Humbleness is the key to keep the Grace ( Fr. Raphael Noica of Essex )

Monasticism is like living something from the age that shall come, in which, as the Savior says: “They neither marry, nor are given in marriage, but are as the Angels of God in heaven” (Matthew 22:30). We [monks] are not like the angels, yet life has a tendency towards that, and when you receive the call [to monasticism], you don’t know what hit you, because in this [human] nature you don’t have any confirmation. So then, of course, you need someone to validate or invalidate your call. Because if you don’t [do this], you will suddenly find – or you will start to think: I’ll go to madhouse with my calls!

So, the Spiritual Father can validate or invalidate this thing on some level, but even this level is quite difficult to be defined. The essential line is this: I’m the only one who knows if I am for monasticism or not. Nobody else [would]! And the Spiritual Father can validate or invalidate, but he can’t… Father Sophrony [Sakharov] had [in Paris] Fr. [Sergius] Bulgakov as Spiritual Father and when he confessed to him that he would like to go in Mount Athos to became a monk, his Spiritual Father replied to him with a French saying: “The best is the enemy of the good”. Father Sophrony considered this word of his Spiritual Father, but he didn’t accept it – finally he went to Mount Athos and became a monk.



I got you here to a very difficult matter, to a thinking in which we all must assume our responsibility before God, before eternity – and not only in patterns in which we entered, but yet in a spirit of responsibility and obedience. And I say again: monasticism exists only in the intimate dialogue of every soul with God our Creator. So, I am deeply touched by the love of that sister for her own monasticism and for you; she thinks if she was fulfilled [in monasticism], you will be fulfilled too. But if this [call] isn’t from God – not for her reasons (they have some value, but they’re relative) – the most important thing, the absolute thing is to find into God: is this my way, or not? And: are really the hardships I endure a sign that I’m not on the right path, or they are some obstacle that needs to be overcome – all of these, through prayer…

Question: What prayers do I need to make, for me to find out?

Fr. Raphael: Begin [to pray] with this question. Put it before God – any prayer. Ask Him: “O, Lord, how should I pray? What do You expect of me?” Any thought you have – just add to it “Lord!”; add to your thinking a bit of “Lord!”, add [Him] to all your thoughts. This way, if you add a bit of “Lord!”, instead of you thinking like an engine which runs for nothing, your thinking will become prayer, and the engine will start to move the wheels.

Question: Is it possible to have matrimony, and also holiness and Jesus’ Prayer?

Fr. Raphael: The holiness is the nature of the man, the one that we should acquire in this ephemerality, and it isn’t something special for man – I mean it’s something different from transient, for biological life. The holiness is the nature that’s eternal in God, so it’s the nature of man. And either in matrimony, either in monasticism, either in other ways – if they are – the man always seeks the holiness. But we transformed the sanctity into a pattern; we made from it a false image; we put the Saints onto a pedestal which is very high and distant from us, and we look at them with a reversed binocular, to make it even more distant – and afterwards we are wondering why we don’t get there.

Question: And how do we escape from these patterns?

Fr. Raphael: O, may Lord deliver you! You may have a little too much confidence in your youth. [You have to keep] always before your eyes the fact that God is a God of Love and, from there, [you have] to seek and to examine why [is happening] anything that hurts you…

I don’t like what I heard – Why? Because I’m a sinner, or because that word isn’t right.

And for the rest, I say again: May God guide you! The path [together] with God is the path of freedom. The freedom is, of course, dangerous – but I also got this image, when I was afraid to soar. I said to myself: But, if I won’t go… – let’s say we’re travelling to the Jerusalem above – if we won’t go on road because we’re afraid that something may happen to us on the way there, we’ll know only one thing for sure: we will remain here. If we’ll go, fine, maybe we won’t get there (which is not the case [when we are] together with God), but if we think [like] “Maybe we’ll get there, maybe we won’t get there”, we still have in our imagination 50% and 50%. If I stay, [if I remain], I have a 100% certitude I won’t get there!

I want, with all these, to give you a bit of courage. But with God, as long we stick to God, is impossible not to get there, as Christ said: “My sheep shall never perish, neither shall any one pluck them out of my hand” (John 10:28). And He added immediately: “My Father is greater than all; and no one is able to pluck them out of My Father’s hand” (John 10:29). I emphasize this “no one is able”! Yet man is gifted with such a great Divine freedom, that in my freedom I don’t have my Salvation guaranteed – God didn’t put me in a concrete box. I have a frightful freedom, but this doesn’t mean God can’t support me until the end. I can’t express myself here more concrete, more correct, less clumsy, because we are at some boundaries where the human reason isn’t applicable anymore. We have for the one side absolute certainty that we will get there, because Christ said “no one is able to pluck them”, and for the other side my freedom, which could separate me from God in any moment; but if I add “God forbid!”, I can’t get separated.

There is one more thing: when we begin to see Who is the God of Love, Who is also Almighty, you’ll begin to see that you can’t get lost with this God – it’s impossible! [It is] when you see that our fallen nature is so evil, that everything God does for our Salvation we undo for our perdition, [that] you can’t save yourself in no way. We live, as a Serbian woman said many years ago, [thinking]: “I am tormented in Orthodoxy by this incertitude: that I may be saved, or I may be not. I would rather be like Protestants, who are sure that they are already saved!”

But something in her words “scratched” me and, after some time, I realized that we Orthodox aren’t living in incertitude, but into a double certitude. As I see myself, it’s impossible to save myself. Look, Christ spilled His blood for the Hebrew people and for the entire world, and the Jews called “His blood [to be] on us and on our children” (Matthew 27:25) as a curse. So, how can be saved such a man, even with the almighty love of God? And yet, when you see that God Christ, with divine power, divine word, tried to put off that curse, saying to the women of Jerusalem: “Weep not for me, but weep for yourselves, and for your children” (Luke 23:28) – meaning “weep for those upon you called some minutes ago My blood, as a curse, and I spill it for Salvation.” [We have] such a God, Who even then doesn’t get offended!… And [Who], when they put nails through His hands, says: “Father, forgive them; for they know not what they do” (Luke 23:34); [Who], when He was dying by our hands, gives for our Salvation His body, broken by us; gives His blood, spilled by us – only if we want to. Well, with such a God, Who defeated even the Hell when He got there, making a path up to the staying to the right of Father – with such a God, how could you get lost?!

So, we have two certitudes: with me, salvation is totally impossible, and this is part of my confession. But, if I confess this, I also confess God – it is impossible to be lost with God. And, between these two impossibilities, I think God’s impossibility must triumph. It’s enough just to cling and stay, not to despair until the end because of enemy’s assaults – and [finally] God will drew me into his fishing net.

Question: How can we know if we have Grace after Liturgy?

Fr. Raphael: Notice one thing: when we are in Grace, we feel that everything is beautiful, that everything can’t have something else but a happy end. When we lose the Grace, we feel the darkness is so great, that we’ll never get out of it. Notice this is the characteristic of that condition. There is not and cannot be tragedy in God, however tragic our life may be. But those things of Hell and of falsehood are as any things of Hell – the work of falsehood wants us to despair. This is one thing, and I emphasize these effects for you to notice.

The second thing is we put very much emphasis on the preparation before Communion, for us to be, supposedly, worthy of commune. I say “supposedly” because we remain unworthy. Our worthiness is Christ. [Yet I see] we don’t understand well the need to find how to keep Communions’ Grace after Communion. In a way, this thing is more important than the preparation; this preparation before Communion is not for us to be worthy. This preparation is to prepare the soil of our soul. […] The most important thing is how to keep that Grace.

In this matter, I say to you, if you look to all the Philokalic Fathers, humbleness is the key. But what is humbleness? Because, beyond a certain pattern, we don’t know what humbleness is. For one thing, humbleness is spiritual realism. If I am the greatest sinner, then may God grant me the power to see I am the greatest sinner amongst people! This is a divine vision, that doesn’t belong to human reason, neither to comparison with the others. [Humbleness] belongs to a spiritual way of seeing things, a realist one. This is not a mannerism, but spiritual realism.

Secondly, Father Sophrony [Sakharov] defined humbleness as that quality of divine love which gives itself to the loved one without returning upon itself. This “without returning upon itself” means the humble one doesn’t consider upon himself, but seeks towards his loved one. Yet humbleness doesn’t mean just humiliation and carelessness for humiliation, but also care for the fulfillment of the loved one. Why? Because it lives through the loved one. It seeks into the loved one, it empties itself into the loved one, for it to receive in its emptied ego the loved one – for the loved one to rest into it, and for it to rest into the loved one. And that, in our [ecclesiastic] language, is called “perichoresis” – Father Sophrony used to called this “the pharmaceutical language of modern theology” [Fr. Raphael smiles], but [it is] a word which is the essence of eternal love.

On the other hand, I think a second definition will give you a better understanding of what we need to seek. Humbleness isn’t a thing by itself, it belongs to love. Father Sophrony said to me one day: “You think that what Saint Silouan said were great things, but know this: the only great thing is humbleness, because the pride prevents love.” Pride dwells in itself, and then, if I live in myself, neither of you will have place [here], nor God. But if I learn to empty myself, to give myself with the aim that God and whole humanity will have place [in me], then every person become a bearer of God and of the entire Universe. This is humbleness.

And then, [following] these paths, we’ll find both the justification to draw near the Holy Communion – [or] the worthiness, if you prefer, because the worthiness is not ours: then Christ will partake with us His worthiness. And, living in this spirit, we’ll be able to keep the Grace we receive in Communion.

Question: And, yet, how can we keep the Grace?…

Fr. Raphael: Well, by persisting on this path of humbleness. I mean, there are many things to say, but I say again – you will find your way through God, [together] with your Spiritual Father, each of you. The general path is the humbleness. Humbleness is the key to keep the Grace.

Question: And what if we don’t know what [humbleness] is, and we ask Lord to give us [humbleness]?

Fr. Raphael: [Then] Lord shall give it to you, so ask it from Lord – speaking of correct understanding…

Transcript from a conversation with youth of Association of Romanian Orthodox Christian Students, Bucharest, 14 March 2002

 http://agapienxristou.blogspot.com/2014/11/humbleness-is-key-to-keep-grace-fr.html

Great moments to remember ( True Story )

I arrived at the address and honked the horn.
After waiting a few minutes
I walked to the
Door and knocked.
 'Just a minute', answered a
Frail, elderly voice. I could hear something
Being dragged across the floor.


After
A long pause, the door opened. A small woman in
Her 90's stood before me. She was wearing a
Print dress and a pillbox hat with a veil pinned
On it, like somebody out of a 1940's
Movie.


By her side was a small nylon
Suitcase. The apartment looked as if no one had
Lived in it for years. All the furniture was
Covered with sheets.


There were no
Clocks on the walls, no knickknacks or utensils
On the counters. In the corner was a cardboard
Box filled with photos and
Glassware.


'Would you carry my bag
Out to the car?' she said. I took the suitcase
To the cab, then returned to assist the
Woman.


She took my arm and we walked
Slowly toward the curb.


She kept
Thanking me for my kindness. 'It's nothing', I
Told her.. 'I just try to treat my passengers
The way I would want my mother
Treated.


'Oh, you're such a good
Boy, she said. When we got in the cab, she gave
Me an address and then asked, 'Could you drive
Through downtown?'


'It's not the
Shortest way,' I answered
Quickly..


'Oh, I don't mind,' she
Said. 'I'm in no hurry. I'm on my way to a
Hospice.


I looked in the rear-view
Mirror. Her eyes were glistening. 'I don't have
Any family left,' she continued in a soft
Voice.. 'The doctor says I don't have very
Long.' I quietly reached over and shut off the
Meter.


'What route would you like me
To take?' I asked.


For the next two
Hours, we drove through the city. She showed me
The building where she had once worked as an
Elevator Operator.


We drove through the
Neighborhood where she and her husband had lived when they were newlyweds. She had me pull up in front of a furniture warehouse that had once
been a ballroom where she had gone dancing as a
girl.


Sometimes she'd ask me to slow
In front of a particular building or corner and
Would sit staring into the darkness, saying
Nothing.


As the first hint of sun was
Creasing the horizon, she suddenly said, 'I'm
Tired. Let's go now'.


We drove in
Silence to the address she had given me. It was
A low building, like a small convalescent home,
With a driveway that passed under a
Portico.


Two orderlies came out to
The cab as soon as we pulled up. They were
Solicitous and intent, watching her every move.
They must have been expecting her.


I Opened the trunk and took the small suitcase to
The door. The woman was already seated in a
Wheelchair.


'How much do I owe you?'
She asked, reaching into her
Purse.


'Nothing,' I
Said


'You have to make a living,' she
Answered.


'There are other
Passengers,' I responded.


Almost
Without thinking, I bent and gave her a hug. She
Held onto me tightly.


'You gave an
Old woman a little moment of joy,' she
Said.
'Thank you.'


I squeezed her
Hand, and then walked into the dim morning
Light.. Behind me, a door shut. It was the sound
Of the closing of a life..


I didn't
Pick up any more passengers that shift.

I drove
Aimlessly lost in thought. For the rest of that
Day, I could hardly talk.

What if that woman had
Gotten an angry driver, or one who was impatient
To end his shift?
What
If I had refused to take the run, or had honked
Once, then driven away?


On a quick
Review, I don't think that I have done anything
More important in my life.


We're
Conditioned to think that our lives revolve
Around great moments.


But great
Moments often catch us unaware-beautifully
Wrapped in what others may consider a small
One.


PEOPLE MAY NOT REMEMBER EXACTLY
WHAT YOU DID, OR WHAT YOU SAID ~BUT~THEY WILL
ALWAYS REMEMBER HOW YOU MADE THEM
FEEL.

AMEN....

Candles and feta cheese: Greek monastery nuns 'working around the clock' prepping for Christmas

Christmas preparations are both spiritual and material, say the nuns at a monastery in Lachute, Que.

Monastery website https://www.monasterevmc.org/

Sister Macrina, who lives at Virgin Mary the Consolatory monastery, says the most important thing about the holiday preparations is preparing your heart. (CBC)

Tucked away in the Laurentians near Lachute, Que., 22 women are frantically working — painting artwork, making candles and producing feta cheese, all by hand.

It is as busy as Santa's workshop, except the 22 women aren't Santa's elves —​ they're Greek Orthodox nuns.

They live in the province's only Greek Orthodox monastery, Virgin Mary the Consolatory, and have been getting ready for Christmas for weeks.

"The purpose of the nativity is for Christ to be born in our hearts. So the preparations have to be preparing the heart," says Sister Macrina​.

The monastery bells need to be warmed up so they can be played in the winter. (CBC)

Other preparations go even further back: since Nov. 15, the sisters have been fasting by abstaining from food such as eggs and milk.

The nuns, some of whom are from Montreal while others from as far away as Lebanon, also bake five loaves of sweet-tasting bread, which they offer to the church.

Take a trip inside the Greek monastery




CBC News Montreal
Greek monastery nuns prepping for Christmas

  Watch video : 

http://www.cbc.ca/player/play/1404530755548/

However, not all the celebrations are purely religious. The monastery grounds span 235 acres and the nuns have buildings for making cheese, devotional candles and religious artwork.

Sister Theodora says the nuns have been "working around the clock" getting ready for Christmas.

Sister Theodora is originally from Montreal's Park Ex neighbourhood. (CBC)

At the cheese factory, the nuns are making a special feta cheese where they spice the curds with special Christmas flavours.

The nuns create Greek feta goat cheese, which is sold in grocery stores. (CBC)

In the candle shop, special Christmas candles made entirely out of beeswax are produced by hand.

"We try to offer to God whatever is most purist," says Macrina​.

The nuns make the candles they use inside their church. (CBC)

In the workshop, the nuns have been hand-panting Byzantine style icons. Sister Theodora says the icons are to "transport the person's mind and heart to Christ."

On special feast days, the nuns will bake 5 loaves of bread. This is done to commemorate the section in the Bible where it says Jesus feed 5,000 people with 5 loaves. (CBC)

Sister Theophano says the preparations keep everyone busy.

"It is a stressful time of year because there are a lot of preparations and, of course, very limited time to do them, but the joy of the nativity coming dissipates​ everything and brings joy into our hearts."

Inside the workshop, where religious icons are made that are sold in the monastery gift shop. (CBC)

https://www.cbc.ca/news/canada/montreal/candles-and-feta-cheese-greek-monastery-nuns-working-around-the-clock-prepping-for-christmas-1.4955616?fbclid=IwAR06ujF_xhv6dTKd8oMrE8dIB-1aJrMHqXZ4AJ81YvgijpSQFG2q4-mJLHM

The Tactics of the Devil – Either Belittling or Increasing the Severity of a Sin ( Saint Barsanuphius of Optina )

Do you know the Devil's tactics? 

You really need to know it. When the Devil knows that some man has a sin more or less serious, he tries to prevent him from repentance. To this end, he belittles the severity of the sin in any way, suggesting the following thoughts: "It does not matter, God will forgive this to you" - and so on. And the demon even tries to make a man forget about this sin. But when this man manages to confess the sin to his spiritual father in the confession, the Devil in every way increases the severity of sin, suggesting that this sin is so great that God will never forgive it. And he tries to bring a person into depression and despair. You see how cunning the enemy is. He knows that the sins are washed away in the confession, and therefore he does not admit people to confession, and if a man confesses, the enemy embarrasses him in every way.

Saint Barsanuphius of Optina

The devil will use every opportunity to pit the true Orthodox Christians against each other ( Fr. Seraphim Rose )

In the coming years, the devil will use every opportunity to pit the true Orthodox Christians against each other, sometimes with issues great and other times (more commonly) small. We must try with steadfastness to not get caught by the bait.


Fr. Seraphim Rose

I've never repented for keeping silent... ( Saint Isaac the Syrian )

"I've often repented for things that I've said, but I've never repented for keeping silent."


Saint Isaac the Syrian

Saint Nicholas Icon.. ( Saint Nikolai Velimirovich )

In icons of St. Nicholas, the Lord Savior is usually depicted on one side with a Gospel in His hands, and the Most-holy Virgin Theotokos is depicted on the other side with an episcopal omophorion in her hands. This has a twofold historical significance: first, it signifies the calling of Nicholas to the hierarchical office, and second, it signifies his exoneration from the condemnation that followed his confrontation with Arius. St. Methodius, Patriarch of Constantinople, writes: ``One night St. Nicholas saw our Savior in glory, standing by him and extending to him the Gospel, adorned with gold and pearls. On his other side, he saw the Theotokos, who was placing the episcopal pallium on his shoulders.'' Shortly after this vision, John the Archbishop of Myra died and St. Nicholas was appointed archbishop of that city. That was the first incident. The second incident occurred at the time of the First Ecumenical Council in Nicaea. Unable to stop Arius through reason from espousing the irrational blasphemy against the Son of God and His Most-holy Mother, St. Nicholas struck Arius on the face with his hand. The Holy Fathers at the Council, protesting such an action, banned Nicholas from the Council and deprived him of all emblems of the episcopal rank. That same night, several of the Holy Fathers saw an identical vision: how the Lord Savior and the Most-holy Theotokos were standing around St. Nicholas-on one side the Lord Savior with the Gospel, and on the other side the Most-holy Theotokos with a pallium, presenting the saint with the episcopal emblems that had been removed from him. Seeing this, the fathers were awestruck and quickly returned to Nicholas that which had been removed. They began to respect him as a great chosen one of God, and they interpreted his actions against Arius not as an act of unreasonable anger, but rather an expression of great zeal for God's truth. 

Saint Nikolai Velimirovich