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".

The Great Canon of St. Andrew of Crete pt1b- Constantine Zalalas

The Great Canon of St. Andrew of Crete pt1a- Constantine Zalalas

Holy Trinity hymn- Vatopaidi Monastery

Θαυματουργική εμφάνιση του Γέροντα Παϊσίου σε οδηγό και διάγνωση Καρκίνου (Ανέκδοτη Μαρτυρία).

Ευχαριστούμε πολύ τον φίλο Λ.Π. από το Λονδίνο, ο οποίος μας απέστειλε το θαύμα αυτό το οποίο ανέφερε ο Γέροντας Εφραίμ στην ομιλία την οποία έκανε στον Ιερό Ναό των Αγίων Αποστόλων του Λονδίνου και δημοσιεύσαμε.

Γέροντας Εφραίμ
Ιερός Ναός 12 Αποστόλων Λονδίνου


“Θέλω να πω ότι αυτοί οι άγιοι που αγίασαν σήμερα έχουν μεγάλη δόξα, μεγάλη παρρησία στο Θεό και μας βοηθούν πάρα πολύ. Πριν από τρεις μήνες συνέβη το εξής. Ένας οδηγός πήγαινε από τη περιοχή της Θέρμης στη Θεσσαλονίκη. Τον σταματά ένας καλόγερος και του λέει: «Παλικάρι, με παίρνεις μέχρι τη Θεσσαλονίκη;». «Βεβαίως, ελάτε». Ήταν μόνος ο οδηγός. Κάθησε δίπλα του και του λέει: « Κώστα, -χωρίς να τον ξέρει- έχεις αρχόμενο καρκίνο στους πνεύμονες. Να πας στο νοσοκομείο και θα τον προλάβεις». Και αμέσως εξαφανίσθηκε. Αυτός έπαθε σοκ. Παίρνει μερικά τηλέφωνα και λέει τι του συνέβη. Του φέρνουν μερικές φωτογραφίες. Τον ρωτούν αν αναγνωρίζει ποιός είναι ο καλόγερος; Αυτός αναγνώρισε τον π. Παΐσιο. Πήγε πράγματι στο νοσοκομείο. Τον εξέτασαν οι γιατροί και βρήκαν αρχόμενο καρκίνο στους πνεύμονες, ενώ ο ίδιος δεν αισθανόταν πόνους. Βλέπετε αυτοί οι άνθρωποι, οι οποίοι ευαρέστησαν τον Θεό εμφανίζονται μετά το θάνατο τους και πιστοποιούν την αλήθεια του ευαγγελίου.

"Do Not Look for Joy Outside of Yourself"

Elder Ephraim of Vatopaidi 



A talk given in the New-Tikhvin women's Monastery, Ekaterinburg, Russia, October, 2011, during the visit of the Cincture of the Mother of God to Russia.


A talk given in the New-Tikhvin women's Monastery, Ekaterinburg, Russia, October, 2011, during the visit of the Cincture of the Mother of God to Russia.
Your Eminence, eminent bishops, honorable fathers, dear Mother Abbess, brothers and sisters! It is a great joy for me to be in your monastery once again. As you know, this time we have arrived with the holy Cincture of the Mother of God. This is a very special holy shrine — very precious from the spiritual point of view. By God's providence we have brought the relic to this city in order to sanctify the city, and of course, for the sake of the monastics who live here. We know how pleasing the monastic life, and in general the existence of monasteries is to the Mother of God. We know how many times in the history of the Church the Mother of God appeared to chaste and pure souls and said, "There is my icon, take it and build a monastery." The Holy Mountain is the only existing monastic republic, dedicated entirely to her. The Most Pure Virgin is the Protectress of Mt. Athos. She herself told St. Peter the Athonite to go and live on the Holy Mountain, and said that he and his co-strugglers will be under her direct Protection. "I myself will be your Protectress, Healer, and Nourisher," she said. Appearing to St. Athansius the Athonite, she said the same thing she had said to St. Peter, adding, "I will be your Economissa (steward) and I will take care of all of you; but I want only one thing from you—that you keep your monastic vows." And to this day we, the Athonites, delight in her patronage and special intercession.
Therefore, my dear ones, it is a great blessing that we have come to monasticism. Our elder Joseph of Vatopedi of blessing repose very often said to us, "There is no greater blessing for a person than when God calls him to the monastic life. May the monk never, not even for a second, ever forget that God Himself called him." When we remember how we left the world, what went along with us then, we see that God's grace was upon us, that it accomplished our renunciation of the world, and led us to the monastery. Here we must fulfill three virtues in their entirety: non-acquisitiveness, obedience, and chastity. These virtues lead us in the spiritual life, root us in it, and help us attain the fullness of maturity in Christ.
Monasticism is the path of perfection, and therefore we monastics are called to acquire the fullness of grace. Not long ago, one monk came to me and said, "You know, I have no time to read." I said to him, "My child, the monastery is not a place of reading. You have come to the monastery not to read, and not even to pray. You have come to deny yourself and submit yourself to spiritual guidance. If you give yourself over in obedience to the abbot and not try to get as comfortable as possible in this life, then you will fulfill Christ's commandment exactly. He never said anything accidently, but always unmistakenly, and He said to us monks: Whoever will come after me, let him take up his cross and follow Me."
Whoever in the monastery fulfills his own desires and dreams is not denying himself. A monk should not have any dreams at all—no ambitions or plans. He comes as a man condemned to death, lifts his arms and says to the abbot, "Do with me as you will." By this he fulfills another of Christ's words: "He who wants to save his own soul will lose it." And if a monk understands the meaning of these words and places them at the foundation of his life, he will have a correct understanding of podvig, and all his problems will be solved. He becomes an organ of God's Providence and fully imitates our Lord Jesus Christ, Who, although sinless, came and stood on the level of us penitents, as if He also needed repentance. Christ did not just give commandments from the heavens for us to observe; He Himself came to us and demonstrated them to us in practice. And what did He say to us, absolutely clearly? "I have come not to do my own will, but the will of my Father Who sent Me." Our blessed elder Joseph told us in his talks, "What do you think, brothers: if Christ were to fulfill His own will—would that have been sinful? Nevertheless, He did not do that, so that He could be One Who first does, and then teaches." Man's will and desire is a brass wall. Not a clay, not a stone, not a cement, but a brass wall separating him from God. Blessed is the monk who obeys. Obedience is not a discipline; it is something different. Obedience is when you give over your heart. Monastic life is fully Christ-centered. Therefore the elder does not use his spiritual children's obedience for his own purposes. His task is to convince the monk to submit his will to the will of God.
If you have any questions, ask them and I will answer them if I can.
—How can one notice the appearance of a sinful thought, and cut off in time a passionate thought that infect us while it is still at the state of suggestion?
—Do not be over-preoccupied with thoughts—they need to be treated with disdain. One monk in our monastery once came to me and said, "I need to confess." I saw that he was carrying a notebook. I asked him, "What is that you have?" "It is my confession," he answered. "Well, give it to me," I said. "I will read your notebook." Just imagine—thirty pages of thoughts! I said to him, "Do you think you need to confess every thought that comes into your head? You'll end up in a psychiatric hospital that way!" He had written down even the thoughts that came to him during services. I told this brother, "Thoughts that come in do not mean anything." Even if the mind inclines toward them for a moment, this does not mean anything, absolutely nothing! Forget them! You need to confess only those thoughts that do not go away for a long time, that stay in the mind for days or weeks; but in general thoughts are soap bubbles.
I will tell you about yet another incident from life. One young man, a church-going man, fell into gluttony—he wanted to eat a shish kebob on a Wednesday, and went to buy it. He came to the store and the salesman said, "Forgive me but I just sold the last one." This young man then came to me and said, "This is what happened, and I would have eaten a shish kebob!" I said to him, "But you did not eat it? That is all! You gave in to a thought, but did not sin in deed." How is it with us? First there is the thought, and then it becomes a word, and then a deed. But a sin is considered committed when it becomes a deed. Therefore, be attentive and do not be preoccupied much with thoughts; disdain them. "For the thoughts of mortal men are miserable" (Wis. 9:14), literally, "Thoughts are cowardly"
—Fr. Ephraim, to what do you think monastics in Russia should be paying particular attention, so that our monasteries would be stronger and flourish?
—You need to pay attention to obedience. A monk should obey and not have passionate attachments; this especially relates to women monastics. I have one women's monastery, and when I go there, it all begins: "Geronda, pray for my aunt, my nephew, my nephew's neighbor. Geronda, pray for my brother, for my sister's friend." You shouldn't be concerned with your aunt's, your nephews' or their neighbors' needs. Pay attention to this, because the virtue of exile is particularly hard for women; they tend to be very attached to their relatives. They start praying fervently for them, but under the guise of prayer for their relatives, their hearts cleave to them again. Obedience, however, tells us to give ourselves wholly to Christ. Whoever does not renounce his property, says the Lord, cannot be my disciple. These are the words of Christ, Who was merciful, Who was a teacher of mercy! But do you remember what the man said after the Savior called him to follow Him? "Allow me to go and bury my father." He was not lying, after all; he would have done just that. But Christ said, "No let the dead bury their dead. You follow Me." Why do you think He said that? Because man's mind is called to illumination, and compared to this illumination, this sanctity, everything is insignificant, nothing. Or, for example, many people write letters to their relatives who are monks. The brothers ask me, "Geronda, should I answer the letter?" "No," I say, "you don't need to answer it. Pray for them, and that will be your greatest offering."
—How can a complicated and responsible monastic job having to do with monastery property management be combined with the commandment not to care for tomorrow?
—Whoever cares for these things is doing them in obedience—he has a "carefree care". St. Silhouan the Athonite was the steward, not even of the monks, but of the lay workers. At the same time he was a great man of silence, a true hesychast. Pay attention to this! Do you remember how he himself admitted in his recollections: "The abbot told me to be the steward of the workers, and I inwardly resisted. 'Oh, father, what are you burdening me with…'" He did not accept it right away only inwardly, and did not show swift obedience, although he went and did this job. But the level of his spiritual progress did not allow him the right to resist even inwardly. He himself admitted that for this resistance against the abbot he had headaches his whole life as a penance. So, be very careful. Look at how Christ mysteriously, in an amazing way equated the will of a lawful organ—that is, the abbot—with His own will. What does He say? "Whoever hears you hears Me, and whoever rejects you rejects Me." Therefore, another great saint of our times, Elder Porphyrius of Kavsokalyvia, emphasized the significance of joyful obedience.
—How can repentance be combined with spiritual joy, compunction and inner peace? Both are needed, but apparently contradict each other.
—To the extent that a person repents and has that inner lamentation commanded by Christ, he will feel simultaneously that this lamentation is joy-producing. Do not contemplate spiritual things by using the feelings or sentimentality. One may weep because he has a psychological problem, another weeps from sentimentality, while a third weeps for spiritual reasons. Unfortunately, we have not worthily responded to God's call—I am speaking of myself—and we do not measure up to God's grace and long-suffering for us. But we have known holy elders, our contemporaries, who had compassion for people and prayed for everyone with great pain of heart. They were always peaceful, joyful, and easy to be around. This is the wonder of a spiritual person.
—Do you think that the monastic virtues of the ancient fathers are possible in modern monasticism?
—Both monasticism and man have always been the same throughout all times. Of course, people of the twenty-first century unfortunately do not have the same self-mastery or strength as the ancients had. But if a person wants this, he can labor in asceticism according to his strength and experience the same grace as did the ancient fathers.
—How can we avoid depression when repenting? Where is the boundary between repentance and depression?
—In order to help us discern this, we have spiritual guides. One day a nun came to elder Porphyrius, who was clairvoyant. She had read much about remembrance of death and had begun to feel depressed from it, because it was beyond her strength. As soon as the elder saw this nun he could immediately see what the problem was. Before she even said anything, he said to her, "You do not have a blessing to exercise the remembrance of death. Think only about Christ's love." Thus, the podvig of repentance should be directed by a spiritual guide who looks at each person's spiritual state. When my elder, Joseph of Vatopedi, was young, he put much effort into self-criticism and began to get depressed because of it. Then our "grandfather", Joseph the Hesychast, said to him, "Son, work with this—but only a little, not too heavily." Of course, after maturing spiritually he had no problem with this practice.
It is because the spiritual state of the monk must be observed that the holy fathers prescribed that the spiritual father, the abbot, be always in the monastery. Of course, he can be absent for a few days, but in general he is continually with the brothers. Our laypeople, for example, see their spiritual father once or twice a month, the more reverent ones once a month; continual association with a spiritual father is not for them. But the holy fathers did institute this for monks because monks are as if walking a tightrope, and they need continual help.
—How can we discern salvific memory of death from ordinary fear of death, which even non-religious people feel?
—One person told me that he used to be very afraid of death. After he began coming to Mt. Athos, this fear disappeared completely. God gave him such a gift. Psychological fear is not a good fear; it rejects [death], but remembrance of death in Christ is victory over death.
Once a group of pilgrims came to our monastery, and after Compline I talked with them a little. I do not know why, but I began to talk with them about remembrance of death. There was one psychologist among them. He said to me later, "Father, we came to you on the Holy Mountain, and you began talking to us about such sad things." At first I did not understand what had happened. He then said, "Couldn't you have found something else to talk about? Why talk about death?" He was continually tapping his wooden armchair—a superstitious action against the evil eye. However, remembrance of death in Christ does not cause depression in people—it fills them with joy. After all, in Christ we conquer death, and pass over from death into life! We monks are the heralds of eternal life. Why? Because we already have a presentiment of the Kingdom of God in our hearts. Do you remember what Abba Isaiah said? "Remember the Kingdom of Heaven, and it will draw you in little-by-little." That is why a monk is always joyful. He already tastes the Kingdom of God with his spiritual senses. And the Lord Himself says that this Kingdom is within us.
—How can we fulfill the Apostle's command: "Be joyful at all times" and acquire true spiritual joy?
—When a monk gradually obtains constant communion with God, the fruits of this communion will be joy. True joy is not a psychological but a spiritual state. St. Nectarios, a great saint of our times, put it very well in a letter he wrote: He who seeks sources of joy within himself has gone astray, and is in a state of delusion. For example, one person we love, comes from abroad to our monastery. Naturally, we rejoice that he is with us. But as much as we rejoice in his presence, we equally grieve when he leaves. We can take this thought further. We love a certain person, but God takes him from us and he leaves this life, and the love we had for him turns into equal pain after his death. Therefore, a person should not absolutize the joys that are outside of him. The source of joy is in his heart; it is the constant presence of grace. Therefore a man of God is always peaceful and calm at both joyful and sad events.
—How can we unite the commandment of love for neighbor with the obligation to be concentrated and silent?
—Here also discernment is needed, because we often fall into extremes. For example, one of our brothers in the monastery did not have a very good voice. I said to him, "You know, son, don't sing in the catholicon (the main church), but sing in our smaller churches, with three or four other fathers". So he came one day to sing; there were four of them, but then the cook came and then there were five. The brother stopped singing and said to the cook, "Either you or me." The cook was surprised. "Why?" he said. The brother answered, "The Elder blessed me to sing only when there were up to four brothers in the choir." What am I trying to say? We must have a correct understanding of our spiritual father's commandments. We have to know when to talk and when to be silent. After all, silence can come from egoism, or neurasthenia; but there is also spiritual silence. I once asked my monks not to talk during services. So, during a service, one brother came up to another brother and asked him about something to do with the kitchen, and instead of answering him, the other showed him by a gesture that it is forbidden to talk (he placed his finger over his lips). This is not obedience. He was obligated to answer because this was something necessary. But when a monk loves silence, God gives him the opportunity and the time to be silent.
Archimandrite Ephraim of Vatopedi
Translation by OrthoChristian.com

29 / 11 / 2011

On Relationships and Love

As Orthodox Christians, how are we expected to relate to one another? Jesus was very clear on this. He tells us that we are to love one another. He told this to his disciples numerous times. He says forcefully, "This is My Commandment, That you love one another. (Jn 15:17) This commandment was then repeated by his disciples in their writings. He is also very clear about the extent of this love. He tells us that we are love our neighbor as we love ourselves What ever you wish men to do to you, this is what you should do to them, Matthew records. (Matt 7:12)

Metropolitan Gregory of St. Petersburg gives us some direction about how to live these words in our relationships. He was writing in the 19th century.

1. He says to wish the best to all your neighbors. "rejoice when they are happy and commiserate when they fall into misfortune."

2. Do not speak poorly of anyone. You surely would not want someone to speak poorly of you. Do not be suspicious of anyone, he says. As Paul tells us, "Love loves no evil." (1 Cor 13:5)

3. You like it when others speak well of you, so "speak well of all your neighbors, be especially careful not to slander your neighbor."

4. When someone speaks ill of someone that is not part of your circle of close friends, try to defend them if at all possible and never repeat what you have heard.

5. You do not like it when someone divulges your shortcomings, therefore, when you see the weaknesses in others do not speak ill of them to others. 'Charity...beareth all things... endureth all things' (1 Cor 13:4-7). You must seek to find the proper time to help such a person to see what they may not see in themselves so they can correct their ways. This takes a lot of love and carefully picking the right time to act. Avoid a direct confrontation that may raise anger as you would not like someone to tempt you in this way.

6. Strive to help others who are in need as much as you can. Metropolitan Gregory says, "a) We must, before helping others people help those whom God's foresight has united us with.... b) Among the above, before others, come to the assistance of those who are especially in need, that is the ill and disabled. Even if you cannot give them what they specifically need, than at least visit them, serve them in some way, and comfort them. Act this way even if they are totally ungrateful to you, for 'Love does not seek its own' (1Cor 13:5)"

7. Pray for all the departed and especially for those who died suddenly without proper preparation while still in serious sins. Metropolitan Gregory says, "Remember them more often, and offer what alms you can for their salvation.... [they] need our help incomparably more than those among the living who are extremely impoverished, because the reposed are now incapable of helping themselves. Only we the living can offer help."

8. Jesus asked us to love others as He loved us (John 15:12). Therefore, we must strive to develop our faith in Him along with a zealous desire to do His will. Metropolitan Gregory says, "We should act in relationship to our neighbor so that he might acquire love for Him, zealously striving to fulfill His commandments and thus continually grow toward eternal blessedness... The spiritual need of our neighbor is incomparably more important than any of his physical needs."

9. Our spiritual help should be offered first to those that God has bound us to, our children, relatives, friends, benefactors and employes.

10. As his last point he says, "we should never refuse physical and especially spiritual help to the depraved, to foreigners, non-orthodox, heretics, atheists, and enemies, for all of them, no matter what their orientation or disposition, are human, all created by the Creator, all with an immortal soul and in the likeness of God... We should show love to all people."

As Father Gregory tells us, if we work at doing these things the world will be different, it will be filled with happiness. It is by loving others that the universe is transformed in His love. He looks for us to work in cooperation with His love. This is the way love is spread to all peoples. It is also the way we love God.

Reference: How to Live a Holy Life, Metropolitan Gregory of St. Petersburg

Θαύμα του Τιμίου Σταυρού στα Φίτζι

Στο δεύτερο µεγαλύτερο νησί των Φίτζι, το Βανούα Λέβου, ο ιεραποστολικώς υπεύθυνος του νησιού πατήρ Βαρνάβας µαζί µε τον ιεροµόναχο Σάββα, επισκέφθηκαν το νοσοκοµείο της πόλης Labasa, για να παρηγορήσουν έναν άρρωστο. Καθώς συζητούσαν µε τον άρρωστο, στην άλλη άκρη του διαδρόµου άκουσαν δυνατές αφύσικες κραυγές, και παραξενεµένοι από το αποτρόπαιο του ακούσµατος, κινήθηκαν για να βοηθήσουν.

Σε παρακείµενο δωµάτιο, βρισκόταν µία κοπέλα ξαπλωµένη στο κρεβάτι, η οποία έκλεινε τα αφτιά της µε τα χέρια της, κουνούσε το κεφάλι αριστερά-δεξιά και κραύγαζε µε τρόπο ανατριχιαστικό. Οι νοσοκόµες, φοβισµένες, στέκονταν χωρίς να µπορούν να καταλάβουν τι συνέβη.

Ο πατήρ Σάββας πλησίασε µια νοσοκόµα και της λέει: «Είµαστε από την ελληνική ορθόδοξη Εκκλησία. Μπορούµε µόνο να τη σταυρώσουµε;». Τότε βγάζει το σταυρό, ο οποίος είχε µέσα Τίµιο Ξύλο και άρχισε να τη σταυρώνει στο πρόσωπο. Όσο τη σταύρωνε, τόσο πιο πολύ αυτή ούρλιαζε. Στο τέλος, ο ιερέας έβαλε το σταυρό στο στόµα της κοπέλας και αµέσως αυτή ηρέµησε. Ήταν καθαρά δαιµονισµένη και µε τη δύναµη του Τιµίου Ξύλου το δαιµόνιο έφυγε.

Το πριστατικό αυτό µάς θυµίζει τα λόγια του τροπαρίου της Παρακλητικής, «Μεγάλη τοῦ Σταυροῦ σου, Κύριε, ἡ δύναµις· ἐπάγη γάρ ἐν τόπῳ καί ἐνεργεῖ ἐν κόσµῳ» (ήχος Γ’, Πέµπτη εσπέρας, απόστιχα – µαρτυρικό).

Ο Χριστός ήρθε στη γη και σταυρώθηκε για τη σωτηρία όλου του κόσµου. Γι” αυτό και η δύναµη του Τιµίου Ξύλου του Σταυρού δεν περιορίζεται µόνο στους Χριστιανούς, αλλά και σε κάθε άνθρωπο, που είναι κάτω από την εξουσία του Σατανά.

Η θεραπεία της Φιτζιανής αυτής κόρης µε την επαφή του Τιµίου Ξύλου, αλλά και την πίστη των πατέρων που σκέφτηκαν να τη σταυρώσουν µε αυτό ήταν το καλύτερο κήρυγµα για την ίδια, τους δικούς της και όλους, όσοι υπήρξαν µάρτυρες αυτού του θαύµατος.


ταν ο Χριστός έλεγε στους Μαθητές του ότι θα είναι µαζί τους, καθώς θα κηρύττουν το Ευαγγέλιό Του, αυτό ακριβώς εννοούσε: τη ζωντανή παρουσία Του µαρτυρούµενη µε τα επακολουθούντα σηµεία και τέρατα.

Εποµένως την Ιεραποστολή την κάνει ο ίδιος ο Χριστός χρησιµοποιώντας ως όργανά Του απλούς ανθρώπους σαν τον Φιτζιανό πατέρα Βαρνάβα και τον απλοϊκό µοναχό Σάββα.

Ιεραποστολή δεν είναι υπόθεση κοσµικής σοφίας, αλλά πίστεως «δι” αγάπης ενεργουµένης».

† Ο Νέας Ζηλανδίας Αµφιλόχιος



(πηγή:Αδελφότητα Ορθοδόξου Εξωτερικής Ιεραποστολής

Jesus Prayer- Elder Ephraim ( Arizona )

Ο Θεός δεν δέχεται από σένα ελεημοσύνη, όσο επιμένεις στην πορνεία

 

 Χρωστάς χρυσάφι στο Θεό; Δεν δέχεται να του δώσεις μαργαριτάρι.
Έχασες, για παράδειγμα, την αγνεία σου; Ο Θεός δεν δέχεται από σένα ελεημοσύνη, όσο επιμένεις στην πορνεία.
Σου ζητάει τον εξαγνισμό του σώματος, επειδή αυτή την εντολή αθέτησες, νικημένος από το φθόνο του διαβόλου. Τι κι αν πολεμάς τον ύπνο αγρυπνώντας; Τι κι αν καταγίνεσαι με τη νηστεία;
Καθόλου δεν θα σε ωφελήσουν αυτά ενάντια σ΄ εκείνο το πάθος. Γιατί κάθε αρρώστια, είτε ψυχική είτε σωματική, με τα δικά της και κατάλληλα φάρμακα θεραπεύεται.
Οποιος πέφτει στην αμαρτία για δεύτερη φορά, με την ελπίδα της κατοπινής μετάνοιας, αυτός πορεύεται με πανουργία ενώπιον του Θεού.
Τον άνθρωπο αυτόν τον βρίσκει απροσδόκητα ο θάνατος. Κι έτσι δεν φτάνει στον καιρό πού, σύμφωνα με την ελπίδα του, θα μετανοούσε.

Του αββά Ισαάκ

What does it mean to be a friend of God?

In our spiritual life we are asked to continually grow becoming more and more like Christ. Saint Basil the Great tells us that if we are advancing in virtue we are ever changing. This change involves an inner change. This is a change that affects our attitude towards the world, our friends and our enemies, our entire world view.


He writes,

'When I was a child' it is said, I spoke as a child, I felt as a child, I thought as a child. Now that I have become a man, I have put away the things of a child' (1 Cor. 13.11) Again, when he had become a man, he did not rest from his work, but 'forgetting what was behind, he strained forward to what was before, he pressed on towards the goal to the prize of the heavenly calling' (Cf. Phil. 3.13, Cf. n. 10 supra.) There is a change, therefore, of the inner man who is renewed day by day....

This inner change does not come to just any one. It comes to one who is seeking change, one who seeks the love of God each and every day. It is change where we are participants, where we have to make use of our free will, and to discipline our mind and body. It is change that involves a shift in the orientation of our heart.


Saint Basil writes,

It is not the privilege of any chance person to go forward to the perfection of love and to learn to know Him who is truly beloved, but of him who has already 'put off the old man, which is being corrupted through its deceptive lusts, and has put on the new man' (Eph. 4.22, 24) which is being renewed that it may be recognized as an image of the Creator. Moreover, he who loves money and is aroused by the corruptible beauty of the body and esteems exceedingly this little glory here, since he has expended the power of loving on what is not proper, he is quite blind in regard to the contemplation of Him who is truly beloved.

He is saying that we need to make sure that our motivations are not about the love of money, our the glamorization of our physical looks, or our accomplishment and recognition in worldly affairs. Instead the change we seek is only about the "perfection of love" towards our God. Our effort is to be direct towards the commandment of our Lord: 'Thou shalt love the Lord thy God with thy whole heart, and with thy whole soul, and with thy whole mind.' (Mark 12.30) Saint Basil helps us understand the meaning of "whole heart." It has to do with being a true friend of God.


He writes,

The expression, 'With thy whole,' admits of no division into parts. As much love as you shall have squandered on lower objects, that much will necessarily be lacking to you from the whole. Because of this, of all people few have been called friends of God, as Moses has been described as a friend; (Cf. Exod. 33.11) likewise, John: 'But the friend' he says, 'of the bridegroom, who stands, rejoices exceedingly,' (John 3.29) that is to say, he who has a steadfast and immovable love for Christ, he is worthy of His friendship.

WHo is a friend? "He who has a steadfast and immovable love for Christ." True friendship is based on true love. WHen we love someone we are continually seeking to be with them and to please them. Being a friend of God means we seek Him above all else and desire with our whole being to please Him, doing His will. It is the Lord's disciples that we can see as models for this true friendship.


Basil writes,

Therefore, the Lord said to His disciples who were already perfect: 'No longer do I call you servants,' but friends; 'because the servant does not know what his master does.' (John 15.15) Accordingly, it is the privilege of a perfect man truly to recognize the Beloved. In reality, only holy men are the friends of God and friends to each other, but no one of the wicked or stupid is a friend. The beauty of friendship does not fall into a depraved state, since nothing shameful or incongruous can be capable of the harmonious union of friendship.

Ask yourself these questions: Are you His friend? Or, are you only an acquaintance? Or, maybe even an enemy? How would you describe the intensity of your love for Him? Are you only a servant carrying out His commandments? To be His friend one needs to be ever changing with ever increasing love. He needs to be working on perfecting this friendship each and every day.


A friend of God is one who has "a steadfast and immovable love for Christ."


Reference: Saint Basil's Commentary on the Psalms, Homily 17

Do Not Wish Other People to Know Your Good Deeds

[Gal. 2:6-10; Mark 5:22-24, 35-6:1] Having resurrected the daughter of Jairus, the Lord charged her parents straitly, that no man should know it. Thus are we commanded: do not seek glory, and do not train your ear for human praises, even if your deeds are of such a nature that it is impossible to hide them. Do what the fear of God and your conscience urge you to do, and behave as though such talk did not exist. Look after your soul—as soon as it inclines the slightest degree in this direction, return it to its place. A desire for people to know is provoked by a desire for praise. When there is praise the goal is achieved; but this undermines one’s energy and suppresses the praiseworthy activity, and consequently suppresses the continuation of praise. Thus, one who wants people to know of his good deeds is his own betrayer. It is a good thing for people to praise what is good—for why wouldn’t someone praise what is good? But do not keep this in your thoughts; do not expect it and do not seek it. Indulge yourself in this and you will be totally spoiled. One indulgence leads to another. Increasing the frequency of the same deeds turns them into a habit, and you will be a lover of praise. When you come to that point, then not all of your deeds will be praiseworthy, and praise will cease. Because you lack praise from others, you will begin to praise yourself, and this is what the Lord called sounding a trumpet before oneself. This is even worse. The soul then becomes petty, and chases solely after tinsel. Do not expect true good to come from such a soul.



Saint Theophan The Recluse

Ο Τίμιος και Ζωοποιός Σταυρός ως πανοπλία

Ποιός μπορεί ν’ αμφισβητήσει ότι διανύουμε μιά εποχή κατά την οποία κυριαρχεί ο ορθολογισμός και η απολυτοποίηση της ανθρώπινης λογικής, μια εποχή που ο άνθρωπος και τα δημιουργήματά του αυτοανακηρύσσονται το άπαν σ’ αυτό τον κόσμο, απομονώνοντας κι εξοστρακίζοντας κάθε τι το μεταφυσικό, το μυστηριακό, το υπέρλογο; Η φιλολογία ενός νέου, χειρότερου ουμανισμού τείνει να γίνει καθεστώς και ο άνθρωπος κινδυνεύει να εγκλωβιστεί στα τείχη των επιτευγμάτων του, τα οποία τελικά και θα τον συντρίψουν. Φυσικά, μέσα σε μια τέτοια αρνητική και απογοητευτική ατμόσφαιρα, το να μιλά κανείς για το μυστήριο του Σταυρού και το να κατανοήσει τη θέση που εχει ή που θα επρεπε να έχει στη ζωή των ανθρώπων, μοιάζει με ουτοπία. Είναι καιρός, όμως, και απόλυτη ανάγκη, ν’ αφήσουμε πια αυτή την άκαρπη φιλολογία, για να πλησιάσουμε, όσο μας το επιτρέπουν οι ασθενείς μας δυνάμεις, το μυστήριο του Σταυρού και να δούμε ποιός είναι ο δρόμος που περνάει κάτω από τον ίσκιο Του καί τόν οποίο πρέπει ν’ ακολουθεί ο Χριστιανός για να βρει τη λύτρωση και τη σωτηρία της ψυχής του.


Εργόχειρο Γ. Ιωσήφ του ησυχαστού

Η ζωή του ανθρώπου σ’ αυτό τον κόσμο και δη η ζωή του πιστού, είναι σταυρική, είναι μια πορεία έντονης αγωνίας, πολύμοχθου αγώνα, προσπαθειών, εντάσεων, πτώσεων καί ανατάξεων. Ο βίος μας μοιάζει με μια απέραντη θάλασσα στα κύματα της οποίας κλυδωνίζεται καθημερινά ο προσωπικός κόσμος του καθενός από εμάς. Γι’ αυτό, απόλυτη εφαρμογή έχει ο σοφός λόγος της Αγίας Συγκλητικής, η οποία χαρακτηρίζει το Σταυρό τού Κυρίου «ιστίο», με το οποίο μονάχα μπορούμε να διαπλευσουμε το πέλαγος της ζωής. Πραγματικά, δίχως τον Σταυρό, ο Χριστιανός δεν θα είχε τη δύναμη να προχωρήσει, ν’ αγωνιστεί σκληρά με τους πειρασμούς, το σατανά, τις αντίθεες δυνάμεις του κόσμου και να νικήσει στο τέλος. Γιατί δεν είναι το απλό ξύλο ή το σημείο του Σταυρού που κάνει αδιάφορα ο άνθρωπος, μα η μυστική δύναμη που έρχεται από τη θυσία και το πανάγιο αίμα του Εσταυρωμένου, εκείνο που γιγαντώνει τον άνθρωπο, που έχει σύμμαχο το Σταυρό.

Όπως η σημαία, που δεν είναι παρά ενα κομμάτι άπλό πανί, μας κάνει στο πέρασμά της ν’ αναρριγούμε, γιατί θυμούμαστε τα ιερά και τα όσια της πολυβασανισμένης μας πατρίδας, ετσι και με το Σταυρό, ο νους μας πηγαίνει στο Γολγοθά και στέκεται νοερά δίπλα στην ΙΙαναγία και στον ηγαπημένο μαθητή και κλαίει από αγάπη για Εκείνον και πίνει από την ανοιχτή θεία πληγή τη ζωή που βλάστησε για να λυτρωθούν οι αμαρτωλοί.

Ατενίζοντας κανείς το μέγιστο αυτό σύμβολο της θυσίας και του πόνου με πίστη, μπορεί να δει, με τα μάτια της ψυχής και της καρδιάς του, μιά πραγματικότητα που μόνο συγκλονισμό και δέος μπορεί να προκαλέσει. Βλέπει κρεμασμένο πάνω στο Σταυρό το Πανάγιο σώμα του Χριστού, που τόσα ενήργησε σ’ αυτή τη γη και τόσα έπαθε για τους άνθρώπους όλων των εποχών, ενώ ο άνθρωπος παραλείπει τα περισσότερα για τη σωτηρία του.

Βλέπει μιά λογχισμένη καρδιά να στάζει το αίμα της αγάπης της και να κράζει προς τον Πατέρα, «Πάτερ άφες αυτοίς,..», τη στιγμή που εκείνος δυσκολεύεται να συγχωρήσει όσους τον έβλαψαν ή τον έκαναν να πονέσει.

Βλέπει τις ταπεινώσεις και τους έξευτελισμούς που υπέστη ο Θεάνθρωπος για το πλάσμα Του, ενώ εκείνος δυσανασχετεί, αντιδρά στις περιπτώσεις κατά τις οποίες τον χλευάζουν για την κατά Χριστόν βιωτή και πολιτεία του.

Βλέπει τον τεράστιο εκείνο και βαρύ Σταυρό αλλά δυσκολεύεται να σηκώσει τους πολύ ελαφρύτερους σταυρούς των δυσκολιών και των προβλημάτων αυτής της ολιγόχρονης διαδρομής στη γήινη πραγματικότητα. Με άλλα λόγια, διαβάζει εκεί στο Σταυρό του Κυρίου όσα κανένα βιβλίο, κανένα πανεπιστήμιο, όσα ακόμα και όλη η σοφία αυτού του κοσμου δεν μπορούν να διδάξουν. Διαβάζει αυτό που πολύ χαρακτηριστικά έγραψε ένας σύγχρονος ορθόδοξος στοχαστής: «Όποιος μας παραδίδει στο Σταυρό, μας αποθέτει στην αγκαλιά της Αγίας Τριάδος, μας χαρίζει το εισιτήριο για την αιώνια μακαριότητα. Όλοι μας, κατά κάποιο τρόπο, είμαστε σταυρωτές του Ιησού ή του αδελφού μας. Το ερώτημα είναι, θα θελήσουμε από σταυρωτές να γί¬νουμε σταυρωμένοι; Αν το θελήσουμε, θα ζησουμε τη βασιλεία του Θεού αιώνια και θα την κάνουμε γνωστή και στην εποχή μας και στο περιβάλλον μας».

Στό κατώφλι του 21ου αι., σ’ αύτό το ιστορικό μεταίχμιο, που φαντάζει βασανιστικό και τρομακτικό μπροστά στο άγνωστο της τρίτης χιλιετίας, ο άνθρωπος μοιάζει ανήμπορος ν’ ανταπεξέλθει στις προκλήσεις των καιρών. Κατά το παρελθόν, αναζήτησε ποικίλα στηρίγματα, προσπαθώντας να γαντζωθεί και ν’ αυτοεπιβεβαιωθεί. Η φιλοσοφία, οι τέχνες, ο πολιτισμός, ο αθλητισμός, η πολιτική, το χρήμα, ήταν οι κατά καιρούς «Θεοί» που μάγεψαν τον ταλαίπωρο διαβάτη της ιστορίας, ικανοποιώντας, όμως, μόνο προς στιγμήν τους πόθους και τα όνειρά του για κάτι ανώτερο, για κάτι ποιοτικότερο. Στην εποχή μας αυτοί οι «Θεοί» έχουν αλλάξει και τη θέση τους πήραν τα τεχνολογικά επιτεύγματα, η ηλεκτρονική τεχνολογία, η εξερεύνηση του διαστήματος, που μετατράπηκαν σε αυτοσκοπό. Οι καταστάσεις αυτές, όμως. αντί τελικά ν’ ανοίξουν νέες προοπτικές και να δημιουργήσουν διεξόδους, επιβάρυναν την πνευματική αποχαύνωσή του και τον αποξένωσαν ακόμα πιο πολύ από το περιεχόμενο της ουσίας του, που ξεφεύγει τελικά απ’ αυτά τα περιορισμένα στεγανά, στα οποία ο ίδιος εχει δεσμεύσει τον εαυτό του.

Ο Κύριος δέχτηκε να κρεμαστεί το πανάγιο σώμα Του πάνω στο Σταυρό, «εταπείνωσε εαυτόν..,», για να δώσει διέξοδο στ’ αδιέξοδα που γνώριζε ότι παντα θα ταλαιπωρούν το πλασμα Του. Με τη σταυρική Του θυσία μιας κάλεσε όλους ν’ αποθέσουμε πάνω στο σύμβολο της θυσίας Του τη ζωή και τα εργα μας, να στηρίξουμε εκεί τις ελπίδες και τις προσδοκίες μας, να σταυρώσουμε τα πάθη και την αμαρτωλότητά μας, θέλοντας να μας κάνει να κατανοήσουμε ότι η σημασία του Σταυρού έγκειται στην προοπτική της Ανάστασης που τον ακολουθεί, ότι αν στηρίξουμε τη ζωή μας στο Σταυρό Του, την οδηγούμε σε καναλια αναστάσιμα, που μόνο μέσα στους κόλπους της Εκκλησίας, μακριά από τις προκλήσεις και τα δέλεαρ του κόσμου, μπορεί κανείς να γευτεί και να βιώσει.

(Αρχιμ. Επιφανίου Σ. Οικονόμου, «Ορθόδοξες θέσεις. Σύγχρονες προσεγγίσεις», εκδ. Ίνδικτος, 2006, σ. 347-350)

Σε άφησα να ζήσεις περισσότερο και από τους καλούς

Σήμερα ο Θεός ανέχεται την κατάσταση. Ανέχεται, ανέχεται, για να είναι αναπολόγητος ο κακός.
Είναι περιπτώσεις που ο Θεός επεμβαίνει άμεσα και αμέσως, ενώ σε άλλες περιπτώσεις περιμένει. Δεν δίνει αμέσως την λύση και περιμένει την υπομονή των ανθρώπων , την προσευχή, τον αγώνα. Τι αρχοντιά έχει ο Θεός!
Ένας πόσους είχε σφάξει τότε με τον πόλεμο και ακόμη ζη. Θα του πη στην άλλη ζωή ο Θεός: « Σε άφησα να ζήσης περισσότερο και από τους καλούς » . Δεν θα έχη ελαφρυντικά.

- Γέροντα, μερικοί τέτοιοι άνθρωποι , ενώ είναι βαριά άρρωστοι, πώς δεν πεθαίνουν;

- Φαίνεται έχουν βαριές αμαρτίες, για αυτό δεν πεθαίνουν. Περιμένει ο Θεός μήπως μετανοήσουν.

- Και τον κόσμο που παιδεύουν;

- Αυτοί που παιδεύονται και δεν φταίνε, αποταμιεύουν. Αυτοί που φταίνε, εξοφλούν.

- Γέροντα, τι θα πη « Πονηροί άνθρωποι και γόητες προκόψουν επί το χείρον, πλανώντες και πλανώμενοι» ;

- Κοίταξε. Υπάρχουν άνθρωποι που έχουν κάποιον εγωισμό και ο Θεός τους δίνει ένα σκαμπίλι να πάνε παρακάτω. Άλλοι έχουν λίγο παραπάνω εγωισμό και ο Θεός στους δίνει ένα σκαμπίλι και πάνε ακόμη παρακάτω.
Αυτούς όμως που έχουν εωσφορική υπερηφάνεια, ο Θεός τους αφήνει. Μπορεί να φαίνεται ότι κάνουν προκοπή, αλλά τι προκοπή είναι αυτή; Μαύρη προκοπή.
Και μετά δεν πέφτουν απλώς κάτω, αλλά πέφτουν κατ' ευθείαν στο βάραθρο. Ο Θεός να φυλάη!


Γεροντας Παϊσιος

Ουράνια πνευματική αποκάλυψη

Πριν λίγο καιρό, είχα μια ουράνια πνευματική αποκάλυψη από κάποιον λειτουργό του Υψίστου, που ήτο κατάκοιτος στο κρεβάτι του πόνου και του μαρτυρίου. Τον γνώρισε και η πρεσβυτέρα. Όχι μόνον δοξολογούσε, και ευχαριστούσε τον Θεόν για τα σωματικά μαρτύρια εξαιτίας της ασθενείας του, αλλά και συνεχώς παρακαλούσε τον Χριστόν να τον ελεήσει σαν τον πλέον αμαρτωλόν με την φράση:

«Σε ευχαριστώ, Χριστέ μου, και ελέησέ με, τον αμαρτωλόν».

Μέρα νύχτα. Κάθε ώρα, κάθε στιγμή, πότε ψιθυριστά, πότε από μέσα του, πότε με τον ενδιάθετο λόγο, πάντοτε με το κομποσχοίνι στο χέρι, και άλλοτε απ' το βάθος της καρδιάς του, βίωνε όπως έλεγε, την απόλυτη ουράνια ευτυχία. Μια ευτυχία που ένοιωθε πολλές ότι ήτο έτοιμη να τον σκάσει. Να του σχίσει τα σπλάχνα. Που ήθελε να βάλει σ' αυτήν την ευτυχία, που την ένοιωθε σαν μια απέραντη ουράνια αγκαλιά όλον τον κόσμο, για να τη γευθεί λίγο και αυτός, που βρίσκεται μακριά απ' τον Θεόν.

Μια φορά ήταν τόση η πληρότητα αυτής της παραδόξου νοεράς προσευχής, που αρπάχτηκε ο νους του, δεν ξέρει πως, στο Θρόνο του Θεού. Βρέθηκε στη Βασιλεία του Θεού. Στη βασιλεία των Ουρανών, όπου στο βάθος ίστατο ο Θρόνος του Κυρίου όλο φως, όλος δόξα.

Ήταν, όμως, τόσο εκτυφλωτικόν αυτό το φως της δόξης του Θεού, που και αυτές οι ουράνιες δυνάμεις των αγγέλων και αρχαγγέλων δεν μπορούσαν να το ατενίζουν, αλλά με σκυμμένες τις κεφαλές τους θυμιάτιζαν με ολόχρυσα και ολοφώτεινα θυμιατήρια τον ουράνιον θρόνον του Κυρίου και Θεού και Σωτήρος ημών Ιησού Χριστού, ενώ ταυτόχρονα πληροφορείτο η ψυχή του ότι αυτές οι ουράνιες ασώματες δυνάμεις είναι οι ίδιες που ολόθερμα επιθυμούν, όχι μόνον να ακούσουν την Ευαγγελικήν φωνήν του Κυρίου και Θεού και Σωτήρος ημών Ιησού Χριστού, αλλά και υπερφυώς να δουν, αν τους το επέτρεπε ο Θεός το πρόσωπο της Αγίας Αναφοράς και απολαύσωσιν επι της γης και δη επί της Αγίας Τραπέζης τα φρικτά τελούμενα της Θείας και Ιεράς Λειτουργίας, όπως τούτο βεβαιώνεται και από την πέμπτη ευχή στο μυστήριον του Ιερού Ευχελαίου.

Μαζί με τους θυμιατίζοντας αγγέλους και γύρω απ' τον θρόνον του Θεού, είδε, επαναλαμβάνω, με τα μάτια της ψυχής του, εκείνος ο παππούλης, και τον Χορό των Αγίων Αποστόλων. Και αυτοί με θυμιατά. Και πέριξ αυτών των χορών, των μεγάλων Ιεραρχών και Οικουμενικών διδασκάλων, το αμέτρητο πλήθος των Ιερομαρτύρων, τους χιλιάδες χιλιάδων επισκόπων, πρεσβυτέρων, ιερομονάχων και διακόνων, που καταξιώθησαν της Βασιλείας του Θεού και όλες αυτές οι μυριάδες, μόνον των αγίων ιερομένων, να θυμιατίζουν μεγαλόπρεπα, αλλά ταπεινά και με δέος και με πολλή αγάπη μαζί με τους Αποστόλους τον Ουράνιον αυτόν Θρόνον της Δόξης του Θεού. Και να που σε λίγο, τα κατάπληκτα μάτια της ψυχής του, αντικρύζουν, ώ της δικαιοσύνης Σου Χριστέ μου, ώ της απεράντου μακροθυμίας Σου, της μεγαλοσύνης Σου, της μεγαλοπρέπειάς Σου Κύριε, είδε και κάποιες απειράριθμες ψυχές να θυμιατίζουν και αυτές με ολόχρυσα θυμιατήρια τον Θρόνον του Θεού.


Ποιες ήταν; Ήσαν αυτές που καταφρονήθησαν σε αυτόν τον κόσμο, όπως οι διανοητικώς ανάπηροι, οι διανοητικώς καθυστερημένοι, οι μικροί και οι μεγάλοι με το σύνδρομο Down, όλα τα ανάπηρα παιδιά στο μυαλό και συνάμα τα σπαστικά στο σώμα. Και γενικώς όλες εκείνες οι ψυχούλες, που στον κόσμο μας περιφρονήθηκαν και περιγελάστηκαν ως αγαθούληδες, κλείνοντάς τες πολλές φορές σε άσυλα, ακόμα και σε φρενοκομεία, αυτές θυμιάτιζαν, μαζί με τους Αγίους, τον Θρόνον του Θεού ΚΑΙ ΟΧΙ ΕΜΕΙΣ, οι καλοί δήθεν χριστιανοί, με τις δήθεν καλές μας καλοσύνες.

Όχι εμείς που διαλαλούμε ότι αγαπάμε όλο τον κόσμο και κρυφά αμαρτάνουμε! Αλλά οι διανοητικώς ανάπηροι. Τα διανοητικώς ανάπηρα παιδιά. Και όλες αυτές οι ψυχούλες ήσαν ενδεδυμένες με ολοφώτεινες πάλλευκες στολές, ενώ οι μυριάδες των ιερωμένων ανάλογα με την επί γης αγιότητά τους και τους αγώνες τους, που έδωσαν για τη θέωσή τους, είχαν ολόχρυσες ολόλαμπρες στολές, η λαμπρότητα, όμως, του καθενός εξ αυτών διέφερε από την λαμπρότητα των άλλων.

Η κάθε ψυχή έλαμπε με τη δική της δόξα. Αλλά να, επαναλαμβάνω, που το πλέον αξιοθαύμαστο και ουράνιο αυτό θεϊκό όραμα, είδε ότι ήτανε μαζί με την χορεία των δώδεκα Αποστόλων, των Μεγάλων Ιεραρχών, των Θεοφόρων Πατέρων, των ιερομαρτύρων, των καταξιωμένων αγίων επισκόπων, πρεσβυτέρων και διακόνων στους είκοσι αιώνες που πέρασαν, ήσαν θυμιατίζοντες, και τα διανοητικώς καθυστερημένα παιδιά, πλημμυρισμένα, όπως το τόνισε και ο γέροντάς μας στην τελευταία επίσκεψή του, από φως, από σοφία, και από δόξα, πολλή δόξα.


Και πολλή σοφία, και πολύ φως. Όμοια με των Αγίων.

Το ερώτημα που βάζω για μένα, πούμαι ανάξιος λειτουργός του Υψίστου, αλλά και για όλους τους ιερείς, επισκόπους και διακόνους των ημερών μας, που θυμιατίζουμε το επίγειο θυσιαστήριο της Αγίας Τραπέζης, στον όρθρο, στον Εσπερινό, και ειδικά στη Θεία Λειτουργία, άραγε θα αξιωθούμε εμείς του εικοστού αιώνος οι ιερωμένοι να θυμιατίζουμε και το υπερουράνιο θυσιαστήριο;


Ή θα βρεθούμε στο αιώνιο σκοτάδι και στο άκτιστο πυρ της Κολάσεως θυμιατίζοντας τον Αρχισατανά και τα δαιμόνιά του; Ασφαλώς με την αμετανόητη κακία μας και την πονηριά μας, γι' αυτό να παρακαλάτε τον Θεόν νάχουμε όλοι εμείς οι ιερείς μετάνοια αληθινά, και ασφαλώς πρώτος εγώ, ων πρώτος ειμί εγώ, αυτό το τόνισε επιγραμματικά ο Απόστολος Παύλος, - δεν θα του το πω εγώ για τον εαυτό μου; θάναι γελοίο να μην το πω και να μην το πιστεύω.

Μετάνοια, λοιπόν, είθε να χαρίζει ο Θεός σε όλους τους κληρικούς παντός βαθμού, σε όλους τους μοναχούς, Αγιορείτας και μη, μετάνοια και στους άρχοντας ημών, και στους αρχομένους, μετάνοια στον Ορθόδοξο Ελληνικό λαό, μετάνοια σ' όλους εμάς.

Απομαγνητοφωνημένα κηρύγματα


του Πρωτοπρεσβυτέρου π. Στεφάνου Αναγνωστοπούλου

http:apantaortodoxias.blogspot.com