Αν θέλεις να βρείς τον Θεό δια της «ευχής» δεν θα σταματάς ποτέ αυτήν την εργασία

«Η πράξη της νοεράς προσευχής είναι να βιάσεις τον εαυτόν σου να λέγεις συνεχώς την ευχή με το στόμα αδιαλείπτως.
Στην αρχή γρήγορα, να μην προφθάνει ο νους να σχηματίζει λογισμό μετεωρισμού.
Να προσέχεις μόνο στα λόγια: «Κύριε Ιησού Χριστέ, ελέησόν με».
Όταν αυτό πολυχρονίσει, το συνηθίζει ο νους και το λέγει και γλυκαίνεσαι ωσάν να έχεις μέλι στο στόμα σου και θέλεις να το λέγεις.
Αν το αφήσεις στενοχωρείσαι πολύ.
Όταν το συνηθίσει ο νους και χορτάσει -το μάθει καλά- τότε το στέλνει στην καρδιά.
Επειδή ο νους είναι ο τροφοδότης της ψυχής και μεταφέρει στην καρδιά οτιδήποτε φαντασθεί.
Όταν ο ευχόμενος κρατεί τον νου του να μη φαντάζεται τίποτε, αλλά να προσέχει μόνο τα λόγια της ευχής, τότε αναπνέοντας ελαφρά με κάποια βία και θέληση δική του τον κατεβάζει στην καρδιά, και τον κρατεί μέσα και λέγει με ρυθμό την ευχή, «Κύριε Ιησού Χριστέ, ελέησόν με» ...;
Αν θέλεις να βρεις τον Θεό δια της «ευχής» δεν θα σταματάς ποτέ αυτήν την εργασία. Όρθιος, καθήμενος, βαδίζοντας δεν θα μένεις χωρίς την ευχή.
Να μη βγαίνει πνοή χωρίς την ευχή για να εφαρμόζεται ο λόγος του Παύλου «αδιαλείπτως προσεύχεσθε, εν παντί ευχαριστείτε».
Εάν μπορέσεις να λέγεις την «ευχή» εκφώνως και συνέχεια, σε δύο-τρεις μήνες πιστεύω την συνηθίζεις και μετά πλησιάζει η Θεία Χάρις και σε ξεκουράζει.
Αρκεί να μη σταματήσεις να την λέγεις με το στόμα, χωρίς διακοπή.
Όταν την παραλάβει ο νους τότε θα ξεκουρασθείς με την γλώσσα να την λέγεις.
Όλη η βία είναι στην αρχή, έως ότου γίνει συνήθεια.
Κατόπιν θα την έχεις σ' όλα τα χρόνια της ζωής σου.
Μόνο κτύπα ευθέως την θύρα του θείου ελέους και πάντως ο Χριστός μας θα σου ανοίξει, εάν επιμένεις».

(Γέρων Ιωσήφ ο Ησυχαστής)

Οραμα

Από τη χορεία των ρώσων αγίων, ξεχωριστή αγάπη στην Παναγία έτρεφε ό όσιος Σεραφείμ του Σάρωφ. 'Αλλά καί ή Μητέρα του Θεού τον περιέβαλλε με ιδιαίτερη εύνοια, όπως αποδεικνύουν οί πολλές της εμφανίσεις σ' αυτόν.

Το ακόλουθο όραμα του οσίου είναι το πιο εντυπωσιακό. Το διηγείται ή μοναχή του Ντιβέγιεβο Εύπραξία, γιατί αξιώθηκε κι αυτή να το απολαύσει μαζί με τον άγιο:

«Νωρίς το πρωί της 25ης Μαρτίου 1831 ακούστηκε μια δυνατή βοή καί ακολούθησε ένας αρμονικός ύμνος. Ή πόρτα του δωματίου άνοιξε μόνη της κι απλώθηκε παντού φως κι εύωδία. Ό στάρετς Σεραφείμ ήταν γονατιστός με τα χέρια υψωμένα. Εγώ έτρεμα.

Ξαφνικά σηκώνεται καί μου λέει:

- Μη φοβάσαι, παιδί μου. Να, ή Δέσποινα μας, ή Ύπεραγία Θεοτόκος έρχεται κοντά μας!

Πράγματι, μπροστά πήγαιναν δύο άγγελοι κρατώντας ανθισμένα κλαδιά. Ακολουθούσαν ό Τίμιος Πρόδρομος καί ό Θεολόγος άγιος Ιωάννης, ενώ πίσω τους έκανε την εμφάνιση της ή Παναγία με δώδεκα παρθενομάρτυρες.

Ή Θεοτόκος, φορώντας ένα λαμπρό μανδύα κι ένα υπέροχο στέμμα, με πλησίασε, ενώ ήμουν πεσμένη κάτω. Με άγγιξε καί ευδόκησε να μου πει:

- Σήκω, αδελφή, καί μη φοβάσαι. Μαζί μου έχουν έρθει παρθένες σαν κι εσένα.

Δεν κατάλαβα πώς σηκώθηκα. Ή βασίλισσα επανέλαβε:

- Μη φοβάσαι. Ήρθαμε να σας επισκεφθούμε.

Ό π. Σεραφείμ, όρθιος μπροστά στην Παναγία, μιλούσε μαζί της με πολλή οικειότητα. Ή Θεοτόκος του είπε πολλά. "Αν καί συμμετείχα στο όραμα, δεν μπόρεσα ν' ακούσω τί έλεγαν. "Άκουσα μόνο το εξής:

- Μην αφήνεις τίς παρθένες μου του Ντιβέγιεβο.

- Ώ Δέσποινα! Τίς συγκεντρώνω, αλλά δεν μπορώ να τίς κατευθύνω μόνος μου.

- Θα σε βοηθήσω σε όλα εγώ. Θα τίς διδάξεις την υπακοή. "Αν την κρατήσουν, θα είναι μαζί σου καί κον­τά μου. Διαφορετικά, θα χάσουν τη θέση πού τους ετοιμάζω ανάμεσα σ' αυτές εδώ τίς παρθένες. Ούτε τέτοια θέση ούτε τέτοιο στεφάνι θ' απολαύσουν. "Οποιοσδή­ποτε τίς προσβάλει, θα τιμωρηθεί από μένα. Κι όποιος τίς διακονήσει για την αγάπη του Χρίστου, θα βρει έλεος ενώπιον Του. Κατόπιν ή Παναγία στράφηκε σ' εμένα.

- Κοίταξε, μου είπε, αυτές τίς παρθένες καί τα στεφάνια τους. Μερικές άφησαν επίγεια βασίλεια καί πλούτη για την ουράνια Βασιλεία. Όλες αγάπησαν την εκούσια πτώχεια, αγάπησαν μόνο τον Κύριο, καί γι' αυτό βλέπεις πόση δόξα καί τιμή αξιώθηκαν. Όπως υπέφεραν οι αρχαίες μάρτυρες, έτσι υποφέρουν καί οι σημερινές. Μόνο πού εκείνες υπέφεραν φανερά, ενώ σήμερα υποφέρουν μυστικά, με θλίψη καρδίας. Ό μισθός τους όμως θα είναι ό ίδιος.

Γυρίζοντας υστέρα ή Θεοτόκος στον Στάρετς, τον ευλόγησε καί του είπε:

- Σύντομα, αγαπητέ μου, θα είσαι μαζί μας!

Κατόπιν ό όσιος αντάλλαξε μαζί της χαιρετισμό, κα­θώς καί με όλους τους αγίους. Κάποιος άπ' όλους γύρισε καί μου είπε:

Αξιώθηκες αυτό το όραμα χάρη στίς προσευχές των πατέρων Σεραφείμ, Μάρκου, Ναζαρίου καί Παχωμίου.

Ξαφνικά όλα χάθηκαν. Το όραμα, πού είχε διαρκέσει λιγότερο από μία ώρα, τελείωσε. Ήταν το δωδέκα­το πού αξιώθηκε ν' απολαύσει ό όσιος Σεραφείμ στην επίγεια ζωή του».


Όσιος Σεραφείμ του Σάρωφ

On control of the tongue ( St Nicodemos )

The greatest necessity of all is to control and curb our tongue. The mover of the tongue is the heart: what fills the heart is poured out through the tongue. And conversely, when feeling is poured out of the heart by the tongue, it becomes strengthened and firmly rooted in the heart. Therefore the tongue is one of the chief factors in building up our inner disposition.




Good feelings are silent. The feelings which seek expression in words are mostly egotistical, since they seek to express what flatters our self-love and can show us, as we imagine, in the best light. Loquacity mostly comes from a certain vainglory, which makes us think that we know a great deal and imagine our opinion on the subject of conversation to be the most satisfactory of all. So we experience an irresistible urge to speak out and in a stream of words, with many repetitions, to impress the same opinion in the hearts of others, thus foisting ourselves upon them as unbidden teachers and sometimes even dreaming of making pupils of men, who understand the subject much better than the teacher. ‘ This refers, however, to cases when the subjects of conversation are more or less worthy of attention. But in most cases loquacity is a synonym of empty talk, and then there are no words to express the many evils, which arise from this ugly habit. In general, loquacity opens the doors of the soul, and the devout warmth of the heart at once escapes. Empty talk does the same, but even more so. Loquacity distracts one’s attention out of oneself, leaving the heart unprotected. Then the usual passionate interests and desires begin to steal into it, at .times with such success that at the end of such empty talk the heart has not only consented, but has decided to commit passionate deeds. Empty talk is the door to criticism and slander, the spreader of false rumours and , opinions, the sower of discord and strife. It stifles the taste for . mental work and practically always serves as a cover for the absence of sound knowledge. When wordy talk is over, and the fog of self-complacency lifts, it always leaves behind a sense of frustration and indolence. Is it not proof of the fact that, even involuntarily, the soul feels itself robbed’?




Wishing to show how difficult it is for a loquacious man to refrain from saying something harmful, sinful and wrong, the Apostle James said that keeping the tongue within its rightful bounds is the property only of the perfect: “If any man offend not in word, the same is a perfect man, and able also to bridle the whole body’ (James iii. 2). As soon as the tongue begins to speak for its own pleasure, it runs on in speech like an unbridled horse, and blurts out not only the good and seemly, but also the bad and harmful.




This is why the Apostle calls it ‘an unruly evil, full of deadly poison” (James iii. 8). Long before him Solomon too said: ‘In the multitude of words there wanteth not sin’ (Prov. x. 19). In general, let us say, like Ecclesiastes, that a loquacious man shows his folly, for as a rule only ‘a fool . . . is full of words’ , (Ecclesiastes x. 14).




Do not prolong your conversation with a man, who is not listening to you with a good heart, lest you weary him and make your-self abhorrent, as is written: ‘He that useth many words shall be abhorred” (Ecclesiasticus xx. 8). Beware of speaking in a severe or superior manner; for both are highly disagreeable and make people suspect you of great vanity and a high opinion of your self. Never speak about yourself, about your affairs or your relatives, except when it is necessary, and even then be brief and say as little as possible. When you see that others speak too much of themselves, force yourself not to imitate them, even if their words appear humble and self-reproachful. As regards your neighbour and his affairs, do not refuse to discuss them, but always be as brief as you can, even when you have to speak of such things for his good.




While conversing, remember and try to follow the precept of St. Thalassius who says: ‘Of the five attitudes in conversation with others, use three with discrimination and without fear; use the fourth infrequently and refrain from using the fifth altogether”




(Philokalia, the first century, 69). One writer understands the first three as follows: ‘yes”, ‘no”, ‘ of course” or ‘this is clearly so”; by the fourth, he understands doubtful things and by the fifth, things totally unknown. In other words, about things you know for certain to be true or false, or self-evident, speak with conviction, saying that they are true, or false, or evident. About doubtful things better say nothing, but when necessary, say that they are doubtful and reserve your judgment. Of what you know nothing, say nothing. Someone else says: we have five forms’ Or modes of speech: the vocative, when we invoke someone; the interrogative, when we ask a question; the desiring or soliciting form, when we express a desire or request; the defining, when we express a decisive opinion on something; the commanding, when masterfully and authoritatively we express a command. Of these five, use the first three freely; the fourth, as rarely as possible; the fifth, not at all.




Speak of God with all homage, especially of His love and goodness; at the same time be fearful lest you commit a sin by speaking wrongly, confusing the simple hearts of the listeners. Therefore, listen rather to others on this subject, collecting their words in the inner treasure-house of your heart.




When the conversation is of other things, let only the sound of the voice enter into your ear, but not the thought into your mind, which must remain unwaveringly directed towards God. Even when it is necessary to listen to the speaker, in order to understand what he speaks of and to give a suitable answer, do not forget, in the midst of listening and speaking, to raise the eye of your mind on high where your God is, thinking of His greatness and remembering that He never loses sight of you and looks at you either with approval or disapproval, according to what is in the thoughts of your heart, in your words, movements and actions. When you have to speak, before expressing what has entered your heart and letting it pass to your tongue, examine it carefully; and you will find many things that are better not let past your lips. Know moreover that many things, which it seems to you good to express, are much better left buried in the tomb of silence. Sometimes you will yourself realise this, immediately the conversation is over.




Silence is a great power in our unseen warfare and a sure hope ‘of gaining victory. Silence is much beloved of him, who docs not rely on himself but trusts in God alone. It is the guardian of holy prayer and a miraculous helper in the practice of virtues; it is also a sign of spiritual wisdom. .St. Isaac says: ‘ Guarding your tongue not only makes your mind rise to God, but also gives great hidden power to perform visible actions, done by the body. If silence is practised with knowledge, it also brings enlightenment in hidden doing” (ch. 31 in Russian edition). In another place he praises it thus: ‘ If you pile up on one side of the scales all the works demanded by ascetic life, and on the other side—silence, you will find that the latter outweighs the former. Many good counsels have been given us, but if a man embraces silence, to follow them will become superfluous” (ch. 41). In yet another place he calls silence ‘the mystery of the life to come; whereas words are the instruments of this world” (ch. 42). St. Barsanuphius places it above preaching the word of God, saying: ‘•’If you are just on the very point of preaching, know that silence is more worthy of wonder and glory.” Thus, although one man ‘holdeth his tongue because he hath not to answer”, another ‘keepeth silence, knowing his time” (Ecclesiaaticus xx. 6), yet another for some other reasons, ‘for the sake of human glory, or out of zeal for this virtue of silence, or because he secretly communes with God in his heart and does not want the attention of his mind to be distracted from if (St. Isaac, ch. 76). It can be said in general that a man, who keepeth silence, is found wise and of good sense (Ecclesiasticus xx. 5).




I shall indicate to you the most direct and simple method to acquire the habit of silence: undertake this practice, and the practice itself will teach you how to do it, and help you. To keep up your zeal in this work, reflect as often as you can on the pernicious results of indiscriminate babbling and on the salutary results of wise silence. When you come to taste the good fruit, of silence, you will no longer need lessons about it. […]


St Nicodemos

Πίσω από την δοκιμασία κρύβεται η ευλογία του Θεού

Οι πάντες σχεδόν την μεταστροφή τους οφείλουν σε κάποια δοκιμασία
Η θλίψις είναι κακό πράγμα. Αλλά πίσω απ’ αυτό, πίσω από τον πόνο, πίσω από την θλίψη, πίσω από την δοκιμασία, κρύβεται η ευλογία του Θεού, κρύβεται η αναγέννησης, η ανάπλασις του ανθρώπου, της οικογενείας. Οι πάντες σχεδόν την μεταστροφή τους την οφείλουν σε κάποια δοκιμασία. Νομίζουν ότι πηγαίνουν όλα ωραία∙ τους παίρνει ο Θεός το παιδί∙ κλάμματα κακό, κ.λ.π. Έρχεται και επισκιάζει έπειτα η χάρις του θεού και ειρηνεύουν οι άνθρωποι∙ και πλησιάζουν την εκκλησία, πλησιάζουν την εξομολόγηση, πλησιάζουν τον ιερέα. Χάριν του παιδιού πάνε στην εκκλησία ο πόνος τους κάνει ν’ αναζητήσουν, να προσευχηθούν υπέρ αναπαύσεως, να κάνουν τις λειτουργίες.

Ο πόνος απαλύνει την καρδιά και την κάνει δεκτική των λόγων του θεού, ενώ πρώτα ήταν σκληρή, δε δεχόταν. π.χ, ένας άνθρωπος στο σφρίγος της νεότητος∙ εγώ είμαι σκέφτεται και κανένας άλλος δεν είναι. Να πτυχία, να και οι δόξες, να κι η υγεία, να κι οι ομορφιές, να κι όλα. Όταν όμως τον ξαπλώσει στο κρεβάτι μία ασθένεια τότε αρχίζει να σκέφτεται διαφορετικά. Ματαιότης ματαιοτήτων, τα πάντα ματαιότης. Μπορεί να πεθάνω. Τι το όφελος όλα αυτά, κι αρχίζει να σκέφτεται διαφορετικά. Έρχεται φερ’ ειπείν ένας άνθρωπος, τον πλησιάζει, διάβασε και αυτό το βιβλίο να δεις τι λέει. Ακούει και ένα λόγο του Θεού και τότε τον ακούει τον λόγου του Θεού. Κι άμα του δώσεις και βιβλίο, ο πόνος ήδη του έχει κάνει την καρδιά του, έτσι κατάλληλη κι ανοίγει και το βιβλίο και το Ευαγγέλιο και το διαβάζει και από εκεί αρχίζει η ανάπλασις του ανθρώπου. Και όταν γίνει καλά, αμέσως πλέον σηκώνεται και ζει προσεκτικά τη ζωή του και δεν ζει όπως πρώτα με την υπηρηφάνεια και τη φαντασία που είχε.
Η ασθένεια και η θλίψη είναι το κατ’ εξοχήν φάρμακο της πρόνοιας του Θεού για να τον φέρει τον άνθρωπο κοντά Του και να αυξήσει την αρετή του
Η ασθένεια και η θλίψη είναι το κατ’ εξοχήν φάρμακο της πρόνοιας του Θεού να φέρει τον άνθρωπο κοντά Του και να αυξήσει την αρετή του. Ο Ιώβ ήταν ο καλύτερος άνθρωπος πάνω στη γη, αλλά ο Θεός ήθελε να τον κάνει ακόμα καλύτερο. Και από τότε που δοκιμάστηκε, από τότε και δοξάστηκε. Ήταν καλός άνθρωπος και ευσεβής κ.λ.π. αλλά χωρίς δοκιμασία δεν ήταν ονομαστός ο Ιώβ. Αφ’ ης στιγμής όμως δοκιμάστηκε και πολέμησε και αγωνίστηκε και στεφανώθηκε και πλούτισε, από κει και ύστερα άρχισε η δόξα του, και απλώθηκε μέχρι σήμερα. Το παράδειγμα του, είναι φωτεινότατο και ενισχύει κάθε άνθρωπο που δοκιμάζεται. Αν αυτός δοκιμάστηκε που ήταν ένας άγιος, πολύ περισσότερο εμείς που είμαστε αμαρτωλοί. Και το αποτέλεσμα ήταν να τον κάμει άγιον και να του δώσει πάλι χρόνια ζωής και να τον ευλογήσει διπλά και τριπλά απ’ ότι έχασε, και έτσι να γίνει ένα φωτεινό παράδειγμα ανά τους αιώνες για κάθε πονεμένο άνθρωπο∙ να προσαρμόζεται και ν’ ακουμπάει σ’ αυτό το παράδειγμα και να ξεκουράζεται και αυτός και να λέει: Ως έδοξε τω Κυρίω, ούτω και εγένετο. Είη το όνομα του Κυρίου ευλογημένο. Σκύβει το κεφάλι και λέει: ο Θεός έδωσε, ο Θεός πήρε. Και το παιδί ακόμα να μου πάρει, ο θεός δεν μου το δώσε; Το πήρε. Που είναι το παιδί μου; Στον ουρανό; Εκεί τι γίνεται; Αναπαύεται εκεί…
Σε κάθε δοκιμασία πίσω κρύβεται το θέλημα του Θεού και η ωφέλεια την οποία φυσικά ίσως εκείνο τον καιρό να μην μπορεί να την δει, αλλά με τον χρόνο θα την γνωρίζει την ωφέλεια. Έχουμε τέτοια παραδείγματα πάρα πολλά.
Όπως και με τους Αγίους Ανδρόνικο και Αθανασία. Αυτοί ήταν αντρόγυνο∙ και ήταν χρυσοχόος ο Ανδρόνικος με πολύ πλούτο κ.λ.π. Το ένα μέρος του κέρδους έτρεφε την οικογένειά του. Το ένας μέρος του κέρδους το έδινε στους φτωχούς και το ένα μέρος του άλλου κέρδους το ένα τρίτο το έδινε άτοκα στους ανθρώπους που δεν είχανε χρήματα. Είχαν δύο χαριτωμένα κοριτσάκια. Και μια μέρα από μία αρρώστια πέθαναν και τα δύο. Πηγαίνουν και τα θάβουν και οι δύο. Η Αθανασία η καημένη πάνω στον τάφο έκλαιγε έκλαιγε, έκλαιγε. Ε ο Ανδρόνικος έκλαιγε και αυτός. Είδε και απόειδε, τράβηξε για το σπίτι. Έμεινε η καημένη η Αθανασία και έκλαιγε πάνω στον τάφο: «Τα παιδιά μου» και «τα παιδιά μου», και κόντευε να βασιλέψει ο ήλιος και να κλείσει το νεκροταφείο. Για μια στιγμή επάνω στη θλίψη της και στη στεναχώρια της, βλέπει και έρχεται ένα μοναχός και της λέει:
«Κυρά μου γιατί κλαις;»
«Πως να μην κλαίω πάτερ;» (Αυτή νόμιζε πως ήταν ο παπάς του νεκροταφείου). «Έθαψα τα παιδιά μου, τους δυο αγγέλους μου, τους έβαλα μέσα στον τάφο και έμεινα εγώ και ο άντρας μου εντελώς μόνοι. Δεν έχουμε δροσιά καθόλου».
Της λέει: «Τα παιδιά σου είναι στον παράδεισο με τους αγγέλους. Είναι στην ευτυχία και στη χαρά του Θεού και συ κλαις παιδί μου; Κρίμα είσαι και χριστιανή».
«Ώστε ζουν τα παιδιά μου; Είναι άγγελοι;»
«Βεβαίως είναι άγγελοι τα παιδιά σου».
Ήτανε ο Άγιος της εκκλησίας εκεί. Τελικά έγιναν μοναχοί ο Ανδρόνικος και η Αθανασία και αγίασαν….

Γέροντος Εφραίμ (Προηγουμένου Ι. Μονής Φιλοθέου), Δοκιμασμένες πνευματικές νουθεσίες προς απόκτηση της ψυχικής υγείας και της σωτηρίας μας, Εκδόσεις “Ορθόδοξος Κυψέλη”, Θεσσαλονίκη

Abortions are a terrible sin ( Elder Paisios )

An instructive image: Christ, the Most-holy Theotokos and St. Stylianos blessing and protecting those who carry the blessed Cross of family life in Christ. A repentant woman wails of her sin of abortion. To the right, the New Herod of Abortion is depicted personified, with the physician helping her, and women bringing them their babes out of love of pleasure, hardness of heart, indifference, etc.

 
Note: Here Elder Paisios, with the divine illumination that he has, shares what a terrible sin and blight upon the entire world the sin of abortion is. He (and I) are not using this as a ruse to support any specific political candidate or party. And the Elder would never support those who would use violence to make a statement against abortion providers or patients. But may his words grant us all the contrition to realize how great a sin abortion is, and how we might all return to Christ in repentance, acknowledging the sacred image of God that is every human being, even from our mother's womb.
 
Elder Paisios: "Abortions are a terrible sin" (amateur translation)

-Elder, one forty year-old woman, who has grown children, is three months pregnant. Her husband threatened that, if she does not have an abortion, he would leave her.

If she has an abortion, her other children would pay with sicknesses and accidents. Today, parents kill their children with abortions and do not have the blessing from God. In olden times, if a small child was born sick, they would baptize him, and he would die like an angel, and was more secured.

Parents had other older children, but they also had the blessing of God. Today, they kill their older children through abortions, as they strive to keep them alive while they are sick. Parents run to England, to America to heal them. And they continue to bear children even more sick, because they, if they sought to make a family, they could again give birth to sick children, at which point, what would happen? If they bore a few children, they would not run so much for the one who is sick. He would die and go forth as a little angel.

-Elder, I read once that every year, in total there are 50 million abortions and 200,000 women die from complications.

They kill the children because they say that, if the population would increase, there would not be enough to eat, in order for humanity to be preserved. There are so many uncultivated areas, so many woods, so that, with today's tools, for example, they could plant olive groves to give to the poor. It's not that they would cut the trees and there would be no Oxygen, because there would be trees to replace them.

In America, the wheat burns, and here in Greece, the fruit falls into the rubbish heap, etc. while in Africa, the people are dying from hunger. When people were dying from hunger in Abyssinia, because they had a great drought, I told a well-known ship-owner friend to help in these circumstances, to go to the rubbish dump and to load up a boat to take [the surplus foodstuffs] there for free. They didn't allow him to do this under any circumstance.

-How many thousands of embryos are killed every day!

Abortion is a terrible sin. It is murder, and of course a very great murder, to kill unbaptized children. Parents must understand that life begins from the instant of conception.

One night, God allowed me to see a terrible vision, to inform me regarding this matter! It was the evening of the Tuesday of Bright Week 1984. I had lit two candles in two tin cans, as I always do even while asleep, for all those who suffer spiritually or bodily. To those I include the living and the reposed. At midnight, as I was saying the [Jesus] Prayer, I saw a great field surrounded by a fence, studded by wheat that had just begun to grow. I stood outside the field, and I lit candles for the reposed and placed them on the wall of the fence.

To the left there was a dry place, full of rocks and cliffs, which was shaking continuously from a very strong cry from thousands of voices that break your heart and make you shudder. And even the toughest man, if he would hear it, would be unable to remain unmoved. As I was experiencing these heartbreaking cries, I asked within where these voiced were coming from, and what was happening with all that I saw, and I heard a voice tell me: “The field studded with wheat that has just sprouted, is the Cemetery with the souls of the dead that would be raised. At the place which was shaking from the heartbreaking cries are found the souls of children who were killed through abortions!”

Following this vision, I was unable to rest from the great pain that I experienced for the souls of the children. I could neither lie down to rest, though I had been busy that whole day.

-Elder, can something be done to remove the law regarding abortions?

Yes, but the Nation, the Church, etc. must be moved to inform the people about the consequences of declining birth rates. The Priest should explain to the world that the law regarding abortions is against the commandments of the Gospel. Doctors, from their own positions, should speak of the risks that follow the woman who has an abortion. See, the Europeans had royalty, and left this as an inheritance for their children. We had the fear of God, but we lost it and did not leave an inheritance for the next generation, and for this we legalize abortions, political marriage, [etc.]...When a man disobeys one commandment of the Gospel, he alone is responsible. When, however, something that clashes with the commandments of the Gospel becomes the law of the land, then the wrath of God falls upon the whole nation, that it may be chastened.

Concering the fear of God

St. John says in his Catholic epistle (I John 4:18) Perfect love casteth out fear. What does the Holy Apostle wish to say to us through this? What kind of is he talking about, and what kind of fear? The Prophet David says in the Psalms (Ps. 33:10) Fear ye the Lord all ye His saints, and we find many other similar expressions in the Divine Scriptures. Thus, if even saints, who so loved the Lord, feared Him, then how is it, as St. John says, that Perfect love casteth out fear? By this the Saint wishes to indicate to us that there are two kinds of fear: one initial and the other perfect—one fear is characteristic, so to speak, of those who are beginning to be pious, while the other fear is that of perfect saints, who have attained to the measure of perfect love. For example: he who fulfills the will of God because of fear of tortures, is, as was said, still a beginner; for he does not do good for the sake of good itself, but rather out of fear of punishment. Another one fulfills the will of God out of love for God, loving Him just in order to please Him; he knows what the essence of good consists in, he has understood what it means to be with God. He has true love, which the Saint calls perfect. And this love brings him to complete fear, for such a one fears God and fulfills the will of God not out of fear of punishment, not in order to escape tortures, but because having tasted the very sweetness of being with God, he fears falling away, he fears being deprived of it. This perfect fear, which is born from this love, banishes, casts out the original fear; and this is why the Apostle says: Perfect love casteth out fear.
However it is impossible to attain perfect fear by any other means than of the original fear, the initial fear. St. Basil the Great says, "Who can please God? Either we please Him fearing tortures and then we are in the state of a slave; or we fulfill the commandments of God in hope of reward, for our own benefit, and therefore we are like hirelings; or we do good for the sake of good itself, and then we are in the state of a son. For, when a son reaches mature age and reason, fulfills the will of his father not because he fears punishment, and not in order to receive a reward from him, but because he cherishes a special love for him and reveres him as his father, he loves him and is convinced that all the possessions of his father belong to him also. Such a one is able to hear (Gal. 4:7), Thou art no longer a bondservant, but a son, and if a son, then an heir through God. Surely he no longer fears God, as we have said, by that initial fear, but he loves Him, as also St. Anthony said, "I no longer fear God, but I love Him." And the Lord, having said to Abraham, when he was taking his son to sacrifice him (Gen. 22:12), Now I know that thou fearest God, by this is signified that perfect fear that was born of love. For otherwise, why would God say, “Now I know,” when Abraham had already done so much out of obedience—he had left all his own people and settled in a foreign land with a people who served idols, where there was not even a trace of the worship of God; and besides all this God brought such a terrible temptation upon him— the sacrifice of his son. After this He said to him, Now I know that thou fearest God. It is evident that He speaks here concerning that perfect fear which is characteristic of the saints, who fulfill the will of God no longer out of fear of torture or to receive rewards, but loving God, as we have said many times, they fear doing anything against the will of God Whom they love. It is for this reason that the Apostle says, Love casteth out fear, for they act no longer out of fear, but they fear and therefore they love. It is in this that perfect fear consists. But it is not possible (as we have already said above) to attain perfect fear if one does not first acquire initial fear. For it is said (Prov. 1:7),The fear of the Lord is the beginning of wisdom, and again it is said (Sirach 1:15, 18), The fear of God is the beginning and the end. The beginning fear is called the beginning, after which follows the perfect fear of the saints. Beginning fear is characteristic of our condition of soul. It preserves the soul from every evil, as polishing preserves metal, for it is said (Prov. 15:27), By the fear of the Lord everyone departs from evil. And thus, if anyone avoids evil out of fear of punishment, as a slave who fears his lord, he gradually comes to the point where he does good voluntarily, and little by little he begins, like the hireling, to hope for a certain reward for his good actions. For when he shall constantly flee evil, as we have said, out of fear as a slave, and do good in hope of reward as a hireling, then abiding by God's grace in the good, and uniting with God commensurately to this, he receives the taste of the good and begins to understand what true good consists in, and he no longer wishes to be separated from it. For who can separate such a person from the love of Christ? as the Apostle said (cf. Rom. 8:25). Then he attains the dignity of son, and he loves good for the sake of good itself, and he fears because he loves. This is the great and perfect fear. Likewise the Prophet, teaching us to distinguish one kind of fear from the other, said (Ps. 33:11, 12): Come, ye children hearken unto me, and I will teach you the fear of the Lord. What man is there that desirest life, who lovest to see good days.
Pay attention to each word of the Prophet, how each expression has its own force. At first he says, "Come to me," calling us to virtue, and then he adds, "children." The saints call children those whom their words turn away from sin into virtue, as the Apostle also says (Gal. 4:19), My little children, of whom I travail in birth again until Christ be formed in you. Then having called us and prepared us for this appeal, the Prophet says, I will teach you the fear of the Lord. Do you see the boldness of the saint? When we wish to say something good, we always say, "If you wish, let us converse a little on the fear of God or on some other virtue." The Holy Prophet, however, does not do that, but rather says with boldness, Come ye children, hearken unto me, and I will teach you the fear of the Lord. What man is there that desirest life, who lovest to see good days? Then, as if hearing from someone the reply, "I desire it, instruct me how to live and see good days," he instructs us, saying, keep thy tongue from evil, and thy lips from speaking guile. And thus before everything else he cuts off the activity of evil by the fear of God.
Restraining one's tongue from evil signifies not wounding the conscience of a neighbor in anything, not slandering, not irritating. And not speaking a lie with the lips signifies not deceiving one's neighbor. Then the Prophet adds, Turn away from evil (Ps. 33:14) At first he spoke of certain private sins: slander, deceit, and then he speaks of every kind of evil. Turn away from evil, that is, flee in general from every kind of evil, turn away from every deed which leads to sin. Again, having said this, he does not stop with this but adds, And do good. For it happens that one may not do evil, but he also does not do good; one may not offend, but he also does not show mercy; one may not hate, but he also does not love. And thus the Prophet said truly, Turn away from evil and do good. Behold how he shows us the gradualness of the three states of the soul we talked about earlier. Through the fear of God he instructs us to turn away from evil, and then he commands us to begin the good. For when anyone is vouchsafed to be delivered from evil and to turn away from it, he naturally starts doing good, being instructed by the saints.
Having spoken of this so well and systematically, he continues: Seek peace and pursue it. (Ps. 33:14) He did not say only "seek," but also strive after it in order to attain it. Follow this passage attentively with your mind and notice the preciseness the saint observes. When anyone is able to turn away from evil and then to strive, with God's help, to do the good, immediately battles from the enemy arise against him, and he labors in asceticism, works, becomes contrite, not only fearing to return again to evil as we have said concerning the slave, but also hoping, as was mentioned, in rewards for the good like the hireling. And in this way, enduring attacks from the enemy, fighting with him and opposing him, he does the good, but with great pain and great labor; and when he receives help from God, and acquires a certain habit for the good, then he sees rest, he tastes of peace, then he feels what the meaning of the sorrow of battle is and what the joy and happiness of peace is. Then he seeks peace, fervently strives for it, so as to acquire it, so as to obtain good completely and have it within himself.
What can be more blessed than the soul which has been vouchsafed to come into this degree of spiritual maturity? Such a one, as we have said a number of times, is in the condition of a son; for in truth, Blessed are the peacemakers, for they shall be called sons of God (Matt. 5:9). After this, who can arouse this soul to do good for the sake of anything else except the enjoyment of that good itself? Who can know this joy except for one who has experienced it? It is then that such a person, as we have already said a number of times, comes to know also perfect fear. Now we have heard what the perfect fear of the saints is, what is initial fear, which is characteristic of our orientation of soul, and how a man begins and what he attains through the fear of God. Now we desire to know also how the fear of God comes to dwell in us, and we wish to say what separates us from the fear of God.
The Fathers have said that a man acquires the fear of God if he has the remembrance of death and the remembrance of tortures; if every evening he tests himself on how he spent the day, and every morning on how he spent the night; if he will not be audacious in his contacts with others, and finally, if he will be in close contact with a man who fears God. For it is said that one brother asked a certain elder, "What shall I do, father, in order that I might fear God?" The elder replied to him, "Go and live with a man who fears God, and by the very fact that he fears God, he will teach you also to fear God." We banish the fear of God from ourselves when we act contrary to this: when we have neither the remembrance of death nor the remembrance of tortures, when we do not pay heed to ourselves and do not test ourselves as to how we spend our time, but live carelessly and have contact with people who do not have the fear of God; and when we do not keep ourselves from audacious behavior. This last is the worst thing of all—it is complete ruin. For nothing so banishes from the soul the fear of God as audacity. Wherefore, when Abba Agathon was asked concerning audacity he said, "It is like a great scorching wind, from which, when it blows, everyone flees, and which ruins all of the fruit on the trees." Do you see, O brother, the power of this passion? Do you see its fierceness? And when he was again asked whether audacity is really so harmful he replied, "There is no passion more harmful than audacity, for it is the mother of all passions." He said very well and reasonably that it is that mother of all passions, because it banishes from the soul the fear of God, for if by the fear of the Lord everyone departs from evil (Prov. 15:27), then of course, where there is no fear of God there is every passion. May God deliver our souls from the all-ruinous passion of audacity!
There are many forms of presumption: one may be presumptuous in word, in touch, and in glance. From presumption one may fall into idle talking, speaking in a worldly way; he does something humorous and inspires others to unbecoming laughter. Audacity is also when one touches another without need, when he raises his hand at someone laughing, pushes anyone, takes something out of another's hand, shamelessly looks at anyone; all this is what audacity does, all this comes from the fact that in the soul there is no fear of God, and from this a man little by little comes to complete carelessness. Therefore, when God gave the commandments of the Law, He said, Act reverently, O sons of Israel, for without reverence and shame a man does not revere God and does not preserve a single commandment. This is why there is nothing more harmful than audacity; therefore it is also the mother of all passions, for it banishes reverence, chases away the fear of God and gives birth to disdain. Because we are audacious with each other and are not ashamed before each other, it happens that we also speak evilly and offend each other. It happens that one of you sees something which is of no profit and he goes out and judges it and places it in the heart of another brother, and not only is he himself harmed, but he also harms his brother, pouring into his heart an evil poison. Moreover often it happens that the mind of that brother had been occupied with prayer or some other good deed, but you came and drew him away into vain talking. Not only is he thus deprived of something profitable, but he is also led into temptation; and there is nothing more terrible, nothing more ruinous, than to harm not only oneself, but also one's neighbor.
Therefore, it is good for us, O brethren, to have reverence, to fear harming oneself and others, to revere each other and beware even of looking each other in the face, for this also, as one of the elders has said, is a form of audacity. If one should happen to see that his brother is sinning, he should not disdain him and be silent about this, thus allowing him to perish; he should likewise not reproach or speak evil about him, but with feeling of compassion and fear of God he should tell the person who can correct him. Or, the very person who saw him sinning should say something to him with love and humility: "Forgive me my brother, if I am not mistaken, we are not doing this well." If he does not listen, tell it to another whom you know he trusts, or tell his elder or abba, depending upon the importance of the sin, so that they might correct him; and then be peaceful. But let us speak as we have said with the aim of correcting your brother and not for the sake of idle-talking or evil-speaking, and not in order to reproach him, not from a desire to accuse him, not for condemnation, and not pretending that you are correcting him while within you there is something you remember from the past. For truly, if someone will say it even to the Abba himself, but it is not in order to correct his neighbor or to avoid harming himself, then this is a sin, for it is evil-speaking. Let him test his heart whether it does not have some passionate movement; if it does, let him say nothing. If after examining himself attentively he sees that his desire to say something is out of compassion and for his brother’s benefit, but that he is disturbed within by some passionate thought, then let him tell the Abba with humility both concerning himself and his neighbor, speaking thus: "My conscious testifies to me that I wish to speak for the correction of the brother, but I feel that I have within me mixed thoughts. I do not know if this is from the fact that I once had an unpleasant encounter with this brother, or whether this is a temptation that hinders me from speaking to my brother so that he might be corrected." Then the Abba will tell him whether he should speak or not. It happens that one might speak not for the benefit of his brother, not out of fear that he himself might be harmed, and not because he remembers some past evil, but simply out of idleness. For what purpose is such evil-speaking? Often also the brother will learn that people are talking about him, will become upset, and from this will come sorrow and yet greater harm. But when someone talks, as we have said, solely for the benefit of the brother, then God will not allow a disturbance to occur, so that there will be no sorrow or harm.
So strive to restrain your tongue, so that you might not say anything bad to your neighbor, and not tempt anyone either by word, deed, a glance or in any other way, and do not be easily irritated, so that when someone among you hears from his brother an unpleasant word, he will not become immediately disturbed by anger, will not reply to him audaciously, and will not remain offended against him. This is unbefitting those who wish to be saved, and unbefitting those who are laboring in asceticism. Acquire the fear of God and meet each other with reverence, each bowing his head before his brother as we have said. Let everyone be humble before God and before his brother and cut off his own will. In truth, it is good if someone, in doing even some good deed, prefer his brother and yield to him; such a one will receive great benefit before the one to whom he yields. I do not know whether I have ever done anything good, but if God has covered me then I know He covered me because I never considered myself better than my brother, but I always placed my brother above myself.
When I was still in the monastery of Abba Seridos, it happened that the servant of Elder John, the disciple of Abba Barsanuphius, contracted a disease, and the Abba ordered me to serve the Elder. I kissed the very doors of his cell from the outside with the same feeling that another might have when bowing down before the honorable Cross, so glad was I to serve him. Indeed, who would not desire to be vouchsafed to serve such a saint? His every word was worthy of amazement. Every day when I had finished my service, I made a prostration before him so as to receive forgiveness from him and depart, and he would always say something to me. The Elder had the custom of repeating four expressions, and as I have said, every evening when it was time for me to depart, he would repeat one of these four expressions to me, among other things. He would begin thus: "Once I said," for the Elder had the custom of adding to every talk the words, "Once I said, brother," "may God preserve love. The fathers have said that through preserving the conscience with regard to one's neighbor, humility of wisdom is born." Again, another night he would say to me, "Once I said, brother—may God preserve love. The fathers have said, `flee from everything human, and you will be saved.'" And again he would say, "Once I said, brother—may God preserve love. The fathers have said, (Gal. 6:2) Bear ye one another's burdens and so fulfill the law of Christ.'" Every evening, when I would go out the Elder would always give me one of these four instructions, just as someone else might give instruction to one setting out on a journey; and thus they served to guard my whole life.
However, despite the fact that I had such love for the holy man and was so concerned with serving him, nonetheless, as soon as I found out that one of the brethren who also desired to serve the elder and was therefore sorrowful, I went to the Abba and asked him saying, "It is more fitting for this brother to serve a holy man than for me, if this is pleasing to you, O lord (Abba)." But neither the Abba nor the Elder himself would permit me this; however, I did everything in my strength to prefer my brother. And spending nine years there, I do not know whether I said a bad word to anyone, although I had an obedience—so that no one might say that I did not have it. Believe me, I recall very well how a certain brother who was walking behind me from the infirmary to the church itself was heaping reproach on me and I walked in front of him not saying a single word. And when the Abba found out about this—I do not know who told him about it—and wished to chastise the brother, I went and fell to his feet, saying, "For the Lord's sake, do not chastise him, it was I who sinned, that brother is not at all guilty." And another brother likewise, whether to tempt me or from simplicity, God knows why, for a period of time he would release his water over my head every night, so that my very mat was made wet by it. Likewise also certain other brothers dusted their mats before my cell, and I saw that a multitude of bed-bugs had collected in my cell, so that I did not have the strength to kill them, for because of the heat they were innumerable. And later when I would lie down to sleep, they would all collect on me and I would fall asleep only out of extreme exhaustion; and when I arose from sleep, I would find that my whole body had been bitten. However, I never said to any of them, "Do not do this," or "Why are you doing this?" And I do not recall that I ever pronounced a word that would disturb or offend a brother. You too, bear one another's burdens, learn to be reverent before each other; and if one of you hears an unpleasant word from anyone, or if he endures something beyond his expectations, he should not immediately become faint-hearted be disturbed by anger, lest during the time of ascetic labor and profit he should be found to have a heart that is weakened, careless, inconstant, unable to endure any kind of attack, as occurs with melons. If even a small point touches it, it is immediately harmed and rots. To the contrary, have a firm heart, have greatness of soul—let your love for each other conquer everything that happens. And if anyone of you has an obedience or some work with the gardener or the cellarer or the cook, or in general with anyone of those who work with you, then let each one struggle with himself—both he who gives the work and he who fulfills it—before all else to preserve his own state of mind, and let him never allow himself to depart from the commandments of God, into disturbance, stubbornness or attachments, or into any kind of self-will or self-justification. But no matter what kind of work each may have, be it great or small, he should not disdain it nor be careless about it, for disdain is harmful; neither should he prefer the fulfillment of the work to their own state of mind, striving to fulfill the job, but ultimately to the detriment of the soul. In every task you are given, even one that is extremely necessary and demands diligence, I do not wish that you should do anything with arguments or disturbances; but be sure that every work that you do, be it great or small, as we have said, is one eighth of what is sought. But to preserve one's state of soul, even at the expense of not doing the work at all, is three parts and a half.
Do you see the difference? Thus, if you are doing any kind of work and wish to fulfill it completely and entirely, then strive to fulfill the work itself, which as I have said, is the eighth part of what is sought, and at the same time preserve your own state of soul unharmed, which constitutes seven-eighths. But if fulfilling your work, your service takes being distracted, departing from the commandments and harming oneself or another by quarrelling with him, then it is better not to lose the seven-eighths in order to preserve the one-eighth. Therefore, if you discover that anyone is acting in this way—know that he is fulfilling his obedience senselessly; and, either from vainglory or the desire to please men [instead of God], he fights and burdens both himself and his neighbor, only so that later he might hear that no one can conquer him.
O, such amazing and great courage! This is not a victory, O brethren, this is a loss, this is ruin, if one quarrels and scandalizes his brother in order to fulfill his service. This means for the sake of one-eighth to lose seven-eighths. If one's service remains unfulfilled the loss is not great; but to quarrel or scandalize one's brother, not giving him what is needful, or to prefer one's service while departing from the commandments of God—this is a great harm: behold the meaning of the one-eighth and the seven-eighths. Therefore I say to you, if I should send any of you on any task, and you shall see that some disturbance or any other harm arises, leave the work and never do harm to yourself or to each other. Let the work be left and not fulfilled—only do not disturb each other, for you will lose the seven-eighths and endure great harm, and this is always senseless. I do not say this to you, however, so that you would immediately fall into faint-heartedness and leave off work or disdain it, or lightly forget and trample upon your conscience out of the desire to avoid sorrow. Again, I do not say this that you might be disobedient and say, "I cannot do this, this is harmful to me, this causes disturbance to me." For then you will never fulfill any kind of service and you will not be able to keep the commandments of God. But strive with all your strength, to lovingly fulfill every service with humility of wisdom, bowing down before each other, revering and asking each other, for there is nothing stronger than humility of wisdom. However, if at any time you see that you yourself or your neighbor is upset, then abandon the work that causes the scandal, yield to each other; do not insist on your own way until harm follows. For it is better, as I have said to you a thousand times, that the work not be fulfilled in the way you wish, but comes out just as it happens, and as need requires, than from your values or self-justification, however good they might appear. If you should disturb or offend each other, you will lose much for the sake of little.
Furthermore, it often happens that one loses both the one and the other and accomplishes nothing at all, for such is the trait of those who love to quarrel. From the very beginning we have done all our deeds in order to receive some benefit from them. But what benefit is there if we do not humble ourselves before each other, but to the contrary disturb and offend each other! Do you not know what is said in the Patericon: "From our neighbor come life and death?" Learn always from this, O brethren; follow the words of the holy elders, strive with love and fear of God to seek your own benefit and that of your brothers. In this way you may receive benefit from everything that happens to you and advance with the help of God. May our very God, as Lover of mankind, grant unto us His fear, for it is said (Eccl. 21:13), Fear God and keep His commandments, for this is demanded of every man. To our God Himself may there be glory and dominion forever. Amen.
Abba Dorotheos

Η υπακοή του Πατήρ Κλεόπα Ηλιέ του Ρουμάνου στον γέροντα Παϊσιο.

Τὸ 1977 ο π. Κλεόπας πήγε στὸ Ἅγιον Ὅρος νὰ προσκυνήσει .
Γύρισε πολλὰ μοναστήρια καὶ ὅταν ἔφθασαν στὸν γέροντα Παϊσιο, ὁ π .Κλεόπας τοῦ ζήτησε μία συμβουλὴ:
<< Πάτερ Παϊσιε θὰ ἤθελα νὰ...παραμείνω στὸ Ἅγιο Ὅρος, ἐσεῖς τί συμβουλή μου δίνετε;>> 

Ὁ γέροντας Παϊσιος που εἶχε τὸ διορατικὸ χάρισμα τοῦ εἶπε : 
<<Πάτερ Κλεόπα ἂν μείνεις στὸ Ἅγιο Ὅρος θὰ εἶσαι ἕνα λουλούδι ποὺ θὰ προστεθεῖ στὰ ἄλλα πνευματικὰ λουλούδια τοῦ Ἁγίου Ὅρους,  αλλὰ ἂν θὰ πᾶς στὴν Ρουμανία –καὶ αὐτὸ νὰ κάνεις, θὰ θεωρεῖσαι ἕνας ἀπόστολος ! 

Αὐτὴ εἶναι μία μεγάλη ἀλήθεια .
Καὶ τότε ὁ π. Κλεόπας ὑπήκουσε, βλέποντας πὼς αὐτὸς ὁ λόγος βγῆκε ἀπὸ τὸ στόμα τοῦ Θεοῦ, ἂν καὶ εἶχε μεγάλη ἀγάπη γιὰ τὸ Ἅγιον Ὅρος καὶ τὴν Παναγία…

ΠΟΤΕ ΠΙΑΝΕΙ Η ΚΑΤΑΡΑ;

Γέροντα, πότε πιάνει η κατάρα;
- Η κατάρα πιάνει ,όταν υπάρχη στη μέση αδικία. Αν λ.χ. κάποια κοροϊδέψη μια πονεμένη ή της κάνει ένα κακό και η πονεμένη την καταρασθή ,πάει, χάνεται το σόι της. Όταν δηλαδή κάνω κακό σε κάποιον και εκείνος με καταριέται , πιάνουν οι κατάρες του. Επιτρέπει ο Θεός και πιάνουν , όπως επιτρέπει λ.χ. να σκοτώση ένας κάποιον άλλον. Όταν όμως δεν υπάρχη αδικία, τότε η κατάρα γυρνά πίσω σε αυτόν που την έδωσε.
- Και πως απαλλάσσεται κάποιος από την κατάρα;
- Με την μετάνοια και την εξομολόγηση. Έχω υπόψιν μου πολλές περιπτώσεις . Άνθρωποι που ταλαιπωρήθηκαν από κατάρα, όταν το κατάλαβαν ότι τους καταράσθηκαν γιατί είχαν φταίξει, μετάνοιωσαν ,εξομολογήθηκαν και τακτοποιήθηκαν. Αν αυτός που έφταιξε πη: « Θεέ μου, έκανα αυτό και αυτό, συγχωρεσέ με … » και εξομολογηθή με πόνο και ειλικρίνεια, τότε ο Θεός θα τον συγχωρήση. Θεός είναι.
- Και τιμωρείται μόνον αυτός που δέχεται την κατάρα ή και αυτός που την δίνει;
- Αυτός που δέχεται την κατάρα, βασανίζεται σε αυτήν την ζωή ,θα βασανίζεται και στην άλλη, γιατί ως εγκληματίας θα τιμωρηθή εκεί από τον Θεό, αν δεν μετανοήση και δεν εξομολογηθή. Γιατί, εντάξει, μπορεί κάποιος να σε πείραξε. Εσύ όμως με την κατάρα που δίνεις, είναι σαν να παίρνης το πιστόλι και να τον σκοτώνης. Με ποιο δικαίωμα το κάνεις αυτό; Ό,τι κι να σου έκανε ο άλλος ,δεν έχεις δικαίωμα να τον σκοτώσης . Για να καταρασθή κανείς, σημαίνει ότι έχει κακία. Κατάρα δίνει κανείς ,όταν το λέη με πάθος, με αγανάκτηση.Η κατάρα ,όταν προέρχεται από άνθρωπο που έχει δίκαιο, έχει μεγάλη ισχύ. Ιδίως η κατάρα της χήρας. Θυμάμαι , μια γριά είχε ένα αλογάκι και το έβαζε στην άκρη του δάσους να βοσκήση. Επειδή ήταν λίγο ζόρικο, είχε βρει ένα γερό σκοινί και το έδενε. Μια φορά πήγαν στο δάσος τρεις γυναίκες να κόψουν ξύλα. Η μία ήταν πλούσια , η άλλη χήρα ήταν ορφανή και πολύ φτωχιά . Είδαν το άλογο που ήταν δεμένο με το σχοινί και βοσκούσε και είπαν: « Δεν παίρνουμε το σχοινί να δέσουμε τα ξύλα; » . Το έκοψαν στα τρία και πήρε η καθεμιά από ένα κομμάτι να δέσουν τα δεμάτια τους. Επόμενο ήταν να φύγη το άλογο. Όταν ήρθε η γριά και δεν βρήκε το ζώο, αγανάκτησε. Άρχισε να το ψάχνη παντού . Παιδεύτηκε πολύ να το βρη. Τελικά ,όταν το βρήκε, είπε αγανακτισμένη: « Με το ίδιο το σχοινί να την κουβαλήσουν αυτήν που το πήρε » . Μια μέρα, ο αδελφός της πλούσιας έκανε αστεία με ένα όπλο από αυτά που είχαν αφήσει οι Ιταλοί – και χτύπησε την αδελφή του στο λαιμό. Έπρεπε να την μεταφέρουν στο νοσοκομείο και χρειάσθηκε σχοινί, για να την δέσουν επάνω σε μια ξύλινη σκάλα. Εκείνη την ώρα βρέθηκε το ένα κομμάτι σχοινί, το κλεμμένο, αλλά δεν έφθανε. Έφεραν και οι δύο άλλες γειτόνισσες τα δικά τους κλεμμένα κομμάτια και την έδεσαν στην σκάλα και την μετέφεραν στο νοσοκομείο. Έτσι πραγματοποιήθηκε η κατάρα της γριάς. « Με το ίδιο σχοινί να την κουβαλήσουν » . Και τελικά πέθανε η καημένη. Ο Θεός να την αναπαύση. Βλέπετε, έπιασε η κατάρα στην πλούσια, που δεν είχε οικονομική ανάγκη. Οι άλλες είχαν την φτώχεια τους, είχαν κάποια ελαφρυντικά.

Θαύμα του γέροντα Παϊσίου από τον τάφο του στην Σουρωτή - (Ανέκδοτη μαρτυρία).

Ο γέροντας θεραπεύει δαιμονισμένο μέσα από τον τάφο του


Μαρτυρία Ευαγγέλου Κ. από τη Θεσαλλονίκη :
"Από τα δώδεκα μου χρόνια υπέφερα από δαιμόνιο. Η ζωή μου είχε γίνει μαρτύριο. Μετά τους εξορκισμούς που μου διαβάζανε αισθανόμουν σαν να με είχαν δείρει.

Το Α' Σάββατο των νηστειών, το έτος 1995, ο πνευματικός μου προγραμμάτισε να κάνουμε αγρυπνία στην Σουρωτή. Πριν ξεκινήσουμε, αισθάνθηκα άγριο πόλεμο. Σε όλη την αγρυπνία δεν αισθάνθηκα καθόλου νύστα. Ήμουν στο κέντρο της Εκκλησίας κάτω και γύρω-γύρω μοναχές. Τελείωσε η αγρυπνία και άρχισαν να διαβάζουν αγιασμό. Αγρίεψα πολύ. Με πήγαν να φιλήσω τα λέιψανα του Αγίου Αρσενίου



Ήταν η πρώτη φορά, το λέω και ανατριχιάζω, που αισθάνθηκα και σωματικά κάψιμο. Στο τέλος γύρισα και είπα "Παΐ., Παΐ.". Με ρώτησε η Ηγουμένη : "Παΐσιος;" και κούνησα καταφατικά το κεφάλι μου. Τότε αγρίεψα πάρα πολύ, άρχισα να τσιρίζω, με πήγαν στον τάφο, και εκεί φώναξα τρεις φορές "Άγιος".

Ενώ ήθελα και προσπαθούσα να φύγω με πιάσανε και με το ζόρι με ξαπλώσανε στον τάφο του Γέροντα ανάσκελα. Είδα τότε το γέροντα να ανασηκώνεται από τη μέση και πάνω σαν να ξυπνά από ύπνο, όχι σαν νεκρός. Ήταν ακριβώς ο ίδιος με τα γένια και τα ράσα του. Ήταν θέμα δευτερολέπτου. Με ακούμπησε με το χέρι του στο μέτωπο και την ίδια στιγμή είδα να βγαίνει μαύρος καπνός από το στόμα μου. Ηρέμησα παντελώς, αλλά ο σωματικός πόνος δεν έφυγε αμέσως. Κοιμήθηκα και από τον πόνο ξυπνούσα λέγοντας "Πονάω πολύ".

Επί σαράντα μέρες όμως ένοιωθα μια τέτοια χαρά, που από την χαρά μου έκλαιγα. Ίσως να ήταν παράτολμο αυτό που είπα : "Θεέ μου, έστω και μια ολόκληρη ζωή να βασανίζομαι όπως πρώτα, φθάνει να αισθανθώ πάλι, έστω και για ένα λεπτό αυτή την χαρά".