A drawing I did of Elder Iakovos in 2007.
matushka constantina
Excerpt from The Garden of the Holy Spirit: Elder Iakovos of Evia, p. 79
That year, the area [of Livanates] suffered from a long drought. The villagers in the boat, who knew Fr. Iakovos, pleaded for rain. Fr. Iakovos listened to them, then sat in a corner. The boat was approaching Livantes. Then Fr. Iakovos, holding the woven bag with the holy head [of St. David of Evia] in his arms, addressed the following exact words to St. David: “Old man, your fellow villagers are here on account of the drought. Now, when we arrive, I ask you to thunder [rain]. Take good care not to embarrass me. You will be ridiculed, and I will be ridiculed too!” As soon as they got on shore, it started thundering. Thirty years later, Fr. Iakovos said: “I, my brother, say these things to the Saint’s ears, and he opens a direct line with our Christ!”
This simple explanation contains, in fact, the theological wisdom of a thousand and one theologians. God alone has miraculous power, divine grace, and uncreated energies. He bestows them, though, upon human beings through his very elect, through the saints, who, having loved Him exceedingly and having cleansed themselves by means of every kind of ascesis, having obtained the gift of boldness towards God. That is, the saints have been given the privilege to ask something from God, while God “obeys” them and fulfills it.
Elder Iakovos with St. David of Evia
http://lessonsfromamonastery.wordpress.com/2014/05/10/the-boldness-of-a-saint/
When a child is Baptized into the Orthodox Church, he is linked to the Church’s spiritual powers, including the intercessory power of the Saint—as one united to Christ—after whom he is named. Throughout his life, the intercession, comfort, and protection of this Saint, as part of the Grace flowing from Christ, is available to him. It is for this reason, indeed, that we Orthodox celebrate, considering birthdays to be of secondary or minor importance.
When adults are Baptized into the Orthodox Church, they must take the name of an Orthodox Saint, if their previous name was not Orthodox. They must also use this name at all times. Otherwise, they will have broken the very bond of Baptism, which includes the establishment of a close and real relationship between the Christian and the Saint to whom he is spiritually joined in that Baptism. In the unthinkable, but all too frequent, case of modernists who Baptize or Chrismate converts and fail to give them Orthodox names, these converts should go to a sober, traditionalist Priest and ask that an Orthodox name be assigned, also asking that this be done in conjunction with a service of supplication to the Saint whose name they are taking. That name should subsequently be used at all times, without exception—among friends, at school, at work, etc. It can be added to a convert’s former name on a driver’s license and other forms of identification, since the law allows the addition of such a religious name, as long as it is not for the purpose of fraud or misrepresentation.
Needless to say, then, the idea of “Church names,” taken from the Latin practice of having confirmation names, is unacceptable to Orthodox and constitutes a perversion of the Church’s teaching. It involves a denial of spiritual consolation which is dangerous and which will have consequences for the believer that will be understood only fully at the Day of Judgment. Those who persist in ignoring Church tradition in this matter are simply playing with disbelief, blasphemy, and their souls.
