Δια να έλθει το δάκρυ, πρέπει να είναι καθαρή ή καρδία, ό νους, χωρίς ξένους διαλογισμούς. |
Είμαι 80 ετών Γέρων, και Ούτε μικρό παιδί δεν έχω φιλήσει.
Αγαπήστε την καθαρότητα.
«και πας ό έχων την ελπίδα ταύτην έπ ' Αυτώ αγνίζει εαυτόν, καθώς Εκείνος αγνός εστί».
Πρόσεξε ν' αποκτήσεις την παρθενία των λογισμών σου. Μη σκέπτεσαι τίποτα πού θα σου αποσπά τον νουν από τον θεόν.
Την παρθενία των λογισμών σου πρόσεξε. Το πάν ξεκινά από τους λογισμούς και την καρδίαν. Πρέπει να κάμει το πάν ό άνθρωπος, να τους κατευθύνει εκεί πού πρέπει.
Να παρακαλούμε τον Θεόν και Εκείνος θα βοηθήσει.
Κύριε Ιησού Χριστέ ελέησε μας. Κύριε Ιησού Χριστέ ελέησε μας να λέγωμεν και ό Θεός θα βοηθήσει. Διάκρισης και «τέχνη» δι' όλα χρειάζεται.
Ή σάρκα δεν σε φταίει Εσύ φταις! θέλεις και γίνεται' δεν θέλεις, δεν γίνεται, θέλω πρώτα και έπειτα λαμβάνω όργανο την σάρκα, θέλατε και ήλθατε. Αν δεν θέλατε, δεν θα ερχόσαστε. Δεν ημπορούσε να έλθει ή σάρκα μόνη της.
Το πάν ή θέλησης!
Ό νους σου, που μένει; τι μελετάει; ηδυνήθη να καθαρίσεις τον νουν από τα κοσμικά;
Τα μάτια σου, τ' αυτιά σου να τα προσέχεις.
Άσχημα να μη βλέπουν, άσχημα να μη ακούν.
Γέροντας Ιερώνυμος της Αιγίνης
Monday, February 10, 2014
Οι Νόμοι για τους «γάμους» των ομοφυλοφίλων αποτελούν απειλή για τον ανθρώπινο πολιτισμό, δήλωσε ο Πατριάρχης Μόσχας και πασών των Ρωσιών Κύριλλος, σύμφωνα με το πρακτορείο ειδήσεων Interfax, μετά τη Θεία Λειτουργία, την Κυριακή στον Καθεδρικό Ναό Κοιμήσεως της Θεοτόκου στο Κρεμλίνο, την ημέρα της γιορτής των Νεομαρτύρων και Ομολογητών της Ρωσικής Εκκλησίας.
“Σήμερα, οι άνθρωποι αντιμετωπίζουν την πρόκληση αυτή, δεν υπάρχει τίποτα νέο. Γνωρίζουμε ότι κάποιοι έχουν προσβληθεί. Αλλά υπάρχουν άνθρωποι που στέκονται στην αλήθεια του Θεού, όπως αποκαλύπτεται στην Παλαιά και στην Καινή Διαθήκη. Ο Θεός έδωσε τους νόμους της ανθρωπότητας, η παραβίαση των οποίων συνεπάγεται την καταστροφή του ανθρώπινου πολιτισμού. Και αν θέλουμε να ζήσουμε ως άνθρωποι, ως κοινωνία, ως πολιτισμός, δεν μπορούμε να αψηφούμε τους Θείους νόμους της ανθρώπινης ύπαρξης ” είπε…
Σύμφωνα με τον ίδιο, ”Ποτέ στην ιστορία της ανθρώπινης φυλής δεν χρησμοποιήθηκε νόμος του κράτους για να δικαιολογήσει την αμαρτία!”
Γνωρίζω, βέβαια, πόσο φοβερή και δυσβάσταχτη είναι η χλεύη, η κοροϊδία, η συκοφαντία, η κάθε λογής κακολογία. Όταν, μάλιστα, μας κατηγορεί και μας βρίζει άνθρωπος που τον έχουμε ευεργετήσει, τότε η προσβολή γίνεται ανυπόφορη τότε, αν μας λείπουν η ταπείνωση και η μακροθυμία, μπορεί να πνιγούμε από τη λύπη και την οδύνη.
Σε κάθε περίπτωση, πάντως, ας μη νοιαζόμαστε για το αν μας κατηγορούν κάποιοι, αλλά για το αν μας κατηγορούν δικαιολογημένα.
Αν, λοιπόν, δικαιολογημένα μας κατηγορούν, πρέπει να κλαίμε και να μετανοούμε. Αν, πάλι, μας κατηγορούν άδικα, πρέπει εκείνους να κλαίμε και τους εαυτούς μας να μακαρίζουμε, φέροντας στο νου μας τα λόγια του Κυρίου: «Μακάριοι είστε όταν σας χλευάσουν και σας καταδιώξουν και σας κακολογήσουν με κάθε ψεύτικη κατηγορία» (Ματθ. 5:11).
Όχι λύπη και αθυμία, αλλά χαρά και αγαλλίαση ας αισθανόμαστε τότε, γιατί η ανταμοιβή μας στους ουρανούς θα είναι μεγάλη.
Αγιος Ιωάννης ο Χρυσόστομος
Thus, among the many talents and faculties of the human spirit, faith is the most precious of the Divine gifts. Faith broadens man's horizons and gives him a proper outlook, reveals to him the purpose of his life, encourages him during hard times and gladdens his heart, empowers his prayer and gives him access to a multitude of God's treasures and mercies.
Sadly, however, our life of plenty and well-being weakens our faith, and God's goodness gets forgotten. As faith grows dim, a man's inner condition becomes increasingly disordered: he loses clarity of thought and purpose of life, his spiritual strength leaves him, emptiness and despondency firmly set into his heart, he becomes irritable and dissatisfied with everything. After all, the soul cannot live without faith, just as a plant cannot live without light and moisture. No matter how intelligent and talented he might be, with faith extinguished a person descends to the level of a cunning animal, or even a predator.
In order to escape such a "shipwreck of faith" (1 Tim. 1:19), one must seriously concern oneself with the renewal of his soul. But how? We know that all talents require exercise: to preserve a sharp mind, it must be engaged in mental work; so that fingers maintain their flexibility, it is necessary to practice on a musical instrument; to have the body remain limber, it is necessary to do gymnastic exercises; and so on. If people expend so much energy and money to develop and preserve their physical abilities, should not we Christians strive to strengthen our spiritual capabilities?
Specifically: to strengthen our faith, we must live spiritually. This includes regular reading of the Holy Scripture, meditation about God and the purpose of our life, fasting and prayer. When praying, one must make an effort to concentrate on the meaning of the words and feel the presence of God. It is also important to repent sincerely for one's sins, go to Confession and take Communion on a regular basis. Finally, one must try to live not for oneself alone but for the good of one's neighbor and one's church. The heart of one who loves is warmed by the grace of the Holy Spirit. Of course, in trying to lead a Christian life one cannot avoid battles, trials and difficulties. At times it may seem that the whole world is armed against us. These are unwanted but precious periods in which we are given the opportunity to grow spiritually and become better Christians.
In striving to strengthen our faith, let us always remember that ultimately faith is a gift of the Holy Spirit. The Apostle Paul testified to this: "The fruit of the Spirit is: joy, love, peace, long-suffering, gentleness, kindness, faith" (Gal. 5:22). Let us, therefore, ask God for faith, that great spiritual treasure. As Jesus Christ has promised: "Ask, and it shall be given unto you; seek and you shall find; knock and it shall be opened unto you" (Matt. 7:7). And as faith grows, it will bring with it peace of mind, joy, and a foretaste of final triumph over all evil. "This is the victory that has overcome the world — our faith" (1 John 5:4).
As Orthodox Christian adults, we have only to compare the moral climate of today with that of our childhood to know that we are living in an age of increasing apostasy. Thirty, forty, fifty years ago, the secular culture offered children wholesome entertainment basically supportive of a Christian upbringing. The films and TV programs of those times - e.g. Lassie, Leave it to Beaver, My Friend Flicka, The Lone Ranger-- were all characterized by a well-developed sense of morality that is so essential to a child's proper development. In the past decade, the focus of children's entertainment has radically changed into what can justifiably be perceived as a conspiracy against Christian parents. This neglect of morality - caused by the pervasive greed that favors cheap sensationalism and anything that sells over quality - is not just limited to television programs - today, games, toys, comics and even coloring books are filled with nightmarish images offering a barely disguised invitation into hell.
For those who think such a statement is a gross exaggeration, a visit to the "toys and games" aisles of the local department store will deliver an unpleasant shock. There, besides "Snow White" and "Kitten Friends," is a macabre coloring book featuring the TV-based "Skeleton Warriors," proudly advertised as "bad to the bone!!" On the back cover is a cut-out mask with fangs. "Hey kids," reads the package of a menacing turtle figure, "with your help, Don can instantly mutate from his Ordinary Turtle Teen self into a sewer secret Night Ninja! the world's most dangerous dude!" ("Ninja," in Japanese, is a martial arts warrior). In company with the "Teen-age Mutant Ninja Turtles" are a host of other mutants, aliens and extra-terrestrial "heroes," such as "Transformers" and other soulless robots that sport such names as "Dr. Terror," "Rampage," "Tantrum," and "Razorclaw." There are "cuddly" monsters and grotesque monsters like the "Berserkers," a "roaring band of renegade Mutant Viking Cyborgs." The popular New Age "Star Wars" film and "Star Trek" TV series have spawned whole lines of toys and "play sets" - i.e. outerspace environments and space ships like "Death Star." And now, Disney Productions--once synonymous with family values - has come out with a film, "Gargoyles." TV Guide assures parents that these demonic-looking creatures, with their huge claws and enormous bat-like wings, "only look scary"; they are actually "decent and moral." The cast of characters includes the "noble" Goliath and his cohort Xanatos (meaning "death" in Greek). Then there are macho soldiers such as Rambo and the now long popular G.I. Joe, who come with a whole arsenal of sophisticated weaponry and "battle machines" like "Steel Monster" and "Terror Dome." Most of these toys are characters from films or cartoons, which "show" a child how the toys are supposed to behave. Promoted as "action toys," they inspire violent and aggressive play. Video games, such as "Mortal Combat," have become another source of violent children's entertainment. Other toys are familiarizing children with elements of the occult and Eastern religions. In their cartoons, the innocent-looking Care Bears, the Smurfs and My Little Pony are all heavily laced with occult and New Age symbolism.
And then there's sex. Since her debut in 1959, the glamorous, buxom Barbie has been the queen of dolls, and has become something of an obsession among many young girls. With regular baby dolls, girls naturally practice parenting-after all, toys are effective learning mechanisms--but with Barbie, the focus is on physical attractiveness, boyfriends, and dating, which, in today's sexually-charged atmosphere, is particularly unhealthy. A board game designed for mid-teens spells it out: "Hey, let's be honest. At this stage of our lives, what's more important than finding the perfect member of the opposite sex? Not much. Basically, you play girls against guys. That's cool for starters. You get to make the other team do all this bizarre stuff. If they don't do it, you stamp them and they become your personal party-slaves. Naturally, they have to do whatever you say. Cool. . . Don't be stupid. Try it!"
The toy industry, which is spewing out such abominations, is enjoying a profitable partnership with the film industry. Cartoons have become essentially 30 minute advertisements, and children have responded by becoming aggressive consumers of whatever film-character toys are in fashion - in addition to the bed-sheets, lunch-boxes, T-shirts, posters and other articles bearing the image of their favorite TV-toy, whether it is the macho G.I. Joe or the New Age Pocahontas. This gross abuse of children's souls is a lucrative business.
The task of raising Christian children has never been an easy one. "A young child," writes St. Dimitri of Rostov (l709), "is like a board | prepared for icon painting. Whatever the iconographer paints on it, honorable or dishonorable, holy or sinful, an angel or a demon, it remains forever. The same applies to a young child: that upbringing which he is given, those manners he is taught--whether God-pleasing or God-despised, angelic or demonic--shall be part of him for the rest of his life." Because children are so impressionable, parents must be especially vigilant regarding the influences surrounding their children, ensuring as much as possible that these make a positive contribution to their development, towards making them worthy citizens of the Kingdom of Heaven.
The powerful influence of images on the soul is one reason why icons should have a prominent place in the Orthodox home. In his book, The Meaning of Icons, Leonid Ouspensky writes that the icon "transmits, or rather testifies visually to. . . the reality of God and of the world of grace and of nature." Iconography, he says, is a means which the Church employs to convey its teaching, to transmit the revelation of the divine world, to point to the Kingdom of Heaven. Icons are reflections of men who have been regenerated into eternity; they aid us in uncovering and developing the beauty of holiness. In other words, they help men attain likeness to God, following the basic principle that "we become like that which we habitually contemplate" (Constantine Cavarnos, Orthodox Iconography.).
The same principle holds true for the abominable images which have invaded the world of children's toys. "It is well known," writes Bishop Theophan the Recluse (l894), "how powerfully corrupt images act upon the soul, no matter in what form they might touch it." Children are particularly vulnerable; their consciousness and their identities are not yet developed. And so, Satan has targeted them with his own perverse form of "iconography": images which harden their souls and accustom them to a world of darkness - a world where traditionally demonic images are considered "good," where ugliness and brutishness are glorified, and where aggression is rewarded. The lines of good and evil are blurred. There is no God. The "saviours" of the world come from outer space. Or they come in the form of Nietzsche's superman, who wields power without conscience. Far from being repulsed by these monstrous inventions, many children describe them as "cool, "awesome," and, approvingly, "bad." Should Satan visit these children in their dreams, they would have no fear, and no defense.
What can and should Christian parents do to protect their children from such "soul-corrupting evils"? It is, of course, normal for children to have a certain fascination with scary monsters, and a child who plays with a magic wand or a Power Ranger isn't necessarily harming his soul. What is essential here is that the child be surrounded by a strong Christian culture in the home, and that parents be attentive and take an active part in the child's development. Providing opportunities for genuine play is important, and there are many healthy alternatives to the toys and games we have described. As most toys today are priced beyond the range of a child's allowance, it is up to parents to exercise control. Non specific toys - i.e. those that give the greatest scope to the child's imagination and creativity - are best; these include card board boxes, blocks, tinker toys, crayons and other art and craft supplies; for an older child, a supply of scrap wood with a hammer and nails. Children enjoy playing with parents, and there are many board games that are fun for the whole family; these include Parcheesi, Monopoly, Pictionary, and Scrabble. Reading aloud is another valuable pastime which brings children and parents together.
The world is full of images that pull the soul in the wrong direction. Parents should surround children with images conducive to salvation, images that make the soul receptive to grace. Raising Christian children in this post-Christian age is a daunting responsibility and a real podvig. It requires a serious investment of time, patience, love and prayer. But the rewards are incomparable - and eternal.
St. Ambrose attributed this prayer to the Apostle Matthew, upon the occasion of the Apostle's conversion.
Thee alone I follow, Lord Jesus, Who heals my wounds. For what shall separate me from the love of God, which is in Thee1. Shall tribulation, or distress, or famine? I am held fast as though by nails, and fettered by the bonds of charity. Remove from me, O Lord Jesus, with Thy potent sword, the corruption of my sins. Secure me in the bonds of Thy love; cut away what is corrupt in me. Come quickly and make an end of my many, my hidden and secret afflictions. Open the wound lest the evil humour spread. With Thy new washing, cleanse in me all that is stained. Hear me, you earthly men, who in your sins bring forth drunken thoughts: 1 have found a Physician. He dwells in Heaven and distributes His healing on earth. He alone can heal my pains Who Himself has none. He alone Who knows what is hidden, can take away the grief of my heart, the fear of my soul — Jesus Christ. Christ is grace, Christ is life, Christ is Resurrection! Amen.
But if we are sons, we are heirs also: heirs indeed of God and joint heirs with Christ, provided, however, we suffer with Him that we may also be glorified with Him. (Rom. 8:17)
Our Saviour and the God-bearing Fathers teach that our only concern in this life should be the salvation of our souls. Bishop Ignatius says: "Earthly life — this brief period — is given to man by the mercy of the Creator in order that man may use it for his salvation, that is, for the restoration of himself from death to life" (The Arena). Therefore, we must "look upon everything in this world as upon a fleeting shadow and cling with our heart to nothing of it...for we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, but the things which are not seen are eternal" (St. John of Kronstadt, Spiritual Counsels). For Orthodox Christians, the center of our life is not here, but there, in the eternal world.
How long we live, what disease or illness accompanies our death — such things are not the proper concern of Orthodox Christians. Although we sing "many years" for one another at Namesdays and other celebrations, this is only because the Church in her wisdom knows that we indeed need "many years" to repent of our sins and be converted, not because a long life has any value in itself. God is not interested in how old we are when we come before His Judgment, but whether we have repented; He is not concerned about whether we died of a heart attack or cancer, but whether our soul is in a state of health.
Therefore, "we should not dread any human ill, save sin alone; neither poverty, nor disease, nor insult, nor malicious treatment, nor humiliation, nor death" (St. John Chrysostom, On the Statues), for these "ills" are only words; they have no reality for those who are living for the Kingdom of Heaven. The only real "calamity" in this life is offending God. If we have this basic understanding of the purpose of life, then the spiritual meaning of bodily infirmity can be opened for us.
In the preceding chapter we learned how the all-wise God allowed suffering to enter the world in order to show us that we are but creatures. It is a lesson still not learned by the race of Adam which, in its pride, ever seeks to be like "gods": for every sin is a renewal of the sin of the first-created ones, a willful turning away from God towards self. In this way we set ourselves in the place of God, actually worshipping self instead of the Creator. In this way the suffering of illness serves the same purpose today as it did in the beginning: for this reason it is a sign of God's mercy and love. As the Holy Fathers say to those who are ill: "God has not forgotten you; He cares for you" (Sts. Barsanuphius and John, Philokal' ia).
Yet, it is difficult to see how sickness can be a sign of God's care for us — unless, that is, we understand the relationship that exists between body and soul. Elder Ambrose of Optina Monastery spoke of this in a letter to the mother of a very sick child:
"We should not forget that in our age of 'sophistication' even little children are spiritually harmed by what they see and hear. As a result, purification is required, and this is only accomplished through bodily suffering....You must understand that Paradisal bliss is granted to no one without suffering."
St. Nicodemos of the Holy Mountain explained that since man is dual, made up of body and soul, "there is an interaction between the soul and the body" (Counsels), each one acting on the other and actually communicating with the other. "When the soul is diseased we usually feel no pain," St. John Chrysostom says. "But if the body suffers only a little, we make every effort to be free of the illness and its pain. Therefore, God corrects the body for the sins of the soul, so that by chastising the body, the soul might also receive some healing....Christ did this with the Paralytic when He said: Behold, thou art made whole; sin no more, lest a worse thing come unto tbee. What do we learn from this? That the Paralytic's disease had been produced by his sins" (Homily 38, On the Qospel of St. John).
On one occasion a woman was brought to St. Seraphim of Sarov. She was badly crippled and could not walk because her knees were bent up to her chest. "She told the Elder that she had been born in the Orthodox Church but, after marrying a dissenter, had abandoned Orthodoxy and, for her infidelity, God had suddenly punished her....She could not move a hand or foot. St. Seraphim asked the sick woman whether she now believed in her Mother, our Holy Orthodox Church. On receiving a reply in the affirmative, he told her to make the sign of the Cross in the proper way. She said that she could not even lift a hand. But when the Saint prayed and anointed her hands and breast with oil from the icon-lamp, her malady left her instantly." Behold, thou art made whole; sin no more, lest a worse thing come unto thee!
This connection between body and soul, sin and sickness, is clear: pain tells us that something has gone wrong with the soul, that not only is the body diseased, but the soul as well. And this is precisely how the soul communicates its ills to the body, awakening a man to self-knowledge and a wish to turn to God. We see this over and over in the lives of the saints, for illness also teaches that our "true self, that which is principally man, is not the visible body but the invisible soul, the 'inner man'" (St. Nicodemos of the Holy Mountain, Christian Morality).
But does this mean that the man who enjoys continual good health is in "good shape" spiritually? Not at all, for suffering takes many forms, whether in the body or in the mind and soul. How many in excellent health lament that life is not "worth the living"? St. John Chrysostom describes this kind of suffering:
"Some think that to enjoy good health is a source of pleasure. But it is not so. For many who have good health have a thousand times wished themselves dead, not being able to bear the insults inflicted upon them....For although we were to become kings and live royally, we should find ourselves compassed about with many troubles and sadnesses....By necessity kings have as many sadnesses as there are waves on the ocean. So, if monarchy is unable to make a life free from grief, then what else could possibly achieve this? Nothing, indeed, in this life" (Homily I8, On the Statues).
Protestants often "claim" health in the "Name of Christ." They regard health as something to which the Christian is naturally entitled. From their point of view, illness betrays a lack of faith. This is the exact opposite of the Orthodox teaching as illustrated by the life of the Righteous Job in the Old Testament. St. John Chrysostom says that the saints serve God not because they expect any kind of reward, either spiritual or material, but simply because they love Him: "for the saints know that the greatest reward of all is to be able to love and serve God." Thus, "God, wishing to show that it was not for reward that His saints serve Him, stripped Job of all his wealth, gave him over to poverty, and permitted him to fall into terrible diseases." And Job, who was not living for any reward in this life, still remained faithful to God (Homily I, On the Statues).
Just as healthy people are not without sin, so too, God sometimes allows truly righteous ones to suffer, "as a model for the weak" (St. Basil the Great, The Long Rules). For, as St. John Cassian teaches, "a man is more thoroughly instructed and formed by the example of another" (Institutes).
This we see in the Scriptural case of Lazarus. "Although he suffered from painful wounds, he never once murmured against the Rich Man nor made any request of him....As a result, he found rest in the Bosom of Abraham, as one who had accepted humbly the misfortunes of life" (St. Basil the Great, The Long Rules).
The Church Fathers also teach that illness is a way by which Christians may imitate the suffering of the martyrs. Thus, in the lives of very many saints, intense bodily suffering was visited upon them at the end, so that by their righteous suffering they might attain to physical martyrdom. A good example of this may be found in the life of that great champion of Orthodoxy, St. Mark of Ephesus:
"He was sick fourteen days, and the disease itself, as he himself said, had upon him the same effect as those iron instruments of torture applied by executioners to the holy martyrs, and which as it were girdled his ribs and internal organs, pressed upon them and remained attached in such a state and caused absolutely unbearable pain; so that it happened that what men could not do with his sacred martyr's body was fulfilled by disease, according to the unutterable judgment of Providence, in order that this Confessor of Truth and Martyr and Conqueror of all possible sufferings and Victor should appear before God after going through every misery, and that even to his last breath, as gold tried in the furnace, and in order that thanks to this he might receive yet greater honor and rewards eternally from the Just Judge" (The Orthodox Word, vol. 3, no. 3).
You who believe when you are well, see to it that you do not fall away
from God in the time of misfortune.
St. John of Kronstadt.
Τι υποστηρίζει νέα αμερικανική μελέτη
Έντονο στρες, αϋπνία και απώλεια ενέργειας προκαλεί η χρήση του κινητού μετά τις 9 το βράδυ,απέδειξε έρευνα του Πανεπιστημίου του Μίσιγκαν.
Το κινητό τηλέφωνο όταν είναι ανοιχτό κρατά το μυαλό απασχολημένο και δεν το αφήνει να χαλαρώσει, ενώ δυσκολεύει τον άνθρωπο να αποκοπεί από τα εργασιακά του καθήκοντα. Αυτό υποστηρίζει μελέτη του Πανεπιστημίου του Μίσιγκαν και έτσι, οι επιστήμονες συμβουλεύουν να κλείνουμε το κινητό μας όταν είμαστε εκτός εργασιακού ωραρίου, συνήθως μετά τις 9 το βράδυ.
Σύμφωνα με την συγκεκριμένη έρευνα η χρήση του κινητού συνδέεται άμεσα με τον κακό ύπνο και την αϋπνία, ενώ κατά τις νυχτερινές ώρες μειώνει την παραγωγικότητα την επόμενη ημέρα.
Η επίδραση του ανοικτού κινητού είναι εμφανής και στην παραγωγή μιας ορμόνης της μελατονίνης, η οποία απελευθερώνεται τις βραδινές ώρες και μας βοηθά να έχουμε καλό ύπνο, λένε ακόμη οι επιστήμονες, προσθέτοντας πως το ανοιχτό κινητό με το φως που εκπέμπει εμποδίζει να παραχθεί η μελατονίνη και ως αποτέλεσμα έχουμε κακή ποιότητα ύπνου.
Τέλος, αν και όλες οι συσκευές της σύγχρονης τεχνολογίας έχουν αρνητική επίδραση στον ανθρώπινο οργανισμό,οι επιστήμονες χαρακτηρίζουν το κινητό τηλέφωνο ως την πιο «αδιάκριτη» συσκευή στην ανθρώπινη ζωή.
«Παιδιά μου πολύ σας παρακαλώ, ντυθείτε με την πανοπλία που δίνει ο Θεός, για να μπορέσετε να αντιμετωπίσετε τα τεχνάσματα του διαβόλου. Δεν μπορείτε να φανταστείτε πόσο πονηρός είναι. Δεν έχουμε να παλέψουμε με ανθρώπους, αλλά με αρχές και εξουσίες, δηλαδή με τα πονηρά πνεύματα. Προσέξτε! Τον διάβολο δεν τον συμφέρει να δεχθεί κανείς την ύπαρξή του, να σκέφτεται και να αισθάνεται ότι είναι κοντά στον άνθρωπο. Ένας κρυφός και… άγνωστος εχθρός είναι πιο επικίνδυνος από έναν ορατό εχθρό. Ω πόσο μεγάλος και τρομερός είναι ο στρατός των δαιμόνων. Πόσο αμέτρητο είναι το μαύρο τους πλήθος! Αμετάβλητα, ακούραστα, μέρα και νύχτα, επιδιώκουν να σπρώξουν όλους εμάς που πιστεύουμε στο όνομα του Χριστού, να μας παρασύρουν στο δρόμο της απιστίας της κακίας και της ασέβειας. Αυτοί οι αόρατοι εχθροί υού Θεού, έχουν βάλει ως μοναδικό τους σκοπό μέρα και νύχτα να επιδιώκουν την καταστροφή μας. Όμως μη φοβάστε, πάρτε δύναμη από το όνομα του Ιησού».
Τα τελευταία λόγια του Αγίου Λουκά του Ιατρού