Υπάρχουν, αγαπητέ, δύο τρόποι προσευχής: ο ένας είναι της με ταπεινοφροσύνη δοξολογίας και ο δεύτερος, που ακολουθεί, της αιτήσεως. Όταν λοιπόν προσεύχεσαι, μην αρχίζεις αμέσως με αίτηση αλλιώς γίνεται ύποπτη η προαίρεσή σου, ότι δηλαδή προσεύχεσαι στο Θεό πιεζόμενος από ανάγκη.
Όταν λοιπόν αρχίσεις την προσευχή, άφησε τον εαυτό σου κατά μέρος, τη γυναίκα, τα παιδιά σου· άφησε τη γη, πέρασε πάνω από τον ουρανό, άφησε όλη την κτίση, ορατή και αόρατη, και άρχισε από τη δοξολογία του Ποιητή των όλων. Και όταν τον δοξολογείς, να μην περιπλανάται ο νους σου εδώ κι εκεί, ούτε να μυθολογείς όπως οι εθνικοί, αλλά διαλέγοντας από τις άγιες Γραφές να λέγεις: «Σε ευλογώ, Κύριε, τον μακρόθυμο, τον ανεξίκακο που μακροθυμείς κάθε μέρα για τα πλημμελήματά μου και που έδωσες σε όλους μας το δικαίωμα της μετανοίας. Γι’ αυτό σιωπάς και μας ανέχεσαι, Κύριε, για να Σε δοξολογούμε που οικονομείς τη σωτηρία του γένους μας, άλλοτε με το φόβο, άλλοτε με συμβουλές, άλλοτε με τους προφήτες, και τελευταία με την επίσκεψή Σου, την παρουσία του Χριστού Σου. Διότι «Συ μας έπλασες και όχι εμείς . Συ είσαι ο Θεός μας» (Ψαλμ. 99, 3).
Και όταν δοξολογήσεις από τις Γραφές, όπως μπορείς, και αναπέμψεις αίνο στο Θεό, τότε άρχισε με ταπεινοφροσύνη να λες: «Εγώ, Κύριε, δεν είμαι άξιος να μιλήσω μαζί Σου, διότι είμαι πολύ αμαρτωλός». Και αν ακόμη δεν σε ελέγχει η συνείδησή σου για κάτι κακό, έτσι πρέπει να λες· διότι κανείς δεν είναι αναμάρτητος, παρά μόνο ο Θεός- και διότι ενώ κάνουμε πολλές αμαρτίες, τις περισσότερες ούτε καν τις συνειδητοποιούμε. Όταν λοιπόν απευθύνεις λόγο ταπεινοφροσύνης και πεις: «Σε ευχαριστώ, Κύριε, που μακροθύμησες για τα παραπτώματά μου και μέχρι τώρα με άφησες ατιμώρητο, διότι εγώ ήμουν άξιος να πάθω πολλά δεινά και να απορριφθώ από το πρόσωπό σου, αλλά η ανεξίκακη φιλανθρωπία σου μακροθύμησε σε μένα· Σε ευχαριστώ, αν και δεν επαρκώ να ευχαριστήσω την ανεξικακία σου…». Και τότε, όταν συμπληρώσεις τα δύο αυτά μέρη, της δοξολογίας και της ταπεινοφροσύνης, ζήτησε ό,τι οφείλεις να ζητήσεις: όχι πλούτο, όπως είπα πριν, όχι επίγεια δόξα, όχι σωματική υγεία. Διότι αυτός που σε έπλασε ενδιαφέρεται για τη σωτηρία σου και γνωρίζει τί συμφέρει στον καθένα, να υγιαίνει ή να ασθενεί -αλλά ζήτησε, όπως προστάχθηκες, τη βασιλεία του Θεού. Διότι, όπως είπα, αυτός θα φροντίσει για την υγεία του σώματος. Επειδή ο βασιλιάς μας έχει πολλές αξιώσεις από εμάς και αγανακτεί εάν κάποιος του ζητήσει κάτι μικρό, εάν του ζητήσει πράγματα που δεν του αρμόζουν. Μη λοιπόν προκαλέσεις με την προσευχή σου την αγανάκτηση του Θεού, αλλά ζήτησε για τον εαυτό σου πράγματα αντάξια του βασιλέως Θεού. Όταν δε ζητάς πράγματα αντάξια του Θεού, μη σταματήσεις μέχρι να τα λάβεις. Διότι αυτό εννοούσε ο Κύριος στο Ευαγγέλιο λέγοντας: «Ποιός από σας θα είχε φίλο και πηγαίνοντας σ’ αυτόν μεσάνυκτα θα του έλεγε: φίλε, δάνεισέ μου τρία ψωμιά, επειδή με επισκέφθηκε φίλος από ταξίδι και δεν έχω τί να του δώσω να φάει, κι εκείνος θα αποκρινόταν από μέσα: μη με ενοχλείς, επειδή η πόρτα έχει ήδη κλείσει και τα παιδιά μου είναι μαζί μου στο κρεβάτι, δεν μπορώ να σηκωθώ να σου δώσω; Σας λέω, ακόμη και εάν δεν σηκωθεί να του δώσει επειδή είναι φίλος του, έστω για την αναίδειά του θα σηκωθεί και θα του δώσει όσα χρειάζεται» (Λουκ. 11, 5-8). Μην πεις λοιπόν είμαι αμαρτωλός και δεν θα εισακουστώ. Διότι ακριβώς για να μην απελπίζεσαι, είπε «και αν δεν του δώσει επειδή είναι φίλος του, έστω για την αναίδειά του…».
Αγίου Μεγάλου Βασιλείου, «Ο κόσμος της Προσευχής», εκδ. Κάλαμος
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"And he implemented practically the similar words of Paul “he serves in
his serving…he leads with diligence” (Romans 12:7-8) and in a certain
sense “hesychazon [engaging in hesychasm] in nepsis”.
Because of this for us monks of the Holy Mountain, St. Athanasios, is
not simply a Saint, among the so many, but he is exceptionally the
spiritual Father of all. In his personality, in his paternal care and
affection, in his illumined mind, in his discernment, each one of us
finds, throughout all of the generations, that which is analogous, and
can easily and seamlessly continue the path of blessed hope that is
attained in the monastic life.
Two things characterized this great light exceptionally. The one is utter philoponia,
the continual taking-up of the cross, which is considered the most
essential element, as the backbone of monastic education [αγωγής]. Among
other things, the hesychastic regimen, which he continued from the
beginning, before taking up his great responsibilities later. He was so
won over by by the ascetical disposition which many presented that
without it being his desire, he abandoned so many social concerns
natural to the monastic idiom. He eagerly desired to be without cares,
and to continue according to his desire, the monastic life alone, which
many times he pursued in his cave, which is found outside of the
southeast side of the Lavra, in the area known as Viglan.
The second thing is the element of love, community and solidarity.
Although he was to himself an austere ascetic and a most lover of pain,
to others he was always caring and full of love. And his much love and
affection, indeed has and continues to unite Athonite monasticism and we
believe it will continue until the end of the world, from all that is
shown by Divine Providence, amidst the unsleeping intercessions of this
great luminary. Of course if we make use of this, let us write about it,
let us acknowledge it. But least of all, like an unpayable debt we
presented these, that each of us may wake ourselves up and imitate
something from the many-varied, and many-myriads of his virtues. So was
his provision of support to the flock that as he sat on the left site of
the Holy Bema and even at the hour of the service, gave himself to
confessing the brothers, not only of his monastery, but many others.
In the all-free spirit of his fatherly affection, to give rest to all
personalities and be pleasing to all characters, both to the most weak
and most powerful, he did not neglect to use human knowledge, in the
invention, to change and make a higher life, and that the most sick and
weakest in character would boast in their monastery individuality, and
not be discouraged. He created, within the breadth of his fatherly
providence, a schedule, which up till then did not exist, but according
to the tradition of the isolated way of monastic life on Athos, was
perceived as reprehensible. He built ports, roads, warehouses,
vineyards, gardens and anything else he could through instruments,
through basic comforts for all people who would be able and would desire
to become monks. But this created misunderstandings, and as is
mentioned in his life, he is perceived as an “entrance for new demons”.
He continued to be slandered and moved against by the administrative
beginning of the Holy Mountain. They tried to judge him, for they they
alleged that he violated the programs and way of hesychia of the
Fathers.
Then in reality, our Lady the Theotokos intervened personally and
granted them hesychia, and strengthened him to continue and to not be
fainthearted and abandon his work. In his of course trying difficulties,
when economically he couldn't complete that incredible task which he
began, then our Lady appeared to him, and gave him courage. Her promises
were so alive, palpable and certain, that once, when there was nothing
left in the warehouse or in the stores, She appeared herself and said “I
will be the Oikonomos [Steward or Caretaker] of the Monastery
from now on, that you might not have any cares.” And in reality, many
times She gave Her blessing and all of the stores would fill with food,
at a difficult time when many workers and the multitude of monks
wouldn't have been enough. And from then on, this Most-Holy Monastery
has never had an oikonomos, as in other Monastery systems, but a paraoikonomo
[person beside the steward]. And one of her icons, which is in the
storehouse and depicts the miracle, is called Oikonomissa; many miracles
have occurred before this icon, and the monks give thanks with special
reverence. Many times she appears to bless and increase the various
material needs of the Monastery.
This is, in a few words, that which I wanted to remind you of today,
that which you know already. Furthermore, however, turn your care and
reverence to this, for, though there are various and typical pious
elders here, mysteriously for each and all of us, the great Elder and
protector and abbot and spiritual father is our most-righteous father
Athanasios, who is the continuer, the provider of this place, let alone
all of eastern monasticism.
Christians must, according to the commandment of the Lord, become holy and perfect.
Perfection and holiness are first engraved deeply in the soul of the Christian, and from there they become sealed in his thoughts, his desires, his words and his actions.
Thus, the grace of God, which exists in the soul, pours forth throughout the whole external character.
The Christian must be kind [eugenikos] with everyone. His words and actions should exude the grace of the Holy Spirit which dwells in his soul, so as to bear witness to his Christian way of life and that the name of God might be glorified.
Whoever is measured in his words, is measured also in his actions. Whoever tests the words that he is about to speak, also tests the works that he is about to perform, and thus he never oversteps the bounds of good and virtuous conduct.
The grace-filled words of the Christian are characterized by tact and kindness. These are those that give birth to love, and bring peace and joy. In contrast, idle talk gives birth to hate, enemies, trials, love of falls, brawls, riots and wars.
Therefore, let us always be kind. May an evil word never pass our lips, a word that is not seasoned with the grace of God, but may they always be grace-filled words, good words, words that bear witness to kindness according to Christ that adorn us spiritually.
St. Nektarios the Wonderworker, Bishop of Pentapolis
Ο άγιος Ιωάννης ο Χρυσόστομος πρακτικά μας δείχνει πέντε δρόμους της μετανοίας. Μας λέγει:
Πρώτος δρόμος μετανοίας είναι ν' αυτοκαταδικάζεσαι για τις αμαρτίες σου. Ο Κύριος εκτιμά ιδιαίτερα αυτή σου την πράξη. Αυτός που μόνος του καταδίκασε τ' αμαρτήματά του πολύ δύσκολα θα τα επαναλάβει. Η έγκαιρη εξέγερση της συνειδήσεως σου διά της αυτοκατηγορίας δεν θα έχει κατήγορο στο ουράνιο κριτήριο.
Δεύτερος αξιόλογος δρόμος μετανοίας είναι να μη βαστάς κακία για κανένα, ακόμα και γι' αυτούς τους εχθρούς σου. Να συγκρατείς πάντοτε την οργή σου, να συγχωρείς τ' αμαρτήματα των άλλων, γιατί έτσι θα εξαλείψει και τα δικά σου ο Κύριος. Είναι αυτό ένα αποτελεσματικό καθαρτικό, αφού μας το υπέδειξε ο ίδιος ο Κύριος λέγοντας: Αν συγχωρέσετε τους χρεώστες σας, τότε θα σας συγχωρήσει σίγουρα και ο ουράνιος πατέρας μας (Ματθ. 6. I).
Τρίτος ασφαλής δρόμος μετανοίας είναι η ορθή, θερμή και εκ βαθέων καρδιακή προσευχή. Μη λησμονάμε την ευαγγελική χήρα που επέμενε στο αίτημα της στον δύστροπο δικαστή και τελικά έλαβε το ποθούμενο (Λουκ. 18, 1-8). Αν εκείνη έλαβε για την επιμονή της από τον αδιάντροπο δικαστή, πόσο μάλλον εμείς που έχουμε ουράνιο πατέρα ήμερο, φιλικό και φιλάνθρωπο και οπωσδήποτε θα μας δωρίσει τα προς τη σωτηρία μας αιτήματα.
Τέταρτος σίγουρος δρόμος μετανοίας είναι της ελεημοσύνης, που η δύναμή της είναι ανέκφραστα μεγάλη. Ο προφήτης Δανιήλ είπε στον βασιλέα Ναβουχοδονόσορα να ξεπλύνει τις πολλές αμαρτίες του μ' ελεημοσύνη και τ' ανομήματά του με το να ευσπλαγχνισθεί τους φτωχούς. Η αγάπη είναι ικανή να εξαλείψει αμαρτήματα. Ο μετανοημένος παραβάτης με τη φιλανθρωπία επανορθώνει τα πάντα με τον αγώνα του και τη χάρη του Θεού.
Πέμπτος δρόμος σταθερός ο συνδυασμός πηγαίας μετριοφροσύνης κι εγκάρδιας ταπεινοφροσύνης. Μάρτυρας προς τούτο ο τελώνης της ευαγγελικής παραβολής. Η γνήσια ταπεινοφροσύνη του αποτίναξε όλο το βαρύ φορτίο των αμαρτημάτων του.
Καταλήγει λοιπόν, αγαπητοί μου αδελφοί, ο ιερός Χρυσόστομος: Να καταδικάζουμε τις αμαρτίες μας, να συγχωρούμε τις αμαρτίες των αδελφών μας, να 'χουμε κερδοφόρα προσευχή, καρπούς ελεημοσύνης και ταπεινοφροσύνης, δίχως να καθυστερούμε, δίχως να χάνουμε ούτε μία μέρα και ώρα βαδίζοντας τους πέντε αυτούς σωτήριους δρόμους καθημερινά.
(Μοναχού Μωυσέως Αγιορείτου, «Χριστός χριστιανούς χαρά χαρίζει», εκδ. Τήνος)
Whatever physical darkness is for the eyes, so is sin for the human soul. The spiritual darkness so darkens and blinds the eyes of the soul, that the sinner walks like the blind: he doesn't know where the path leads him; he doesn't see before him the torment of an eternal death in which he might fall; he doesn't distinguish vice from virtue, evil from good, truth from lies, true good fortune from evil fortune, and, thus, seeing he does not see and acts by touching like the blind.
Does he live in good fortune? He becomes violent, as an untrained and unrestrained horse, and does not see that with this good fortune God draws him to Himself as a father of a little child draws an apple. Will misfortune visit him? He grumbles, is indignant and blames, that as if he told a lie; he makes complaints and says a malicious word: "Am I a liar? In what have I sinned? Am I really more sinful than others? Am I worthy of this? Does my work deserve this?" He justifies himself, being full of every kind of untruth; he cleanses himself, being all besmirched; he considers himself unworthy of temporal punishment, but worthy of the eternal; he praises his merits, which stand for nothing.
All of creation, the heaven, the sun, the moon, the stars, the earth and its fulfillment, as if by mouth "tells of the glory of God" (Psalm 16:2); but the blind sinner does not feel the majesty of His glory and does not tremble. God, both through creation and by His word, reveals Himself for everyone; but the sinner, like a deaf person, does not hear His word and does not recognize the Lord. He hears the name of God, but he does not recognize God: he hears the voice of the Lord only with carnal instead of spiritual ears, and therefore, "hearing he does not hear and seeing he does not see".
When God is preached by His holy word, then His sacred will is also preached; but the sinner doesn't know it and does not make it his own. His omnipotence and majesty is preached, before which the sinner is not humble. His righteousness is preached before which the sinner is not afraid and does not honor. His truth is preached before which the sinner does not believe. His omnipresence is preached, before which the sinner does not show reverence. He does not show it because does not recognize Him. His most wise reason is preached, in which the sinner does not discern. His highest holiness is preached which the sinner does not honor. His supreme authority is preached which the sinner does not obey. His awesome glory is preached which the sinner does not honor. His timeless goodness is preached, in which the sinner makes no effort to participate. His fearful judgment is preached before which the sinner does not tremble, and so forth. Thus, the sinner is like "the man out of his mind who cannot know, and the stupid who cannot understand" (LXX Psalm 91:7) God and the acts of God.
And not only in relation to God, but also in relation to his neighbor, i.e. to any human, the blind man is a carnal and unenlightened man. We see that a person does evil to his neighbor, which he himself does not want; and does not do good to him, which he himself wants. We see that he is indignant and angry at the one who offends him; he abuses, abases, blames, discredits, lies about him, steals, kidnaps, takes away that which is his, and does other offenses; but he himself does such evil, or repays evil with evil, and is not ashamed and does not sense this. On the other hand, he wants his neighbor to be merciful to him and not leave him in need, for example: to quench his thirst and to give him drink when he thirsts, clothe the naked, welcome the stranger into his home and to comfort the sick and visit those in prison and do other works of mercy for him. All of this he wants, this truth is indisputable, but he himself does not want to do the same for a neighbor. We see that this evil is self-love, an untruth and blindness in Christians, who either silently pass by his neighbors living in misery as if not seeing them, or is ashamed to ask: "what can I do for him?" Many have plentiful food and a magnificent table for themselves, but do not care about a hungry neighbor; others wear all kinds of expensive clothes, and do not care about their naked neighbor; others build rich, large and tall houses and decorate the rest of the building, but for their neighbor who does not have a place to lay his head and to rest they do not care; they have silver, gold and other riches, comfortable for soul and life, that is kept whole and is saved, but there is no care for their neighbor who is burdened with debt and it is torment or prison for him for his shortfalls or sitting debts and suffering. We see this self-love and untruth in Christians: for not only they do evil, but also they don't do good for their neighbors, there is the untruth.
But, what it is even worse, we see that many Christians are not ashamed and are not afraid to steal, to kidnap and to be cunning, to flatter, to lie, to deceive, to slander, to scandalize, to denounce, to abuse, to commit adultery and make other offenses against their neighbor that they themselves would not want. All this comes from blindness.
St. Tikhon of Zadonsk
At the time of the First Ecumenical Council [Nicaea, 325 A.D.], the quarreling clerics wrote accusations one against the other and presented them to the emperor. Emperor Constantine received all of these accusations and not opening them, burned them over a flaming candle. To the amazement of those around him, the emperor said: "If I would see with my own eyes a bishop, a priest or a monk in a sinful act, I would cover him with my cloak, so that no one would ever see his sin." Thus, this great Christian emperor embarrassed the scandalmongers and sealed their mouths.
Our Faith prohibits us to be spies of the sins of others and stresses that we be merciless judges of our own sins. The sick person in the hospital is concerned with his own particular malady so that he has neither the will nor the time to question others who are ill or to mock their illness. Are we not all in this world as patients in a hospital? Does not our own common sense underline that we look at our own illness and not at another's illness? Let no one think that they will be cured of their illness in the other world. This world is merely a hospital and a place for healing and, in that world, there is no hospital; there is only a mansion or only a prison.
By St. Nikolai Velimirovich
- Γέροντα, είναι μερικοί άνθρωποι, που, ενώ έχουν ακούσει πολλά για τον Χριστό, δεν λένε ν΄ αλλάξουν. Δεν γυρίζουν! Τί συμβαίνει μ΄ αυτούς;
- Αυτοί είναι πολύ γυρισμένοι από την άλλη μεριά και θέλει πολλή προσευχή για να γυρίσουν από την καλή μεριά. Εάν ένας άνθρωπος είναι καλός, πονετικός, μην τον φοβάσαι. Αν, π.χ., πίνει ή παίζει χαρτιά και έχει άλλα πάθη και δεν πιστεύει, αλλά όταν δει έναν φτωχό, λυπάται, ταράζεται, θέλει να βοηθήσει, αυτόν μην τον φοβάσαι, θα τον βοηθήσει ο Χριστός. Αλλά αν κάποιος είναι σκληρός και παρ΄ όλο που έχει πολλά επιμένει και σκληραίνει, αυτός δεν πάει καλά !
Να, ήταν μια γυναίκα στην Αυστρία, πολύ πλούσια. Ξόδεψε όλη την περιουσία της στους φτωχούς. Δίνε από δω, δίνε από κει, στο τέλος έμεινε χωρίς τίποτα. Φρόντισαν εκεί κάτι γνωστοί της και την έβαλαν σ΄ ένα αριστοκρατικό γηροκομείο. Πήγαινε εκεί κάποιος γνωστός μου και της έλεγε για τον Χριστό. Αυτή δεν πίστευε. «Σε παρακαλώ, ας αλλάξουμε κουβέντα», του 'λεγε.
Στο τέλος, μια φορά της παρουσιάστηκε ο ίδιος ο ΧΡΙΣΤΟΣ. Όχι σε όραμα, αλλά φανερά. Μετά, κλάματα αυτή και μετάνοια. «Που μου 'λεγες εσύ κι εγώ δεν πίστευα», έλεγε στον γνωστό μου.
Όταν ερχόταν και μου λεγε να κάνω προσευχή γι΄ αυτήν, όχι, του 'λεγα, δεν κάνω, γιατί αυτή δικαιούται τη Θεία Βοήθεια.
(Από το βιβλίο «Ο πατήρ Παΐσιος μου είπε» Αθανάσιου Ρακόβαλη)
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