«Πέθανα και με γύρισε πίσω» (Θαύμα των Αγίων Ραφαήλ, Νικολάου και Ειρήνης )

Προς τα τέλη Αυγούστου, η κ. Άλκηστις, από τη Μύκονο τηλεφώνησε στην Ιερά Μονή του Αγίου Ραφαήλ στο Άνω Σούλι του Μαραθώνος και ρώτησε πληροφορίες για την πρόσβαση και τη διαμονή στην περιοχή, προκειμένου να παραστεί στη Χάρη του Αγίου Ραφαήλ, στην Ιερά Πανήγυρη του Μοναστηριού της 2ας Σεπτεμβρίου.

Μιλώντας στο τηλέφωνο με κάποιον από τους πατέρες, του ζήτησε να ανάψει ένα κεράκι στον Άγιο Ραφαήλ, για τον αδελφό της γυναίκας που είχε στο σπίτι της για να τη βοηθάει στις δουλειές, ο οποίος είχε πάθει εγκεφαλικό και είχε πέσει τελικά σε κώμα.

Είχε μάθει ότι οι γιατροί είχαν πει ότι είναι σχεδόν αδύνατο να επανέλθει ο ασθενής και είχαν συστήσει στους συγγενείς να ετοιμάζονται για το μοιραίο. Είχαν δε επισημάνει ότι ακόμα και να επανέλθει, πράγμα εντελώς απίθανο, δεν θα μπορεί ούτε να κουνάει χέρια και πόδια, αλλά και ούτε να μιλήσει καλά-καλά και να συντονίσει τη σκέψη του, λόγω της εκτεταμένης εγκεφαλικής βλάβης. Το αποτέλεσμα ήταν όλοι οι συγγενείς του ασθενούς (μουσουλμάνοι στο θρήσκευμα, όπως και ο ίδιος ο ασθενής) να είναι πολύ στεναχωρημένοι, αλλά και η κ. Άλκηστις επίσης, καθώς συμμεριζόταν τον πόνο τους.

Την ίδια ημέρα, λοιπόν, που η κ. Άλκηστις πήρε τηλέφωνο και οι πατέρες άναψαν ένα κεράκι στον Άγιο Ραφαήλ, ο ασθενής έκανε κάποια κινησούλα. Αυτό το παρατήρησαν οι συγγενείς του. Στις 2 Σεπτεμβρίου, που η κ. Άλκηστις παρευρισκόταν στην Εορτή των Αγίων Ραφαήλ, Νικολάου και Ειρήνης, ο ασθενής κίνησε το χέρι και το πόδι του και άρχισε να δίνει σημεία ζωής. Κι’ αυτό το παρατήρησαν οι συγγενείς του και τους έκανε εντύπωση, διότι συνέπεσε με την Εορτή των Αγίων. Όταν, επέστρεψε η κ. Άλκηστις στο νησί, η αδελφή του ασθενούς, παρότι μουσουλμάνα, ζήτησε από μόνη της την εικόνα του Αγίου Ραφαήλ και άρχισε να την ασπάζεται, κλαίγοντας και παρακαλώντας για τον αδελφό της.

Μετά, λοιπόν, από δεκαπέντε λεπτά, την παίρνουν τηλέφωνο από τη Βουλγαρία, όπου βρισκόταν ο αδελφός και οι υπόλοιποι συγγενείς της και της λένε ότι ο αδελφός της άρχισε ξαφνικά να κινεί το κεφάλι του, ξύπνησε και τους μίλησε ρωτώντας «έρχεστε πολλές μέρες και με βλέπετε;» και ξανάπεσε σε κώμα. Η χαρά και η συγκίνησή της δεν περιγραφόταν. Προσευχόταν με λυγμούς στον Άγιο Ραφαήλ και Του έλεγε ότι πιστεύει σ’ Αυτόν και ότι είναι σίγουρη ότι ο αδελφός της θα γίνει καλά. Υποσχόταν μάλιστα να τον φέρει στο Μοναστήρι του Αγίου Ραφαήλ. Η κ. Άλκηστις της έδωσε και λαδάκι από τον Άγιο Ραφαήλ και της είπε να το στείλει στον αδελφό της μαζί με την εικόνα των Αγίων. Εκείνη αμέσως συμφώνησε και τα έστειλε στον αδελφό της μέσω του γιού της που «κατά σύμπτωσιν» (4 χρόνια και δεν την είχε επισκεφθεί) είχε έρθει να τη δει και θα επέστρεφε στη Βουλγαρία.

Με το που φεύγει η εικόνα και το λαδάκι του Αγίου Ραφαήλ, ο άρρωστος ξύπνησε οριστικά από το κώμα και ζήτησε να φάει και να πάει στο σπίτι του!! Όλοι μείνανε έκπληκτοι και εντυπωσιασμένοι. Ο Άγιος Ραφαήλ είχε κάνει το θαύμα του!! Μάλιστα, μόλις η εικόνα του Αγίου Ραφαήλ έφτασε στο Νοσοκομείο, την ίδια μέρα βγήκε ο ασθενής και πήγε σπίτι του. Οι γιατροί είπαν ότι πρόκειται ξεκάθαρα για θαύμα, ο ασθενής από την εντατική, σε κωματώδη κατάσταση, να πηγαίνει κατευθείαν σπίτι του και πολύς κόσμος έμαθε γι’ αυτό το θαύμα. Και ο ίδιος ο άρρωστος πίστεψε στην θαυματουργική σωτηρία του από τον Άγιο Ραφαήλ και κοιμόταν με την εικόνα του Αγίου πάνω από το κρεβάτι του και μόνος του έλεγε: «Σήμερα δε μου βάλατε λαδάκι… Βάλτε μου λαδάκι!».

Λίγες μέρες μετά μάλιστα είπε στην αδελφή του τα εξής: «Έχω επίγνωση του τι μου συνέβη. Πέθανα και με γύρισε πίσω. Είδα ότι ήμουν νεκρός και με πηγαίναν στο κοιμητήριό μας. Εκεί είδα, όμως, μια χριστιανική εκκλησία και έναν παπά χριστιανό, ο οποίος μου είπε: Εσύ έπρεπε να πεθάνεις τώρα, αλλά εγώ σου κάνω χάρη και σε ξαναγυρίζω πίσω, για το γιό σου και για την κόρη σου…».

Οι ζωές αυτών των ανθρώπων άλλαξαν. Απ’ όποιο σπιτικό πέρασε η εικόνα του Αγίου Ραφαήλ οι άνθρωποι έγιναν πιο δραστήριοι, πιο πρόσχαροι και άρχισαν να δείχνουν περισσότερη αγάπη ο ένας προς τον άλλον και οι ίδιοι αισθανόντουσαν και ομολογούσαν αυτή την αλλαγή και πίστευαν ότι αυτή οφείλεται στον Άγιο Ραφαήλ. Πραγματικά, μεγάλη η Χάρις των Αγίου Ραφαήλ και των συν Αυτώ και πολλές οι ευλογίες του Θεού που μεταφέρουν στους ανθρώπους που Τους επικαλούνται, πιστούς ή και απίστους. Δοξασμένο το όνομά Τους. Να έχομε την ευχή Τους. Και είθε οι άνθρωποι να ανταποκρίνονται με ευγνωμοσύνη στις ευλογίες των Αγίων και να καταλήγουν στη σωτηρία και τον Παράδεισο, δια της Εκκλησίας και των Μυστηρίων της. Αμήν.

Άλκηστις Ρούσση, Μύκονος 

http://agapienxristou.blogspot.ca/2013/12/blog-post_10.html

Why we need to say everything to our spiritual father ( Saint Theophan the Recluse )

In our spiritual life we need to be careful about our own judgments, decisions and self-evaluations. Since there are evil powers at work, even with strong faith we can be misled. You should always be aware of this reality.

Saint Theophan writes,

Secretiveness in everyday life is not a bad thing; in spiritual life, however, it is most dangerous. It is indispensable to have someone with whom you may consult about everything that is going on outwardly, and more importantly, inwardly. ...There is some sort of evil power around us and inside us, which through various illusionary qualities leads us into deception and confuses our affairs, directing them to something vain or even bad... Your reasoning does not always work, because the enemy confuses it with his own advice (our elders have nicknamed this "add-vice"). We should keep a journal so that when we see our spiritual father we can relate our difficulties to him and in this way he can best help us. When we are making a big decision, especially those that impact others, in addition to prayer, we should discuss our reasoning with him also. He will not tell you what decision to make, but will help you see if you are being deceived in your analysis. Decision are always up to our own will. Never allow a spiritual father to make your decisions. Any advisor who would do this is not a true spiritual guide. Look to him for advice and not a decision.

For most people your local priest can serve as your guide. But as you progress spiritually you may need to find a new guide. These are often found at monasteries. Visit them and talk with the elders there. A guide always comes naturally when you ask and seek.

Saint Theophan the Recluse
Reference: The Spiritual Life, pp 277-280

A prayer Elder Joseph the Hesychast would recite before beginning to pray

Lord Jesus Christ, sweetest Father, God and
Lord of mercy, and Creator of the entire universe: Look upon my humility and forgive all my sins
which I have committed all the years of my life up to this very day and hour. Send forth Thine All-
Holy Spirit, the Comforter, so that He may teach, illuminate, and safeguard me so that I no longer
sin, so that with a pure soul and heart I may adore, worship, glorify, thank, and love Thee with all my
soul and heart, my sweetest Savior, Benefactor, and God, Who is worthy of all love and worship.


Yes, good eternal Father, co-eternal Son, and All-Holy Spirit, count me worthy of enlightenment and divine spiritual knowledge, so that by beholding Thy sweet grace I may bear the burden of this vigil tonight, and render unto Thee my prayers and thanksgiving, through the intercessions of the Most Holy Theotokos and all the Saints. Amen.

Elder Joseph the Hesychast

Άγιε μου Νικόλαε, πρέσβευε υπέρ ημών...

Ἐν τοῖς Μύροις Ἅγιε, ἱερουργὸς ἀνεδείχθης· τοῦ Χριστοῦ γὰρ Ὅσιε, τὸ Εὐαγγέλιον πληρώσας, ἔθηκας τὴν ψυχήν σου ὑπὲρ λαοῦ σου, ἔσωσας τοὺς ἀθώους ἐκ τοῦ θανάτου· διὰ τοῦτο ἡγιάσθης, ὡς μέγας μύστης Θεοῦ τῆς χάριτος.

Άγιος Νικόλαος

The Holy Monastery of Saint Nicholas of the Cats

“It is wonderful to see them, for nearly all are maimed by the snakes: one has lost a nose, another an ear; the skin of one is torn, another is lame: one is blind of one eye, another of both. And it is a strange thing that at the hour for their food, at the sound of a bell, they collect at the monastery and when they have eaten enough, at the sound of that same bell, they all depart together to go fight the snakes.” – The Venetian Francesco Suriano (1484)

The Monastery of Saint Nicholas of the Cats is regarded as a sacred cat haven in Cyprus, as it’s name has been linked to felines for almost 2,000 years.

The original monastery was built in 327 AD, by Kalokeros, the governor of Cyprus appointed by Constantine the Great, and patronised by Saint Helen, the mother of Constantine the Great. At that time, a terrible drought affected the whole of Cypus, and the entire island was overrun with poisonous snakes which made building the monastery a dangerous affair. Many of the inhabitants left their homes and moved off the island, for fear of the snakes, but Saint Helen came up with a solution to the plague – she ordered 1,000 cats to be shipped in from Egypt and Palestine to fight the reptiles.


In the following years, the cats did their duty, hunting and killing most of the snakes in the Akrotiri Peninsula, which soon came to be known as the “Cat Peninsula”. The monks would use a bell to call the cats to the monastery at meal time, and then the felines were dispatched to their snake-hunting duties. Pilgrims from all around Europe traveled to the Holy Monastery of Saint Nicholas to see its feline guardians, and the discovered documents of a Venetian monk describe them as scarred, missing various body parts, some completely blind as a result of their relentless battle against the snakes.



According to the writings of Father Stephen de Lusignan, in 1580, the Byzantine monks at the Monastery of Saint Nicholas were awarded the surrounding lands, on one condition – they had to take care of at least 100 cats and feed them at least twice a day. Legend has it, the cats were so well trained they knew that when the bell rang once they had to go hunting for snakes, and when it rang a second time, it was meal time at the monastery.

During the Turkish invasion, the Monastery of Saint Nicholas of the Cats was completely destroyed and its residing monks slaughtered or taken into captivity. Left without food and shelter, the cats left and wandered around the island, which explains the large number of cats currently living in Cyprus. Even now, locals appreciate their help in getting rid of the snakes centuries ago, and takegood care of them, even if they’re strays.



After being rebuilt and abandoned several times, the modern history of the Monastery of Saint Nicholas of the Cats began in 1983, when it was assigned to a group of nuns. When they arrived there wasn’t a cat in sight, but the number of snakes was once again overwhelming, so they did exactly what Saint Helen did over 1,500 years ago – they brought in a couple of cats. Their numbers grew, over the years, and there are now six nuns at the monastery and over 70 felines. Many people bring abandoned cats to this place, and the nuns take them in.

The Monastery of Saint Nicholas of the Cats receives a small subsidy from the government, but that isn’t enough to take care of the entire feline population, so the nuns rely on donations made by locals or cat-loving tourists.

 

 http://agapienxristou.blogspot.ca/2013/10/the-holy-monastery-of-saint-nicholas-of.html

Μακάριο το σπίτι, που όλοι προσεύχονται..( Γέρων Γαβριήλ )

Μάθε ότι:
Ο μεγαλύτερος και καλύτερος φίλος είναι : Ο Θεός.
Οι καλύτεροι σύντροφοι είναι : Οι γονείς.
Το καλύτερο σπίτι είναι : Το σπίτι σου.
Η καλύτερη ευτυχία είναι : Η καλή συνείδηση.
Η ωραιότερη ημέρα είναι : Η σημερινή.
Ο καλύτερος χρόνος είναι : Τώρα.
Η καλύτερη μέθοδος για να νικήσεις είναι : Η πειθαρχία.
Η καλύτερη ασχολία είναι : Η εργασία.
Η καλύτερη διασκέδαση είναι : Η μελέτη.
Η πλουσιότερη συλλογή είναι : Η συλλογή των καλών πράξεων.
Ο πιο εύκολος δρόμος για να είσαι ευτυχής είναι : Η ευθεία οδός.
Η μεγαλύτερη χαρά είναι : Το εκπληρωθέν καθήκον.
Η μεγαλύτερη δύναμη είναι : Το καλό.
Η καλύτερη συμπεριφορά είναι : Η φιλοφροσύνη.
Ο μεγαλύτερος ηρωισμός είναι : Το θάρρος να είσαι καλός.
Το μεγαλύτερο σφάλμα είναι : Το ψέμα.
Η χειρότερη φτώχεια είναι : Η τεμπελιά.
Η μεγαλύτερη καταστροφή είναι : Η αποθάρρυνση.
Ο μεγαλύτερος εχθρός είναι : Το κακό.
Το καλύτερο σπορ είναι : Να κάνεις το καλό.


Και αν θέλεις ακόμα μια συμβουλή, θέτε στον εαυτόν σου, κάθε βράδυ, έπειτα από την προσευχή σου, αυτή την ερώτηση :

Τι καλό έκαμα σήμερα; . .

Μακάριο το σπίτι, που όλοι προσεύχονται.

St. Sabbas the Sanctified Monastery - Jerusalem

The holy and respected Laura of our Holy Father Sabbas the Sanctified in the Judean desert is a unique phenomenon in ecclesiastic history because of its contribution in forming worship and the monastic order and hymnography as well as its multitude of Saints, austere anchorites, divinely inspired theologians and martyrs. Even more significant was the decisive role of the Laura in fighting the heresies which appeared in the Holy Land after its foundation, the defense of Orthodoxy and the rights of the only legitimate Patriarchate of Jerusalem, namely the Greek Orthodox.

  
The Great Laura of St Sabbas, which celebrates more than 1,500 years of unceasing monasticism, owes its foundation and development to the God-endowed and Spirit-filled monk Saint Sabbas (439-532), who was the lamp shining from on high for those wishing to live the life of an anchorite and fervent intercessor before the Lord for all future “Sabbaite” monks. The first nucleus of the Laura was created by seventy hermits who had gathered around St Sabbas in 483 A.D. Subsequently, the Laura was relocated from the eastern side of the Kidron valley, where the hermitage of St Sabbas was located, to the western side, where the Theoktistos Church was built (486, consecration 491 A.D.). The increased number of the brotherhood members made it necessary to build the main church of the Theotokos (502 A.D.) and to organize the Laura buildings and facilities so as to serve the ever increasing needs. St Sabbas’ reputation and holiness, which resulted in his elevation to head and instructor of all the anchorites of the Jerusalem area (493 A.D.), influenced even the Great Laura which became the model of monastic life and liturgical order – The Typikon – not only for the other monasteries in Palestine and, curing the Middle Ages, the worldwide Church.


Under the leadership of St Sabbas, the Great Laura initially undertook the fight against the heresy of Monophysitism from 512 to 516 A.D., confronting emperor Anastasios and the other three Patriarchates of the East, which were in the hands of the Monophysites. The courageous stand and confession of the anchorites saved the Patriarchate of Jerusalem from heresy. St Sabbas’ successors in the abbacy made the Laura a stronghold against the heresy of Origenism. Under the guidance of Sabbaite St John the Hesychast, former bishop of Colonia (454-558), the Laura abbots Gelasios (537-546), Kassianos (547-548) and Konon (548-568) overwhelmed the wiles of Origenists and their intrigues before the emperor Justinian, yet not without cost. The monks of the Laura, which was the only monastery supporting Orthodoxy, suffered persecution and acts of violence and even the enforced enthronement of the Origenist Abbot Georgios (547 A.D.). Nevertheless, God saved the Laura, and Konon’s actions contributed greatly to the summoning of the Fifth Ecumenical Synod (Council) (553 A.D.), which condemned the errors of Origen once and for all and favored the entire Church forever. The appearance of the Persians in the Holy Land (614 A.D.) was the prelude of the invasion of the Arabs of Islam (638 A.D.). The first holy martyrs of the Laura were the forty-four Sabbaite Fathers slain by the Persians on May 16, 614 A.D.




The reorganization of the Great Laura under Patriarch Modestos after the Arabian conquest was followed by the glorious period, the “golden age” of the Laura, namely the eighth and part of the ninth century, A.D. The greatest theologian of the eighth century, St John of Damascus, the hymnographer, Kosmas the Hagiopolite, Stephanos the Melodist, Michael the Synkellos, Theodore and Theophanes the Graptoi (Branded), Theodore, bishop of Karron (Abu Qurrah), -- distinguished for their holiness and theology, and the Saints Stephanos the miracle-worker, Theodore bishop of Edessa and Michael the holy martyr enriched both the Church of Jerusalem and the Universal Church. Despite the violent and murderous invasions of various barbarians (796, 809, 813 A.D.) and general disorder, the contribution of the Laura to the Church reaches its peak with the stand in favor of the holy icons of St John of Damascus during the first period of Iconoclasm (726-787) and that of Saints Michael Syncellos, Theophanes and Theodore the Graptoi (Branded). The significant role of the Laura for theology is evidenced by the fact that the last three above mentioned confessors were summoned to Constantinople by St Theodore the Studite in relation to this subject. Apart from its theological literary production during this period, the Laura increased its copying and translating activities, becoming the center of Georgian literature from the seventh to the tenth century, as well as the center for translation of ecclesiastical writings from Greek into Arabic. A characteristic example of this is the widely known Ascetic Homilies by St Isaac the Syrian which were first translated from Syrian into Greek by the monks Avramios and Patrikios at the end of the eighth century. The liturgical Typikon of the Laura, along with the hymns of the Sabbaite hymnographers and probably certain monastic practices of the Laura were widely disseminated by distinguished monastery founders from the 9th to the 13th century. The Laura Typikoninfluenced, to a great or lesser degree, the monastic Typika written by St Theodore the Studite (ninth century), St Paul the Younger of Mount Latros (11th century), St Lazaros of Mount Galesion (10-11th century), St Luke of Messina (Sicily, 12th century), St Neophytos the Recluse (Cyprus, 12-13thcentury) and St Nilos of Tamasia (Monastery of Maheras, beginning of 13th century). Already in the ninth century the Typikon of the Laura had found its way to far-away Georgia (by Gregory Khandzta in 826 A.D.). Parallel there was also a spreading of the new hymnographic poetic form, the canon, developed mainly by St John of Damascus and his subsequent “Sabbaite poetic school.” The hymnographic production of the Laura was the foundation upon which ecclesiastical worship was shaped in the period after Iconoclasm. The eight tones in the melody, ascribed to St John of Damascus, prevailed in worship, while his Octaechos constituted the core of the Paraklitiki, the main liturgical book of the church.


During the occupation of the Crusaders, the position of the Laura abbot appears to have been exceptionally high with the Latins, on account of the absence of an Orthodox patriarch in Jerusalem. The Laura was endowed with assets by Queen Melissenda (1131-1162) while the church of the Theotokos and its frescos were renovated by the emperor Manuel Komninos (1143-1186) circa 1169.

The victory of Saladin’s Mamluks against the Crusaders in 1187 A.D. was the beginning of still further hardships for Palestinian Monasticism. Despite the renewed slaughter of Sabbaite monks, the Laura continued to function when all others in the desert were destroyed. During this period the Laura shrank to its core, the surrounding walls were erected and the monks adopted the coenobitic way of life abandoning the lavreotic. The Laura then went through the most difficult phase of struggle for survival within a hostile environment. Nevertheless, it became a significant school for the Brotherhood of the Holy Sepulcher which taught the monastic way of life and matters concerning ecclesiastical subjects. A new renovation of the Laura Katholikon and St Sabbas’ tomb by the emperor Ioannis Kantakouzinos was carried out in the middle of the 14th century.


Even more decisive for this period and for the future of Orthodox worship was the spread of the so-called “neo-Sabbaitic liturgical Typikon” (i.e. the synthesis of the old Sabbaitic Typikon with elements of the Studite Typikon). Having replaced theTypika of the Studite and the Mother of God Evergetis monasteries this Typikonwas established in Constantinople in the 13th-14th century. (Convents of Lips, St Demetrios Kellibara and Mother of GodBebaia Elpis.) During this period, theTypikon was established as far away as Serbia by St Sabbas the Serbian (1175-1236) and the archbishop of Serbia Nicodemos (1317-1324). The new Sabbaite Typikon, on account of the radiant theology of Hesychasm, spread throughout the Balkans, Bulgaria and Russia. From its definitive prevalence everywhere in the 16th century until today, the Sabbaite-Athonite liturgical Typikon has been established as the Typikon of universal Orthodoxy.

The Turkish invasion of Palestine under sultan Selim, accomplished by a new slaughtering of the Sabbaite fathers, did not affect the life of the Laura favorably. Although the sultans had issued more than thirty firmans (between 1533 and 1735) concerning reconstruction of the Laura buildings, tax exemptions and the protection and rights of the Sabbaite Brotherhood, the Sabbaite fathers suffered greatly for many years and whole Arabic villages moved into the Laura. The significant presence of Serbian monks in the Laura, which had initially been a positive bolstering of the small number of Greek monks, ended at the beginning of the 17th century when the Serbians were unable to pay off the debts accrued by their construction activities. The intervention of Patriarch Theofanes III (1608-1644) barely saved the Laura from the hands of the Armenian and Latin creditors.


Among all the benefactors and donors of the Laura were the patriarchs of Jerusalem Nektarios (1669-1707), the so-called “great benefactor,” since they succeeded in restoring the Laura to the exclusive use and habitation of the Sabbaite fathers. Furthermore, they undertook (chiefly Dositheos) numerous and expensive renovations and expansions of the churches, buildings, reservoirs and the wall of the Laura during the years 1667 and 1686.

The Laura owes the present condition of its buildings to constructive activity carried out after the catastrophic earthquake on May 13, 1834 and the subsequent abbacy of Ioasaf the Cretan (1843-1874), a saintly figure of Palestinian monasticism of recent times. Proof of the spiritual depth of this holy, simple, humble and discerning monk is the fact that, for the first time after many centuries, the number of the Sabbaite fathers rose to around eighty.


The continual political changes in the Near East during the 20th century have, by the Grace of God and the intercessions of the Theotokos and our Father St Sabbas, created fewer problems for the Laura than for other monasteries and shrines of the Orthodox Patriarchate. On the contrary, the return of the incorruptible Holy Relics of St Sabbas in 1965, after their absence (possibly since the 13th century) has proved to be a great blessing for the Brotherhood of the Holy Sepulcher, the Laura monks and all the Orthodox Christians of the Holy Land, but also undoubtedly the cause of sure hope in God and evidence of the unceasing fatherly care of St Sabbas for his Laura. The spiritual life of the Laura and the diversity of its contributions to the confrontation of the problems faced by the fathers of the Holy Sepulcher, the Orthodox flock and the pious pilgrims of the Holy Places, makes it possible even today to confirm the truth of the age-old assertion: “Just as Jerusalem is the queen of all cities, so too the Laura of St Sabbas is the prince of all deserts, and so far as Jerusalem is the norm of other cities, so too is St Sabbas the exemplar for other monasteries.”

Taken from an album published by St Sabbas the Sanctified Monastery in Jerusalem in 2002 as part of their celebration of 1,500 unceasing years of monasticism.

http://stsabbas.org/jerusalem.html

Αγία Βαρβάρα η Μεγαλομάρτυς

 

Αγία Βαρβάρα

Εορτάζει στις 4 Δεκεμβρίου εκάστου έτους.

Ξίφει πατήρ θύσας σε, Μάρτυς Βαρβάρα,
Υπήρξεν άλλος Αβραὰμ διαβόλου.
Βαρβάρα αμφὶ τετάρτη χερσί τοκήος ετμήθη.

Βιογραφία
Η Αγία Βαρβάρα αποτελεί κόσμημα των μαρτύρων του 3ου αιώνα μ.Χ. Ο πατέρας της ήταν από τους πιο πλούσιους ειδωλολάτρες της Ηλιουπόλεως και ονομαζόταν Διόσκορος. Μοναχοκόρη η Βαρβάρα, διακρινόταν για την ομορφιά του σώματός της, την ευφυΐα και σωφροσύνη της.

Στη χριστιανική πίστη κατήχησε και είλκυσε τη Βαρβάρα μια ευσεβής χριστιανή γυναίκα. Τη ζωή της μέσα στο ειδωλολατρικό περιβάλλον η Βαρβάρα περνούσε «ἐν πάσῃ εὐσεβείᾳ καὶ σεμνότητι» (Α’ πρός Τιμόθεον, β’ 2). Δηλαδή με κάθε ευσέβεια και σεμνότητα.

Όμως το γεγονός αυτό, δεν έμεινε για πολύ καιρό μυστικό. Ο Διόσκορος έμαθε ότι η κόρη του είναι χριστιανή και εκνευρισμένος διέταξε τον αυστηρό περιορισμό της. Αλλά η Βαρβάρα κατόρθωσε και δραπέτευσε. Ο πατέρας της τότε εξαπέλυσε άγριο κυνηγητό μέσα στις σπηλιές και τα δάση, όπου κρυβόταν η κόρη του. Τελικά, κατόρθωσε και τη συνέλαβε.

Ο άσπλαχνος και πωρωμένος ειδωλολάτρης πατέρας, παρέδωσε την κόρη του στον ηγεμόνα Μαρκιανό. Αυτός, αφού στην αρχή δεν κατόρθωσε με δελεαστικούς τρόπους να μεταβάλει την πίστη της, διέταξε και τη μαστίγωσαν ανελέητα. Κατόπιν τη φυλάκισε, αλλά μέσα εκεί ο Θεός θεράπευσε τις πληγές της Βαρβάρας και ενίσχυσε το θάρρος της. Τότε ο ηγεμόνας θέλησε να τη διαπομπεύσει δημόσια γυμνή. Αλλά ενώ έβγαζαν τα ρούχα της, άλλα ωραιότερα εμφανίζονταν στο σώμα της. Ο ηγεμόνας βλέποντας το θαύμα, διέταξε να αποκεφαλισθεί. Χωρίς καθυστέρηση, ο ίδιος ο κακούργος πατέρας της, ανέλαβε και την αποκεφάλισε. Την στιγμή όμως που είχε αποτελειώσει το έγκλημά του, έπεσε νεκρός χτυπημένος από κεραυνό κατά θεία δίκη.

Η Αγία Βαρβάρα ανακηρύχθηκε ως προστάτις Αγία του πυροβολικού (1828 μ.Χ.) και των ορυχείων.

Ἀπολυτίκιον (Κατέβασμα)
Ἦχος δ’.
Βαρβάραν τὴν Ἁγίαν τιμήσωμεν· ἐχθροῦ γὰρ τὰς παγίδας συνέτριψε, καὶ ὡς στρουθίον ἐῤῥύσθη ἐξ αὐτῶν, βοηθείᾳ καὶ ὅπλῳ τοῦ Σταυροῦ ἡ πάνσεμνος.

Ἕτερον Ἀπολυτίκιον
Ἦχος πλ. α’. Τὸν συνάναρχον Λόγον.
Τῆς Τριάδος τὴν δόξαν ἀνακηρύττουσα, ἐν τῷ λουτρῷ τρεῖς θυρίδας ὑπεσημήνω σοφῶς, κοινωνίαν πατρικὴν λιποῦσα πάνσεμνε, ὅθεν ἠγώνισαι λαμπρῶς, ὡς παρθένος εὐκλεής, Βαρβάρα Μεγαλομάρτυς. Ἀλλὰ μὴ παύση πρεσβεύειν, ἐλεηθήναι τᾶς ψυχᾶς ἠμῶν.

Κοντάκιον
Ἦχος δ’. Ὁ ὑψωθεὶς ἐν τῷ Σταυρῷ.
Τῷ ἐν Τριάδι εὐσεβῶς ὑμνουμένῳ, ἀκολουθήσασα σεμνὴ Ἀθληφόρε, τὰ τῶν εἰδωλων ἔλιπες σεβάσματα· μέσον δὲ τοῦ σκάμματος, ἐναθλοῦσα Βάρβαρα, τυράννων οὐ κατέπτηξας, ἀπειλὰς ἀνδρειόφρον, μεγαλοφώνως μέλπουσα ἀεί, Τριάδα σέβω τὴν μίαν θεότητα.

Κάθισμα
Ἦχος γ’. Τὴν ὡραιότητα.
Ἐν τῇ ἀθλήσει σου, πάντας ἐξέπληξας, ὅτι ὑπέμεινας, τὰς τῶν τυράννων πληγάς, δεσμὰ, βασάνους, φυλακάς, Βαρβάρα παναοίδιμε· Ὅθεν καὶ τὸν στέφανον, ὁ Θεός σοι δεδώρηται, ὅνπερ ἐπεπόθησας, ψυχικῶς καὶ προσέδραμες· αὐτὸς καὶ τὰς ἰάσεις παρέχει, πᾶσι τοῖς πίστει προσιοῦσί σοι.

Ἕτερον Κάθισμα
Ἦχος δ’. Ὁ ὑψωθεὶς ἐν τῷ Σταυρῷ.
Τὸν νυμφίον σου Χριστὸν ἀγαπήσασα, τὴν λαμπάδα σου φαιδρῶς εὐτρεπίσασα, ταῖς ἀρεταῖς διέλαμψας Πανεύφημε· ὅθεν εἰσελήλυθας, σὺν αὐτῷ εἰς τοὺς γάμους, τὸ στέφος τῆς ἀθλήσεως, παρ’ αὐτοῦ δεξαμένη, ἀλλ’ ἐκ κινδύνων λύτρωσαι ἡμᾶς, τοὺς ἐκτελοῦντας Βαρβάρα τὴν μνήμην σου.

Ὁ Οἶκος
Τὴν νυμφευθεῖσαν τῷ Χριστῷ διὰ τοῦ μαρτυρίου, Βαρβάραν συνελθόντες τιμήσωμεν ἀξίως, ὅπως αὐτῆς ταῖς προσευχαῖς λύμης ψυχοφθόρου λυτρωθέντες, καὶ λοιμοῦ, σεισμοῦ τε καὶ καταπτώσεως, τὸν βίον ἐν εἰρήνῃ διέλθωμεν, καταξιωθέντες μετὰ πάντων τῶν Ἁγίων, τῶν ἀπ’ αἰῶνος Θεῷ εὐαρεστησάντων, διάγειν ἐν φωτί, καὶ μέλπειν ἀξίως, ἐθαυμάστωσας Σῶτερ τὰ σὰ ἐλέη πᾶσι τοῖς πίστει ὁμολογοῦσι, Τριάδα σέβω τὴν μίαν θεότητα.

Μεγαλυνάριον
Τον θείον κοσμήτορα της Χριστού Εκκλησίας πάντες Ιωάννην Δαμασκηνόν ύμνοις συν τη θεία σεπτή καλλιπαρθένω Βαρβάρα επαξίως ανευφημήσωμεν.

http://agapienxristou.blogspot.ca/2014/12/blog-post_85.html

“I went to Christouli and Panagitsa high in heaven”

I went to Christouli (Christ Jesus) and Panagitsa (Mary, Most Holy Mother of God) high in heaven” 

E. and T. T., from Drosato N. Kilkis, are the parents of three children. They relate the following: “On March 30th 2001 we took our M., four and a half years old, to the Hospital in Thessaloniki because of an unbearable stomach pain. With the appropriate tests they diagnosed him with obstructive ileus, and operated on him for three and a half hours, removing half a meter of necrotic gut.

Our doctors said that the child passed a very difficult situation, but was not out of danger yet. Monday evening he had a 40 degree (Celsius) fever. Tuesday he was transferred to the ICU with sepsis and acute respiratory shock. His hopes of living were only 10%. In the mean time, without us knowing anything, a neighbor of ours saw St. Raphael in a vision who told her: “Antonina, I’m leaving, because you don’t need me any more. I will go to E., he has need of me now!” The woman later learned about our son. A friend of our family from Goumenissa, Mr. P. S., went to St. Raphael in Griva and knelt with the priest reading the paraklesis for the…
… salvation of our child. Our brother A. went in the evening to our empty house to chant the Paraklesis to St. George for the health of M.. At one point the room started to shine, so much that he was shaken. Where did this much light come from? Most likely it was the Grace of the Saint. After these, the child’s situation began to improve, until the Saturday of Lazarus, when he opened his eyes. On Holy Monday he was totally well and exited the hospital. After being sick for 23 days, we left the hospital. When we returned, he began to tell us different things: “I went to Christouli and to Panagitsa high in heaven, where there are a lot of clouds, with the white horse of St. George. I saw uncle Fani (our neighbor who died eight months before) and Despoula (a little girl who died three years before), there were many people I didn’t know there and they wore golden angel’s clothes and everyone was singing…Christouli and Panagitsa asked me if I have any brothers and what are they called, and told me not to worry, you will go back to Mama and to your brothers. ‘I don’t know how to get back there.’ ‘With my horse’, said St. George. ‘I’m scared, I don’t know how to drive the horse.’ ‘Don’t worry, I will drive you.’ M. is near us, a strong child as he was before, and every day we glorify God, Panagia and all the Saints who gave him back to us.”

http://agapienxristou.blogspot.ca/2014/11/i-went-to-christouli-and-panagitsa-high.html

”Μέσα από τους ανθρώπους βοηθάει ο Θεός τους ανθρώπους” ( Γεροντας Νίκων )