An Orthodox Christian was asked by a protestant couple about his Orthodox faith and the differences in their teachings and beliefs. The man explained to the couple that Orthodox Christianity is like a large bouquet with a different arrangement of flowers.
The man gave an example of the different ethnic groups that exist within the One, Holy, Catholic, and Apostolic Church such as Greek, Russian, Bulgarian, Serbian, Romanian, Georgian, Ukrainian, Syrian, etc., yet a visible body of believers who have continued to keep the apostolic teachings and worship since 33 A.D.
During their conversation the Orthodox Christian asked the wife the following question. He said, “if your husband had a real bouquet of flowers in his right hand and a plastic bouquet of flowers in his left hand which one would you prefer? The woman paused and said that she would prefer the real bouquet of flowers over plastic.
The woman responded wisely, because the Orthodox Church has the Holy Eucharist (The True Body and True Blood of our Lord and Savior Jesus Christ) which is called, “medicine of immortality” for the healing of soul and body. It is not a symbolic placebo (grape juice and a cracker), but it is "the True medicine" that gives life. John 6:53 "..Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you."
The Orthodox Church is evangelical, but not Protestant, it is Orthodox, but not Jewish.
It is Catholic, but not Roman.
It isn’t non-denominational – it is pre-denominational. It has believed, taught, preserved, defended and died for the faith of the Holy Apostles since the day of Pentecost 2000 years ago.
http://agapienxristou.blogspot.ca/2015/01/the-bouquet-of-flowers.html
The most detailed version of the toll-houses occurs in a vision of Gregory of Thrace, apparently from the 10th century. The demons accuse the soul at each toll-house of sins. In some cases the demon might accuse the soul of sins that they tempted her with, but it didn't comply with, or of sins that she repented for, and in that cases one of the angels, the one which was the persons guardian angel, speaks for the person, saying that those are lies, and that payment is not necessary, taking the soul to the next toll-house. If a person has unrepented sins, and does not have enough good deeds and prayers of the living to pay for them, the demons of the corresponding toll-house grab him, and take him to hades to await the final judgment. This vision recounts the toll-houses in the following order:
At the first aerial toll-house, the soul is questioned about sins of the tongue, such as empty words, dirty talk, insults, ridicule, singing worldly songs, too much or loud laughter, and similar sins.
The second is the toll-house of lies, which includes not only ordinary lies, but also the breaking of oaths, the violation of vows given to God, taking God's name in vain, hiding sins during confession, and similar acts.
The third is the toll-house of slander. It includes judging, humiliating, embarrassing, mocking, and laughing at people, and similar transgressions.
The fourth is the toll-house of gluttony, which includes overeating, drunkenness, eating between meals, eating without prayer, not holding fasts, choosing tasty over plain food, eating when not hungry, and the like.
The fifth is the toll-house of laziness, where the soul is held accountable for every day and hour spent in laziness, for neglecting to serve God and pray, for missing Church services, and also for not earning money through hard, honest labor, for not working as much as you are paid, and all similar sins.
The sixth toll-house is the toll-house of theft, which includes stealing and robbery, whether small, big, light, violent, public, or hidden.
The seventh is the toll-house of covetousness, including love of riches and goods, failure to give to charity, and similar acts.
The eight is the toll-house of usury, loan-sharking, overpricing, and similar sins.
The ninth is the toll-house of injustice- being unjust, especially in judicial affairs, accepting or giving bribes, dishonest trading and business, using false measures, and similar sins.
The tenth is the toll-house of envy.
The eleventh is the toll-house of pride- vanity, self-will, boasting, not honoring parents and civil authorities, insubordination, disobedience, and similar sins.
The twelve is the toll-house of anger and rage.
The thirteenth is the toll-house of remembering evil- hatred, holding a grudge, and revenge.
The fourteenth is the toll-house of murder- not just plain murder, but also wounding, maiming, hitting, pushing, and generally injuring people.
The fifteenth is the toll-house of magic- divination, conjuring demons, making poison, all superstitions, and associated acts.
The sixteenth is the toll-house of lust- fornication, unclean thoughts, lustful looks, unchaste touches.
The seventeenth is the toll-house of adultery.
The eighteenth is the toll-house of sodomy: bestiality, homosexuality, incest, masturbation, and all other unnatural sins.
The nineteenth is the toll-house of heresy: rejecting any part of Orthodox faith, wrongly interpreting it, apostasy, blasphemy, and all similar sins.
The last, twentieth toll-house is the toll-house of unmercifulness: failing to show mercy and charity to people, and being cruel in any way.
http://agapienxristou.blogspot.ca/2014/01/the-toll-houses.html
There is no tradeoff between work and prayer. Both are essential to a healthy physical and spiritual life according to Saint Basil. It is wrong to deny prayer because of work and it is wrong to deny work because of prayer. We can learn to make our work a prayer. The Jesus Prayer and other remembrances of God during the day are a great help in this task. At the foundation a God centered work life is attentiveness based on a quiet mind as Basil explained in earlier posts..
Here is what Basil has to say to us:
As daily sustenance is necessary for everyone, so labor in proportion to one's strength is also essential. Not vainly has Solomon written in praise: “she watches over the ways of her household, and does not eat the bread of idleness” (Prov 31:27). And again, the Apostle says of himself: “nor did we eat anyone’s bread free of charge, but worked with labor and toil night and day” (2 Thess 3:8); yet, since he was preaching the Gospel, he was entitled to receive his livelihood from the Gospel. The Lord couples sloth with wickedness, saying: '‘You wicked and lazy servant" (Matt 25:26). Wise Solomon, also, praises the laborer not only in the words already quoted, but also, in rebuking the sluggard, associating him by contrast with the tiniest of insects: “Go to the ant, you sluggard!" (Prov 6:6). We have reason to fear, therefore, lest, perchance, on the day of judgment this fault also may be alleged against us, since He who has endowed us with the ability to work demands that our labor be proportioned to our capacity; for He says: “to whom much is given, from him much will be required" (Luke 12:48). Moreover, because some use prayer and psalmody as an excuse for neglecting their work, it is necessary to bear in mind that for certain other tasks a particular time is allotted, according to the words of Ecclesiastes: “To everything there is a season" (Eccl 3:1). For prayer and psalmody, however, as also, indeed, for some other duties, every hour is suitable, that, while our hands are busy at their tasks, we may praise God sometimes with the tongue (when this is possible or, rather, when it is conducive to edification); or, if not, with the heart, at least, in psalms, hymns and spiritual canticles, as it is written (Col 3:16). Thus, in the midst of our work can we fulfill the duty of prayer, giving thanks to Him who has granted strength to our hands for performing our tasks and cleverness to our minds for acquiring knowledge, and for having provided the materials, both that which is in the instruments we use and that which forms the matter of the arts in which we may be engaged, praying that the work of our hands may be directed toward its goal, the good pleasure of God.
Thus we acquire a recollected spirit-when in every action we beg from God the success of our labors and satisfy our debt of gratitude to Him who gave us the power to do the work, and when, as has been said, we keep before our minds the aim of pleasing Him.
From Church Fathers: The Long Rule pp 306-311
From a letter
Prayer is to be commended, for it engenders in the soul a distinct conception of God. And the indwelling of God is this – to have God set firm within oneself through the process of memory. We thus become a temple of God whenever earthly cares cease to interrupt the continuity of our memory of him.
The Heart of Basilian Spirituality p 120 Letter 2
Ο ιατρός Στόϊαν Αδάσεβιτς είναι μοναδικός γυναικολόγος στην Σερβία, ο οποίος δημοσίως ωμολόγησε ότι η έκτρωση είναι φόνος, διά τον οποίον ευθύνονται τόσον ο ιατρός, όσον και η μητέρα. Εκυκλοφόρησε δε και βιβλίο με τίτλο «Η αγιότης της ζωής», με συλλογή των άρθρων του περί της ενδομητρίου παιδοκτονίας.
Η συνέντευξη του δημοσιευθείσα εις την «Ορθοδοξίαν» (περιοδικόν της Σερβικής Εκκλησίας), συγκλονίζει τόσο με την ειλικρίνεια της, όσο και με το περιεχόμενο της. Το πλέον αρμόζον όνομα αυτής της συνεντεύξεως θα ήτο – μία δημοσία εξομολόγησις και η μετάνοια! Παραθέτομε ένα μέρος αυτής της πολυτίμου μαρτυρίας:
ΕΡΩΤΗΣΙΣ : Ποια ήταν η στιγμή, που καταλάβατε ότι εκτελών την έκτρωση, φονεύετε το ανθρώπινον ον;
ΑΠΑΝΤΗΣΙΣ : Είμαι ιατρός, γνωρίζω τις πράξεις μου, είμαι ένοχος δι’ όλες τις φρικαλεότητες που έκανα εργαζόμενος ως γυναικολόγος και είμαι υποχρεωμένος να μαρτυρήσω, να αφυπνίσω, να προειδοποιήσω ότι η διακοπή της εγκυμοσύνης ουσιαστικώς είναι φόνος του αγεννήτου ανυπεράσπιστου παιδιού. Εις τις οριζόμενες υποχρεώσεις της εργασίας μου ήσαν και οι νόμιμες αμβλώσεις. Τότε δεν εγνώριζα ότι πράττω φόνο, τώρα, όμως, υποστηρίζω και γνωρίζω ότι η αμαρτία μου ενώπιον του Θεού είναι μεγάλη. Εις το Πανεπιστήμιον εδιδάχθηκα ότι το παιδί είναι ζωντανόν, μόλις γεννηθή με το πρώτον του κλάμα. Προ του κλάματος υπάρχει μόνον ως ένα των οργάνων της μητέρας του: ως ένα δόντι, ως ένα νεφρό, ως η σκωληκοειδής απόφυσις.
Έκανα από 48.000 έως 62.000 εκτρώσεις! Αυτό είναι ως να έχω εξαφανίσει μία ολόκληρη πόλη. Το Βελιγράδι έχει τόσα νοσοκομεία και αρκετές ιδιωτικές κλινικές, ένθα γίνονται οι εκτρώσεις! Εις τα τέλη της δεκαετίας του ’80 ενεφανίσθη το υπερηχογράφημα με την διαγνωστική του δυνατότητα και μου έφερε πολλές εκπλήξεις. Είδα το έμβρυο, τους κτύπους της καρδιάς του, τις κινήσεις, το άνοιγμα του στόματος του˙ εις τα μεγαλύτερα έμβρυα παρετήρησα το «πιπίλισμα» του αντίχειρος˙ το έμβρυο εσκέπτετο και ησθάνετο, διότι αντέδρα στους βαθείς διαπεραστικούς ήχους επιταχύνων τις κινήσεις του. Και ύστερα από 4-5 λεπτά, όσον διαρκεί η άμβλωση, το έμβρυο αυτό, αυτό το ίδιο, ανθρώπινο ον, κείται τεμαχισμένο μεταξύ των εργαλείων στο τραπέζι.
ΕΡΩΤΗΣΙΣ: Πότε επαύσατε να κάνετε εκτρώσεις;
ΑΠΑΝΤΗΣΙΣ : Αυτό που θα σας διηγηθώ τώρα, είναι οχληρό και πάρα πολύ επίπονο, αλλά δεν είναι δυνατό να ωραιοποιούμε κάτι, το οποίον αφ’ εαυτού είναι φρικτόν. Προς θλίψη και δυστυχία μου το 1988 έκανα την άβλωση εις μία προχωρημένη εγκυμοσύνη των 4,5 μηνών. Κατά την διάρκεια αυτής της εγχειρήσεως, της οποίας τις λεπτομέρειες δεν ημπορώ να περιγράψω άνευ ταραχής, φρικιών ανεκάλυψα τον φονέα εντός μου. Μία εγχείρηση, η οποία έπρεπε να είναι μία πράξη ρουτίνας, μετετράπη εις ένα πραγματικό εφιάλτη. Με την πρώτη κίνηση του θλάστου έβγαλα το χεράκι και το έρριξα επάνω στο τραπέζι των εργαλείων. Ιδού – το νεύρον του χεριου έπεσεν στην άκρη της κομπρέσσας βρεγμένης με το ιώδιο. Το ιώδιο ερέθισε το νεύρο και το μικρούλικο χεράκι άρχισε να συσπάται. Με την επόμενη κίνηση έβγαλα το πόδι. Και συνέβη το ίδιο – τώρα έτρεμε και εσυσπάτο το πόδι. Κάτι όμοιον δεν μου είχε συμβή ποτέ πριν˙ ύστερα προσεπάθησα με τον θλάστη να συλλάβω και την καρδιά, η οποία ακόμη εκτύπα και υπό τον θλάστη έκανε σπασμούς ολοέν και αργότερον… και αργότερον και επί τέλους έπαυσε.
Τότε εσυνειδητοποίησα ότι έπραξα φόνο, ότι εθανάτωσα τον άνθρωπο. Η γυναίκα αιμορραγεί πολύ, η ζωή της εκινδύνευε. Προσηυχήθηκα: «Κύριε, βοήθησε με να σώσω αυτήν την γυναίκα και τιμώρησε εμένα!». Έκτοτε ποτέ μου δεν επανέλαβα όμοια πράξη. Έτυχε η νέα μου γνώση να συμπίπτη με την άποψη της Εκκλησίας – ότι το έμβρυο είναι ζωντανόν ήδη από την σύλληψη του, δηλαδή από την στιγμή της γονιμοποιήσεως του ωαρίου.
Η ενδομήτρια παιδοκτονία είναι πολύ μεγαλύτερη και βαρύτερη αμαρτία από τον απλούν φόνον, επειδή το έμβρυο εντός της μήτρας είναι αδύναμο να αμυνθή, ενώ δεν πταίει για τίποτε˙ μόνον εκείνο είναι άνευ του προσωπικού πταίσματος εις όλον το ανθρώπινο γένος, διότι δεν εγεννήθη καν.
ΕΡΩΤΗΣΙΣ : Διά το πως θα χρησιμοποιηθούν τα έμβρυα, τα εκτρωθέντα κατά την διακοπή της εγκυμοσύνης —τόσο την φυσική όσον και την τεχνητώς προκαλούμενη— δεν χρειάζεται η άδεια της μητέρας του εμβρύου; Ποια είναι η τύχη αυτών των τεμαχισμένων μικροσκοπικών σωμάτων;
ΑΠΑΝΤΗΣΙΣ : Σπανίως διερωτάται κανείς, τι συμβαίνει με αυτά τα έμβρυα εις τα νοσοκομεία μας. Εις την χώρα μας κανείς δεν ανακοινώνει και δεν δημοσιεύει πληροφορίες αυτού του είδους. Δεν υπάρχουν οι κατάλληλες βάσεις για την επιστημονικο-ερευνητική εργασία και για την χρήση αυτών των εμβρύων στην φαρμακευτική βιομηχανία, διότι αυτό είναι εξαιρετικώς δαπανηρό. Και προς το παρόν, όσον γνωρίζω, δεν υπάρχουν καν οι συνθήκες για την εμπορευματοποίηση. Εις ημάς αυτά τα έμβρυα αντιμετωπίζονται ως ιατρικό απόβλητο. Εναποτίθενται εις τους μαύρους σάκκους, μαζί με τα λοιπά όργανα τα απομείναντα από διαφόρους εγχειρήσεις στους ενήλικες ασθενείς και καίγονται όλα ως απόβλητα.
Ως κοινωνία είμεθα υποχρεωμένοι να προστατεύουμε το παιδί ιατρικώς, ηθικώς, δικαστικώς και νομικώς, διότι πρέπει να έχη όλα τα δικαιώματα, τα οποία έχει ένας ενήλικας. Αυτό είναι το καθήκον μας προς όλα τα μέλη της κοινωνίας μας.
ΕΡΩΤΗΣΙΣ: Υπάρχει η ακριβής στατιστική πληροφορία περί του αριθμού των διαπραττομένων εκτρώσεων εις την Σερβία;
ΑΠΑΝΤΗΣΙΣ : Είναι αδύνατον να υπάρχη ένα τέτοιο είδος της στατιστικής και όλες οι σχετικές πληροφορίες είναι ψευδείς. Η μία στατιστική μας ενημερώνει ότι έχομε 120.000 αμβλώσεις τον χρόνο, η άλλη στατιστική μας ενημερώνει ότι αυτός ο αριθμός είναι πολλαπλάσιος – 420.000 αμβλώσεις τον χρόνο. Εγώ θεωρώ ότι εις ένα γεννημένο παιδί αντιστοιχούν 25 αμβλώσεις.
ΕΡΩΤΗΣΙΣ : Τι άποψη έχετε για το ζήτημα της αντισυλλήψεως;
ΑΠΑΝΤΗΣΙΣ : Η αντισύλληψη σημαίνει το πράττειν εναντίον της συλλήψεως. Την ταξινομώ σε τρία είδη: Το πρώτο είδος είναι η εγκράτεια και είναι επιτετραμμένο˙ το δεύτερο είδος είναι η ικανοποίηση της ορμής άνευ εκσπερματώσεως και δεν είναι επιτετραμμένο˙ το τρίτον είδος είναι σατανικό και δίδει την δυνατότητα της εφαρμογής μιας ολοκλήρου σειράς στην ουσία αμβλωτικών μέσων….
Υπάρχουν πολλές απληροφόρητες γυναίκες, οι οποίες αφελώς υιοθετούν την κοινή ανεύθυνη στάση απέναντι στο ζήτημα αυτό. Είδατε τα μέσα ενημερώσεως, τα γυναικεία περιοδικά, τις εκπομπές – και ακούσατε κάπου η ποτέ κανένα λόγο εναντίον των εκτρώσεων, των αντισυλληπτικών μέσων και της εξωσωματικής γονιμοποιήσεως;
ΕΡΩΤΗΣΙΣ : Τι είναι η εξωσωματική γονιμοποίηση;
ΑΠΑΝΤΗΣΙΣ: Το έχω κάνει και αυτό. Υποστηρίζω ότι η εξωσωματική γονιμοποίηση είναι κακό. Γονιμοποιούνται περισσότερα ωάρια, ενίοτε 10, 20 και παραπάνω, γίνεται διαφοροποίηση και θανατώνεται πάν περισσευούμενο έμβρυο, για να διευκολυνθή η επιβίωση το πολύ τριών εμβρύων. Εάν ληφθούν περισσότερα από τα τρία, τότε είναι ανάγκη να μειώσουμε τον αριθμό των, διότι η μήτρα δεν θα αντείχε την κυοφορία.
http://agapienxristou.blogspot.ca/2013/03/62000.html
In August 1963, 75 people from Livanata came to visit the Monastery. They worked on the cistern of the Monastery, the spring of Holy Water, fervently. Many from Livanata, the homeland of St. David of Evia, had vowed to offer something to the Monastery of their compatriot, either money or work. Thus, these 75 men came to work on the cistern. And in the Monastery there were another 15 people helping them. Fr. Iakovos was coordinating the work, but he was the only one who could prepare the food during the stay of these good people.
He realized that soon there would be nothing in the pantry. After one day the food was finished, and he did not have any money. He looked in all of the cupboards, all of the corners. He was able to only find 2.5 okas [about 3.25 kilograms] of orzo. And he found half a loaf of bread. Elder Euthemios also have him half a loaf. This would have been a comical amount for the roughly one hundred people who were doing manual labor the whole day.
He was worried and didn't know what to do. He was filled with doubt and was on the verge of crying, that he would have to leave all those people hungry. Immediately, however, he was struck with an idea: he picked up a pan and put the orzo in it, along with the bread the way it was, and he went to the church. He stood before the icon of St. David and told him:
"My Saint, these people are working in your Monastery. They will return tired and hungry. I have nothing else to give them to eat, other than these 2.5 okas of orzo with a little oil, and these two half-loaves of bread (as he showed them to the Saint). I entreat you, bless them, that all of them might eat and be filled."
He cooked in that pan, and they served all the food from it, and it was not emptied. All of the people were filled from that half of a pan, and there were leftovers! Many witnessed this, including the current abbot Fr. Kyrillos. Many years later, speaking of the miracles of St. David, Fr. Iakovos said: "My brother, once again there was the miracle of the feeding of the five-thousand!"
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
http://full-of-grace-and-truth.blogspot.ca/search/label/Elder%20Iakovos%20Tsalikis
Λοιπόν, όταν εσύ δεν αμαρτάνεις, δεν ψεύδεσαι, δεν κατακρίνεις, δεν πονηρεύεσαι κατά του πλησίον σου, τότε έχεις φόβο Θεού. Τότε είσαι σοφός και κατανοείς το Θεό, και για να μην Τον λυπήσεις δεν αμαρτάνεις. Και αυτή είναι η όραση του Θεού, και ο Θεός που βλέπει τα πάντα σε σκεπάζει από τις παγίδες του σατανά.
Όλες τις θλίψεις, παιδί μου, αν τις υπομένουμε, βρίσκουμε Χάρη παρά Κυρίου. Γι αυτό μας αφήνει ο Κύριος να πειραζόμαστε, για να μας δοκιμάζει και να μας πλέξει στεφάνους.
Παραιτήσου από το δικό σου θέλημα, για να βρεις ειρήνη ψυχής. Γιατί το θέλημα του ανθρώπου έχει γίνει χάλκινο τείχος και εμποδίζει το φωτισμό και την ειρήνη Όντως μέγα είναι, στ αλήθεια, το μυστήριο της υπακοής! Αφού ο γλυκύς μας Ιησούς πρώτος χάραξε το δρόμο και έγινε παράδειγμα για μας, πόσο μάλλον εμείς είμαστε οφειλέτες να Τον μιμηθούμε.
Ο μοναχός δεν αλλάζει τόπο κατοικίας, χρώμα ενδυμάτων και ιδίως νοημάτων. Ο μοναχός και η μοναχή αλλάζουν νουν και καρδιά μαζί. Δε σκέφτονται όπως οι κοσμικοί. Όλη η δύναμη της ψυχής είναι η προσευχή. Και καθώς το σώμα δυναμώνει με τις τροφές και τα διάφορα καρυκεύματα που του προσφέρουμε, έτσι και η ψυχή μας θέλει ευχή, ανάγνωση, λόγο προφορικό, να βλέπει παράδειγμα και έτσι λίγο-λίγο ξυπνάει Με πολλή απλότητα να πορεύεσαι, για να βρεις την καθαρότητα της ψυχής.
Η απλότητα είναι μεγάλη ευτυχία για την ψυχή Τους μεν κανόνες οι άνθρωποι τους κατάργησαν, αλλά δεν τους κατάργησε ο Θεός. Μένουν, όπως τους έθεσαν οι Πατέρες και οι θείοι Απόστολοι. Επομένως να τους φυλάττουμε, αν θέλουμε να σώσουμε την ψυχή μας, για να μη βρούμε αντιμέτωπο το Θεό να υπερασπίζει τους νόμους των αγαπητών Του δούλων.
Το στόμα σου αδιαλείπτως να μελετά την ευχή: Κύριε Ιησού Χριστέ, Υιέ του Θεού, ελέησόν με Με την ευχή, θα καθαρίσει ο νους σου και θα την κατεβάσει στην καρδιά και θα γίνει διαδρομή, ένωση νου, λόγου και καρδιάς, και θα γίνει Παράδεισος μέσα σου. Από τη στιγμή που αρχίζουμε να διαπράττουμε την αμαρτία γινόμαστε δούλοι των δαιμόνων.
Ο φιλάνθρωπος Θεός έκανε τον άνθρωπο αυτεξούσιο και μας δίδαξε να μη μετέχουμε σε πράξεις αισχρές και δε σκεπτόμαστε σοβαρά τα θεία και σωτήρια λόγια Του. Δεν υπάρχει άλλη θυσία τόσο ευώδης προς το Θεό, όσο η αγνότητα του σώματος. Τίποτε άλλο δε μισεί τόσο ο Θεός, όσο την παράνομη ηδονική ακαθαρσία του σώματος.
Σ αυτή τη ζωή είναι αγώνας. Με τα ακάθαρτα πνεύματα πολεμάς, που δε σου ρίχνουν γλυκά και λουκούμια, αλλά σφαίρες οξείες που θανατώνουν ψυχή, όχι σώμα.
Γέροντος Ιωσήφ Ησυχαστή
http://agapienxristou.blogspot.ca/2013/04/blog-post_16.html
Δεν πάει πολύς καιρός που ο Αγιος Νεκτάριος εμφανίστηκε σε ένα ευλαβέστατο κληρικό και του παραπονέθηκε.
- Οι Αγιοι είμαστε υπο σύνταξη πιά......Οι άνθρωποι δεν προσεύχονται σε μας, δεν μας παρακαλούν, δεν μας ζητούν τίποτε,δεν μας δίνουν εργόχειρο. Δεν μας δίνουν την ευκαιρία να προσευχηθούμε στο Θεό γι` αυτούς.....
ΒΙΒΛΙΟΓΡΑΦΙΑ. Ο ΘΕΟΣ ΕΙΝΑΙ ΜΑΖΙ ΜΑΣ, ΕΜΕΙΣ ΕΙΜΑΣΤΕ ΜΑΖΙ ΤΟΥ;
ΕΚΔΟΣΕΙΣ ΟΡΘΟΔΟΞΟΣ ΚΥΨΕΛΗ
http://apantaortodoxias.blogspot.ca/2014/02/blog-post_3314.html
St. John Climacus lived in the late sixth century and the first half of the seventh century; he is remembered by Christians everywhere especially during the Great Fast, for the purity of his life dedicated entirely to Christ. St. John Climacus was born around or before the year 579 and lived until 649. At age of 16 he entered the Sinai Monastery under the supervision of abbot Martyrium. After the death of his abbot, St. John Climacus withdrew into the desert to a cave located at the foot of Mount Sinai, living in meditation, prayer and study for nearly 40 years. In 639 he was named abbot of the monastery of Sinai, but not long after he retired in his old cave where he struggled until falling asleep.
The tradition mentions a cave located in the Valley of Tholas (Wadi Et-Tlah) approximately 8 km from Saint Catherine’s Monastery of Mt. Sinai, as the place where St. John led his ascetic struggle.
The first written document where this cave is mentioned, also remembers it as a place of pilgrimage. In the twentieth century, a monastic settlement was raised near this cave, belonging to the Monastery of Saint Catherine.
Named after the Monastery of Sinai, St. John was also called the Climacus or scholar because of his vast culture, but mostly he was called ‘the Ladder’, due to his work, ‘the Ladder of Divine Ascent’.
“The Ladder of Divine Ascent” or the ladder towards Heaven is the most important work of Blessed John, which became an ascetical model for both monks and laymen. In this book St. John describes the spiritual ascent towards heaven as going through 30 steps, a clear reference to the 30 years of the life of Christ, before beginning His public ministry. ‘The Ladder’ begins with an introduction on monasticism, focusing on renouncing the world and on self-denial. The following 23 chapters of this book deal with sins and virtues in a successive order. St John affirms that these steps are not to be regarded as steps that can be left behind, but as spiritual states that need to be maintained and deepened, and to the extent of this understanding, one can advance further.
St. John Climacus is commemorated every year on March 30th, and on the fourth Sunday of Great Lent.
http://agapienxristou.blogspot.ca/2013/04/the-cave-of-saint-john-of-ladder.html
“Seeing they do not see and hearing they do not hear…” (Matt. 13:13)
This is Jesus’ description of those who encountered Him but did not understand. Just because we see something doesn’t mean we see it. Just because we hear something doesn’t mean we’ve heard it. This is particularly true of Holy Scripture. Just because we read it doesn’t mean we’ve read it.
Why do we read the Scriptures?
I assume that anyone who is “reading the Scriptures” is, in fact, a believing Christian, otherwise they would just be reading a collection of ancient writings held in esteem by Christians. For the books of the Bible to be “Scripture” is to say that they are considered somehow inspired and somehow authoritative. But to read them as Scripture also asks the question: “Whose Scripture?” The answer is, “The Christian Community’s – the Church’s.”
Some point famously to Paul’s admonition to Timothy:
All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be complete, thoroughly equipped for every good work (2 Tim. 3:16-17).
However, this is the admonition of an Apostle to a Bishop. “Doctrine” (“teaching”) is not the task of every Christian. Instead we are told that not many of us should be teachers (James 3:1). St. Paul urges believers at various times to give heed to the “doctrine” that they have received (Romans 16:17; 1 Timothy 1:3; 1 Timothy 4:6; etc.).
In our modern culture, many Christians act as though they have a major task in life to learn doctrine, meaning to once again study the Scriptures and come to their own conclusions about everything under the sun. It is as though Martin Luther was reincarnated multiple times in every generation.
Doctrine, sound teaching, is the “pattern” of teaching which has been delivered (traditioned) to us. We find witnesses to this teaching in the Fathers from the first century forward. The reading of Scripture is not the means whereby we arrive at sound doctrine – sound doctrine is the means whereby we rightly read the Scriptures. The Christian reading of Holy Scripture is a “doctrinally-ruled” reading. We do not come to the Scriptures to decide whether the Nicene Council “got it right.” Without a knowledge of doctrine, much of Scripture will remain closed to the reader.
But there are ways of reading Scripture that are appropriate and generally essential to the Christian life. “Search the Scriptures, for in them you think you have eternal life, and these are they which testify of me,” Christ says (John 5:39).
The most appropriate and life-giving manner of reading the Scriptures is to read them as a means of communion (koinonia) with God. Communion with God, sharing in His Life even as He shares in ours, is the means and the goal of salvation. Everything in the Christian life – indeed, the whole purpose of human life – is communion with God. Sin is the breaking of this communion, while salvation is its restoration. All of the sacraments have the one purpose of communion with God, whether manifest as Eucharist, Healing, Ordination, Baptism, etc. The only purpose of prayer is communion with God, for we do not speak to God to inform Him of what He already knows nor to convince of what He is already going to do. We are taught to “pray without ceasing” (1 Thess. 5:17), because communion “without ceasing” is the very definition of the Christian life.
So how do we read for the purpose of communion? St. Isaac of Syria says this:
The course of your reading should be parallel to the aim of your way of life…. Most books that contain instructions in doctrine are not useful for purification. The reading of many diverse books brings distraction of mind down on you. Know, then, that not every book that teaches about religion is useful for the purification of the consciousness and the concentration of the thoughts.
In our democratic culture, we find it offensive that anyone should be forbidden to read anything. I would only point to the spiritual abuse found on any number of “Orthodox” websites in which serious matters, originally written for monastics or for the guidance of clergy are tossed about for even the non-Orthodox to read. As if the canons of the Church were meant for mass consumption!
Parents who care about the health of their children usually follow some regimen in the course of their young lives when it comes to feeding them. “Milk and not stong meat” is the Scriptural admonition for those who are young in the faith. St. James offers this warning:
Let not many of you become teachers, my brethren, for you know that we who teach shall be judged with greater strictness(3:1).
And St. Peter’s Second Epistle offers this:
So also our beloved brother Paul wrote to you according to the wisdom given him, speaking of this as he does in all his letters. There are some things in them hard to understand, which the ignorant and unstable twist to their own destruction, as they do the other scriptures (3:15-16).
It’s not that Scripture or Canons or books of doctrine are to be avoided or forbidden – rather, that we should learn to read with wisdom in an effort to grow spiritually and not in an effort simply to gain knowledge of a questionable sort.
St. Isaac’s observation is that we give attention first to “purification of the consciousness and concentration of thoughts.” By such phrases he refers primarily to the daily regimen of what we read and how we pray (as well as fasting and repentance) towards the goal of overcoming the passions. Only someone who is not himself ruled by the passions is ready to safely guide someone else beyond those same rocks. Anger and condemnation, pride and superiority are marks of the passions. The passions cannot read the Scriptures and the Traditions rightly, nor offer them to others without doing harm. The same can be said about most argumentation. Reading for the sake of feeding our opinions is actuallyspiritually harmful.
So, to follow St. Isaac’s guidance, we are reading rightly when our reading is an integral part of a life whose single goal is communion with God. Obviously, “single goal” is the end of the game. On a daily basis we build towards that goal.
Reading with communion as a goal does not mean we avoid information (when we read), but that gathering information is not our primary purpose. Before the Divine Liturgy, as I enter the altar, I recite the portion of Psalm 5 appointed for priests:
I will enter Thy house, I will worship toward Thy holy temple in the fear of Thee. Lead me, O Lord, in Thy righteousness because of my enemies; make my way straight before Thee. For there is no truth in their mouth; their heart is destruction, their throat is an open sepulcher, they flatter with their tongue. Judge them, O God, let them fall by their own counsels; because of their many transgressions cast them out, for they have rebelled against Thee. But let all who take refuge in Thee rejoice, let them always sing for joy; and do Thou dwell in them, that those who love Thy name my exult in Thee. For Thou blessest the righteous, O Lord, Thou coverest us with good will as with a shield.
How can I read this as communion? About whom am I speaking? This is roughly how I read this in my heart:
I will enter my heart [that place where God dwells], I will acknowledge that it is You who dwell in me. Lead me rightly, O Lord, because of the wicked thoughts within me [my enemies]….My thoughts [logismoi] have no truth in them – they think only of destruction. They are like an open grave….Let me sing with joy in my heart – where You dwell. Let me exult in Your name. For those who rejoice in the Name of Jesus will exult and be blessed. You protect them with Your good will.
And I follow these thoughts into my heart. There I find communion with God – distractions flee away. There have been other times in my priesthood when I recited this Psalm as though it were a meditation of God protecting me from other people – particularly those about whom I felt anxious, or whom, in my neurosis, I imagined to be enemies. Such a reading (close to a literal reading) was not only useless, but left me deeper in darkness than I had been before I began my day.
Devotional reading tends to be slow, and often of short duration. For many books that I read – I can only take in a few pages a day.
Contrary to our popular self-conception, we are not a culture that values learning. We are a culture that values opinion, and opinion as entertainment (God save us from the pundits!). Dilettantism plagues us. If we want to be Christians, we must start with the small things and the practices that make for proper discipleship and “let not many of us become teachers.” Let many of us become those who pray, who fast, who repent, who forgive even their enemies and through the grace of God come to know the stillness within which God may be known.
Until Christ becomes completely everything for the soul which authentically has a certain permanent and unchanging value, until then, man cannot enter into suffering for Christ. How could St. Marina the fifteen-year-old girl enter into suffering for Christ? For to her, Christ was completely everything! How could Saint Julietta have rejoiced upon seeing her three year old son Kyriacos dead for the Faith of Christ? Again, for her, Christ was completely everything. Behold, how St. Tikhon of Zadonsk speaks in detail of how Christ is everything to man in the form of a conversation between Christ and man:
Do you desire good for yourself?
Every good is in Me.
Do you desire blessedness?
Every blessedness is in Me.
Do you desire beauty?
What is more beautiful than Me?
Do you desire nobleness?
What is more noble than the Son of God and the Holy Virgin?
Do you desire height?
What is higher than the Kingdom of Heaven?
Do you desire riches?
In Me are all riches.
Do you desire wisdom?
I am the Wisdom of God.
Do you desire friendship?
Who is a kinder friend than I Who lay down My life for all?
Do you desire help?
Who can help except Me?
Do you seek joy?
Who will rejoice outside of Me?
Do you seek comfort in misery?
Who will comfort you outside of Me?
Do you seek peace?
I am the peace of the soul.
Do you seek life?
In Me is the source of life.
Do you seek light?
'I am the Light of the world' (John 8:12).
by St. Nikolai Velimirovich
http://agapienxristou.blogspot.ca/2013/04/christ-is-everything-for-christian-soul.html
