ΔΕΝ ΕΙΝΑΙ ΣΟΦΙΑ, γράφει ο Αββάς Ησαίας ο Αναχωρητής, να ξέρη κανείς να συζητή αριστοτεχνικά. Σοφία είναι να ξέρης πότε πρέπει να μιλήσης και τί πρέπει να πης. Δείχνε πως είσαι αμαθής, για ν’ αποφύγης πολλούς κόπους. Πολλές ανώφελες σκοτούρες έχει εκείνος που παρουσιάζει τον εαυτό του πολυμαθή. Μη καυχάσαι για πολυμάθεια, γιατί είναι περισσότερα εκείνα που δεν ξέρεις από κείνα που έχεις μάθει.
Αββάς Ησαίας ο Αναχωρητής
In his first epistle to the Corinthians Saint Paul mentions that the “Jews seek a sign” (I Cor. 1, 22), that they wanted a supernatural sign, such as the resurrection of the dead, cure of the possessed, and so on that would allow them to believe in the teaching concerning the Cross. So they looked for some supernatural sign, ignoring and overlooking the signs and wonders that God had already shown them in the past, every time they were in danger. Of course, the sign they were seeking could hardly have been anything other than that of the Cross, which, on the one hand, was prefigured throughout the Old Testament and, on the other, was permanently present and saved the people of Christ from destruction and annihilation.
The Cross is prefigured many times in the Old Testament, but we shall quote here six cases which are particularly apposite.
Perhaps the most important example of the sign of the Cross in the history of the Jewish people is that made by Moses with his staff when he parted the waters of the Red Sea, at God’s command, so that the Israelites, who were being pursued by the Egyptians, could cross and be saved, before Moses returned the waters to their original state. (Ex. 14, 1-31). Because of this event, at the feast of the Elevation of the Honourable Cross, the Orthodox Church declares: “With his rod, Moses inscribed the Cross directly on the Red Sea and parted it for Israel on foot (Irmos of the 1st ode of the canon at Mattins).
When the Israelites arrived at Refidim, Moses made the sign of the Cross twice. The first was when he smote the rock to allow water to flow from it and quench the thirst of the people, and the second when he raised his arms and his staff to the heavens to strengthen the Israelites, who were making war against the Amalekites (Ex. 17, 1-16). According to Saint Gregory Palamas, ( P. G. 133-6) it was the sign of the Cross that strengthened the Israelite warriors and encouraged them, while, according to Theodoritos Kyrou (P. G. 80, 260-1) it was not only the sign of the Cross which was prefigured, but also the crucified Lord.
Moses prefigured this holy sign one more time, when he led the people of Israel into the land of Edom. There they lost heart and their faith in God, with the result that God sent poisonous and deadly snakes to bite them, so that many of them died. When they had repented, the Lord ordered Moses to construct a snake of copper and raise it up on a pole so that all those who had been bitten and then looked upon it would immediately be healed Num. 21, 4-9). Even though the Biblical text does not give a detailed description of the manner in which the elevation of the copper snake was performed, Saint Gregory gives a very clear picture, relating that Moses raised the serpent in a horizontal position against a vertical pole, so that it formed the arms of a cross (P. G. 133-6). Besides, in the narrative in Saint John’s Gospel, Christ Himself is presented as foretelling the manner of His death, which He equates with the elevation of the copper serpent in the desert: “As Moses raised the serpent in the desert, so must the Son of Man be raised” (3, 14).
In the Old Testament, the sign of the Cross also saved the prophets Daniel and the three “children” [=young men] from extermination. Together with Daniel, the three young men, Hananiah, Azariah and Mishael [Shadrach, Meshach and Abednego are simply the Chaldean names which were assigned to them, perhaps by the Chief Official, Ashpenaz] were active in Babylon at the time of the exile and captivity of the Jews there. When they were placed in the fiery furnace, they were saved, thanks to the miraculous intervention of God (Dan. 3, 23), just as Daniel himself was saved when he was thrown into the lion’s den (Dan. 16, 23).
Of course, in these cases the Biblical text does not present an image of the survival of the three young men, but this is given by Saint Andrew of Crete, who states that they, and thereafter Daniel the prophet, were saved because they formed the shape of the cross with their arms, raising them to the heavens (P.G. 97, 1040-1). The hymnology of the Church preserves the same tradition: on the Sunday of the Veneration of the Cross we sing: “Having once been thrown into the lion’s den the great prophet Daniel extended his arms in the form of a cross and was saved unharmed from being devoured by them” (Ode 8 of the canon at Mattins).
It is not only Christ’s Cross which is prefigured in the Old Testament, but other events, too, such as the Nativity, the Passion and the Resurrection. But the Cross of Christ is the means by which Christ vanquished the primeval enemy and was glorified. He defeated death and, through the Resurrection, brought people into a new condition of life, liberated from the bonds of death and decay.
Even though the cross was a symbol of death and damnation in the era before Christ, (because, according to the provisions of Deuteronomy, anyone dying upon the tree [pole] was considered to be cursed. 21, 23), once Christ had been crucified, it became the symbol of victory over death, of glory and majesty. The Cross lost the attributes of degradation, wretchedness, obloquy and humiliation, and became an expression of sanctity, benediction, honour, glory and magnificence.
But how did this radical change, this miracle, this transformation occur? Naturally, through the incarnation of the Son and Word of God, when “the Word became flesh” (Jn. 1, 14) and through His crucifixion by which He “died for us” (Rom. 5, 8), “and in the appearance of a man, humbled himself
by becoming obedient unto death, even death on a cross” (Phil. 2, 8), ransoming “us from the curse of the law by becoming a curse for our sakes” (Gal. 3, 13).
Christ’s crucifixion and resurrection opened the way to paradise and rescinded the fiery sword which barred the way to the tree of life (Gen. 3, 24). If we look at the hymnography of the feast of the Veneration of the Cross, we observe the praise lavished upon it. It is called: guardian of the gate of paradise, victory-sign of kings, boast of priests, support of the faithful, guardian of the world, glory and boast of the Church, the much-vaunted boast of Christians, particular teaching of the Apostles, diadem of the martyrs and priceless adornment of the prophets (Vespers, Sunday of the Veneration of the Cross [Third Sunday in Great Lent]).
http://agapienxristou.blogspot.ca/2013/12/the-sign-of-cross-in-old-testament.html
- See more at: http://pemptousia.com/2013/10/the-sign-of-the-cross-in-the-old-testament/#sthash.R9kMWcrM.dpuf
Tinian people preserve their local manners and customs as sacred. Besides, many of those stem from ancient religious traditions. These customs survive mostly in the villages, although the Main Town also has its own traditions. In addition, the locals often combine their deep religious faith with their love for dancing and singing, regularly organizing local festivities and fairs.
A custom that proves the deep religious faith of Tinians is the lighting of Vigil Lights. It is an unwritten law, binding the locals to light all the country chapels this way every Saturday afternoon and on the eve of the celebration of a saint’s memory. Every chapel has a permanent or temporary owner, responsible for keeping the custom. Non-fulfillment of this obligation is considered a moral offence not tolerated by the locals.
This custom sometimes takes the form of a solemn religious promise. Thus, many Tinians often as a token of gratitude, supplication or thanks to a Saint, vow to go to the chapel dedicated to the Saint’s name. The pilgrims arrive at the chapel early in the morning. If the oil lamps are already lit, they add some oil to keep them burning and they leave the oil bottle they brought with them next to the candelabrum so it can be used later.
In every case, the ritual includes candle lighting and incense burning. These three ritual elements are the only material sacrifice that has survived since the early Christian years. Its nature is symbolic. Its value is not measured by the materials offered, but by the pilgrim’s devoutness. In general, oil lamp lighting represents the light in their souls. The flame symbolizes the light of the Holy Spirit and the resplendence of all the Saints who are deep in the locals’ hearts.
An old Christian custom, of monastic origin, is held during the Christmas season in Tripotamos. Every year, one family, whose leader receives the title of ‘Kavos’, takes on the responsibility of taking care of the village church, which is dedicated to the Presentation of the Virgin Mary. Among their responsibilities is to keep the oil lamp (vigil light) hanging over the Icon of the Nativity lit all year round. In addition, they keep the church clean, they pay the costs for the Christmas Divine Liturgy, the provision of candles, while they are also responsible for the making of a huge candle for the New Year’s Day Service.
On Christmas day, at noon, the Kavos invites the priest and the men – the head of families of the village – for lunch. Each one of the guests has to bring his own fork, spoon, bread and wine, all wrapped in a napkin. The Kavos has to make provisions for a lavish meal, with soup, veal stew, and braised meat with tomato sauce, stuffed vine leaves and several other local specialties. Wine is served in goblets, special mugs of hemispherical shape made of brass that are used only on this occasion.
After the meal, the priest and some of the table-companions carry the Icon of the Nativity from the church to their host’s house chanting Christmas hymns. The Icon is placed on the table, the priest hands out the holy bread, while everyone lights candles, similar to those used in the morning service. This is the moment when the priest appoints the next ‘Kavos’. After eating the traditional sweets, the Icon is taken back to church while the crowd chants Christmas hymns.
On the next day (26th of December) all the men of the village gather again in the house of the former Kavos, to finish up the leftovers from the previous day. Typically, the responsibilities of the former Kavos end with the Christmas meal. However, the oil lamp has to remain lit till the last day of the year. After Divine Liturgy on the 31st of December, there is a procession of the Icon around the houses of the village according to the custom of ‘podariko’ (= first visitor at a house on New Year’s Day is considered to bring good luck).
Today the list for the title of Kavos runs till 2025, which means that this custom is very popular with the locals. In earlier days though, the Kavos would be a last-minute choice, since most of the families were not well-off.
http://agapienxristou.blogspot.ca/2013/12/a-christmas-tradition-on-island-of-tinos.html
'Ετσι και εμείς με επιμονή και υπομονή παραμένουμε στην προσευχή μέχρι να μας ακούση ο Θεός. 'Ετσι και εσείς, κατά το Ευαγγέλιο, που λέει να επιμένετε στην προσευχή και να μην αποκάμνετε, πρέπει να προσεύχεσθε συνεχώς και ασταμάτητα μέχρι να κερδίσετε αυτό που θέλετε, ενώ ταυτοχρόνως μαθαίνετε να προσεύχεσθε και να επικοινωνήτε με τον Θεόν. Από την επίμονη προσευχή έχουμε οφέλη, γιατί μας παραχωρεί ο Θεός αυτό που ζητούμε, ενώ ταυτοχρόνως μαθαίνουμε να προσευχώμαστε.
Γεροντας Παϊσιος
Elder Paisios tells us that, if we are to grow in love toward our fellow man, we are to cut off those thoughts and feelings which are an offense against love: that is, judgments and resentments. He counseled that "We should never, even under the worst circumstances, allow a negative thought to penetrate our soul. The person, who, under all circumstances, is inclined to have positive thoughts, will always be a winner; his life will be a constant festivity, since it is constantly based on positive thinking" (Priestmonk Christodoulos Aggeloglou, Elder Paisios of the Holy Mountain Mount Athos, Greece, 1998, p. 31).
One of Elder Paisios’ spiritual sons recalls, "Elder Paisios always urged us to think positively. Our positive thinking, however, should not be our ultimate aim; eventually our soul must be cleansed from our positive thoughts as well, and be left bare, having as its sole vestment Divine Grace granted to us through Holy Baptism. ‘This is our aim,’ he used to say, ‘to totally submit our mind to the Grace of God. The only thing Christ is asking from us is our humility. The rest is taken care of by His Grace.
"‘In the beginning, we should willingly try to develop positive thoughts, which will gradually lead us to the perfect good, God, to Whom belongs all glory, honor and worship. On the contrary, to us belongs only the humility of our conceited attitude’ " (Ibid., p. 29).
Elder Paisios’ teachings on thoughts and inner watchfulness, drawn from his own profound experience in the spiritual life, are particularly crucial for us who have been formed by modern Western culture. Because he spent so much time listening to people (both monastic and lay) and helping them with their problems, Elder Paisios became acutely aware of the various spiritual diseases afflicting modern Western man. Above all, he recognized — and sought to treat — the most prevalent disease: rationalism. Although the modern rationalist worldview was born in Western Europe during the Enlightenment era, it has progressively been inundating the entire world, including Orthodox lands such as Greece. Therefore, when Elder Paisios speaks to the spiritual malady of rationalism in contemporary Greece, he is also speaking to our spiritual malady in America and the West.
Ultimately, the malady of modern rationalism comes down to one essential ingredient: trusting the conclusions of one’s logical mind. We of the modern West have been raised with an underlying assumption, summed up in the well-known phrase of Rene Descartes at the beginning of the Enlightenment era: "I think, therefore I am." The worldview of modern rationalism, having lost an awareness of the immortal soul in man, leads us to believe that our thoughts are v/ho we are, and, conversely, that we are the sum total of our thoughts. Therefore, we automatically feel that we have to trust our thoughts, to take a stand for them, to defend them as we would our own flesh and blood.
This is the essential fallacy of the modern worldview. It is precisely by placing absolute trust in the formulations of the fallen human mind — rather than in divine revelation — that modern Western man has come to water down or abandon his once-cherished Christian Faith. We Orthodox Christians living in the West must act against this influence by refusing to accord outright trust to our thoughts.
Elder Paisios teaches: "The devil does not hunt after those who are lost; he hunts after those who are aware, those who are close to God. He takes from them trust in God and begins to afflict them with self-assurance, logic, thinking, criticism. Therefore we should not trust our logical minds. Never believe your thoughts.
"Live simply and without thinking too much, like a child with his father. Faith without too much thinking works wonders. The logical mind hinders the Grace of God and miracles. Practice patience without judging with the logical mind."
Elsewhere Elder Paisiοs counseled: "We ought always to be careful and be in constant hesitation about whether things are really as we think. For when someone is constantly occupied with his thoughts and trusts in them, the devil will manage things in such a way that he will make the man evil, even if by nature he was good.
"The ancient fathers did not trust their thoughts at all, but even in the smallest things, when they had to give an answer, they addressed the matter in their prayer, joining to it fasting, in order in some way to ‘force’ Divine Grace to inform them what was the right answer according to God. And when they received the ‘information,’ they gave the answer.
"Today I observe that even with great matters, when someone asks, before he has even had the time to complete his question, we interrupt him and answer him. This shows that not only do we not seek enlightenment from the Grace of God, but we do not even judge with the reason God gave us. On the contrary, whatever our thoughts suggest to us, immediately, without hesitation, we trust it and consent to it, often with disastrous results.
"Almost all of us view thoughts as being something simple and natural, and that is why we naively trust them. However, we should neither trust them nor accept them.
"Thoughts are like airplanes flying in the air. If you ignore them, there is no problem. If you pay attention to them, you create an airport inside your head and permit them to land!" (Ibid., pp. 29-30, 48).
Ο Άγιος ενώ περνούσε μέσα από την πόλη (ο άγιος ήταν επίσκοπος Κωνσταντίνης της σημερινής Τουρζ της Γαλλίας), βρήκε σε ένα μέρος κάποιον νέο απηγχονισμένο και είπε στους εκεί παρευρισκομένους.
«Τούτο το κακό έγινε συνεργεία του διαβόλου», Και αφού στάθηκε προς την ανατολή, έκανε προσευχή στον Θεό αρκετή ώρα. Έπειτα είπε: «Το πνεύμα το ακάθαρτο και πονηρό, που παρακίνησε τούτον τον νέο να κρεμασθεί στην αγχόνη εν ονόματι του Κυρίου μας Ιησού Χριστού φανερώσου μπροστά σε όλους, για να σε δούμε». Αμέσως με τα λόγια αυτά φανερώθηκε το δαιμόνιο σαν αραπόπουλο, κρατώντας στα χέρια του σχοινί, τα μάτια του ήσαν σαν φωτιά, τα χείλη του μαύρα, τα δόντια του λευκά, τα χέρια του μακριά, τα πόδια του στραβά και η γλώσσα του κρεμασμένη έξω από το στόμα του, σαν του λυσσασμένου σκυλιού.
Τότε του λέγει ο Άγιος: «Πνεύμα ακάθαρτο και πονηρό, ποιά είναι η εργασία σου;» Εκείνο απάντησε: «Η εργασία μου είναι να παρακινώ τους ανθρώπους σε αυτοκτονία, διότι σε αυτό με διόρισε ο αρχηγός μου ο σατανάς». Λέγει ο Άγιος: «Και για ποιά αιτία παρακίνησες τούτον τον νέον να κρεμασθεί;».
Τότε το δαιμόνιο άρχισε να κατηγορεί τον αυτόχειρα, λέγοντας: «Αυτός ο άνθρωπος ήταν πρώτα ειδωλολάτρης και υστέρα έγινε Χριστιανός, όμως δεν ζούσε σύμφωνα με τις εντολές που παράλαβε, αλλά έκανε τα κακά του θελήματα, και δεν σκεπτόταν την αιώνια κόλαση. Είχε δοθεί όλως διόλου στις κακίες, βάζοντας με την θέληση του τον λαιμό του κάτω από τον ζυγό της αμαρτίας και αφού πληγώθηκε ολόκληρος από το κεφάλι έως τα πόδια έχασε την ελπίδα της σωτηρίας του. Έτσι βρήκα και εγώ την ευκαιρία και τον παρακίνησα να κρεμασθεί, για να τον έχω μαζί μου στην κόλαση. Διότι αυτός είναι ο δικός μου μεγάλος αγώνας».Τότε ο Άγιος είπε στον δαίμονα: «Δόλιε και φονιά, συ είσαι εχθρός και κατήγορος και συ παρακίνησες τούτον τον δυστυχή να παραδοθεί στο σκοτάδι και στην απώλεια, και τον κατάντησες σε άθλια κατάσταση, τώρα δε τον κατηγορείς, ότι αυτός έγινε αίτιος να κρεμασθεί και όχι συ; Γι αυτό σε προστάζει ο Ιησούς Χριστός, δι’ εμού του ταπεινού, να πας να κατοικήσεις στην άκρη της οικουμένης έως ότου έλθει η συντέλεια του κόσμου και να κατεβείς με τους συντρόφους σου στον Άδη, ο όποιος είναι ετοιμασμένος για σας».Και αμέσως ο δαίμονας χάθηκε.
Μετά από αυτά πλησίασε ο Άγιος τον νεκρό και είπε αυτήν την προσευχή:
«Κύριε ο Θεός μου, ο έχων άμετρον συμπάθειαν και πέλαγος ευσπλαγχνίας ανεκδιήγητον, μη παρίδης το πλάσμα των χειρών σου, αλλά ως αγαθός και φιλάνθρωπος επίβλεψον εξ ύψους αγίου σου, και ανάστησον τον νεκρόν τούτον, ίνα δοξάζηται το πανάγιον όνομά σου εις τους αιώνας των αιώνων. Αμήν». Και αμέσως αναστήθηκε ο νεκρός και πέφτοντας στα πόδια του Αγίου είπε:
«Σε ευχαριστώ, Άγιε του Θεού, διότι δεν με άφησες τον αμαρτωλό στον φρικτό και πικρό εκείνο τόπο του Άδου, αλλά σε παρακαλώ οδήγησέ με, για να τύχω της σωτηρίας μου». Τότε ο Άγιος είπε:
«Επειδή, παιδί μου δοκίμασες και είδες το μεγάλο κακό, που προξενούν στον άνθρωπο οι αμαρτίες, γι αυτό άξια μετανόησε, κλάψε για τις αμαρτίες σου, μίσησε αυτές και πάρε απόφαση από σήμερα να απέχεις από κάθε κακό».Αφού κατόπιν του έδωσε τον πρέπονται κανόνα και αφού τον καθοδήγησε πως πρέπει να περνά την ζωή του και να κάνη έργα της μετανοίας τον άφησε να φύγει.
