a great importance at those festivals. The Religious Festival of Tavros takes place at the end of the spring and coincides with the preparation of the harvest. 

Source-Mystagogy

St.Cyril of Alexandria-A Homily On "The Prodigal Son"

I HEAR one of the holy prophets trying to win unto repentance those who are far from God, and saying, "Return, O Israel, to the Lord your God: for you have become weak in your iniquity. Take with you words, and return to the Lord our God." What sort of words then did he, under the influence of the Spirit, command them to take with them? Or were they not such as become those who wish to repent; such namely, as would appease God, Who is gentle, and loves mercy. For He even said by one of the holy prophets, "Return you returning children, and I will heal your breaches." And yet again by the voice of Ezekiel, "Return you altogether from your wickednesses, O house of Israel. Cast away from you all your iniquities which you have committed, that they be not to you for a punishment of iniquity. For I have no pleasure in the death of the sinner, as that he should turn from his evil way and live." And the same truth Christ here also teaches us, by this most beautifully composed parable, which I will now to the best of my ability endeavour to discuss, briefly gathering up its broad statements, and explaining and defending the ideas which it contains.

It is the opinion then of some, that by the two sons are signified the holy angels, and we the dwellers upon earth: and that the elder one, who lived soberly, represents the company of the holy angels, while the younger and profligate son is the human race. And there are some among us who give it a different explanation, arguing that by the elder and well conducted son is signified Israel after the flesh: while by the other, whose choice it was to live in the lust of pleasures, and who removed far from his father, is depicted the company of the Gentiles. With these explanations I do not agree: but I would have him who loves instruction, search after that which is true and unobjectionable. What then I say is as follows, "giving occasions to the wise, and to the just offering knowledge," as Scripture commands: for they will examine for a fitting meaning the explanations proposed to them. If then we refer the upright son to the person of the holy angels, we do not find him speaking such words as become them, nor sharing their feelings towards repentant sinners, who turn from an impure life to that conduct which is worthy of admiration. For the Saviour of all and Lord says, that "there is joy in heaven before the holy angels over one sinner that repents." But the son, who is described to us in the present parable as being acceptable unto his father, and leading a blameless life, is represented as being angry, and as even having proceeded so far in his unloving sentiments as to find fault with his father for his natural affection for him who was saved. "For he would not, it says, go into the house," being vexed at the reception of the penitent almost before he had come to his senses, and because there had even been slain the calf in his honour, and his father had made for him a feast. But this, as I said, is at variance with the feelings of the holy angels: for they rejoice and praise God when they see the inhabitants of the earth being saved. For so when the Son submitted to be born in the flesh of a woman at Bethlehem, they carried the joyful news to the shepherds, saying, "Fear you not: for behold I bring you glad tidings of great joy that shall be to all the people, that there is born to you today in the city of David a Saviour Who is Christ the Lord." And crowning with lauds and praises Him Who was born, they said, "Glory to God in the highest, and upon earth peace, and among men good will."

But if any one say, that Israel according to the flesh is meant by the virtuous and sober son, we are again prevented from assenting to this opinion by the fact, that in no way whatsoever is it fitting to say of Israel that he chose a blameless life. For throughout the whole of the inspired Scripture, so to say, we may see them accused of being rebels and disobedient. For they were told by the voice of Jeremiah, "What fault have your fathers found in Me, that they have wandered far from Me, and have gone after vanities, and become vain?" And in similar terms God somewhere spoke by the voice of Isaiah, "This people draws near unto Me; with their lips they honour Me, but their heart is very far from Me: but in vain do they fear Me, teaching as doctrines the commandments of men." And how then can any one apply to those who are thus blamed the words used in the parable of the virtuous and sober son? For he said, "Lo! all these years do I serve you, and never have I transgressed your commandment." But they would not have been blamed for their mode of life, had it not been that transgressing the divine commandments, they betook themselves to a careless and polluted mode of life.

And yet again,for I think it right to mention this also,some would refer to the person of our Saviour that fatted calf which the father killed when his son was called unto conversion. But how then could the virtuous son, who is described as wise and prudent, and constant in his duty, and whom some even refer to the person of the holy angels, treat it as a reason for anger and vexation that the calf was slain? For one can find no proof of the powers above being grieved when Christ endured death in the flesh, and, so to speak, was slain in our behalf. Rather they rejoiced, as I said, in seeing the world saved by His holy blood. And what reason too had the virtuous son for saying "you never gave me a kid." For what blessing is wanting to the holy angels, inasmuch as the Lord of all has bestowed upon them with bounteous hand a plentiful supply of spiritual gifts? Or of what sacrifice stood they in need as regards their own state? For there was no necessity for the Emmanuel to suffer also in their behalf. But if any one imagine, as I have already said before, that the carnal Israel is meant by the virtuous and sober son, how can he say with truth "you never gave me a kid?" For whether we call it calf or kid, Christ is to be understood as the sacrifice offered for sin. But He was sacrificed, not for the Gentiles only, but that He might also redeem Israel, who by reason of his frequent transgression of the law had brought upon himself great blame. And the wise Paul bears witness to this, saying, "For this reason Jesus also, that He might sanctify the people by His blood, suffered outside the gate."

What then is the object of the parable? Let us examine the occasion which led to it; for so we shall learn the truth. The blessed Luke therefore had himself said a little before of Christ the Saviour of us all, "And all the publicans and sinners drew near unto Him to hear Him. And the Pharisees and Scribes murmured saying, This man receives sinners and eats " with them." As therefore the Pharisees and Scribes made this outcry at His gentleness and love to man, and wickedly and impiously blamed Him for receiving and teaching men whose lives were impure, Christ very necessarily set before them the present parable, to show them clearly this very thing, that the God of all requires even him who is thoroughly steadfast, and firm, and who knows how to live holily, and has attained to the highest praise for sobriety of conduct, to be earnest in following His will, so that when any are called unto repentance, even if they be men highly blameable, he must rejoice rather, and not give way to an unloving vexation on their account.

For we also sometimes experience something of this sort. For some there are who live a perfectly honourable and consistent life, practising every kind of virtuous action, and abstaining from every thing disapproved by the law of God, and crowning themselves with perfect praises in the sight of God and of men: while another is perhaps weak and trodden down, and humbled unto every kind of wickedness, guilty of base deeds, loving impurity, given to covetousness, and stained with all evil. And yet such a one often in old age turns unto God, and asks the forgiveness of his former offences: he prays for mercy, and putting away from him his readiness to fall into sin, sets his affection on virtuous deeds. Or even perhaps when about to close his mortal life, he is admitted to divine baptism, and puts away his offences, God being merciful unto him. And perhaps sometimes persons are indignant at this, and even say, 'This man, who has been guilty of such and such actions, and has spoken such and such words, has not paid unto the judge the retribution of his conduct, but has been counted worthy of a grace thus noble and admirable: he has been inscribed among the sons of God, and honoured with the glory of the saints.' Such complaints men sometimes give utterance too from an empty narrowness of mind, not conforming to the purpose of the universal Father. For He greatly rejoices when He sees those who were lost obtaining salvation, and raises them up again to that which they were in the beginning, giving them the dress of freedom, and adorning them with the chief robe, and putting a ring upon their hand, even the orderly behaviour which is pleasing to God and suitable to the free.

It is our duty, therefore, to conform ourselves to that which God wills: for He heals those who are sick; He raises those who are fallen; He gives a helping hand to those who have stumbled; He brings back him who has wandered; He forms anew unto a praiseworthy and blameless life those who were wallowing in the mire of sin; He seeks those who were lost; He raises as from the dead those who had suffered the spiritual death. Let us also rejoice: let us, in company with the holy angels, praise Him as being good, and loving unto men; as gentle, and not remembering evil. For if such is our state of mind, Christ will receive us, by Whom and with Whom, to God the Father be praise and dominion with the Holy Spirit, for ever and ever, Amen.

- St. Cyril of Alexandria, Commentary on the Gospel of St. Luke, Sermon CVII.