Ομιλία του Πανοσιολογιωτάτου Αρχιμ. Ανδρέου Κονάνου 12/10/2015

Αγιος Παϊσιος για τα άρρωστα παιδάκια που πάσχουν απο λευχαιμία και Μεσογιακή αναιμία.

 
- Γέροντα, αυτό το άρρωστο παιδάκι, που έφεραν σήμερα οι γονείς του, πολύ ταλαιπωρείται.
 
- Ε, σιγά-σιγά θα ξεπεράση την αρρώστια του, αλλά θα του μείνη μια ευαισθησία, για να
θυμάται την αρρώστια του, και αυτή η ευαισθησία θα το βοηθάη πνευματικά.

- Και τα παιδάκια, Γέροντα, που έχουν λευχαιμία πολύ υποφέρουν.
-Αυτά πολύ τα βοηθάει η Θεία Κοινωνία. Πολλά παιδάκια ξεπέρασαν την αρρώστια τους με την Θεία Κοινωνία. Όταν διαβάζουμε τον 145ο Ψαλμό, με τον οποίο παρακαλούμε τον Θεό
να σταματήσουν οι αιμορραγίες, να προσευχώμασε να βοηθήση ο Θεός τα παιδάκια που έχουν λευχαιμία, αλλά και να υπάρχη αίμα στα νοσοκομεία για τα παιδιά που έχουν μεσογειακή αναιμία. Τα παιδιά αυτά περνούν μαρτύριο μεγαλύτερο και από το μαρτύριο των παιδιών που έσφαξε ο Ηρώδης. Τα παιδάκια έχουν καθαρό μισθό από την ταλαιπωρία της αρρώστιας, γιατί δεν έχουν αμαρτίες. 

Πόσα μικρούτσικα παιδιά θα δούμε στην άλλη ζωή να είναι με το μαρτυρικό, το αγγελικό, τάγμα εκείνων των νηπίων! Μωρά δύο μηνών, να τα εγχειρήζουν, να τους βάζουν ενέσεις, ορούς! Που να βρουν φλέβα στα καημένα! Τα τρυπούν από ‘δώ – από ‘κεί... Να βλέπης παιδάκι να έχη όγκο στο κεφάλι και να του κάνουν ακτίνες, να
βάζουν κάτι καλώδια σε ένα τόσο δα κεφαλάκι. Εδώ ένας μεγάλος δεν μπορεί να αντέξη, που να
αντέξουν τα παιδάκια!
- Αυτά τα παιδάκια, Γέροντα, τελικά θεραπεύονται ή πεθαίνουν;
- Ε, πολλά φυσικά πεθαίνουν, αλλά και οι γονείς πως να τα αφήσουν.
- Γέροντα, αξίζει τον κόπο οι παιδίατροι να προσπαθούν να διατηρήσουν στην ζωή τα
πρόωρα βρέφη;
- Οι γιατροί πρέπει να κάνουν ό,τι μπορούν και παράλληλα να προσεύχωνται γι’ αυτά.
«Θεέ μου, να λένε, αν είναι αυτό το παιδί να ζήση και να υποφέρη σε όλη του την ζωή, τότε, Σε
παρακαλώ, να το πάρης». Να φροντίζουν όμως να βαπτίζωνται τα βρέφη, και τότε θα τους
προϋπαντήσουν στον Παράδεισο με αναμμένη λαμπάδα.
Και όταν είναι μεγαλύτερα τα παιδιά, πρέπει οι γιατροί πολύ να προσέξουν πως θα πουν την διάγνωση. Οκτώ χρονών παιδάκι του είπε ο γιατρός: «Θα τυφλωθής». Έρχεται και μου λέει
και ο πατέρας μπροστά στο παιδί: «Το πήγαμε στο εξωτερικό για εξετάσεις και μας είπαν ότι θα
τυφλωθή». Και καλά να είναι το παιδί, η στενοχώρια μπορεί να το χτυπήση όπου έχει
ευαισθησία, πόσο μάλλον αν είναι άρρωστο! 

http://agapienxristou.blogspot.ca/2013/10/blog-post_9866.html

Prophecies Of St Seraphim Of Vyritsa (1866-1949)

The Elder said that a time will come (it is already coming!) when the debauchery and moral decline of the young will reach their ultimate point. Virtually no-one will remain uncorrupted. Seeing their impunity, the young will consider that everything is permitted them for the satisfaction of their whims and lusts. They will begin to gather in groups and gangs, stealing and debauching themselves. But a time will come when the voice of God will be heard, when the young will understand that it is not possible to go on living in that way. They will come to the faith in various ways, drawn ever more strongly to the ascetic life. Those who before were sinners and drunkards will fill the churches and greatly thirst for spiritual life. Many of them will become monks. Monasteries will open, churches will be filled with the faithful. Then young people will go on pilgrimages. It will be a glorious time! The repentance of those that sin now will be all the more ardent...

The storm will pass over the Russian land,
The Lord will forgive the Russian people their sins.
And in Divine and Holy beauty the Cross
Will shine brightly above the Church of God once more.
And the ringing of bells will awaken
All our Holy Rus to salvation from the slumber of sin.
Holy monasteries will open anew, And faith in God will unite all.

The salvation of the world is from Russia. St Petersburg will become the spiritual centre of the country. There will be more great events in Russia - the opening and glorification of holy relics in St Petersburg - a great joy for the whole world...

The Orient will be baptized in Russia. The whole heavenly world is praying for the enlightenment of the Orient.

A time will come when there will be a spiritual flowering in Russia. Many churches and monasteries will open, even those of other faiths will come to us in ships to be baptized. But this will not last long - for about fifteen years, then Antichrist will come ...

The time will come when there will be no persecution, but money and the attractions of this world will draw people away from God and many more souls will perish than during the period of open militant atheism. On the one hand, they will raise up crosses and gild cupolas, but on the other hand, the kingdom of lies and evil will come. The True Church will always be persecuted. Salvation will only be possible through sorrows and illness, persecutions will take on a very refined and unpredictable character. It will be terrible to live to those times.

A time will come when Russia will be torn apart. First they will split her up, then they will start to plunder her wealth. The West will in every way try to further Russia’s destruction and hand over her eastern part to China. The Far East will fall into the hands of the Japanese. Siberia will fall to the Chinese, who will start to settle in Russia, marry Russians and eventually, through cunning and craft, occupy all Siberia as far as the Urals. When China tries to go further, the West will oppose it.

Many countries will fall on Russia, but she will survive, though losing a great part of her territory. That war, foretold by the Holy Scriptures, will bring about the unity of mankind. People will understand that it will be impossible to go on, otherwise every living thing will die. They will elect a single government – this will be the antichamber for the reign of Antichrist. Then the persecution of Christians will begin...

Among the disciples of St Seraphim, there were two eldresses, Pulcheria and Alexandra. Both had the gift of clairvoyance and the same gift of prophecy as their spiritual father. Of the future they said the following:

Much blood will be shed inside our country during a war with peoples of the Caucasus. A time will come when they will take away the red flags…the rule of the House of Romanov will not come all at once, there will a time of transition. Then Russia will be ungovernable, there will be a power struggle in Russia. At a difficult time for Russia someone who has been miraculously saved from the House of Romanov will come to power...

Keeping our soul clean ( Abba Dorotheos )

             
Penetrate mentally, O brethren, into the nature of things, and beware lest you be negligent, for even a small negligence subjects us to great dangers. I went not long ago to one brother, and finding him completely worn out from illness, I conversed with him and learned that he had been in a fever for only seven days, but then another forty days had passed and he still had not recovered his strength. So you see, O brethren, how a man suffers when he falls into a condition which is not natural to him. Another may never take care of his body's minor disorders, not realizing that if his body were to suffer even a slight illness, especially if he is weak, much time and labor will be needed for him to completely recover. This humble monk was sick for seven days, and see how many days passed and he still finds no comfort and cannot regain his strength.

Thus it happens also with the soul: one person sins a little, but what a great amount of time he later spends shedding his blood to correct himself! However, physical ailments are prolonged for many reasons—either the physician is unskilled and gives one medicine when he should have given another, or the patient does not conduct himself properly and does not follow the prescriptions of the physician. But with regard to the soul it is different. We cannot call the physician unskilled, and say that he does not give the right medicine. For the physician of souls is Christ, Who knows everything and gives a fitting treatment for every passion. Against vainglory He has given the commandment of the humility of wisdom, against love of pleasure the commandment of continence, against love of silver the commandment of almsgiving, and in short, every passion has as its treatment a corresponding commandment, so that no one can say that the physician is unskilled, or that the medicines are old and therefore ineffective; for the commandments of Christ never grow old—to the contrary, the more they are fulfilled, the more they renew themselves. Therefore nothing hinders the health of the soul but its own lawlessness.

And so let us pay heed to ourselves O brethren, let us labor while we have time. Why do we not take a care for ourselves? Let us do at least something good so as to find help in the time of temptation! Why do we ruin our own lives? We hear so much, yet we do not take a care for ourselves, and we disdain everything. We see how our brethren are taken from our midst, yet we do not pay heed to ourselves, although we know that we too draw ever nearer to death. See, from the time we have sat down to converse up till now, we have passed two to three hours of our lives and have drawn closer to death, and although we see that we are losing time, we have no fear. How is it that we do not remember the words of the elder who said, "If someone looses gold or silver he can find some other to replace it; but if we lose time by living in idleness and sloth, we will not be able to find any other time in place of what was lost—verily we will seek even a single hour of this time and will not find it. How many men are there who desire to hear the word of God but do not receive what they desire, and we hear so much yet disdain it, and do not wake up! God knows, I am astonished at the insensitivity of our souls—that we could be saved yet we do not want to be. For we could cut off our passions while they are still young, but we do not concern ourselves with this, and allow them to gain strength against us so that we might come to a worse end. For it is one thing, as I have many times said to you, to uproot a small blade of grass, because it is easily pulled out; but it is another thing to uproot a great tree.

One great elder was walking with his disciple in a certain place where there were several cypresses, great and small. The elder told one of his disciples, "Uproot this cypress. The cypress was small, and the brother immediately pulled it out with one hand. Then the elder pointed to a second which was larger than the first and said, "Uproot this one too." The brother pulled it this way and that with both hands and finally pulled it out. Again the elder showed him yet a larger tree, and with great labor he uprooted that one also. Then he showed him a yet larger one, the brother with the greatest labor at first pulled it back and forth, labored and sweated, and finally he pulled out this one also. Then the elder showed him one that was even larger, but although the brother labored sweated much over it, he still could not uproot it. When the elder saw that he did not have the strength to do this, he commanded another brother to stand and help him; and together they barely managed to uproot it. Then the elder said to the brethren, "And so it is with the passions, brethren; while they are small, if we want we can easily uproot them; but if we are negligent about them because they are insignificant, they will become strong, and the stronger they are the greater labor will be demanded of us. And when they become very strong in us, then even with great effort we will not be able to uproot them ourselves, without the aid of the saints who help us according to God."

Do you see how significant are the words of the early elders? The prophet teaches us this same thing, in the psalm, O daughter of Babylon, thou wretched one, blessed shall he be who shall reward thee wherewith thou hast rewarded us. Blessed shall he be who shall seize and dash thine infants against the rock (Ps. 136:11,12). Let us examine what has been said in order. Babylon he calls joining or disturbance—this is what that word signifies, being derived from the word Babel, which means also Sichem. The daughter of Babylon signifies enmity; for the soul at first is disturbed and then gives birth to sin. He calls her wretched because, as I have told you before, evil has no existence in itself, but receives its existence from our negligence, and in turn is uprooted and destroyed by our striving for virtue. Then St. David speaks as it were to her, Blessed shall he be who shall reward thee wherewith thou has rewarded us. Let us see what we have given, what we have accepted and what we would like to give? We gave our will and received sin. This passage calls blessed those who give to her, and "to give" here means: no longer to perform sin. Then he adds, Blessed shall he be who shall seize and dash thine infants against the rock; blessed is he who from the very beginning does not at all accept what is born of you, that is, evil thoughts, and gives them no room to grow in himself and bring evil into action; but swiftly, while they are still small and before they have grown strong and risen up against him, he takes them and crushes them against the rock, which is Christ (I Cor. 10:4), and destroys them, hastening to Christ. Behold how both the elders and the Holy Scripture are in agreement between themselves, and how they glorify those who labor to cut off their passions while they are still young, before experiencing the misfortune and bitterness they bring.

And so let us strive, O brethren, to receive mercy; let us labor a little and find great repose. The Fathers have told us how a man should gradually purify himself: every evening he should examine himself as to how he spent the day, and again in the morning how he spent the night, and repent before God for however he may have sinned. In truth, since we sin much, we need, because of our forgetfulness, to examine ourselves even after the passing of six hours as to how we spent the time and in what we have sinned. And each one of us should say to himself, "Did I not say something which angered my brother? When I saw him occupied with some work did I not judge him? Did I not belittle him and speak evil against him? Did I not ask something from the cellarer, and when he did not give it to me, did I not judge him and murmur against him? If the food was not good did I not say something about it? Or being embittered, did I not murmur against my own self?" For if someone should murmur even against himself, this is a sin. We should likewise say to ourselves, "Did the canonarch or some other brother say some unpleasant word to me and I did not endure it but talked back to him?" In this way we should daily probe ourselves as to how we spent the day. And in the same way each one should test himself how he spent the night: Did he arise with fervor for the Vigil? Or did he murmur against the one who woke him up? Or was he fainthearted against him? We should know that the one who awakens us for the Vigil show us a great benefaction and is for us the cause of great good things, for he awakens us in order that we might converse with God, pray for our sins, be enlightened and receive benefit of soul. How should we not give thanks to such a benefactor? In truth we should revere him just as if through him we receive salvation.

I will relate to you something miraculous which I heard concerning a great and clairvoyant elder. Standing in the church he saw that when the brethren began the psalmody, a certain light-bearing being came out of the altar, bearing what appeared to be a little case with myrrh and a brush. He moistened the brush in the case and went about all the brethren, placing a sign on each of them and on the places of certain of those who were absent, but he passed by the places of other ones who were absent. Toward the end of the divine service, they again saw that he came out of the altar and did the same thing. Once the elder stopped him and fell to his feet, entreating him to explain to him what he was doing and who he was. That light-bearing man replied to him, "I am an angel of God, and it has been commanded me to seal with this sign those who come to church at the beginning of the psalmody and remain to the end of it, for their zeal, striving, and good will." The elder asked him, "But why do you make the sign on the places of certain of those who are absent?" In reply to this the Holy Angel said to him, "Those of the brethren who are zealous and have a good will have left church because of extreme exhaustion, with the blessing of the fathers, or likewise by some command, being occupied with their obedience and therefore they are not here, so that although they are not in church, they still receive their blessing, for by their good will they are present together with those who sing. Only to those who could be in church and do not come out of laziness it is commanded not to give the sign, inasmuch as these make themselves unworthy of it." Do you see what gifts the brother who awakens you for the church rule is the cause of? Strive then O brethren never to be deprived of the sign of the holy angel; if it happens sometime that you be lazy and that others should remind you of this, you should not be indignant, but, having in view the benefit of such a reminder, you should give thanks to the one who reminds, whoever he might be.

When I was living in coenobitism, the Abbot, at the advice of the elders, made me the receiver of visitors, while not long before this I had had a severe illness. And thus it happened that visitors would come in the evening and I would spend the evening with them; then camel-drivers would come, and I would serve them; and often after I had gone to sleep, another need would arise, and they would wake me up, and meanwhile the hour of the Vigil would also be approaching. Hardly would I have fallen asleep when the canonarch would wake me up; but from labor or from illness I would be exhausted, and sleep would again take such possession of me that, weakened by fever, I would not remember myself and would answer through sleep: "Very well, my lord, may God remember your love and reward you; you have commanded, I will come, O lord." Then when he went out, I would again fall asleep and be very sad that I was late in going to church. And since the canonarch couldn't wait for me, I begged two brethren, one to wake me up, and the other not to let me doze at the Vigil; and believe me, brethren, I revered them as if through them my salvation was accomplished, and maintained toward them great piety. So you also should act with regard to those who rouse you to the church rule and to every good deed. Therefore each of us, as we have said, should test himself as to how he spent the day and night—did he stand with attention at psalmody and prayer, or was he distracted by passionate thoughts? Did he listen to the divine reading diligently, or, leaving the psalmody did he depart from church with his mind distracted? If one constantly tests himself in this way, he repents over his sins and strives to be corrected—then he will begin to lessen the evil within himself. And if he has made nine mistakes, he will in the future make only eight, and thus, advancing gradually with God's help, he will not allow the passions to grow strong in him. For it is a great misfortune for someone to fall into the habit of passion, because as we have said, although he might wish to repent, he will not be able to overcome the passion by himself if he does not receive help from the saints.

Would you like me to tell you about a certain brother for whom a passion was converted into a habit? Listen to something which deserves much lamentation. When I lived in the coenobium, the brethren in their simplicity, I think, confessed to me their thoughts, and the Abbot at the advice of the Elders commanded me to take this concern upon myself. Once there came to me one of the brothers who said to me, "Forgive me father and pray for me: I steal and eat." I asked him, "Why? Are you hungry?" He replied, "Yes, I do not get enough at the brothers' trapeza and I cannot ask." I told him, "Why don't you go and tell the Abbot?" He replied to me, "I am ashamed." I said to him again, "Do you wish me to go and tell him?" He said, "As it is pleasing to you, O master." And so I went and informed the Abbot of this. He said to me, "Show love and take care of him as you know how." Then I took him and said to the cellarer in his presence, "Show your love—when this brother will come to you give him as much as he wishes and do not refuse him in anything." Doing this the cellarer replied to me, "As you have ordered so will I fulfill it." Spending several days in this way the brother again came in and said to me, "Forgive me father, again I have begun to steal." I said to him, "But why? Doesn't the cellarer give you what you wish?" He replied to me, "Yes, forgive me, he gives me what I want, but I am ashamed before him." I said to him, "Are you ashamed also before me?" He replied, "No." Then I said to him, "Then whenever you wish come and take from me, but do not steal," for at that time I had the responsibility of being in the infirmary, and he came and took what he wished. But several days later he began again to steal, and he came with sorrow and told me, "Again I am stealing." I asked him, "Why my brother? Do I not give you what you want?" He replied, "Yes, you give me what I want." I said to him, "Then what is it, are you ashamed to take from me? He replied, "No." I said to him, "Then why do you steal?" He replied, "Forgive me, I myself do not know why; but I simply steal." Then I said to him, "At least tell me truthfully what you do with what you steal? He replied, "I give it to the donkey." And indeed it turned out that this brother stole pieces of bread, dates, figs, onions, and in general everything that he found, and hid it, some things under his bed, other things in different places, and finally not knowing where to use all this and seeing that it was spoiling, he brought it out and threw it away or gave it to the irrational creatures.

And so you see what it means to turn a passion into a habit? Do you see how pitiable this is, and what suffering it is? He knew that this was evil, he knew that he was doing wrong and he grieved and wept; however he was enticed, the poor wretch, by a bad habit which was formed in him because of his previous negligence. Abba Nisteroe has well said, "If someone is enticed by a passion he will be the slave of a passion." May the good God deliver us from evil habit, lest it be said to us, What profit is there in my blood when I go down into corruption? (Ps. 29:9). And how someone falls into a habit I have told to you many times. For a man who has become angry once is not necessarily called an angry man; one who has once fallen into fornication is not necessarily called a fornicator; and just because one has shown mercy to his neighbor on one occasion he is not necessarily called merciful. But just as with virtues so also with vices, from their frequent exercise the soul receives a certain habit, and then this habit either tortures the soul or give it repose. We have often repeated that virtue gives repose to the soul while vice tortures it, that is, virtue is natural, it is within us, for the seeds of virtues cannot be destroyed. And I have said that the more we do good, the more we acquire a habit for virtue, that is, we restore our natural characteristic to ourselves and ascend to our previous health, just as from having a cataract to our previous vision, or from some other ailments to our previous natural health. But it is not the same with regard to vice. Through exercise in vice we develop a tendency that is foreign and contrary to our nature, that is, we develop a tendency for a certain destructive infirmity, so that even if we want to be free of it we cannot without many prayers and tears which might incline Christ's mercy toward us. We note a similar thing in the body: there are certain kinds of food which by nature produce black bile, as for example cabbage, lentils, and certain other foods like these; but one becomes black-biled not because he once or twice eats cabbage or lentils or the like, but rather from eating them frequently. If the black bile should later increase in him, then fever occurs which torments him and brings other innumerable afflictions in its wake. The same thing happens with the soul: if one becomes hardened in sin, then an evil habit forms in the soul, and tortures it. However you should know also that the soul can have an attraction to certain passions, if it falls into committing this passion only once it immediately is in danger of falling also into a habit. The same thing happens also with the body: one man may have a disposition toward black bile from some previous negligence, so that a single one of the above-mentioned types of food can immediately produce black bile in him and cause a fever. And so one needs great attentiveness, effort and fear lest one fall into an evil habit.

Believe me brethren, if even one passion has become a habit in someone, he will deserve torment; it could happen that one might do ten good deeds but have one evil habit, and this one thing which proceeds from an evil habit supersedes his ten good deeds. If an eagle is caught in a net with one claw, even though the rest of him may be entirely outside the net, this small thing overcomes all his power. For is he not stuck in the net by that one claw even though he is otherwise entirely outside of it? Cannot the hunter seize him whenever he wishes? So also the soul: if even one passion turns into a habit, the enemy can overcome the soul whenever he wishes, for it is in his hands by reason of that passion. Therefore I also say to you constantly: do not allow any passion in you to become a habit, but labor and pray to God day and night so as not to fall into temptation. But if being human we should be conquered and fall into sin, let us then strive immediately to rise, let us repent over it, let us weep before God's goodness, let us keep vigil and struggle. And God, seeing our good will, humility, and contrition, will give us a hand of help and have mercy upon us. For to Him belongs all glory, honor and worship. Amen.

Abba Dorotheos

Περί Τούρκων ... ( Αγιος Παϊσιος )

οι Τούρκοι είναι βάρβαρος λαός… Πά, πά. Όταν σφάζαν τους Αρμένιους, για τρεις μέρες, μύριζε ολόκληρη η πόλη σαν σφαγείο… Οι Έλληνες ήταν κλεισμένοι στα σπίτια τους, δεν τολμούσε να βγει κανείς στο δρόμο, φωνάζανε, σκοτώνανε…, τρεις ολόκληρες μέρες.
— Ποιοί γέροντα; Ο Τούρκικος στρατός;
— (με έμφαση) Όχι μόνο ο στρατός αλλά και ο κόσμος, οι Τούρκοι και οι γέροι ακόμα. Βλέπεις ο άλλος πήγαινε και έσφαζε το γείτονα του, που είχαν ζήσει τόσα χρόνια δίπλα-δίπλα… Βάρβαρος λαός… έχουν κάνει πολλά… γι’ αυτό θα πληρώσουν, θα λειτουργήσουν οι πνευματικοί νόμοι, έχουν τα κόλυβά τους στο ζωνάρι.

Αγιος Παϊσιος

Πως κλείνετε το ρήμα "EΓΩ" ( Αγιος Παϊσιος )

Προσωπική μου εμπειρία με τον γέροντα Παίσιο, αρχές της δεκαετίας του 80...
- Βρε παιδί μου μού λέει, δεν πάμε καλά γιατί κλείνουμε λάθος το ρήμα ΕΓΩ.
- Δηλαδή γέροντα;
- Να, εμείς το κλείνουμε ΕΓΩ, ΕΣΥ, ΑΥΤΟΣ, ενώ το σωστό είναι ΑΥΤΟΣ, ΕΣΥ, ΕΓΩ !
Και θαύμασα τότε ..."φιλολογικώς", την ευφυολογία του - πολλοί από εμάς πού τον βλέπαμε τότε αρκετές φορές τον χρόνο, γιατί πεταγόμαστε ένα 24ωρο στο Άγιο Όρος, -1979 κι αργότερα, δεν είχαμε καταλάβει συνειδητά την Αγιότητα του, και το διηγιόμουν σε όλους τούς φίλους μου, πολλά χρόνια όμως αργότερα, - ευτυχώς ζούσε, αν και άρρωστος ακόμη, κατάλαβα, "παιδαγωγικώ τω τρόπω " γιατί το είπε σε εμένα [ ή και σε μένα] αυτό.. Μεγάλος προορατικός και διακριτικός Γέροντας ! Την ευχή του να έχουμε..


Αγιος Παϊσιος

Akathist to St. Ephraim of Nea Makri, the Righteous Martyr and Wonderworker

         
Kontakion in the Plagal of the Fourth Tone  

You dawned like a newly-revealed star through the revelation of your holy Relics, O Father, and you shine upon all with the rays of wonders, but ever fulfill the entreaties of those who faithfully hasten to you, O Saint Ephraim, and cry to you: hail, O blessed Father.


You were sent from heaven, like another angel [Gabriel], and showed us grace (3), through which you gladden each of the faithful, O Righteous Martyr Ephraim, with the divine Spirit. Therefore we bless you, and cry to you with words like these: Hail, you who formerly struggled well,
Hail, you who recently revealed yourself.
Hail, O cause of rejoicing,
Hail, O center of joy.
Hail, newly-enlightening star of the Church of Christ,
Hail, double-edged sword against the madness of the foe.
Hail, for you properly and righteously lived in asceticism,
Hail, for you were lawfully crowned through your struggles.
Hail, new support of the faith,
Hail, corruption and pain of the faithless.
Hail, you through whom the faithful are preserved,
Hail, you through whom the lawless are condemned.
Hail, O blessed Father.


Your righteous life and your holy end remained unknown to all, but was wondrously revealed with your holy Relics, O all-praised one, thus being made known to the ends of the earth, and teaching all to chant: Alleluia.

Receiving the divine knowledge of your godly life, and the revelation of your holy bones, we offer praise to God, Who glorified you with many wonders, O Ephaim who are blessed of God, through which you gladden those who cry to you: Hail, divine healer of Christ,
Hail, beholder of the never-setting light.
Hail, you who were zealous for the Righteous in asceticism,
Hail, you who were zealous for the Martyrs in struggles.
Hail, most-pure vessel of the divine inbreathing,
Hail, most-fragrant flower of mystical fragrance.
Hail, for you mindfully denied the world,
Hail, for you wondrously purchased the things above.
Hail, you who calms the waves,
Hail, you who lifts up the mind to the Beloved.
Hail, sower of the love of Christ,
Hail, up-rooter of the delusion of satan.
Hail, O blessed Father.


Your God-given glory was hidden, O Ephraim, Righteous Martyr of the Lord, and those who beheld the revelation of your holy relics came to believe through your miracles, and they faithfully cry to the Lord: Alleluia.

You shone upon Amomon mountain formerly, and pleased Christ in righteousness. Now, you sanctify your holy Monastery through your holy relics, O Ephraim, and they dance in you and cry to you with joy: Hail, lamp of hesychia,
Hail, type of chastity.
Hail, you who gladden the minds of the faithful,
Hail, you who shame the mindlessness of the faithless.
Hail, you who dyed the robe of your soul in your blood,
Hail, you who sealed your life with the seals of your struggles.
Hail, for you endured the attacks of barbarians,
Hail for you were granted eternal crowns.
Hail, lamp-lighter of righteous asceticism,
Hail, three-sunned treasury of light.
Hail, O blessed Father.

Dissolving every confusion, and bestowing joy, you appeared to the chaste Abbess, and you revealed to her truly where your holy bones would be found. She, beholding this occurrence through God's revelation, cried out: Alleluia.


Hearing your voice, and beholding you who spoke to her, O all-blessed one, you appeared to the Abbess, O wise one, and you revealed your name to her, and your holy death, for which we cry to you words like these: Hail, O martyr among the Righteous ones,
Hail, O glorious one among the Saints.
Hail, you who lived a life equal to the angels,
Hail, you who cultivated the immortal fruit.
Hail, golden-woven crown of your holy Monastery,
Hail, evergreen tree of noetic fruit.
Hail, you who struggled on Mount Amomon,
Hail you who were enriched with Christ's illumination.
Hail, you who cleanses stains of souls,
Hail, you who gladdens the city of the faithful.
Hail, O blessed Father.


Strange wonders and many appearances, both to those awake and to those asleep, you revealed to all the glory which you received from God of old, O Saint, and being astonished at your radiance, we cry to God: Alleluia.

Healings you pour forth, and joy and health, from the treasury of your holy bones, to those who hasten to your Monastery, and seek your help, O Ephraim. Therefore, the faithful who are nourished by your grace cry out: Hail, spring of healings,
Hail, dissolver of sicknesses.
Hail, you who appeared to those awake and by dream,
Hail, you who delivers from every danger.
Hail, you who mystically sanctifies those who call upon you,
Hail, you who wondrously gladdens those who behold you.
Hail, you who heals incurable passions,
Hail, you who delivers from the burdens of the demons.
Hail, you who often appears, as you desire,
Hail, you who grants joy, as you choose.
Hail, builder of a heavenly mansion,
Hail, our fervent protector.
Hail, O blessed Father.


The faithful who found themselves benefited by your many wonders, became your proclaimers, as you gave wing to their souls. Therefore, a multitude hastens to your Monastery, and reaps grace from your Relics, crying out: Alleluia.

You appeared shinning as another lamp from heaven, and recently on Amomon mountain, you became known to the Church of Christ through the uncovering of your divine Relics, though before you were utterly unknown, and you move all to cry to you: Hail, pillar of the pain the righteous,
Hail, vine of godly laws.
Hail, newly-shining morning star of Christ,
Hail, newly-made shoes of the Church.
Hail, most-divine image of ascetical virtues,
Hail, most-secure rock of martyrical struggles.
Hail, for you lawfully opposed tyrants,
Hail, for you gloriously were translated to the Lord.
Hail, you who behold the radiance of Christ,
Hail, you who hymn His goodness.
Hail, you who shine with manliness of soul,
Hail, you who transform the fury of enemies.
Hail, O blessed Father.


Remaining hidden for many years below the earth, O God-bearer, you were later made known to us as a treasure, through the providence of God, O Saint Ephraim, and you enrich with your grace, those who cry to Christ: Alleluia.

You were shown a new sun to the Church of Christ, shining with the rays of wonders, and you dissolve the night of passions for those who hasten fervently to your intercessions. But, O Righteous Saint, we ever cry to you: Hail, grape cluster of gladness,
Hail, deliverer from folly.
Hail, God-given healing of the sick,
Hail, deliverance for many who suffer.
Hail, man who bears God, and imitates the Righteous,
Hail, O Martyr of the King of all, and godly athlete.
Hail, you who join together asceticism and martyrdom,
Hail, you who shone with the glory from above.
Hail, you who dissolve the darkness of the passions,
Hail, you who were steadfast in your struggle.
Hail, O blessed Father.


Strangely does the grace pour forth which you bestow, O all-blessed one, to all those who call upon you. Therefore, throughout all of Attica, the voice of your wonders has gone forth, and all hasten to your Relics, crying to God: Alleluia.

All illumined and divinely shining, you were set in your divine Monastery, and you illumine with your new form those who are pure of heart in the Spirit, and you pour forth waves of grace to those who cry out to you with fervor: Hail, boast of monastics,
Hail, armada of the Orthodox.
Hail, treasury of bodiless glory,
Hail, pasture of the wisdom from above.
Hail, heavenly aroma of divine grace,
Hail, divine slaughter of the fury of barbarians.
Hail, seal of a righteous life,
Hail, cinnamon of spotless virtues.
Hail, star on the mount of Amomon,
Hail, practical rule of the monastic way.
Hail, O blessed Father.


Paralytics you raise up, demoniacs you heal, and intractable passions you cease, and therefore multitudes from Athens and Piraeus and other surrounding areas hasten to your Monastery, O Father, hymning you and crying out: Alleluia.

Your divine words shine with eternal glory, as you were seen by the pious and wise young [Abbess], and confessing your protection, which your bestow upon your Monastery, she cries out words like these: Hail, new boast of the Righteous,
Hail, bearer of the glory of the Martyrs.
Hail, sleepless protector of your Monastery,
Hail, you who dwell with the holy Angels.
Hail, for you healed those who were terribly sick,
Hail, for you wondrously raised the paralytic.
Hail, you who dissolve the weight of headache,
Hail, you who ceases the passion of diabetes.
Hail, jewel of the graces of God,
Hail, precious diadem of the faithful.
Hail, O Ephraim, the beauty of ascetics,
Hail, radiance of your monastics.
Hail, O blessed Father.


Your holy vision, while awake or by sleep, is multiplied in your Monastery, in which dwell chaste nuns, who are filled with much rejoicing, as they proclaim you their protector, but cry to God: Alleluia.

With the heavenly myrrh, which you treasure in your soul, you gladden the hearts of the faithful, and you made the treasury of your sacred relics to be an ointment store of fragrance, from which you make fragrant those who piously cry out to you: Hail, myrrh-container of grace,
Hail, godly protection of your Monastery.
Hail, fragrant paradise of incorruption,
Hail, cypress of holy dispassion.
Hail, for you deposed the enemy who wars against us,
Hail, for you magnified Christ through your pains.
Hail, for you lied below the earth for many years,
Hail, for you shone from the earth by divine command.
Hail, you who purge the wounds of souls,
Hail, for you burn up the terrible arrows.
Hail, you who ever bestow healings,
Hail, you who ever protect us.
Hail, O blessed Father.


All the cities of the faithful hymned the Savior at the finding of your divine and all-sacred bones, O godly one, for they were preserved unharmed below the earth for many years. O Ephraim, we honor them, and cry out to you: Alleluia.

Protect your Monastery from every danger, through your intercessions to the Savior, and grant it, O Father Ephraim, the gifts of your blessings, which we seek through your grace, as we ever cry out: Hail, our unassailable wall,
Hail, unshakable tower of the faithful.
Hail, the most-safe protector of your Monastery,
Hail, the protector and guardian of your children.
Hail, God-given foundation of pious nuns,
Hail, heavenly boast of pious ascetics.
Hail, for you honor the petitions of the faithful,
Hail, for you ever drive away evils.
Hail, you who intercede to Christ on behalf of all,
Hail, you who burn up the energy of the passions.
Hail, O blessed Father.


You fill us with grace, and much rejoicing, and divine exaltation, O Father, and you gladden our souls, and you also sanctify the bodies, through the treasury of your relics, of those who cry out to the Trinity: Alleluia.

Praising your struggles in hymns, O Father, we praise Him Who gave you grace, and standing round your Relics, we cry out that your protection might be granted to us, O Saint, that we might ever cry out to you: Hail, equal in honor to the Righteous,
Hail, companion of the Martyrs.
Hail, partaker of unwaning crowns,
Hail, you who are filled with the three-sunned illumination.
Hail, very precious gift of your holy Monastery,
Hail, newly-founded wall of the sacred Church.
Hail, you who gladden the choirs of the faithful,
Hail, you who erect holy staircases.
Hail, through whom we are delivered from distress,
Hail, through whom we are healed from passions.
Hail, intercessor of the faithful to Christ,
Hail, my deliverer in dangers.
Hail, O blessed Father.


O thrice-praised Father, O Righteous Martyr Ephraim, the companion of the former Saints (3), with them entreat Christ, that we be delivered from all kinds of dangers, and that we might be granted the life to come, we who cry to God: Alleluia.

And straightaway, 

 
Kontakion in the Plagal of the Fourth Tone 

You dawned like a newly-revealed star through the revelation of your holy Relics, O Father, and you shine upon all with the rays of wonders, but ever fulfill the entreaties of those who faithfully hasten to you, O Saint Ephraim, and cry to you: hail, O blessed Father.

Beware of Visions ( St. Paisios )

-Elder,What should we say when people come and tell us of visions or of saints they have seen?

-It is better to tell them to be cautious.This is safer,because not everyone can discern if a vision is from God or from the devil.Even if a vision is from God,one should not really accept it.After all,God is moved,in a sense,when He sees His creature not accepting the vision immediately,because this indicates humility.If indeed a Saint appeared in a vision,God would surely find another way to inform the soul and guide it to the desirable purpose.We must be careful and aware that it is possible for the devil to come,press the button and turn on the "television"...

There was a soul who had not received help from people,and for this reason she was entitled to divine help.God revealed something to her in order to help her.But then the devil put some thoughts in her head:"It seems that God has something more sublime in store for you,who knows?Otherwise,why would He have endowed you with that vision?"From the moment she believed this,the devil started his work and controlled her!But in the end,God had pity on her and helped her again.She had a vision and heard a voice telling her,"Write to Father Paisios and tell him all the visions you have seen."So she wrote me a letter relating all the visions she had had.The tempter,the devil,had really confused her.They were real visions;but they were all from the tempter.Of all the visions she had related,only the first and the last were from God.The last one was permitted by God to help her come to her senses and to be rid of the deception.In the end,the poor woman took heart what I told her,and she was freed.

Taken from ELDER PAISIOS OF MOUNT ATHOS,Spiritual Counsels Vol3 "Spiritual Struggle"

Explaination of dreams ( Metropolitan Hierotheos of Nafpaktos )

 
What are Dreams?
St John Climacus gives a definition of dreams: “A dream is a movement of the nous while the body is at rest.” When the body is immobilised by sleep at night, the nous – not the rational faculty – continues working. This activity of the nous is what we refer to as dreams. Whereas dreams are an activity of the nous while the body is at rest, fantasy and imagination are an illusion of the eyes “when the mind is asleep. Fantasy is ecstasy of the nous, when the body is awake. Fantasy is the vision of something which does not exist in reality.” In other words, imagination is active while a person is awake, whereas dreams come into action during sleep.

There is a distinction between dreams and visions. “A vision is something seen more or less consciously when awake. A dream is something imagined during sleep” (St John Climacus). A person perceives visions by means of his senses, but he sees dreams through the action of his nous when his body is asleep.

In addition, the saints distinguish between dreams, visions and revelations occurring during sleep. According to St Nikitas Stithatos, we can see dreams, visions and revelations while asleep, and he examines the difference between them.

Dreams are images that do not remain unchanged in the imaginative faculty of the nous. They present a confused picture with constantly-altering scenes and forms.

Visions remain constant. They do not change, “but remain imprinted on the nous unforgettably for many years.” They benefit the soul by bringing compunction and revealing fearful wonders. As a result they keep the beholder reflective and in awe.

Revelations are theorias granted to the purified and illumined soul, “in a way that transcends normal sense perception”. They reveal the mysteries of God.

St Nikitas Stithatos goes on to explain that dreams are seen by “materialistic and sensually-minded people”, whose nous is darkened by passions and whose imagination is mocked by the demons. Visions are associated with “those well advanced on the spiritual path, who have cleansed the soul’s organs of perception.” Those who purify the soul’s senses and have progressed to a high level behold visions. Revelations are for perfect Christians, “who are activated by the Holy Spirit, and whose soul is united to God through theology.”

I think these clarifications are essential in order to make a distinction between dreams and theorias of God. We shall look at this issue in the next section, when we set out the factors that distinguish dreams coming from the devil from visions and revelations sent by God during sleep. It needs to be stressed at this point that dreams mainly affect man’s imagination. They are an action of the nous while the body is asleep, and most of them are the work of demons.

Types of Dreams

As we saw above, the Fathers make a distinction between dreams, on the one hand, and visions and revelations on the other. There are, however, many Fathers who speak about dreams in general. When we study their writings we realise that the dreams we see at night, while our body and senses are inactive, have many causes. Some dreams are the result of our natural physical state and impressions made on us during the day. Others are due to passions, in other words, to unnatural impulses of the soul. Some are clearly the work of demons. There are, however, dreams that come from God and are revelations bestowed by God, or the angels as God’s messengers.

The first category encompasses those dreams which are the result of the thoughts, reflections and impressions of the day. St Basil the Great, in response to the question, “Where do shameful nocturnal fantasies originate?”, teaches that, “They result from alien movements of the soul during the day.” These alien impulses of the soul and the impressions of the day are stored in our memory and create dreams. Many dreams also originate from physical reactions.

The second category includes dreams that arise from passions, which are actions of the soul contrary to nature. When the soul’s powers are corrupted and are motivated by the impressions provided by the senses, they provoke this type of dream. We can therefore see from our dreams which passions dominate us. More will be said on this subject in the next section.

The third category of dreams, so-called demonic dreams, is horrendous. Although the devil can also exploit the other two categories of dreams, he sometimes acts independently of them. St Diadokos of Photiki states succinctly that for the most part dreams are nothing more than “images reflecting our wandering thoughts or…the mockery of demons.” The demons trick those whom they have in their power. When they gain control of someone they appear to him both sleeping and waking in the form of angels or martyrs, and grant him a revelation of purported “mysteries” and bestow supposed “spiritual gifts” on him (St John Climacos).

But how do the demons act? What is it that they stir up during sleep? Evagrios Pontikos observes that the demons “make an imprint on the nous by arousing the memory, while the activity of our bodily senses is suspended during sleep.” The demons act mostly through our memory to provoke dreams.

We know from the patristic tradition that the majority of dreams are the work of Satan and fall into the third category. The demons transform themselves into angels of light or prophets and foretell the future. However, as St John Climacus remarks, the demons know nothing about the future from foreknowledge, because if they did, they would be able to foretell our death.

The demons attack monks more than anyone else by means of dreams, because they want to provoke them to abandon their sacred task. In particular, the demons attempt to disturb novices, who have left their homes and families, “representing to [them] that [their] relatives are either grieving or dying, or are captive for [their] sake and destitute” (St John Climacus). Of course no one should pay any attention to such dreams, because they are demonic deceptions intended to lead the monk to reject and abandon the monastic way of life.

The fourth category of dreams is those coming from God. Such dreams are sometimes called revelations and are associated with inner purity. Many such dreams are recorded in Holy Scripture. I should mention in particular the dreams of Joseph, the Betrothed of the Most Holy Mother of God, concerning Christ’s conception, birth and protection. St Isaac the Syrian says that the holy angels take the likenesses of saints “and show themselves in these likenesses in dreams to the soul while its thoughts are drifting, for joy, preservation and delight.”

So there are many kinds of dream and they are due to many causes. Christians should distinguish between dreams and examine where they come from. We shall now set out some factors that indicate the origins of dreams.

In general, as St John Climacus says, if we wake up from sleep peaceful this shows that we have been comforted by the angels unawares. If, on the other hand, we wake up troubled, “we are suffering as a result of evil dreams and visions.” A dream’s origin is indicated by whether it disturbs us or brings peace. This is not, however, absolute proof, as there is a sort of joy mingled with pride which comes from the devil.

St Diadochos of Photiki says that dreams that originate from the devil do no keep the same shape, but change from one form to another, alarm the senses, resound with laughter or “suddenly become threatening.” The figures that appear in the dreams sent by demons shout and menace, transform themselves into soldiers and sometimes “screech at the soul.” By contrast, dreams that come from God do not change shape or provoke fear and horror, but bring inexpressible joy and gladness.

St John Climacus teaches that demonic dreams usually show torments, judgments and separations, and make us frightened and miserable. This is a sign of delusion. It is possible, however, for us to see torment and judgment in dreams sent by God to make us repent. The difference is that in the first case such dreams bring despair, which is a sign of demonic deception, whereas in the second case, they give rise to intense prayer, repentance and a willingness to change.

Visions during sleep, according to St Nikitas Stithatos, are not all true, nor do they all leave an imprint on the nous. True visions are seen “only by those whose nous is purified, who have cleansed the soul’s organs of perception and who are advancing towards natural theoria.” Such people have purified themselves through prolonged fasting and exercise self-control in every aspect of their lives. They do not worry about day-to-day matters and are not concerned about this present life. They live like angels and “through exertion and hardship pleasing to God they have attained the sanctuary of God, the spiritual knowledge of created beings and the wisdom of the higher world.”

In general it should be stated that dreams that come from God (which are called visions and revelations) are as far removed from dreams that come from the devil (which have a strong imaginative element) as heaven is from earth. Just as there is no similarity between created and uncreated things, there is no similarity at all between diabolic and divine dreams.

According to patristic teaching, satanic dreams are characterised by colour and change, whereas dreams from God have no colour and are unchanging. This is how we can tell the difference between those sent by God and those which result from physical illness or satanic energy. Anthropocentric psychoanalysis, which does not make this distinction between created and uncreated, and does not accept the existence of demons and their energy, is unable to distinguish between different types of dreams. Thus it goes seriously wrong, because it can categorise divine visions as delusions and hallucinations. Only someone completely integrated into the Orthodox Tradition, who has the mind of Christ and has tasted heavenly things, is able to make this distinction and heal the illnesses of his spiritual children.

Dreams and Passions

We saw earlier that one category of dreams originates from passions, whether of the body or the soul. This issue will now be examined more closely, because by studying our dreams we can observe which passions dominate us, in order to fight against them.

St John Climacus writes that the heart of gluttons dreams of food and nourishment, but the heart of those who mourn dreams of judgment and condemnation. We know from the teaching of the Fathers that the human soul has three powers or aspects: the appetitive (desiring) aspect, the incensive aspect and the rational aspect. St Symeon the New Theologian writes about how we can understand from dreams which passions dominate us the most. When the soul’s appetitive aspect is stirred up by social contact, food and enjoyment, it sees the same things in dreams. When the incensive aspect of the soul is enraged against its fellows, it dreams of attacks by wild animals and reptiles, of wars and battles. When the soul’s rational faculty is elated with arrogance and pride, it imagines itself being caught up into the air, or seated on a high throne, or in command of the nation.

St Symeon’s disciple, St Nikitas Stithatos, is more revealing. He writes that someone who has made progress in the spiritual life can see the impulses of the soul by examining dreams. If the soul loves material things and pleasure, “it dreams of acquiring possessions and having lots of money, of female figures and passionate involvements, all of which lead to the soiling and defilement of soul and body.” If someone’s soul is grasping and avaricious, “he dreams of gold everywhere, and imagines himself acquiring it, lending it out at interest and storing it up in his treasuries. And he is condemned for his callousness.” If someone is hot-tempered and vicious, “he imagines himself pursued by wild beasts and poisonous snakes and is overwhelmed with fear and cowardice.” If his soul is full of self-esteem, “he will dream of acclamation and being feted by the people, of holding positions of power and authority. ” Even when awake he imagines that what is non-existent actually exists. If someone’s soul is full of pride and arrogance “he sees himself being carried along in a splendid coach and sometimes even flying through the air on wings, while everyone trembles at his great power.” Thus we can recognise the passions in our soul from the type of dreams we have.

We ought to note, however, that not everyone can make this distinction, only someone who has been trained in this struggle and has the precious gift of discernment.

Just as the impassioned person sees dreams that correspond to his passion, so the person who loves God and is diligent in practising virtue sees good dreams. According to St Nikitas Stithatos, if someone is sincere in his struggles for godliness, he sees in his sleep the outcome of events and awe-inspiring visions are revealed to him. He prays even when asleep and he awakes with tears on his cheeks and “words addressed to God” on his lips. When a person lives all through the day with noetic prayer and has learnt to converse with God, he does the same during sleep. His dreams and revelations are linked with God and prayer. It is possible for him to say the Jesus prayer with his lips even when asleep. He feels his heart praying continuously. His nous prays without ceasing. He wakes up aware of having prayed all night. It often happens that he is attacked by the devil. Then his nous automatically begins its converse with God (noetic prayer) and the devil vanishes. Such events do not make him afraid, in spite of the devil’s appearance, but bring him joy and gladness. All day long, even for days on end, he rejoices in God’s power and in the fact that the devil was driven off by the energy of the praying nous.

Dealing with Dreams

The holy Fathers were familiar with this sacred struggle and they describe how to deal with dreams. We shall look at some aspects of their teaching. First of all, preventive action is required. Because most dreams are connected with passions and every-day impressions, we have to struggle against the passions. The more we fight against passions, or rather, the more we strive to transform the passions and powers of the soul, the more we are freed from the dreadful state of dreaming. Our liberation from dreams is linked with dispassion and purification of the heart. St John Climacus writes that, “As a mass of dung breeds a mass of worms, so a surfeit of food breeds a surfeit of falls, and evil thoughts, and dreams.” We must therefore limit our food.

As many dreams result from alien impulses of the soul, avoiding such impulses helps us to get rid of awful dreams. If we purify our soul through being in a state of hesychia, so that it “is continuously musing on things that are good and pleasing to God”, it will dream of such things at night (St Basil). Our nous should be occupied during the day in musing on God’s name. Then our dreams will bring joy and gladness because, as St Symeon the New Theologian says, “What occupies the soul and enters it while it is awake, still occupies its imagination and thoughts during sleep.”

We should also pray before going to sleep. If we fall asleep after praying, we shall have corresponding dreams. Abba Philemon exhorts, “Before going to sleep, say many prayers in your heart, and resist thoughts and the attempts of the devil to lead you where he wills…as far as you can, take care to sleep only after reciting psalms and attentive reading; and do not let your mind accept alien thoughts through negligence.” Praying before sleep and striving to cut off thoughts is a good way of dealing with bad and demonic dreams.

Then we need a good means of countering dreams after we have seen them. The most effective method of confronting dreams is to stop them abruptly. We should avoid thinking about them when we wake up. Many people examine the dreams of the previous night, which leads to many errors. The holy Fathers recommend that we reject them completely and hold them in utter contempt.

St John Climacus describes the person who totally rejects dreams as “a wise man”, whereas he calls someone who examines them and believes in them “completely inexperienced”. The demons aim to defile us through dreams, so the same Saint advises us “never to think about the fantasies that have occurred to you during sleep.”

From the same standpoint, St Diadochos of Photiki says that not believing at all in dreams is sufficient to ensure our progress in virtue. “We can achieve great virtue just by never trusting our imagination.” In fact he teaches that, even if we were to reject dreams coming from God, for fear that they might be from the devil and we could be deceived, this is a good thing. God will not be angry with us in that case, because He sees that we are being careful. A servant who refuses to open the door at night to the master of the house, when he returns after a long absence, for fear that a deceiver may have the same voice as him and seize his goods, is praised by his master. The same happens when a Christian or monk does not accept dreams. God praises His servant because He knows that he acts in this way for fear of being deceived by the devil, who “transforms himself into an angel of light.”

We have to reject dreams and try to forget them, because by remembering them our hearts are filled with sadness, anxiety, despair and impurity. St John Climacus knows that many people, by continuously accepting dreams, have gone mad. When someone is constantly subject to the influence of the demons, the devil gains a hold over him and he becomes insane: “…so that these unfortunates are deceived and completely lose their wits.” This mainly happens in the case of demonic revelations. Many people get into such a state that, when they accept revelations and satanic dreams, they are mocked by the demons and “then they make sport of us even when we are awake.” The devil appears when we are awake and we become his servants. This results in the eternal death of the soul, as well as all sorts of other physical and psychological disorders.

The overall conclusion is that the type of dreams we have indicates what state we are in: whether we are enslaved to the passions, servants of the devil or servants of God. Dreams disclose our health or sickness, whether or not we are ill. On the one hand, confession, repentance and epitimion are necessary to cleanse us from passions. On the other, we must put no trust at all in dreams. In this way we shall be delivered from the tyranny of the devil, who desires our eternal death and wants to distance us from God.

Akathist to St. Dimitrios the Great Martyr and Myrrh-streamer

Kontakion in the Plagal of the Fourth Tone

O faithful, let us praise with hymns and divine praises the Myrrhstreamer, who deposed the cruelty of the tyrant, and conquered the audacity of Lyaios, and preached Christ as God clearly, and let us cry out to him: Rejoice, O Martyr Dimitrios.

Angels were astonished in heaven, beholding the godless rage of the tyrant (3), and as you were put to death by his decree, O Dimitrios, we cry out to you thus:

Rejoice, the sacred pinnacle of martyrs,

Rejoice, the joyous radiance of Saints.

Rejoice, for you were placed in a pit as one condemned,

Rejoice, for you ascended to Heaven as one without a body.

Rejoice, dweller in the ranks of the Angels,

Rejoice you who bore the tortures of the tyrant.

Rejoice, for you despised the wiles of the enemies,

Rejoice, for your soul now dwells in Heaven.

Rejoice, O Martyr Dimitrios.

The divine Nestor, beholding himself in manliness, approached the king with boldness:“Your exceeding danger appears as an abomination to my soul. For I will put to death the godless Lyaios, crying out: Alleluia.

Having godly knowledge, O Dimitrios the boast of martyrs, you said to the tyrant: “From soulless matter [i.e. idols], how is possible to give birth to God? Speak to me.”To [the Martyr], the faithful who honor God cry out with fear:

Rejoice, the most-radiant lamp of Thessaloniki,

Rejoice, for you overcame Lyaios in victory.

Rejoice, you who pours forth divine myrrh from your grave,

Rejoice, you who bears divine zeal in your heart.

Rejoice, for your blood was a purifying bath,

Rejoice, for through you there is blotting out of sins.

Rejoice, you who deposed the delusion of the idols,

Rejoice, you who censured the mania of tyrants.

Rejoice, for you healed the passion of hemorrhage,

Rejoice, you who offered your soul from its depths.

Rejoice, for you delivered Marinon from leprosy,

Rejoice, for your beloved Istron you sent.

Rejoice, O Martyr Dimitrios.

Power from heaven then strengthened Nestor to fight, and he took up arms against the utterly strong Lyaios, and with swift hand, he struck him down as dead, and therefore cried out to the Savior, chanting: Alleluia.

Having the divine desire to obtain the body of Dimitrios, the pious Emperor [Justinian] went., but as [Saint Dimitrios] did not desire this, fire came forth from his grave threatening death. And he said to him such words in fear:

Rejoice, the unemptying river of wonders,

Rejoice, the irrevocable icon of traumas.

Rejoice, for you did not offer your Relic to him who sought it,

Rejoice, for you grant sanctification to those who venerate you.

Rejoice, for you summoned fire from your divine grave,

Rejoice, for you censured the mania of the tyrant.

Rejoice, for you deposed the worship of the idols,

Rejoice, for your body was pierced with spears.

Rejoice, for your blood was given as drink to the godless,

Rejoice, for you sanctified the whole world with your body.

Rejoice, O Martyr Dimitrios.

Having godless confusion and evil thoughts, the senseless king was enraged, beholding the Martyr not preaching the delusion of the idols. We, beholding the unjust slaughter of the Saint at his hands, cry out: Alleluia.

St. Dimitrios the Great Martyr and Myrrhstreamer.


The ends of the world heard of the murder of Dimitrios at the hands of the senseless tyrant, and beholding him dead, they hastened to him, seeing the sacred wonders that he pours forth throughout the whole world, as they honor him, saying:

Rejoice, he who traded the corruptible things for the heavenly,

Rejoice he who deposed the counsels of the evil ones.

Rejoice, you who joined chorus with the bodiless Angels,

Rejoice, you who entered the land of the greatly-suffering Saints.

Rejoice, you who serve together with the spotless Cherubim,

Rejoice, you who walk together with the pure Seraphim.

Rejoice, for you served the Lord of lords,

Rejoice, for you bore within the seat of divine thrones.

Rejoice, the most-fervent fellow servant with the Angels,

Rejoice, the most-wise fellow counselor with the Archangels.

Rejoice, the sacred adornment of the Venerable,

Rejoice, the radiant rejoicing of the Martyrs.

Rejoice, O Martyr Dimitrios.

Perceiving Dimitrios to be a God-bearer, the most fervent man hastened to be delivered through him from the terrible demon. And having touched his deliverance, he rejoiced in the Lord, crying out: Alleluia.

Leontios, the son of the Orthodox, formerly saw the unspeakable might of the Martyr, and desiring to come to him, he sought for Istron to hasten to pass by him with his robe, and cried out to him:

Rejoice, he who through his robe worked awesome wonders,

Rejoice, he who did not bear stains of offenses.

Rejoice, for your streams have become our own.

Rejoice, for you drove back the campaigns of barbarians,

Rejoice, for you dwell in the thrones of the Martyrs.

Rejoice, you who drove away the plague from Thessaloniki,

Rejoice, our sun which shines upon the faithful.

Rejoice, he who delivered from idol-mania,

Rejoice, he who delivers all from the bonds of slavery.

Rejoice, he who grants grace to all those who approach him,

Rejoice for you ever dwell with those who praise you.

Rejoice, O Martyr Dimitrios.

The deluded became preachers of corruption of souls, as they hastened through Thessaloniki, performing idolatry and preaching atheism everywhere, as the Martyr left the tyrant like a mule, as he said: Alleluia.

The divine Nestor, shining together with the sacred Dimitrios, drove away the darkness of error, for they anathematized the idols steadfastly, and cast them down, while the faithful who were saved cries out to those strugglers:

Rejoice, O Dimitrios, the firm support,

Rejoice, O Nestor, the splendid pride.

Rejoice, you who granted strength to Nestor,

Rejoice, you who granted corruption to Lyaios.

Rejoice, you who firstly censured the blind tyrant,

Rejoice, you who secondly kept [Saint Dimitrios'] example.

Rejoice, he who received death by spears,

Rejoice, he who received incorruptible life through the sword.

Rejoice, he who was murdered in prison like a convict,

Rejoice, he who was preached throughout the world as one immortal.

Rejoice, he who before death worked awesome deeds,

Rejoice, he who after death works wonders.

Rejoice, O Martyr Dimitrios.

The holy dyad of Martyrs then passed on from this world, as the sacred Martyrs had greatly endured lawless murder. Therefore, those who behold this are astonished, and cry out to the Lord: Alleluia.

Saint Dimitrios the Great Martyr and Myrrh-streamer.

A new song was found, as we bitterly sing the funeral hymn to Dimitrios, for he was slaughtered by a godless tyrant, and did not sacrifice to the idols. We therefore hymn him and fervently cry out:

Rejoice, you who were placed dead in a grave,

Rejoice, you who ride throughout the world as one alive.

Rejoice, for your blood was shown to be a new cleansing bath,

Rejoice, for your soul is mixing with the Angels.

Rejoice, for you are hymned from the ends of the earth,

Rejoice for they draw forth from your fragrant myrrh.

Rejoice, lamp amidst the Martyrs,

Rejoice, ray of godly graces.

Rejoice, you who were dyed with your holy blood,

Rejoice, you who were sanctified in your divine body.

Rejoice, you who received diamond crowns,

Rejoice, for you now dwell in the halls of the ever-memorable.

Rejoice, O Martyr Dimitrios.

Beholding a strange wonder, the idols were moved by the bravery of the martyrs. Therefore, he who now dwells on high gives bravery to those who dwell on the earth to take courage, and aim their arrows at the idols. To him we now cry out:Alleluia.

Having his mind wholly on things above without departing from earth, was the most-pure Martyr, for he clearly conquered the delusion of the idols, and preached Christ with boldness, hearing thus:

Rejoice, for you were killed on behalf of Christ your God,

Rejoice, for you desired the joyous things of Paradise.

Rejoice, for you traveled the upper road to Heaven,

Rejoice, for you inhabit the dwelling-places of the pure.

Rejoice, for you now travel with the Angels,

Rejoice, for you have come to dwell with the Saints.

Rejoice, for you preached your Christ like a holy trumpet,

Rejoice, for you dwell in the spotless mansions of Paradise.

Rejoice, you who put forth myrrh from your godly body,

Rejoice, you who scoffed and the rubbish of the godless,

Rejoice, for you broke asunder the intrigues of rulers,

Rejoice, for you trampled upon the delusion of the idols.

Rejoice, O Martyr Dimitrios.

You received every grace from heaven, O Martyr Dimitrios, and preached paradoxically that the inaccessible God became man, being the Son of God. Therefore, to Him let us cry:Alleluia.

O Martyr Dimitrios, you showed the many words of the orators of the tyrants to be foolish, for they were astonished at how you strongly condemned the delusion of the idols. We, being astonished at this paradox, cry out to you:

Rejoice, the rose of virginity,

Rejoice, the pinnacle of continence.

Rejoice, you who lived purely before you were killed,

Rejoice, you who after you were killed were led towards God.

Rejoice, in whom the light of God was planted,

Rejoice, in whom the grace of the Trinity made its dwelling.

Rejoice, the length and breadth of the pious,

Rejoice, the sharp sword against the faithless.

Rejoice, you who shine with the rays of the sun,

Rejoice, you who drive away the mania of the tyrant.

Rejoice, tree bearing the fruits of many graces,

Rejoice, for you bore the shoots of many victories.

Rejoice, O Martyr Dimitrios.

Saving the Orthodox from the delusion of the godless idols, you came straightaway, O Martyr, and you preached the Lord as perfect God to the deluded and idiotic tyrant, crying out to him: Alleluia.

Saint Dimitrios the Great Martyr and Myrrhstreamer

You are the shelter of the Martyrs, O Champion and Martyr, and all those who take refuge in you, for you revealed the Maker of heaven and earth to all, and deposed the tyrant and the idols. We therefore cry out to you:

Rejoice, the deliverance for those in sickness,

Rejoice the savior of the continuously hemorrhaged.

Rejoice, you who sow grace among all those who hymn you,

Rejoice, for you are a pillar of graces.

Rejoice, divine power, the casting-down of idols.

Rejoice, pure dwelling-place of God,

Rejoice, chaste type of Christ.

Rejoice, for your blood became as a new baptism,

Rejoice, for your body received death.

Rejoice, bridge leaving those who die from earth to heaven,

Rejoice, for you are a guide to the faithful.

Rejoice, O Martyr Dimitrios.

We your servants all offer funeral hymns at your grave, O Martyr, shedding tears and offering odes and psalms to you, for we are not at all worthy of what has been accomplished through, as befits your grave, but we cry out to the Savior: Alleluia.

Your grave, O Martyr, has been shown to be light-bearing, shining forth with grace like light. For all those who approach are suddenly granted joy and health, while we who approach you cry out these:

Rejoice, you who preserved your Church unharmed,

Rejoice, you who trampled upon the wiles of the evil one.

Rejoice, for you drove back the nation of the Slavs,

Rejoice, for you trampled upon the rule of the idols.

Rejoice, you who uprooted the pride of the barbarians,

Rejoice, you who cast out the conceit of the tyrants.

Rejoice, you who preserved your city unharmed,

Rejoice, you who shook up the delusion of the godless one.

Rejoice, you who punished Onesiphoros for his theft,

Rejoice you who uprooted the danger of the idols from the earth.

Rejoice, the sure consolation of those who take refuge in you,

Rejoice, the salvation of the souls of those who approach you.

Rejoice, O Martyr Dimitrios.

Bearing grace from above, O Dimitrios, you drove out all the campaigns of the enemies. You preached Christ upon the heard as a steadfast hoplite of grace, and you cast down the idols, as you chant along with everyone: Alleluia.

We hymn the wonder that you worked, O Martyr, as your city was preserved victorious, as you appeared as a god to the faithless, sending forth Angels speedily, saying: “Drive them far away from the city”, therefore we cry out:

Rejoice, for at your will your city was saved,

Rejoice, for through your strength the enemy was cast down.

Rejoice, you who met Achilleos in your flight,

Rejoice, you who sent out Nestor with your strength.

Rejoice, you who drown Lyaios in blood,

Rejoice, you who raged against the faithless in spirit.

Rejoice, you who strengthens your city through your presence,

Rejoice, for if you left her, your city would be lost.

Rejoice, you whose grave is beloved by hymnologists,

Rejoice, you who put to death falsehood through your might.

Rejoice, you who grants to us a sea of graces,

Rejoice, you who sows the mercy of your myrrh within all.

Rejoice, O Martyr Dimitrios.

O pair of Martyrs, who preached Christ as the surpassing Word before all, (3) receive these funeral hymn and odes, and deliver us from every danger, and the coming trial through your prayers, those who cry out to the Lord: Alleluia.

And again the Kontakion.

Saint Dimitrios the Great Martyr and Myrrhstreamer