Την ημέρα της Κοιμήσεως της Θεοτόκου ήλθαν να τον δουν 4-5 γυναίκες επιστρέφοντας από μία βάπτιση, που είχε γίνει στο χωριό. Μόλις τις είδε, είπε: «Πήγατε στη βάπτιση και φεύγοντας κουτσομπολεύατε το φαγητό που σας παρέθεσαν, αν ήταν καλό ή όχι…». Εκείνες τον κοιτούσαν και χαμογελούσαν. Ο Γέροντας τότε είπε αυστηρά: «Μη γελάτε… Είναι πολύ κακό να σε ταϊζει ο άλλος και συ να τον κατηγορείς για ό,τι σου προσφέρει».
Όσιος Γεώργιος Καρσλίδης
Saint Patrick, the Apostle of the Irish, was seized from his native Britain by Irish marauders when he was sixteen years old. Though the son of a deacon and a grandson of a priest, it was not until his captivity that he sought out the Lord with his whole heart. In his Confession, the testament he wrote towards the end of his life, he says, "After I came to Ireland - every day I had to tend sheep, and many times a day I prayed - the love of God and His fear came to me more and more, and my faith was strengthened. And my spirit was so moved that in a single day I would say as many as a hundred prayers, and almost as many at night, and this even when I was staying in the woods and on the mountain; and I would rise for prayer before daylight, through snow, through frost, through rain, and I felt no harm." After six years of slavery in Ireland, he was guided by God to make his escape, and afterwards struggled in the monastic life at Auxerre in Gaul, under the guidance of the holy Bishop Germanus. Many years later he was ordained bishop and sent to Ireland once again, about the year 432, to convert the Irish to Christ. His arduous labours bore so much fruit that within seven years, three bishops were sent from Gaul to help him shepherd his flock, "my brethren and sons whom I have baptized in the Lord - so many thousands of people," he says in his Confession. His apostolic work was not accomplished without much "weariness and painfulness," long journeys through difficult country, and many perils; he says his very life was in danger twelve times. When he came to Ireland as its enlightener, it was a pagan country; when he ended his earthly life some thirty years later, about 461, the Faith of Christ was established in every corner.
Apolytikion in the Third Tone
O Holy Hierarch, equal of the Apostles, Saint Patrick, wonderworker and enlightener of Ireland: Intercede with the merciful God that He grant unto our souls forgiveness of offences.
Kontakion in the Fourth Tone
The Master revealed thee as a skillful fisher of men; and casting forth nets of Gospel preaching, thou drewest up the heathen to piety. Those who were the children of idolatrous darkness thou didst render sons of day through holy Baptism. O Patrick, intercede for us who honour thy memory.
«Να μη σκέπτεσθε μόνο τι θα φάτε, τι θα φορέσετε, τι μεγάλο σπίτι θα χτίσετε. Να κτυπάτε τις πόρτες των φτωχών, των αρρώστων, των ορφανών. Περισσότερο να προτιμάτε τα σπίτια των θλιμμένων παρά των χαρούμενων. Εάν κάνετε καλά έργα, θα έχετε μεγάλο μισθό από τον Θεό. Θ’ αξιωθείτε να δείτε θαύματα, και στην άλλη ζωή θα έχετε απέραντη αγαλλίαση».
Όσιος Γεώργιος Καρσλίδης
ΨΥΧΩΦΕΛΕΙΣ ΔΙΗΓΗΣΕΙΣ
Τὰ διδακτικὰ καὶ θαυμαστὰ ἱστορικὰ αὐτὰ γεγονότα τοῦ τεύχους αὐτοῦ προέρχονται ἀπὸ τὸ ψυχωφελεστατο βιβλίο ΟΠΤΑΣΙΕΣ ΚΑΙ ΔΙΗΓΗΣΕΙΣ ΑΠΟ ΤΗΝ ΑΛΛΗ ΖΩΗ τῶν ἐκδόσεων Ὀρθοδόξου Κυψέλης.
Προέλευση ἀρχικοῦ κειμένου: ἱστοχῶρος ΠΗΓΗ ΖΩΗΣ
Ἤμουν ἄθεη καὶ ἔβριζα πολὺ καὶ φοβερὰ τὸν Θεό. Ζοῦσα μέσα στὴν ντροπὴ καὶ τὴν πορνεία καὶ ἤμουν νεκρὴ στὴν γῆ. Ὅμως ὁ ἐλεήμων Θεὸς δὲν ἄφησε νὰ χαθῶ, ἀλλὰ μὲ ὡδήγησε στὴν μετάνοια.
Στὰ 1962 ἀρρώστησα ἀπὸ καρκίνο καὶ ἤμουν ἄρρωστη τρία χρόνια. Δὲν ἔμεινα ξαπλωμένη, παρὰ ἐργαζόμουνα καὶ ἔκανα θεραπεία σὲ γιατρούς, ἐλπίζοντας νὰ βρῶ θεραπεία. Τοὺς τελευταίους ἕξη μῆνες εἶχα τελείως ἀδυνατίσει, τόσο ποὺ οὔτε νερὸ δὲν μποροῦσα νὰ πιῶ. Μόλις τὸ ἔπινα, ἀμέσως τὸ ἔκανα ἐμετό. Τότε μὲ πῆγαν στὸ νοσοκομεῖο καὶ ἐπειδὴ ἤμουν πολὺ ἐνεργητική, κάλεσαν ἕνα καθηγητὴ ἀπὸ τὴν Μόσχα καὶ ἀπεφάσισαν νὰ μὲ χειρουργήσουν. Μόλις μοῦ ἄνοιξαν τὴν κοιλιά, ἀμέσως πέθανα. Ἡ ψυχή μου βγῆκε ἀπὸ τὸ σῶμα καὶ στέκονταν ἀνάμεσα σὲ δυὸ γιατροὺς καὶ ἐγὼ μὲ μεγάλο φόβο καὶ τρόμο ἐκοίταζα τὴν ἀρρώστια μου. Ὁλόκληρο τὸ στομάχι μου καὶ τὰ ἔντερά μου ἦταν προσβεβλημένα ἀπὸ καρκίνο. Στεκόμουν καὶ ἐσκεπτόμουν γιατί εἴμαστε δυό; Δὲν εἶχα ἰδέα ὅτι ὑπάρχει ψυχή. Οἱ κομμουνιστὲς μᾶς φούσκωναν καὶ μᾶς ἐδίδασκαν ὅτι ψυχὴ καὶ Θεὸς δὲν ὑπάρχουν, ὅτι αὐτὸ εἶναι μόνο ἐπινόησις τῶν παπάδων γιὰ νὰ ξεγελάσουν τὸν λαὸ καὶ τὸν κρατοῦν σὲ φόβο γιὰ κάτι ποὺ δὲν ὑπάρχει. Βλέπω τὸν ἑαυτό μου ποὺ στέκεται καὶ τὸν βλέπω πάλι ἐπάνω στὸ χειρουργεῖο. Μοῦ ἔβγαλαν ἔξω ὅλα τὰ ἐντόσθια καὶ ἀναζητοῦσαν τὸν δωδεκαδάκτυλο. Ἀλλὰ ἐκεῖ ὑπῆρχε μόνο πύον, τὰ πάντα ἦταν κατεστραμμένα καὶ χαλασμένα, τίποτε δὲν ἦταν ὑγιές. Οἱ γιατροὶ τότε εἶπαν: «αὐτὴ δὲν ἔχει μὲ τί νὰ ζήσει». Ὅλα τὰ ἔβλεπα μὲ μεγάλο φόβο καὶ τρόμο καὶ πάλι σκεπτόμουν: «Πῶς καὶ ἀπὸ ποῦ εἴμαστε δυό; Στέκομαι καὶ ταυτόχρονα εἶμαι ξαπλωμένη;». Οἱ γιατροὶ τότε ἐπέστρεψαν τὰ ἐντόσθια μου ὅπως-ὅπως καὶ εἶπαν ὅτι τὸ σῶμα μου πρέπει νὰ δοθῆ στοὺς νέους εἰδικευμένους ἰατροὺς γιὰ διδασκαλία καὶ τὸ μετέφεραν στὸ ἀνατομεῖο καὶ ἐγὼ πήγαινα κοντά τους καὶ ὅλο καὶ παραξενευόμουν καὶ σκεφτόμουν πῶς καὶ ἀπὸ ποῦ εἴμαστε δυό; Ἐκεῖ μὲ ἄφησαν ξαπλωμένη, γυμνή, καλυμμένη ὡς τὸ ὕψος τοῦ στήθους μὲ ἕνα σεντόνι. Μετὰ ἀπὸ αὐτὸ βλέπω ὅτι ἦλθε ὁ ἀδελφός μου καὶ ἔφερε τὸ μικρό μου γυιό. Ἦταν ἕξη χρονῶν καὶ ὀνομαζόταν Ἄντρουσκα (Ἀνδρέας). Ὁ γυιός μου πλησίασε τὸ σῶμα μου καὶ μὲ φίλησε στὸ κεφάλι. Ἄρχισε νὰ κλαίη καὶ νὰ λέη: «Μαμά, μαμά, γιατί πέθανες; Εἶμαι ἀκόμη μικρός, πῶς θὰ ζήσω χωρὶς ἐσένα; Πατέρα δὲν ἔχω καὶ ἐσὺ πέθανες;». Ἐγὼ τότε τὸν ἀγκάλιασα καὶ τὸν φίλησα, ἀλλὰ αὐτὸ δὲν τὸ αἰσθάνθηκε οὔτε τὸ εἶδε, οὔτε μὲ πρόσεξε, ἀλλὰ ἐκοίταζε τὸ νεκρό μου σῶμα. Ἔβλεπα ἐπίσης πὼς ἔκλαιγε ὁ ἀδελφός μου. Μετὰ ἀπὸ αὐτό, ἐγὼ μὲ μιᾶς βρέθηκα στὸ σπίτι μου. Ἦλθε ἡ πεθερά μου ἀπὸ τὸν πρῶτο μου γάμο, ἡ μητέρα μου καὶ ἡ ἀδελφή μου. Τὸν πρῶτο μου σύζυγο τὸν ἐγκατέλειψα γιατὶ πίστευε στὸν Θεό. Τότε ἄρχισε ἡ διανομὴ τῶν πραγμάτων μου. Ἐγὼ ζοῦσα πλούσια καὶ μὲ πολυτέλεια καὶ ὅλα αὐτὰ τὰ ἀπόκτησα μὲ ἀδικία καὶ τὴν πορνεία. Ἡ ἀδελφή μου ἄρχισε νὰ ἀφαιρῆ τὰ πιὸ ὡραῖα ἀπὸ τὰ πράγματά μου, ἐνῶ ἡ πεθερὰ ζητοῦσε νὰ ἀφήση καὶ κάτι στὸν γυιό μου. Ἡ ἀδελφὴ δὲν ἔδινε τίποτε, ἀλλὰ ἐπὶ πλέον ἄρχισε νὰ ἐμπαίζη τὴν πεθερὰ λέγοντας: «αὐτὸ τὸ παιδὶ δὲν εἶναι ἀπὸ τὸν γυιό σου καὶ σὺ δὲν τοῦ εἶσαι τίποτε». Μετὰ ἀπὸ αὐτό, αὐτὲς βγῆκαν καὶ ἔκλεισαν τὸ σπίτι. Ἡ ἀδελφή μου ἐπῆρε μαζί της καὶ ἕνα μεγάλο μπόγο μὲ πράγματα. Ἐνῶ αὐτὲς μάλωναν γιὰ τὰ πράγματά μου εἶδα γύρω μας νὰ χορεύουν καὶ νὰ χαίρονται διάβολοι.
Ξαφνικὰ βρέθηκα στὸν ἀέρα καὶ βλέπω σὰν νὰ πετῶ μὲ ἀεροπλάνο. Αἰσθάνομαι ὅτι κάποιος μὲ συγκρατεῖ καὶ ὅτι ὑψώνομαι ὅλο καὶ πιὸ πολύ. Βρέθηκα πάνω ἀπὸ τὴν πόλι Μπάρναουλ. Μετὰ βλέπω ὅτι ἡ πόλις χάθηκε. Ἔγινε σκοτάδι. Μετὰ ἀπὸ αὐτὸ ἄρχισε πάλι νὰ ἔρχεται φῶς καὶ στὸ τέλος φώτισε τελείως, τὸ φῶς ἦταν πάρα πολὺ ἰσχυρὸ ποὺ δὲν μποροῦσα νὰ τὸ δῶ. Μὲ τοποθέτησαν σὲ μαύρη πλάκα μεγέθους ἑνάμισυ μέτρου.
Ἔβλεπα δένδρα μὲ πολὺ χοντροὺς κορμοὺς καὶ πανέμορφο ποικιλόχρωμο φύλλωμα. Ἀνάμεσα στὰ δέντρα ὑπῆρχαν σπίτια καὶ μάλιστα ὅλα καινούργια, ἀλλὰ δὲν εἶδα ποιοὶ ζοῦσαν σ᾿ αὐτά. Στὴν κοιλάδα αὐτὴ εἶδα πλούσιο πράσινο χορτάρι καὶ σκέφθηκα: «ποῦ βρίσκομαι ἐγὼ τώρα; Ἂν βρίσκομαι στὴν γῆ, τότε γιατί δὲν ὑπάρχουν ἐδῶ ἐπιχειρήσεις, ἐργοστάσια οὔτε ἄλλα κτίρια, γιατί δὲν ὑπάρχουν δρόμοι οὔτε συγκοινωνία; Τί μέρος εἶναι ἐτοῦτο ἐδῶ χωρὶς ἀνθρώπους καὶ ποιὸς τέλος πάντων ζεῖ ἐδῶ;». Λίγο πιὸ πέρα εἶδα νὰ περπατάη μιὰ ὡραία ὑψηλὴ γυναίκα μὲ βασιλικὰ φορέματα κάτω ἀπὸ τὰ ὁποῖα ἐφαίνοντο τὰ δάκτυλα τῶν ποδιῶν. Περπατοῦσε τόσο ἀνάλαφρα ποὺ ἀπὸ τὰ πόδια δὲν λύγιζε οὔτε τὸ χορτάρι. Κοντά της πήγαινε ἕνας νεαρὸς ποὺ εἶχε ὕψος ὡς τοὺς ὤμους της. Εἶχε κρυμμένο τὸ πρόσωπό του μὲ τὰ χέρια του καὶ γιὰ κάτι ἔκλαιγε πολὺ καὶ πικρὰ παρακαλοῦσε, ἀλλὰ γιὰ ποιὸ λόγο δὲν μποροῦσα ν᾿ ἀκούσω. Σκέφθηκα ὅτι εἶναι ὁ γυιός της καὶ μέσα μου διαμαρτυρήθηκα γιατὶ δὲν τὸν λυπᾶται καὶ δὲν τοῦ ἐκπληρώνῃ τὸ αἴτημα. (Σημείωσις: Ἀπὸ ὅλα φαίνεται ὅτι αὐτὸς ὁ νεαρὸς ἦταν ἄγγελος φύλακας αὐτῆς τῆς νεκρῆς γυναικός. Φαίνεται ἐπίσης πόσο ἐνδιαφέρονται οἱ Ἅγιοι Ἄγγελοι γιὰ ἐμᾶς καὶ τὶς ψυχές μας, ἀλλὰ ἐμεῖς δὲν τὸ βλέπουμε. Παραπέρα φαίνεται καὶ αὐτῶν τὸ αἴτημα εἶναι ἀνεκπλήρωτο, ἂν ὁ θάνατος μᾶς βρῆ ἁμαρτωλοὺς καὶ ἀμετανόητους).
Ὅταν αὐτοὶ μὲ πλησίασαν, ὁ νεαρὸς ἔπεσε μπροστὰ στὰ πόδια της καὶ ἄρχισε νὰ τὴν παρακαλῆ ἐντονώτερα καὶ νὰ ὀδύρεται καὶ νὰ τῆς ζητῆ κάτι. Ἐκείνη κάτι τοῦ ἀπάντησε, ἀλλὰ δὲν μπόρεσα νὰ καταλάβω τί. (Σημείωσις: Εἶχα τὴν εὐκαιρία καὶ ἀπὸ ἄλλες πηγὲς νὰ γνωρίσω πῶς καὶ πόσο πικρὰ κλαίει ὁ Ἅγιος Ἄγγελος φύλακας, ὅταν αὐτὸς ποὺ τοῦ δόθηκε γιὰ φύλαξι δὲν ὑπακούει στὴν ἁγία Ἐκκλησία καὶ στὴν ἁγία πίστι χάνοντας τὴν ψυχή του γιὰ πάντα). Ὅταν αὐτοὶ μὲ πλησίασαν, ἤθελα νὰ τὴν ρωτήσω: «Ποῦ βρίσκομαι;». Τὴν στιγμὴ ἐκείνη ἡ γυναίκα αὐτὴ ἐσταύρωσε τὰ χέρια στὸ στῆθος, ὕψωσε τὰ μάτια πρὸς τὸν οὐρανὸ καὶ εἶπε: «Κύριε, ποῦ θὰ πάη αὐτὴ ἔτσι;». Ἐγὼ τότε ἔτρεμα καὶ μόλις τώρα κατάλαβα ὅτι εἶχα πεθάνει, ὅτι ἡ ψυχὴ μου βρισκόταν στὸν οὐρανὸ καὶ τὸ σῶμα μου ἔμεινε στὴν γῆ. Τότε ἄρχισα νὰ κλαίω καὶ νὰ ὀδύρομαι καὶ ἀκούω φωνὴ ποὺ λέει: «ἐπιστρέψτε την στὴν γῆ γιὰ τὶς ἀγαθοεργίες τοῦ πατέρα της». Ἄλλη φωνὴ ἀπάντησε: «βαρέθηκα τὴν ἁμαρτωλὴ καὶ διεφθαρμένη ζωή της. Ἐγὼ ἤθελα νὰ τὴν ἐξαφανίσω ἀπὸ προσώπου τῆς γῆς χωρὶς μετάνοια, ἀλλὰ μὲ παρακάλεσε γι᾿ αὐτὴν ὁ πατέρας της. Δεῖξτε της τὸ μέρος γιὰ τὸ ὁποῖο ἄξιζε».
Ἀμέσως βρέθηκα στὸν Ἅδη. Τότε ἄρχισαν νὰ ἕρπουν μέχρι ἐμένα φοβερὰ πυρακτωμένα φίδια μὲ μακριὲς γλῶσσες ποὺ ξερνοῦσαν φωτιὰ καὶ ἄλλες ἀποκρουστικὲς βρωμιές. Ἡ βρῶμα ἦταν ἀβάσταχτη. Αὐτὰ τὰ φίδια τυλίχθηκαν γύρω μου καὶ ταυτόχρονα ἀπὸ κάπου παρουσιάσθηκαν σκουλήκια χοντρὰ ἴσαμε τὸ δάχτυλο μὲ οὐρὲς ποὺ κατέληγαν σὲ βελόνες καὶ ἄγγιστρα. Αὐτὰ ἔμπαιναν σὲ ὅλα τὰ ἀνοικτά μου μέρη, στὰ αὐτιά, στὰ μάτια, στὴν μύτη κ.λπ. καὶ ἔτσι μὲ βασάνιζαν καὶ ἐγὼ ἐκραύγαζα ὄχι μὲ τὴν φωνή μου. Ἀλλὰ ἐκεῖ δὲν ὑπῆρχε ἀπὸ πουθενὰ οὔτε βοήθεια, οὔτε ἔλεος ἀπὸ κανέναν. Ἐκεῖ εἶδα πὼς παρουσιάσθηκε ἡ γυναίκα ποὺ πέθανε ἀπὸ ἄμβλωσι καὶ ἄρχισε νὰ παρακαλῆ τὸν Κύριο γιὰ ἔλεος. Αὐτὸς τῆς ἀπάντησε: «Ἐσὺ στὴν γῆ δὲν μὲ ἀναγνώριζες, σκότωνες τὰ παιδιὰ στὴν κοιλιά σου καὶ ἐπὶ πλέον ἔλεγες στοὺς ἀνθρώπους: Δὲν πρέπει νὰ γεννᾶτε παιδιά, τὰ παιδιὰ εἶναι περιττά. Σὲ μένα δὲν ὑπάρχουν, δὲν ὑπάρχουν περιττά. Σὲ μένα ὑπάρχουν τὰ πάντα καὶ γιὰ ὅλους ἀρκετά». Σὲ μένα ὁ Κύριος εἶπε: «Ἐγώ σοῦ ἔδωσα τὴν ἀρρώστια γιὰ νὰ μετανοήσης, ἀλλὰ σὺ μὲ ἔβριζες ὡς τὸ τέλος τῆς ζωῆς καὶ δὲν μὲ ἀναγνώριζες καὶ γιὰ τὸν λόγο αὐτὸ καὶ ἐγὼ δὲν σὲ ἀναγνωρίζω. Ὅπως στὴν γῆ ἔζησες χωρὶς Θεό, ἔτσι καὶ ἐδῶ θὰ ζήσης!».
Ξαφνικὰ ὅλα μεταστράφηκαν καὶ ἐγὼ κάπου ἐπέταξα. Ἡ βρόμα χάθηκε, χάθηκε καὶ ὁ δυνατὸς ὀδυρμὸς καὶ ἐγὼ ξαφνικὰ εἶδα τὴν ἐκκλησία μου ποὺ ἐνέπαιζα. Ἄνοιξε ἡ πύλη καὶ ἀπὸ αὐτὴν βγῆκε ὁ ἱερέας ντυμένος στὰ ἄσπρα. Αὐτὸς στεκόταν μὲ σκυμένο τὸ κεφάλι καὶ κάποια φωνὴ μὲ ἐρωτᾶ: «Ποιὸς εἶναι αὐτός;». Ἐγὼ ἀπάντησα: «Ὁ ἱερέας μας». Ἐσὺ ἔλεγες ὅτι εἶναι χαραμοφάης, αὐτὸς δὲν εἶναι χαραμοφάης, ἀλλὰ πραγματικὸς ποιμένας· δὲν εἶναι μισθοφόρος. Γνώριζε πὼς ἂν καὶ εἶναι κατὰ τὸν βαθμὸ μικρός, συνηθισμένος ἱερέας, ὑπηρετεῖ ἐμένα· μάθε ἀκόμη καὶ τοῦτο: Ἂν δὲν σοῦ διάβαση αὐτὸς τὴν εὐχὴ τῆς ἔξομολογησεως, ἐγὼ δὲν θὰ σὲ συγχωρήσω. Τότε ἄρχισα νὰ παρακαλῶ: «Κύριε, γύρισέ με στὴν γῆ, ἔχω ἕνα μικρὸ γυιό». Ὁ Κύριος εἶπε: «Ξέρω ὅτι ἔχεις μικρὸ γυιό, εἶναι κρίμα γι᾿ αὐτόν». «Κρίμα», ἀπάντησα ἐγὼ. Τότε ἐκεῖνος ἀποκρίθηκε: «Ἐγὼ σᾶς λυποῦμαι ὅλους καὶ τρεῖς φορὲς σᾶς λυποῦμαι. Ὅλους σᾶς περιμένω πότε θὰ ξυπνήσετε ἀπὸ τὸ ἁμαρτωλὸ ὄνειρο, νὰ μετανοήσετε καὶ νὰ ἔλθετε στὸν ἑαυτό σας».
Ἐδῶ τώρα ἐμφανίσθηκε ἐκ νέου ἡ Μητέρα τοῦ Θεοῦ ἡ Θεοτόκος ποὺ ἐνωρίτερα τὴν ἀποκαλοῦσα γυναίκα καὶ πῆρα τὸ θάρρος νὰ τὴν ρωτήσω: «Ὑπάρχει ἐδῶ σὲ ἐσᾶς παράδεισος;». Ἀντὶ γιὰ ἀπάντησι μετὰ ἀπὸ αὐτὲς τὶς λέξεις, ξαναβρέθηκα στὴν κόλασι, στὸν Ἅδη. Τώρα ἦταν χειρότερα ἀπὸ ὅ,τι τὴν προηγούμενη φορά. Ἔτρεξαν ὁλόγυρά μου οἱ δαίμονες μὲ καταλόγους καὶ μοῦ ἔδειχναν τὰ ἁμαρτήματά μου καὶ ἐφώναζαν: «Ἐσὺ μᾶς ὑπηρέτησες ὅταν ἤσουν στὴν γῆ». Ἄρχισαν νὰ διαβάζουν τὰ ἁμαρτήματά μου· ὅλα τὰ ἔργα μου ποὺ ἦταν γραμμένα μὲ μεγάλα γράμματα καὶ ἔννοιωσα φοβερὸ φόβο. Ἀπὸ τὰ στόματά τους ἔβγαινε φωτιά. Οἱ δαίμονες μὲ κτυποῦσαν στὸ κεφάλι. Πάνω μου ἔπεφταν καὶ κολλοῦσαν πυρακτωμένες σπίθες ἀπὸ φωτιὰ καὶ μὲ ἔκαιγαν. Γύρω μου ἀκούονταν φοβερὸς θρῆνος καὶ κοπετὸς πολλῶν ἀνθρώπων.
Ὅταν τὸ πῦρ ἐδυνάμωνε ἔβλεπα τὰ πάντα γύρω μου. Οἱ ψυχὲς εἶχαν φοβερὴ ὄψι· ἦταν σακατεμένες μὲ τεντωμένους λαιμοὺς καὶ πρισμένα μάτια· μοῦ ἔλεγαν ὅτι «εἶσαι συντρόφισσα (φαίνεται ὅτι ἦταν κομμουνίστριες) καὶ εἶσαι ὑποχρεωμένη νὰ ζήσης μαζί μας. Ὅπως ἐσὺ ἔτσι καὶ ἐμεῖς, ὅταν εἴμασταν στὴν γῆ, δὲν ἀναγνωρίζαμε τὸν Θεό, τὸν βρίζαμε καὶ κάναμε κάθε κακό, τὴν πορνεία, τὴν ὑπερηφάνεια καὶ ἄλλα καὶ ποτὲ δὲν μετανοήσαμε. Ὅσοι ἁμάρτησαν, ἀλλὰ μετανόησαν, πήγαιναν στὴν ἐκκλησία, προσεύχονταν στὸν Θεό, ἐλεοῦσαν τοὺς πτωχοὺς καὶ βοηθοῦσαν ὅσους βρίσκονταν σὲ ἀνάγκη καὶ κακοτυχία, αὐτοὶ ἐκεῖ πάνω». (Σημείωσις: δηλαδὴ στὸν παράδεισο, τὸν ὁποῖο αὐτοὶ ἐδῶ δὲν ἤθελαν οὔτε νὰ μνημονεύσουν).
Ἔγὼ φοβήθηκα φοβερὰ ἀπὸ αὐτὰ τὰ λόγια, μοῦ φαινόταν ὅτι ἤδη βρισκόμουνα ἐδῶ στὸν Ἅδη ὁλόκληρη ζωὴ καὶ αὐτοὶ μοῦ λένε ὅτι θὰ ζήσω μαζί τους αἰώνια.
Μετὰ ἀπὸ αὐτὸ ἐμφανίσθηκε ἐκ νέου ἡ Θεοτόκος Μαρία καὶ ἔγινε φῶς, οἱ δαίμονες τράπηκαν σὲ φυγὴ καὶ οἱ ψυχὲς ποὺ ἐβασανίζοντο στὴν κόλασι, ἄρχισαν νὰ φωνάζουν καὶ νὰ τὴν ἱκετεύουν γιὰ ἔλεος: «Οὐράνια Βασίλισσα, μὴ μᾶς ἀφήνης ἐδῶ» ἢ φώναζαν· «Καιγόμαστε Κυρία Θεοτόκε καὶ δὲν ὑπάρχει σταγόνα νερό». Ἐκείνη ἔκλαιγε καὶ μέσα ἀπὸ τὸ κλάμμα ἔλεγε: «Ὅσο ζούσατε στὴν γῆ, δὲν μὲ ἀναγνωρίζατε καὶ δὲν μετανοούσατε γιὰ τὶς ἁμαρτίες στὸν Υἱό μου καὶ Θεό σας καὶ ἐγὼ τώρα δὲν μπορῶ νὰ σᾶς βοηθήσω, δὲν μπορῶ νὰ παραβῶ τὴν ἐπιθυμία τοῦ Υἱοῦ μου καὶ ἐκεῖνος δὲν μπορεῖ τὴν ἐπιθυμία τοῦ Πατέρα Του. Βοηθῶ μόνο αὐτοὺς γιὰ τοὺς ὁποίους παρακαλοῦσαν οἱ συγγενεῖς καὶ γιὰ τοὺς ὁποίους προσεύχεται ἡ Ἁγία Ἐκκλησία». Μετὰ ἀπὸ αὐτό, ἐμεῖς ἀρχίσαμε νὰ ὑψωνόμαστε καὶ ἀπὸ κάτω ἀναδίδονταν δυνατὲς κραυγὲς φωνῶν: «Κυρία Θεοτόκε, μή μας ἀφήνης».
Ξανὰ ὑπῆρχε σκοτάδι καὶ ἐγὼ βρέθηκα στὴν ἴδια πλάκα. Σταυρώνοντας τὰ χέρια στὸ στῆθος ἡ Θεοτόκος ὕψωσε τὰ μάτια στὸν οὐρανὸ καὶ ἄρχισε νὰ προσεύχεται λέγοντας: «Τί νὰ κάνω μὲ αὐτήν, ποῦ νὰ τὴν βάλω;». Μιὰ φωνὴ ἀπάντησε: «Ἄφησέ της ἀπὸ τὰ μαλλιά». Τότε ἡ Θεοτόκος ἔφυγε ἥσυχα, ἡ πόρτα της μισάνοιξε ἔτσι ποὺ πίσω ἀπὸ αὐτὴν δὲν ἔβλεπα τίποτε. Κατόπιν ἐπέστρεψε κρατώντας τὰ μαλλιά μου στὰ χέρια της καὶ ἀπὸ κάπου ἐμφανίσθηκαν δώδεκα ἅμαξες χωρὶς τροχούς· ἐκινοῦντο σιγὰ καὶ ἐγὼ τὶς ἀκολουθοῦσα. Ἡ Θεοτόκος μοῦ ἔδωσε τὰ μαλλιά, ἀλλὰ δὲν ἀντιλήφθηκα ἐγὼ ὅτι μὲ ἄγγιξε. Ἄκουσα μόνο, ὅταν εἶπε ὅτι ἡ δωδέκατη ἅμαξα δὲν ἔχει πάτο. Φοβόμουν νὰ καθίσω σ᾿ αὐτήν, ἀλλὰ ἡ Θεοτόκος μὲ ἔσπρωξε στὴν γῆ ἀπὸ αὐτήν.
Μετὰ ἀπὸ αὐτὸ ἐγὼ συνῆλθα καὶ ἐνσυνείδητα καθόμουν καὶ ἐκοίταζα. Ἦταν μιάμισυ ἡ ὥρα τὸ ἀπόγευμα. Μετὰ ἀπὸ ἐκεῖνο τὸ φῶς ποὺ εἶδα ἐκεῖ, ὅλα στὴν γῆ μοῦ ἔφαινοντο ἄσχημα καὶ δὲν μοῦ ἄρεσε ποὺ ἤμουν στὴν γῆ, ἀλλὰ τί νὰ κάνω. Τώρα, εἶπα μόνη μου στὴν ψυχή μου: «Πήγαινε στὸ σῶμα». Τότε βρέθηκα πάλι στὸ νοσοκομεῖο καὶ ἐπήγαμε στὸ ψυγεῖο ποὺ ἐφύλαγαν τὰ πτώματα. Αὐτὸ ἦταν κλειστό, ἀλλὰ ἐγὼ μπῆκα μέσα, χωρὶς ἐμπόδιο καὶ εἶδα τὸ νεκρό μου σῶμα. Τὸ κεφάλι μου ἦταν γυρισμένο λίγο πρὸς τὰ πλάγια, ἐνῶ ἡ μέση μου πιεζόταν ἀπὸ ἄλλους νεκρούς. Μόλις ἡ ψυχὴ μου μπῆκε στὸ σῶμα, ἀμέσως αἰσθάνθηκα ἰσχυρὸ ψύχος. Κάπως ἀπελευθέρωσα τὴν πιεσμένη μέση μου, διπλώθηκα καὶ ἕσφιξα τὰ γόνατα μὲ τὰ χέρια. Τὴν στιγμὴ ἐκείνη, ἔβαλαν μέσα τὸ νεκρὸ σῶμα κάποιου ἄνθρωπου καὶ ὅταν ἄναψαν τὸ φῶς, μὲ εἶδαν σκυμμένη, ἐνῶ ἐκεῖνοι συνήθως βάζουν ὅλους τους νεκροὺς μὲ τὸ πρόσωπο πρὸς τὰ πάνω. Βλέποντάς με ἔτσι οἱ νοσοκόμοι φοβήθηκαν καὶ ἀπὸ τὸν φόβο τους σκορπίσθηκαν. Ἐπέστρεψαν μὲ δυὸ γιατρούς, ποὺ ἀμέσως διέταξαν νὰ ζεσταθῆ τὸ μυαλό μου μὲ λάμπες. Στὸ σῶμα μου ὑπῆρχαν ὀκτὼ τομὲς (μάθαιναν πάνω σ᾿ αὐτό) τρεῖς στὸ στῆθος καὶ οἱ ὑπόλοιπες στὴν κοιλιά. Δυὸ ὧρες μετὰ τὸ ζέσταμα τοῦ κεφαλιοῦ, ἄνοιξα τὰ μάτια καὶ μόλις μετὰ ἀπὸ δώδεκα ἡμέρες ἐμίλησα.
Τὸ πρωὶ μοῦ ἔφεραν πρωινό, τηγανίτες μὲ βούτυρο καὶ καφὲ (ἦταν ἡμέρα νηστείας), ἀλλὰ δὲν ἤθελα νὰ φάω καὶ τοὺς εἶπα ὅτι δὲν θὰ φάω. Οἱ νοσοκόμοι ἔφυγαν πάλι καὶ ὅλοι στὸ νοσοκομεῖο ἄρχισαν νὰ μὲ προσέχουν. Ἦλθαν οἱ γιατροὶ καὶ μὲ ρώτησαν γιατί δὲν θέλω νὰ φάω. Τοὺς ἀπάντησα: «Καθίστε καὶ θὰ σᾶς διηγηθῶ τί εἶδε ἡ ψυχὴ μου. Ὅποιος δὲν νηστεύει τὶς ἡμέρες τῆς νηστείας, αὐτὸς θὰ φάγη βρωμερὰ καὶ σιχαμερὰ πράγματα. Γι᾿ αὐτὸ δὲν θὰ φάω σήμερα, ὅπως καὶ σ᾿ ὅλες τὶς νηστεῖες δὲν θὰ ἀρτυθῶ». Οἱ γιατροὶ ἀπὸ τὴν ἔκπληξι, τὴν μία κοκκίνιζαν, τὴν ἄλλη κιτρίνιζαν καὶ οἱ ἀσθενεῖς μὲ ἄκουγαν προσεκτικά. Κατόπιν συγκεντρώθηκαν πολλοὶ γιατροὶ καὶ ἐγὼ τοὺς εἶπα ὅτι τίποτε πλέον δὲν μὲ πονάει. Τότε ἄρχισε νὰ ἔρχεται σὲ μένα κόσμος καὶ μάλιστα πολὺς καὶ ἐγὼ σὲ ὅλους διηγόμουν καὶ ἔδειχνα τὶς πληγές. Ἡ ἀστυνομία ἄρχισε νὰ διώχνη τὸν κόσμο καὶ μένα μὲ μετέφεραν σὲ ἄλλο νοσοκομεῖο. Ἐκεῖ ἀνάρρωσα τελείως καὶ παρεκάλεσα τοὺς γιατροὺς νὰ μοῦ γιατρέψουν, ὅσο τὸ δυνατὸν ἐνωρίτερα τὶς τομές, ποὺ μοῦ ἔκαναν μαθαίνοντας ἐπάνω μου. Τότε μὲ ἔβαλαν πάλι στὸ χειρουργικὸ τραπέζι καί, ὅταν οἱ γιατροὶ ἄνοιξαν τὴν κοιλιά, μοῦ εἶπαν: «Γιατί χειρούργησαν τελείως ὑγιῆ ἄνθρωπο;». Ἐγὼ τότε τοὺς ἐρώτησα: «Ποιὰ εἶναι ἡ ἀρρώστια μου;». Αὐτοὶ μοῦ ἀπάντησαν: «Τὰ ἐντόσθιά σας εἶναι ὑγιῆ καὶ καθαρά, ὅπως τοῦ παιδιοῦ». Τοὺς εἶπα ὅτι τὰ μάτια μου ἦταν δεμένα κατὰ τὴν διάρκεια τῆς ἐγχείρησης, ἀλλ᾿ ὅτι, παρ᾿ ὅλα αὐτά, εἶδα τὸ ἐσωτερικό μου στὸν καθρέπτη τοῦ νταβανιοῦ. Ἦλθαν καὶ οἱ γιατροὶ ποὺ ἔκαναν τὴν ἐγχείρησι καί, ὅταν πλησίασαν, εἶπαν: «Ποῦ εἶναι ἡ ἀρρώστειά της; Τὰ ἐντόσθιά της ἦταν ὅλα διαλυμένα καὶ προσβεβλημένα ἀπὸ τὸν καρκίνο καὶ τώρα εἶναι τελείως ὑγιῆ». Τοὺς ἀπάντησα: «Ὁ Κύριος ὁ Θεὸς φανέρωσε τὸ ἔλεός του ἐπάνω σὲ μένα τὴν ἁμαρτωλή, γιὰ νὰ ζήσω ἀκόμη καὶ μαρτυρήσω στοὺς ἄλλους ὅ,τι εἶδα καὶ ὅ,τι μοῦ συνέβη. Ἐκεῖνος ὁ Κύριος ὁ Θεὸς ἐπῆρε ὅ,τι κατεστραμμένο ἦταν μέσα μου καὶ μοῦ τὰ ἔδωσε ὑγιῆ· σὲ ὅλους θὰ τὸ διηγοῦμαι, ὥσπου νὰ πεθάνω». Κατόπιν εἶπα στὸν γιατρό: «Βλέπεις πῶς γελαστήκατε;». Καὶ ἐκεῖνος ἀπάντησε ὅτι: «τίποτε δὲν ἦταν ὑγιὲς μέσα σου». «Τί νομίζετε τώρα;» τὸν ἐρώτησα ἐγὼ. Ἀπάντησε: «Σὲ ἀναγέννησε ὁ Ὑπέρτατος». Τότε τοῦ ἀπάντησα: «Ἂν πιστεύετε σ᾿ Αὐτόν, κάντε τὸν σταυρόν σας καὶ παντρευθῆτε στὴν ἐκκλησία». Ὁ γιατρὸς κοκκίνησε γιατὶ ἦταν ἑβραῖος. Πρόσθεσα ἀκόμη: «Γίνου ἀρεστὸς στὸν Κύριο καὶ Θεό».
Κατόπιν ἄφησα τὸ νοσοκομεῖο, κάλεσα τὸν ἱερέα ποὺ ἐνωρίτερα ἐνέπαιζα καὶ τοῦ ἔκανα ἐπιθέσεις, ἀποκαλώντας τον χαραμοφάη. Τοῦ διηγήθηκα ὅλα, ὅσα μοῦ συνέβησαν, ἐξωμολογήθηκα καὶ μετέλαβα τῶν Ἁγίων τοῦ Χριστοῦ Μυστηρίων. Τὸν κάλεσα καὶ εὐλόγησε τὸ σπίτι μου, γιατὶ ὡς τώρα σ᾿ αὐτὸ βασίλευε ἡ ἁμαρτία, ἡ μικρότητα, τὸ μεθύσι, ὁ ἐμπαιγμὸς καὶ ἡ μάχη.
Τώρα ἐγὼ ἡ ἁμαρτωλὴ Κλαυδία ποὺ εἶμαι 40 χρονῶν, μὲ τὴν βοήθεια τοῦ Θεοῦ καὶ τῆς Οὐρανίας Βασίλισσας, ζῶ χριστιανικά. Πηγαίνω τακτικὰ στὴν ἐκκλησία, στὸν ναὸ τοῦ Θεοῦ καὶ ὁ Κύριος μὲ βοηθεῖ. Ἀπ᾿ ὅλες τὶς μεριὲς τοῦ κόσμου μὲ ἐπισκέπτονται ἄνθρωποι καὶ ἐγὼ διηγοῦμαι σὲ ὅλους ὅσα μοῦ συνέβησαν, εἶδα καὶ ἄκουσα. Μὲ τὴν βοήθεια τοῦ Θεοῦ, τοὺς δέχομαι ὅλους, διηγοῦμαι σὲ ὅλους τί ἤμουν πρίν, τί μου συνέβη τώρα καὶ γιὰ ποιὸ λόγο εἶμαι τώρα πιστή.
Ἂς εἶναι δοξασμένος ὁ Κύριος ὁ Θεός μας! Ὅλους τοὺς συμβουλεύω νὰ προσέχουν πῶς ζοῦν, γιατὶ πράγματι ὑπάρχει ἄλλος κόσμος καὶ ἄλλη ζωὴ καὶ ὅτι ὁ καθένας θὰ δώση λόγο γιὰ τὰ γήινα ἔργα του καὶ ὅτι ἀνάλογα μὲ αὐτὰ θὰ ἔχη πλήρως δίκαια ἀνταμοιβὴ ἢ τιμωρία καὶ μάλιστα αἰώνια.
Νὰ ζῆτε ὅλοι χριστιανικὰ καὶ κατὰ Θεόν. Ἀμήν.
Γέροντας Φιλόθεος Ζερβάκος
I believe in one God, the Father Almighty, Maker of Heaven and earth, and of all things visible and invisible.
To believe in God means to be steadfastly sure that God exists, that He cares for us, and to wholeheartedly accept His Divine revelation; that is, everything that He revealed about Himself, and about the salvation of people by the incarnate Son of God, our Lord Jesus Christ.
But in order that our faith be alive and active, it is necessary to confess it. To confess faith means to openly express internal faith in God by words and good works, and that neither danger, persecution, suffering, nor even death are able to force us to renounce our faith in the true God. Only by such a firm confession will we be able to save our souls. For man believeth unto righteousness and with the mouth confession is made unto salvation (Rom. 10:10), says Apostle Paul.
The holy martyrs serve as examples of steadfast and courageous confession of faith. They had such faith in God and were so animated by love for the Lord Jesus Christ that for His name’s sake they renounced all earthly gain, underwent persecution and such martyric sufferings that could be contrived only by the most evil imagination of man.
The words of the Symbol of Faith, "In one God," indicate the uniqueness of the true God. God is one, and there is no other beside Him (Ex. 44:6, Ex. 20:2-3, Deut. 6:4; John 17:3; I Cor. 8:4-6). This reminder is given in order to repudiate pagan teachings about many gods.
God is the highest Being, above all that is mundane or supernatural. To know the being of God is impossible. It is higher than the knowledge not only of men, but even of the angels. From the revelation of God, from the clear testimonies of the Holy Scriptures, we are able to get an understanding of the existence and the basic nature of God. God is Spirit (John 4:24); living (Jer. 10:10; I Thess. 1:9); self-existent, that is, dependent on no one, and having received life from Himself — He is (Ex. 3:14; I John 2:13); everlasting (Ps. 90:2; Ex. 40:28); unchanging (James 1:17; Mala. 3:6; Ps. 102:27); omnipresent (Ps. 139:7-12; Acts 17:27); omniscient (I John 3:29, Heb. 4:13); omnipotent (Gen. 17:1; Luke 1:37; Ps. 32:9); all good (Matt. 19:17, Ps. 24:8); wise (Ps. 104:24; Rom. 14:26; I Tim. 1:17); righteous (Ps. 7:12; Ps. 10:7; II Rom. 6:11); self-sufficient (Acts 17:25); all blessed (I Tim. 6:15).
The assertion that God is Spirit does not contradict those places in the Holy Scriptures in which bodily members are ascribed to God. These expressions are used symbolically in the spiritual writings when they speak of the nature of God. For instance, eyes or ears indicate the omniscience of God, and so forth.
God is one, but not solitary. God is one in essence, but triple in Persons, Father, Son, and Holy Spirit, the Most-holy Trinity, consubstantial and indivisible. One in three Persons, each Person eternally loving the others. God is love (I John 4:16).
The inter-relationship between the Persons of the Holy Trinity is such that God the Father is not born from and does not proceed from the other persons. The Son of God was born from God the Father before all ages, and the Holy Spirit always proceeds from God the Father. All three Persons of the Holy Trinity in being and nature are completely equal within God Himself. As God the Father is true God, so God the Son is true God, and God the Holy Spirit is true God, but all three Persons are a single Deity — One God.
How one God exists in three Persons is a mystery, incomprehensible to our intelligence, but we believe this according to the testimony of Divine revelation. The mystery of the Holy Trinity was revealed to us by the Lord Jesus Christ Himself, when he sent the Apostles to preach. He said, Go therefore and teach all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit (Matt. 28:19). The Apostle and Evangelist John also clearly testifies both to the trinitarian Persons of God and to the single essence of the Persons. There are Three Witnesses in Heaven (about the Divinity of the Son of God); Father, the Word, and the Holy Spirit; and these Three are one (I John 5:7).
Apostle Paul, addressing the Corinthian Christians, says, The grace of our Lord Jesus Christ and the love of God the father and the communion of the Holy Spirit be with you all (II Cor. 13:14).
For clarification of this great mystery we point out the world which, as a revelation of the creation of God, speaks to us of the incomprehensible mystery of the trinitarian essence of the Creator. The imprint of this mystery lies deep in the nature of every created entity. The trinitarian unity, as an underlying idea, is intrinsic to all the works of the Creator, glorifying the Trinity. For example, the speech of all persons in the world has three persons: I; you; he, she, or it. Time is expressed as past, present and future. The states of matter are liquid, solid and gas. All the various colors in the world are make up of the three primary colors, red, blue and yellow. Man conducts himself by means of thought, word and deed. Deeds, in their turn, have a beginning, a middle, and an end. Even man is a trinitarian unity of body, mind and soul. The salvation of our souls is made up of three Christian virtues, faith, hope and love.
We are able to understand the mystery of the Holy Trinity in part only with the heart, by love found in the Holy Orthodox Church of Christ, that is, by living in love.
We call God Almighty because He, as King of Heaven, governs all and maintains everything by His strength and power.
Furthermore, we call God Maker of heaven and earth because everything that exists, both in the visible, physical world and in the invisible, spiritual world, that is, the entire universe, was created by God in Three Persons. God the Father created with the Word, His Only-begotten Son, and with the cooperation of the Holy Spirit.
To the invisible or spiritual world belong angels — spirits — bodiless, immortal beings, endowed with reason, will and power. Also to the spiritual world belongs the soul of each person.
The word "angel" is a Greek word which means "messenger," because God sends angels to announce His will to people. Each Christian has his own Guardian Angel, who invisibly helps him in matters of salvation, and guards him from the wicked activity of the evil one. The evil one is called the Devil (slanderer), and Satan (one who is against God). The evil spirits were also created good and free. However, they became proud, fell from God, and became deceitful and evil. Since that time, they have envied everything good and lead men into sin in order to destroy them. Because of sin, all people die physically. They would die a more terrible second, spiritual death, when the soul surrenders to sin and perishes in estrangement from God, if people were not saved from this eternal destruction by the incarnate Son of God.
In the following six articles of the Symbol of Faith, beginning with the second Article and ending with the seventh, are set forth teachings about the Second Person of the Holy Trinity, the Son of God, our Lord and Saviour Jesus Christ.
The first week of Great Lent is distinguished by its special strictness and its lengthy services. On the first four days (Monday, Tuesday, Wednesday and Thursday) the canon of St. Andrew of Crete is read at Great Compline with the refrain between each verse, "Have mercy on me, O God, have mercy on me."
On Friday of the first week, at the Liturgy after the Prayer before the Ambo, the blessing of "koliva" (a mixture of boiled wheat with honey) takes place in memory of the holy Great Martyr St. Theodore Tyro, who granted supernatural help to Christians to help them keep the fast. In 362 A.D., the Byzantine Emperor, Julian the Apostate, ordered that the blood of sacrifices offered to idols be secretly sprinkled on the provisions for the city of Constantinople. The Great Martyr St. Theodore, who was burned alive in 306 for his confession of the Christian faith, appeared in a dream to the bishop of Constantinople, Eudox-ius, and exposed the secret plot of Julian. He ordered him not to buy food for the entire week at the city market, and to instruct his flock to live on koliva.
On the first Sunday of Great Lent the "Triumph of Orthodoxy" is celebrated, which was established by the Empress Theodora in 842 A.D. in memory of the restoration of the veneration of the holy icons. At the conclusion of the Liturgy a Service of Intercession ("Moleben") is held in the center of the church before icons of the Saviour and the Theotokos, asking that the Lord confirm Orthodox Christians in the faith and bring back to the path of truth all those who have apostatized from the Church. The deacon reads the Creed solemnly and pronounces the anathemas, proclaiming that all those who have presumed to distort the true Orthodox Christian Faith are separated from the Church. He then intones "Eternal Memory" for all the reposed defenders of the Orthodox Faith, and finally, "Many Years," for all those who are living. This service is customarily done in the presence of a bishop.
On the second Sunday of Great Lent the memory of St. Gregory Palamas is celebrated. A bishop of Thessalonica who lived in the fourteenth century, he continued the battle against Western, Latin distortions of the Christian faith by teaching the importance of the deifying power of the uncreated Grace of God and preserving the true balance between immanence and transcendence with the doctrine of the relationship between the "essence" and "energies" of God. In accordance with the Orthodox Faith he taught that the ascetic endeavor of fasting and prayer, particularly the practice of the Jesus Prayer according to the teachings of the hesychastic Fathers, prepares one to receive the grace-filled light of the Lord, which is like that which shone on Mt. Tabor at the Lord’s Transfiguration. In other words, if God wills, according to one’s striving, one can partake of divine blessedness while still on this sinful earth. Thus the second Sunday of Great Lent has been set aside to commemorate this great Church Father, who made explicit the teaching which reveals the power of prayer and fasting.
On the third Sunday of Great Lent, during the All-night Vigil after the Great Doxology, the Holy Cross is brought forth from the Altar and placed in the center of the church for the veneration of the faithful. During the prostrations made before the Cross (which often contains a portion of the True Cross) the church chants, "Before Thy Cross, we bow down, O Master, and Thy holy Resurrection we glorify." This hymn is also chanted at the Liturgy instead of the Trisagion. The Church has placed this event in the middle of Great Lent in order that the recollection of the suffering and death of the Lord might inspire and strengthen those fasting for the remainder of the ascetic struggle of the fast. The Holy Cross remains out for veneration throughout the week until Friday, when, after the hours and before the beginning of the Presanctfied Liturgy, it is returned to the Altar. Thus the third Sunday and fourth week of Great Lent are termed those of the "Adoration of the Holy Cross."
On the fourth Sunday of Great Lent St. John of the Ladder is commemorated, the author of the classic ascetic text, The Ladder, in which he indicates a ladder, or succession of virtues which lead us up to the Throne of God. On Thursday of the fifth week at Matins, the Great Canon of St. Andrew of Crete is read, along with the reading of the life of St. Mary of Egypt. The commemoration of the life of St. Mary of Egypt, who formerly had been a great sinner, is intended to serve as an example of true repentance for all and convince us of the ineffable compassion of God. On Saturday of the fifth week (Matins on Friday evening) we celebrate the "Laudation of the Theotokos," which consists of the reading of the Akathist to the Theotokos. This service was initiated in Greece in gratitude to the Theotokos for her numerous deliverances of Constantinople from its enemies. The Akathist is read here for the confirmation of the faithful in their reliance upon the heavenly Mediatress, who, delivering us from visible enemies, is even more an aid to us in our battle with invisible enemies.
On the fifth Sunday of Great Lent we commemorate our holy Mother Mary of Egypt. As mentioned above, the Church finds in her an image of true repentance and a source of encouragement for those engaged in spiritual endeavors, by virtue of the example of the ineffable mercy of God shown towards her a repentant sinner.
The sixth week, which directly precedes Palm Sunday, is dedicated to the preparation of those fasting for a worthy meeting with the Lord and for the commemoration of the Passion of the Lord.
On Saturday of the sixth week the resurrection of Lazarus by Jesus Christ is commemorated. This day is termed "Lazarus Saturday." During Matins the "Troparia on the Blameless" are chanted: "Blessed art Thou, O Lord, teach me Thy statutes..." and at the Liturgy instead of "Holy God" we chant "As many as have been baptized into Christ have put on Christ. Alleluia," for those catechumens who are baptized according to custom on this day.
The sixth Sunday of Great Lent is one of the twelve great feasts, in which we celebrate the solemn Entry of the Lord into Jerusalem for His voluntary Passion. This feast is also termed Palm Sunday. After the reading of the Gospel at the All-night Vigil, we do not chant "Having seen the Resurrection of Chris i," but the 50th Psalm is read immediately, and after being sanctified with prayer and holy water, bundles of palms, flowers, and (in the Russian Church) pussy willows, are distributed to the faithful, who then remain standing until the end of the service holding these bundles with lit candles as a sign of the victory of life over death.
At Vespers on Palm Sunday the dismissal begins with the words, "May Christ our true God Who for our salvation went to His voluntary Passion,...
