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THUNDER BAYTHUNDER BAYTHUNDER BAYTHUNDER BAY

BULLETINBULLETINBULLETINBULLETIN

ÅËËÇÍÉÊÇ ÏÑÈÏÄÏÎÏÓ ÊÏÉÍÏÔÇÔÁ ÁÃÉÁÓ ÔÑÉÁÄÏÓÅËËÇÍÉÊÇ ÏÑÈÏÄÏÎÏÓ ÊÏÉÍÏÔÇÔÁ ÁÃÉÁÓ ÔÑÉÁÄÏÓÅËËÇÍÉÊÇ ÏÑÈÏÄÏÎÏÓ ÊÏÉÍÏÔÇÔÁ ÁÃÉÁÓ ÔÑÉÁÄÏÓÅËËÇÍÉÊÇ ÏÑÈÏÄÏÎÏÓ ÊÏÉÍÏÔÇÔÁ ÁÃÉÁÓ ÔÑÉÁÄÏÓ HOLY TRINITY GREEK ORTHODOX CHURCHHOLY TRINITY GREEK ORTHODOX CHURCHHOLY TRINITY GREEK ORTHODOX CHURCHHOLY TRINITY GREEK ORTHODOX CHURCH

651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) 344651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) 344651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) 344651 Beverly Street, Thunder Bay, ON, P7B 6N2 Telephone/Fax: (807) 344----9522952295229522 www.gothunderbay.orgwww.gothunderbay.orgwww.gothunderbay.orgwww.gothunderbay.org

July 2007 July 2007 July 2007 July 2007 Volume 4 Issue Volume 4 Issue Volume 4 Issue Volume 4 Issue 7

SSSSAINT AINT AINT AINT PPPPARASKEARASKEARASKEARASKEVI THE VI THE VI THE VI THE GGGGREAT REAT REAT REAT MMMMARTYR ARTYR ARTYR ARTYR –––– J J J JULY ULY ULY ULY 26262626

ΑΑΑΑΓΙΑΣ ΓΙΑΣ ΓΙΑΣ ΓΙΑΣ ΟΟΟΟΣΙΟΜΑΡΤΥΡΟΣ ΣΙΟΜΑΡΤΥΡΟΣ ΣΙΟΜΑΡΤΥΡΟΣ ΣΙΟΜΑΡΤΥΡΟΣ ΠΠΠΠΑΡΑΣΚΕΥΗ Σ ΑΡΑΣΚΕΥΗ Σ ΑΡΑΣΚΕΥΗ Σ ΑΡΑΣΚΕΥΗ Σ –––– 26 Ι 26 Ι 26 Ι 26 ΙΟΥΛΙΟΥΟΥΛΙΟΥΟΥΛΙΟΥΟΥΛΙΟΥ

Orthros 9.00am, Divine Liturgy 10.15am

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THUNDER BAY BULLETIN – Published monthly.

Editor(s): Rev. Nikolaos Tambakis

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106 Essex Court, Thunder Bay, Ontario, P7A 7N6

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SAINT PARASKEVI

THE SACRED MARTYR

AND WONDER WORKER

OF CHRIST

July 26th

When the Archangel Gabriel healed Tobit of his blindness, he exclaimed, "It is good to hide the secret of a king, but it is glorious to reveal and preach the works of God" (Tobit 12:7). Indeed it is a perilous and terrible risk not to keep the secret of a king, but to remain silent about the works of God is a great loss for the soul. "And I," states St. Nicodemus, the biographer of St. Paraskevi, "am afraid to hide by

silence the holy account that has reached me." Thus, the life and miracles of St. Paraskevi have been recorded and transmitted to us.

The blessed Holy Martyr Saint Paraskevi was born in Rome (circa 130 A.D.) during the reign of the pagan Emperor Adrian. Her parents, Agathon and Politia, were devout Christians even though belief in Christ was a crime against the state punishable by death. Agathon and Politia, who were of nobility, likewise ignored the disdain of their peers by championing the cause of the down trodden. In spite of their devotion to Christ and His teachings, Agathon and Politia secretly and painfully bore the cross of a childless marriage. Trusting in the great mercy and love of God, this Christian couple did not despair, nor did they cease praying for a child, which they vowed to rear in a God fearing manner. Lo the miracle! Late in life Agathon and Politia were blessed with a daughter. Because the child was born on Friday (Paraskevi in Greek), they named her Paraskevi. Keeping their promise to God, Agathon and Politia were vigilant in exposing Paraskevi to the fullness of Christianity. The task was made considerably easier because the young girl had a natural penchant for learning. With the help of private tutors, Paraskevi became an ardent student of both Holy Scriptures and secular learning. However, the greatest influence in her life, according to her own testimony, was the Christ-like example of her parents.

Young Paraskevi developed into a cultured, sensitive and beautiful woman. It wasn’t long before some of the noblemen began to take notice of her, and to seek her hand in marriage. Paraskevi always managed, however, to find some excuse to politely refuse. Because inwardly she was convinced that she was destined for a more sublime mission in life.

Paraskevi was orphaned of both parents when she was twenty years old. At this point in her life, that inner feeling, that she was destined for a higher calling, had crystallized into love and zeal for Christ. Her greatest desire was to become an apostle for Christ. To achieve her goal, Paraskevi distributed all her inheritance among the poor of Rome; entered a convent and was tonsured a nun. At the convent, Paraskevi distinguished herself in humility, love and spiritual fortitude. When she finally became proficient in prayer and sacrifice, the Abbess granted her leave so that she could fulfill her life’s ambition; to preach the love of God to all men. This was truly a precarious mission,

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because the pagan Roman Empire was extremely hostile toward Christianity. Even the most courageous of Christians were reluctant to openly admit that they were followers of Christ. Nevertheless, this did not daunt Paraskevi, nor did it dampen her zeal. As a matter of fact, she began her preaching mission right in Rome! The fervor of her kerygma, and the example of her commitment were such an inspiration, that great multitudes were converted on their very first encounter with the Saint. In spite of her great fame and legacy, Paraskevi managed to elude the authorities. Heartened by this, she decided to extend her ministry to Turkey.

It was in Turkey where Paraskevi experienced her first encounter with the law. One day, as she was preaching just beyond present day Istanbul, in the village of Therapia, the soldiers of Emperor Antonius Pius arrested her. The charge against the young missionary was that the blasphemous words, which she uttered, were the cause of all the ills that had recently befallen the empire. At her trial, the Emperor, infatuated by her beauty, begged Paraskevi to renounce Christ and worship the idols of Rome. To entice her further, Antonius Pius offered to take her as his wife, and to give her half of his empire. Paraskevi’s reply was quick and resolute: “I have made my choice; no amount of wealth or deprivation can separate me from my love for Christ." Rebuffed and infuriated, Antonius Pius ordered that Paraskevi be imprisoned and beaten mercilessly until she died. The soldiers were astounded to discover that no matter what punishment and torture she received one day, the next morning she would be as refreshed and carefree as if nothing had happened. Fearing the wrath of the Emperor, the soldiers decided to report this strange phenomenon to him. Castigating the ineptness of his soldiers, Antonius Pius shouted another form of execution. This time he ordered the soldiers to take Paraskevi out to the spot where she was arrested and to prepare a cauldron of boiling water, tar and oil. He further stated that it would be his pleasure to personally supervise the scalding of that "blasphemous Paraskevi".

When Paraskevi was finally thrown into the boiling cauldron, she reacted as if the water were delightfully lukewarm. In utter disbelief, Antonius again began castigating the soldiers.

Softly and with a loving smile, Paraskevi reassured the Emperor that his soldiers had executed his command faithfully. She also stated, "My Lord and Master wills that I continue His work". Utterly enraged and oblivious of her words, Antonius yelled, "Sprinkle me with the oil and tar. I don’t believe what I see!" Obligingly, Paraskevi scooped some of the boiling mixture in her hands, and splashed it on the Emperor’s face.

Antonius squealed with pain and began yelling, "I’m blind! I can’t see!" Instinctively, he began imploring the Saint to have mercy and pity on him. "Restore my eyesight, and I shall believe", he begged. "Your God is surely the true God!"

Accepting his latter statement as a confession of faith, Paraskevi jumped out of the cauldron; rushed to a spring of water that was nearby, and scooped up fresh cool water onto Antonius’ face, invoked the name of our Lord and Savior Jesus Christ, and sealed his eyes with the sign of the Precious and Life-saving Cross. Lo the miracle! The Emperor’s eyesight was restored immediately!

The miracle had such a profound effect on Antonius that he not only freed Paraskevi and ordered that all persecutions against Christians be stopped, but he himself was baptized in the name of the Holy Trinity.

Thus, Paraskevi resumed her apostolic mission with greater zeal and faith. The calm, however, did not last long. Marcus Aurelius, Antonius’ successor, renewed the persecutions against the Christian Church. Paraskevi was beheaded in Rome on the 26th of July, in the year 180 A.D.

http://www.stparaskevi.org/shrine_stparaskevi.html

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ΑΓΙΑ ΟΣΙΟΜΑΡΤΥΡΟΣ ΑΓΙΑ ΟΣΙΟΜΑΡΤΥΡΟΣ ΑΓΙΑ ΟΣΙΟΜΑΡΤΥΡΟΣ ΑΓΙΑ ΟΣΙΟΜΑΡΤΥΡΟΣ

ΠΑΡΑΣΚΕΥΗΠΑΡΑΣΚΕΥΗΠΑΡΑΣΚΕΥΗΠΑΡΑΣΚΕΥΗ 26 ΙΟΥΛΙΟΥ26 ΙΟΥΛΙΟΥ26 ΙΟΥΛΙΟΥ26 ΙΟΥΛΙΟΥ

Η Αγία Παρασκευή είναι Αγία της

Ορθοδόξου και Καθολικής εκκλησίας και

θεωρείται προστάτιδα των µατιών. Έζησε στη

Ρώµη κατά το 2ο αιώνα και υπέστη µαρτυρικό

θάνατο επί ηµερών Αυτοκράτορος Μάρκου

Αυρηλίου.

ΝΝΝΝΕΑΝΙΚΗ ΗΛΙΚΙΑΕΑΝΙΚΗ ΗΛΙΚΙΑΕΑΝΙΚΗ ΗΛΙΚΙΑΕΑΝΙΚΗ ΗΛΙΚΙΑ H Αγία παρασκευή γεννήθηκε σε ένα

προάστιο της Ρώµης επί Αυτοκρατορίας Αδριανού.

Γονείς της ήταν ο Αγαθόνικος και η Πολιτεία, που ήσαν θεοσεβούµενοι Χριστιανοί και

οικονοµικά εύποροι. Για πολλά χρόνια µάλιστα δεν µπορούσαν να αποκτήσουν παιδί

και τελικά απέκτησαν την Παρασκευή, µετά απο πολλά χρόνια θερµής προσευχής. Η

Αγία Παρασκευή γεννήθηκε ηµέρα Παρασκευή και έτσι αποφάσισαν οι γονείς της, να

της δώσουν το όνοµα της ηµέρας που γεννήθηκε. Η ανατροφή της απο µικρή ηλικία

έγινε µε βάση Χριστιανικά πρότυπα. Έτσι απο µικρή ηλικία έδειξε ιδιαίτερη κλίση

προς το λόγο του ευαγγελίου και ξεχώριζε για τον ενάρετο βίο της. Παρότι το

παρουσιαστικό της ήταν ιδιαίτερα θελκτικό και πολλοί εύποροι της εποχής, είχαν

ζητήσει την όµορφη Παρασκευή σε γάµο, αυτή αρνείτο, προτιµούσε την διακονία των

γονιών της και των γειτόνων της, την προσήλωση στην προσευχή και τη µελέτη των

Γραφών. Με το πέρασµα µάλιστα των ετών απέκτησε και σηµαντική βιβλική

κατάρτιση.

Η Η Η Η ΕΝΗΛΙΚΙΩΣΗ ΤΗΣ ΚΑΙ ΗΕΝΗΛΙΚΙΩΣΗ ΤΗΣ ΚΑΙ ΗΕΝΗΛΙΚΙΩΣΗ ΤΗΣ ΚΑΙ ΗΕΝΗΛΙΚΙΩΣΗ ΤΗΣ ΚΑΙ Η ∆ΡΑΣΗ ΤΗΣ ∆ΡΑΣΗ ΤΗΣ ∆ΡΑΣΗ ΤΗΣ ∆ΡΑΣΗ ΤΗΣ Σε ηλικία 20 ετών, η Αγία Παρασκευή έχασε τον πατέρα της. Αυτό στάθηκε

σηµαντικός παράγοντας στην εξέλιξη της πορεία της, διότι πλέον ήταν µόνη µε αρκετά

χρήµατα ωστε να πραγµατοποιήσει φιλανθρωπικό και ιεραποστολικό έργο πολύ

ποθούσε. Έτσι εκποιεί όλη της την περιουσία σε φτωχούς και αφιερώνει το χρόνο της

στην ανακούφιση των ασθενών. ∆ίνεται ολοκληρωτικά στην ιεραποστολή, διδάσκει σε

σπίτια γυναίκες, µικρά παιδιά, διακονεί αδυνάτους, σπεύδει για τις ανάγκες τις

εκκλησίας της Ρώµης. Μάλιστα µε τον καιρό επέκτεινε τη δράση και σε γειτονικά

χωριά και εκκλησίες. Πλησίαζε ιδίως νέες γυναίκες, προκαλούσε συζητήσεις, οµιλούσε

για το Χριστό, το παράδειγµά Του. Γρήγορα όµως έφτασε στα αυτιά του Αυτοκράτορα

Αντωνίνου οι δραστηριότητες της Παρασκευής, µε αποτέλεσµα να οδηγηθεί ενώπιόν

του. Η σεµνή και όµορφη εµφάνιση της στον Αυτοκράτορα, λέγεται πως τον

εντυπωσίασε. Αλλά και η σύνεσή της, το θάρρος της και η διαύγεια πνέυµατος έγιναν

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αντιληπτά απο τον Αντωνίνο, ο οποίος δεν ήθελε να εφαρµόσει τα µέτρα του Ρωµαϊκού

νόµου σε βάρος της, όπως ορίζονταν για τους Χριστιανούς. ∆οκίµασε πολλές µεθόδους

ιδιαίτερα κολακευτικές για γυναίκα, αλλά τελικά έµεινε αµετακίνητη στη θέση της.

ΤΤΤΤΟ ΜΑΡΤΥΡΙΟ ΜΑΡΤΥΡΙΟ ΜΑΡΤΥΡΙΟ ΜΑΡΤΥΡΙΟ ΤΗΣΟ ΤΗΣΟ ΤΗΣΟ ΤΗΣ Η Παρασκευή συνελήφθει και οδηγήθηκε σε τιµωρία βασανισµού µέχρι να

οµολογήσει την αποστροφή της απο το χριστιανισµό. Αρχικά της έθεσαν µια

πυρακτωµένη περικεφαλαία στην κεφαλή της. Εν συνεχεία και αφού δε λύγισε, ρίχτηκε

στην αποµόνωση. Μια τέτοια οπισθοχώρηση θα σήµαινε µεγάλη νίκη του

Αυτοκράτορος και πλήγµα ιδιαίτερα στο γυναικείο Χριστιανικό πληθυσµό που θα

έβλεπε τη θερµότερη εκπρόσωπό της να αλλαξοπιστεί. Αυτή όµως αντί να λυγίσει,

θεώρησε εξαιρετικό χρόνο την αποµόνωση για προσευχή. Μάλιστα λέγεται πως το

βράδυ άγγελος Κυρίου ενεφανίσθη ενώπιόν της και την ελευθέρωσε απο τα δεσµά της.

Η Παρασκευή ενώπιον του Αυτοκράτορα πλέον πάλι, έµεινε σταθερή, ο Αντωνίνος

κατάλαβε πλέον το µάταιο της προσπάθειάς του και διέταξε σε βασανισµό µέχρι

θανάτου. Έτσι την οδήγησαν ενώπιον καυτού λαδιού. Όµως εδώ αναφέρεται απο τον

βιογράφο της µέγα σηµείο. Πως ενώ εισήχθει στο θερµό λάδι, παρέµενε ανέπαφη. Όταν

το άκουσε ο Αντωνίνος δεν πιστεψε σε κάτι τέτοιο και θέλησε ο ίδιος να διαπιστώσει

το αληθές, όµως πλησιάζοντας το λέβητα τα µάτια του βλάφτηκαν απο τον καυτό ατµό

µε αποτέλεσµα να τυφλωθεί. Η Παρασκευή όµως µε θαυµατουργικό τρόπο θεράπευσε

τα µάτια του. Έτσι µέχρι και σήµερα θεωρείται προστάτις των µατιών. Μετά το

γεγονός ο Αντωνίνος άφησε ελεύθερη την Παρασκευή. Μάλιστα απο το γεγονός αυτό

και έπειτα ο Αντωνίνος διετήρησε θετική για τη εποχή στάση για τους χριστιανούς και

για αυτό το λόγο του αποδόθηκε το προσωνύµιο «Αντωνίνος ο Ευσεβής». Έτσι η

Παρασκευή επέστρεψε στο έργο της κάτι που έδωσε πολύ δύναµη στη χριστιανική

κοινότητα, ίδιως δε στις γυναίκες που στο πρόσωπό της έβλεπαν ενα σηµαντικό

στήριγµα.

ΤΤΤΤΟ ΤΕΛΟΣ ΤΗΣ ΖΩΗΣ ΤΗΣΟ ΤΕΛΟΣ ΤΗΣ ΖΩΗΣ ΤΗΣΟ ΤΕΛΟΣ ΤΗΣ ΖΩΗΣ ΤΗΣΟ ΤΕΛΟΣ ΤΗΣ ΖΩΗΣ ΤΗΣ Όµως σύντοµα τον Αντωνίνο διαδέχθηκε ο Μάρκος Αυρήλιος. Μέσα στους

πρώτους χριστιανούς που συνέλαβε ήταν και η Παρασκευή. Ο ίδιος εδωσε εντολή σε

δύο επάρχους να τη βασανίσουν. Ο ένας ονοµαζόταν Ασκληπιός. Αυτός την έριξε σε

χώρο που φυλλάσονταν φίδια. Αυτά όµως πέθαναν οταν την πλησίασαν. Ο Ασκληπιός

ταράχθηκε, πιθανώς να γνώριζε και αυτά που οι χριστιανοί µεταξύ τους συζητούσαν ή

ακόµα να γνώριζε τα λεγόµενα για την ίδια τη Παρασκευή. Μετά τα γενόµενα ανέλαβε

δράση ο έτερος έπαρχος ονόµατι Ταράσιος. Αυτός όµως της απέκοψε την κεφαλή και

έτσι βρήκε τέλος η ζωή της Αγίας και µεγαλοµάρτυρος Παρασκευής. Χριστιανοί

περιµάζεψαν το λείψανό της και εν καιρώ το τοποθέτησαν στη βάση του θυσιαστηρίου.

Η µνήµη της τιµάται απο τη ορθόδοξη εκκλησία στις 26 Ιουλίου.

http://el.wikipedia.org/wiki/%CE%A0%CE%B1%CF%81%CE%B1%CF%83%CE%BA%CE%B5%CF%85%CE%AE_%CE%B7_O%CF%83%CE%B9%CE%BF%CE%BC%CE%AC%CF%81%CF%84%CF%85%CF%82

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Why Not Me? John KapsalisJohn KapsalisJohn KapsalisJohn Kapsalis

We’ve all seen the images of destruction on our televisions: buildings flattened, the landscape crushed like brittle toothpicks and people carried in body bags. Those that do survive wait and run behind the trucks of relief agencies that race down crumpled streets throwing out small packages to clamoring and desperate people. Whether it’s an earthquake in China, a cyclone in Myanmar, a tsunami in Thailand or seemingly endless desperation in Africa, the images are always the same: the glazed, distant eyes of people, no different than you and me, who try to cling to any morsel of hope, all the while probably asking “why me?”

And so as the rest of us wolf down what’s left of our steak dinner, we often can’t help but ask the rhetorical question of how is it possible for a good and loving God to allow such devastation? It’s what we always ask when tragedy strikes our normally routine and protected life. But is this the right question?

Unless You Repent, You Too Will All PerishUnless You Repent, You Too Will All PerishUnless You Repent, You Too Will All PerishUnless You Repent, You Too Will All Perish

The daily tragedies we see played out around the world everyday are really no different than those that have struck at the core of all people at one time or another throughout our history. The presence of evil in our world is always disturbing. In fact, even the followers of Jesus had the same questions we do. Luke the doctor and historian describes one such scene in his gospel: Now there were some present at that time who told Jesus about the Galileans whose blood Pilate had mixed with their sacrifices. Jesus answered, "Do you think that these Galileans were worse sinners than all the other Galileans because they suffered this way? I tell you, no! But unless you repent you too will all perish. Or those eighteen when the tower in Siloam fell on them—do you think they were more guilty than all the others living in Jerusalem? I tell you, no! But unless you repent, you too will all perish” (Luke 13:1-5 NIV).

You can almost feel the horror of the people who race to Jesus to tell him about the abominable act where Pilate killed some worshipping Galileans and mixed their blood with the blood in the Temple. Or about the inconsolable tragedy of those people who died unexpectedly when the building they were in collapsed with no warning, killing eighteen. Imagine their dismay

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when they confront our Lord and cry out, ‘Good Jesus! How do you explain these dreadful things!’ I think the answer Jesus gives will surprise you.

Like he had done so often before, Jesus answers a question with another question. And here he moves the focus away from the obvious question: did God punish those eighteen that died in the collapsed rubble and the others whose blood was mixed with the Temple sacrifices because they were worse sinners than others? Instead Jesus brings us to the larger question of our own mortality, our own sinful state and what we ought to do to avoid having our death be the ultimate end.

What Jesus cares about more than our physical death is our eternal death that is brought about by sin and a life where there is no repentance. Jesus uses the word “perish” here to mean more than just physical death but rather something beyond death--something that can only be broken away from by repentance. Only repentance can change death from a tragic event into the birth of a new life. So what Jesus is saying to us here are two things: All of us might likewise be caught by surprise and suffer an unexpected death, just like those in the story; and secondly, unless we repent we will not be ready when terror and death come to us and so we too will perish.

All Have SinnedAll Have SinnedAll Have SinnedAll Have Sinned It is not unusual for Christians to think, even silently, that maybe somehow catastrophe only

strikes those who are the ‘real’ sinners. Didn’t Job’s friends in the Old Testament think the same? After all, isn’t this the reason we all live in luxury and security while ‘they’ suffer in poverty and death? Has God not shown special favor to us? Well, along comes Jesus to turn over the tables of our hypocrisy and self-righteousness. No! Jesus says. We are no better: “All have sinned and fall short of the glory of God” (Romans 3:23 NASB). Jesus is telling us that those who perish are not those who commit extraordinary sin, but rather those who live in sin ordinarily. Really, no different than the way we do. St. Paul says as much in his letter to the Romans: “You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge the other, you are condemning yourself, because you who pass judgment do the same things” (2:1 NIV).

It is so obvious that we have allowed ourselves to make a sitcom out of sin, adopting the same whatever attitude as the rest of the world. All of us have become too sophisticated neither to include God in our day-to-day lives nor to acknowledge Him as the sovereign God that he is. And sovereign he is. Listen to what it says in Psalms 135:6: “whatever the Lord pleases, he does, in heaven and on earth, in the seas and all deeps (NASB).” And in the book of Daniel 4:35 it says, “He does according to his will among the host of heaven and among the inhabitants of the earth; and no one can ward off his hand or say to him, ‘what have you done’”(NASB)?

10

We should not be surprised when catastrophe strikes. We are all sinners who deserve nothing but the wrath of God. In fact, we should watch and repent because we deserve to perish. And we would perish were it not for the grace of Jesus Christ who has unimaginable and unmatchable mercy for even the worst sinner and the most hypocritical Christian. So the question we need to ask is not why me, but rather why not me this time around?

Live to RepentLive to RepentLive to RepentLive to Repent The implications of this passage are enormous, both in terms of how we live our life and

how we see our faith. Far from the lame pacifist we’ve made him out to be, Jesus always confronts our perception and forces us to make a decision. And I think here Christ is again burning away at our holier-than-thou idea of religion. Christ is trying to wake us up from our slumber and realize that people are perishing everyday while we waste our time deciding whether to buy Plasma or LCD. In the meantime, the world moves inexorably further and further away from God and true life. Are we not guilty of silence in the oppression, and the physical and spiritual suffering of millions who are no longer able to speak for themselves? Is it not our shame that we stand idly by as so many people groups around the world don’t even know Christ?

Unless we too repent from our indifference and our lukewarm faith, we shall suffer the same judgment, as all those we consider worse sinners. Jesus always brought the responsibility of the world’s salvation back to you and me. Yes, it is God who saves, but he has chosen us as the means of getting his message of salvation out to the whole world. It is this interdependency and personal accountability for each other’s repentance that needs to get a hold of us once again, so that we understand that at all times we are either helping one another to attain holiness or we are leading each other towards corruption and death. Anthony Bloom wrote that “we will be answerable for each other, because there are so many ways in which we should be the eyes of Christ who sees the needs, the ears of Christ who hears the cry, the hands of Christ who supports and heals.”

So in the end, the tragedy of all catastrophes isn’t the loss of life and the painful suffering that follows it. Truly, this is evil enough. The greater horror is the loss of souls and the failure of each and every one of us who claims the name of Christ to have done enough to save any of those precious lives from also perishing. And so John the Baptist’s cry still rings true in our urban wilderness: Repent, change your life, because God’s kingdom is here. John Kapsalis is a graduate of Holy Cross Seminary.

11

SCHEDULE OF DIVINE SERVICESSCHEDULE OF DIVINE SERVICESSCHEDULE OF DIVINE SERVICESSCHEDULE OF DIVINE SERVICES JulyJulyJulyJuly 2008 2008 2008 2008

SUNDAY 6 +3RD

SUNDAY OF MATTHEW. STS. SISOES, ARCHIPPOS, PHILEMON.

ORTHROS 9:00AM, DIVINE LITURGY 10:30AM.

SUNDAY 13 +SUNDAY OF THE HOLY FATHERS.SYNAXIS OF THE ARCHANGELS.

ORTHROS 9:00AM, DIVINE LITURGY 10:30AM.

SUNDAY 20 +5TH

SUNDAY OF MATTHEW. PROPHET ELIAS THE THESBITE.

ORTHROS 9:00AM, DIVINE LITURGY 10:30AM.

SATURDAY 26 +ST. PARASKEVI THE GREAT MARTYR. ST. HERMOLAOS.

ORTHROS 9:00AM, DIVINE LITURGY 10:15AM.

SUNDAY 27 +6TH

SUNDAY OF MATTHEW. ST. PANTELEIMON THE UNMERCENARY.

ORTHROS 9:00AM, DIVINE LITURGY 10:30AM.

!"#$ !"#$ !"#$ !"#$ %&'()&'%&'()&'%&'()&'%&'()&' 2008 2008 2008 2008

ΚΥΡΙΑΚΗ 6 +ΚΥΡΙΑΚΗ Γ’ ΜΑΤΘΑΙΟΥ. ΑΓΙΩΝ ΣΙΣΩΗ, ΑΡΧΙΠΠΟΥ, ΦΙΛΗΜΟΝΟΣ.

ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ.

ΚΥΡΙΑΚΗ 13 +ΚΥΡΙΑΚΗ ΤΩΝ ΑΓΙΩΝ ΠΑΤΕΡΩΝ. ΣΥΝΑΞΙΣ ΑΡΧ. ΓΑΒΡΙΗΛ.

ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ.

ΚΥΡΙΑΚΗ 20 +ΚΥΡΙΑΚΗ Ε’ ΜΑΤΘΑΙΟΥ. ΠΡΟΦΗΤΟΥ ΗΛΙΟΥ ΤΟΥ ΘΕΣΒΙΤΟΥ.

ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ.

ΣΑΒΒΑΤΟ 26 +ΑΓΙΑΣ ΠΑΡΑΣΚΕΥΗΣ ΜΕΓΑΛΟΜΑΡΤΥΡΟΣ. ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:15ΠΜ.

ΚΥΡΙΑΚΗ 27 +ΚΥΡΙΑΚΗ ΣΤ’ ΜΑΤΘΑΙΟΥ. ΑΓ. ΠΑΝΤΕΛΕΗΜΟΝΟΣ ΜΕΓΑΛΟΜΑΡΤΥΡΟΣ.

ΟΡΘΡΟΣ 9:00ΠΜ, ΘΕΙΑ ΛΕΙΤΟΥΡΓΙΑ 10:30ΠΜ.

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12

GOD DIDN’T CREATE THE HELL FOR SINNERS, THEY DID IT THEMSELVES

The Russian Orthodox Church’s representative to the European International

Institutions Bishop Hilarion of Vienna and Austria, on Interfax-Religion’s request,

commented on the recent suggestion of Danish Lutheran theologians to consider the hell and

the devil a metaphor and to accept only existence of the paradise.

This theology should be considered in general context of liberalized Christian dogmatic

and moral teaching developed in depth of many Protestant communities in several recent

decades. Everything that makes Christianity is “inconvenient”, “uncomfortable” is being

omitted, “the dark Middle Ages” heritage is cleared up. Christianity in light version is under construction

and the hell and devil don’t match it.

A tragedy of Protestantism has originally been the following. Seeking to get rid of medieval

stratification of Catholicism, Protestants didn’t properly study the heritage of the Eastern fathers. And

today when arguing with the Middle Age hell and devil, liberal Protestants don’t trouble themselves with

reviewing the Holy Fathers and their conception of afterlife retaliation.

Meanwhile, the Eastern Christian tradition has never considered the hell as created by God to punish

sinners. God didn’t create the hell, free will of people has created it. It exists not because God wants it, but

because people keep it existing. They first create the hell on Earth and then carry it on to the afterworld.

What do you mean by the hell on Earth?

When a man using his power over others makes Earth the hell for them. Didn’t Hitler turn Earth to

hell for millions of people tried and tortured in concentration camps, perished in gas cameras and

battlefields? Didn’t Lenin and Stalin make hell for thousands and millions of people who died in camps or

were shot on false denunciations or sentenced by Stalin’s “troika”? Don’t today’s terrorists, who kill

peaceful citizens, take them hostage and cut off their heads, turn Earth to the hell?

And is it believable that malefactors and monsters, who kill other people and revolt against God and

all-hallows will share the paradise with righteous and saints? Is it believable that the paradise will

welcome both John the Baptist and Herod, St. Veniamin of Petrograd and Lenin, thousands of the

murdered new Russia’s martyrs and confessors and their torturers? It removes division between the good

and the evil. Then there’s no difference if you are a saint or a villain, if you do the good or the evil, if you

save people from death or kill them.

So sins will be inevitably recompensed? Any person bears moral responsibility for his actions. And he will answer for the sins of his earthly

life in the eternity. St. Isaac the Syrian writes that sinners in the hell are not deprived of God’s love. On

the contrary, love is given equally to everyone: to the righteous in the Heavenly Kingdom and to the

sinners in Gehenna. But for the righteous it becomes the source of joy and bliss while for sinners it is the

source of torture.

Thus, God didn’t create the hell for sinners, they did it themselves. God doesn’t send sinners to the

hell, but people who oppose God’s will and revolt against God choose the hell themselves. And this choice

is made in their earthly life rather than in some distant eschatological prospect. It is right here on Earth

that infernal tortures and “the Kingdom of God come with power” begin.

However, even the Orthodox divine service says that the hell is “abolished” by Christ after His

Resurrection from the dead?

The reality of the hell, its existence for sinners and even the possibility of its eternal existence don’t

contradict the news of its abolition by Christ resurrected. The hell is really “abolished” in the resurrection

of Christ, as it is not inevitable for people anymore and doesn’t have power over them. But those, who

consciously oppose God’s will and commit crime and sin, restore destroyed and abolished hell as they

don’t want to reconcile with God’s love.

I’d like to stress it again: God didn’t create the hell, people created it for themselves, God destroyed

and abolished the hell, but people restore it again and again. The hell is re-created every time when the sin

is consciously committed and isn’t repented.

13

IIII*+*+*+*+AAAA ----././././HHHH 0000.123.1-.14%.1.123.1-.14%.1.123.1-.14%.1.123.1-.14%.1 5555/*1-62%06 /*1-62%06 /*1-62%06 /*1-62%06 ----*3*27-626*3*27-626*3*27-626*3*27-626, A, A, A, A9%63*%52:4 9%63*%52:4 9%63*%52:4 9%63*%52:4 5555+.4*1;*4<*+.4*1;*4<*+.4*1;*4<*+.4*1;*4<*

Μὲ τὴν προσευχὴ μιλάει ὁ ἄνθρωπος ἄμεσα μὲ

τὸν Θεό. Μὲ τὴν προσευχὴ ὁ ἄνθρωπος γίνεται παιδὶ

τοῦ Θεοῦ! Μὲ τὴν προσευχὴ ξεπερνιοῦνται τὰ ἐμπόδια

τοῦ βίου τούτου, δηλαδὴ οἱ θλίψεις, οἱ στενοχώριες, τὰ

βάσανα, οἱ δυστυχίες, οἱ στερήσεις, οἱ μηχανορραφίες,

οἱ ραδιουργίες, οἱ καταλαλιὲς καὶ οἱ συκοφαντίες. Μὲ

τὴν προσευχὴ συντρίβονται τὰ βέλη τῶν ὁρατῶν καὶ

ἀοράτων ἐχθρῶν.

Μὲ τὴν προσευχὴ ἀποκτοῦμε τὴ μακαρία

ὑπομονὴ τοῦ Θεανθρώπου καὶ Σωτῆρα Χριστοῦ καὶ

τῶν ἁγίων ἀνδρῶν τῆς Παλαιᾶς καὶ Καινῆς Διαθήκης.

Μὲ τὴν προσευχὴ ἀποκτοῦμε περισσότερη πνευματικὴ

δύναμη!… Μὲ τὴν προσευχὴ παίρνουμε τὴν οὐράνια

παρηγοριὰ καὶ παραμυθία τῆς ψυχῆς! Μὲ τὴν προσευχὴ ἀποκτοῦμε τὴν Οὐράνια Σοφία. Μὲ

τὴν προσευχὴ τελοῦνται τὰ ἑπτὰ μυστήρια της Ἐκκλησίας μας. Μὲ τὴν προσευχὴ

λαμβάνουμε τὸν ἐπιούσιον ἄρτον, δηλαδὴ τὰ ὑλικὰ καὶ τὰ πνευματικὰ ἀγαθά! Μὲ τὴν

προσευχὴ ἀντλοῦμε περισσότερο θάρρος, ὑπομονὴ καὶ ἐλπίδες.

Μὲ τὴν προσευχὴ οἱ ἅγιοι ἄνδρες τῆς Παλαιᾶς καὶ τῆς Καινῆς Διαθήκης ἐτέλεσαν

θαύματα, νεκροὺς ἀνέστησαν, ἀσθενεῖς θεράπευσαν καὶ λογής-λογὴς βασανιστήρια

ὑπέμειναν!… Μὲ τὴν προσευχὴ γινόμαστε ὅμοιοι μὲ τοὺς ἁγ. Ἀγγέλους, οἱ ὁποίοι νύχτα-

μέρα ὑμνοῦν καὶ δοξολογοῦν τὸν Θεό! Μὲ τὴν προσευχὴ γίνονται τὰ θαύματα. Μὲ τὴν

προσευχὴ θεραπεύονται ἀνίατες ἀσθένειες καὶ ἐκδιώκονται τὰ δαιμόνια! Μὲ τὴν προσευχὴ

μποροῦμε νὰ σταθοῦμε στὰ πόδια μας καὶ νὰ βαδίσουμε ἀπρόσκοπτα τὸ δρόμο τοῦ Θεοῦ.

Μὲ τὴν προσευχὴ δυναμώνεται ἡ πίστη μας στὸν Θεό!… Μὲ τὴν προσευχὴ ὁ νοῦς καὶ ἡ

καρδιά μας καθαρίζονται ἀπὸ κάθε κοσμικὴ πονηρία! Μὲ τὴν προσευχὴ ὁ νοῦς καὶ ἡ

καρδιά μας γίνονται ναὸς τοῦ Παναγίου Πνεύματος! Μὲ τὴν προσευχὴ ὁ Πατήρ, ὁ Υἱὸς καὶ

τὸ ἅγιον Πνεῦμα εἰσέρχονται καὶ κατοικοῦν στὶς καρδιές μας!…

Μὲ τὴν προσευχὴ ἡ γλώσσα μας γίνεται σάλπιγγα τοῦ Ἁγ. Πνεύματος, σαλπίζουσα

οὐράνια ρήματα. Μὲ τὴν προσευχὴ μᾶς δίνονται ἀόρατα ὁδηγίες καὶ συμβουλὲς ἀπὸ τὸ

Πανάγιο Πνεῦμα!… Μὲ τὴν προσευχὴ παραμένει διαρκῶς κοντά μας ὁ φύλακας Ἄγγελος

καὶ μᾶς φυλάσσει ἀπὸ κάθε κακό. Μὲ τὴν προσευχὴ ἀνοίγονται τὰ πνευματικὰ αὐτιὰ τῆς

ψυχῆς καὶ ἀκοῦνε τὴ γλυκόηχη οὐράνια φωνὴ τοῦ Κυρίου μας Ἰησοῦ, καθὼς ἐπίσης

ἀνοίγονται καὶ τὰ πνευματικὰ μάτια τῆς ψυχῆς. Μὲ τὴν προσευχὴ ἀποφεύγουμε νὰ

σκεφθοῦμε ἢ νὰ κάμουμε τὸ κακό. Μὲ τὴν προσευχὴ γινόμαστε ταπεινότεροι καὶ

ἀγαθότεροι. Μὲ τὴν προσευχὴ νικᾶμε τὶς πανουργίες ὁρατῶν καὶ ἀοράτων ἐχθρῶν! Μὲ τὴν

προσευχὴ παρηγορούμεθα καὶ ἀνακουφιζόμεθα στὶς λογής-λογὴς θλίψεις τῆς ζωῆς!…

Γιὰ νὰ ὠφεληθεῖς ἀπὸ τὴν προσευχὴ πρέπει: α) νὰ ξεχνᾶς κάθε φροντίδα κοσμική. β)

Τὸ λόγο ποὺ προφέρει τὸ στόμα αὐτὸν νὰ συλλογίζεται καὶ ὁ νοῦς μας, δηλαδὴ νὰ μὴ λαλεῖ

ἄλλα ἡ γλώσσα καὶ ἄλλα σκέπτεται ὁ νοῦς μας. Τότε ἀληθινὰ ἡ προσευχή μας ἀνεβαίνει

14

στὸν Οὐράνιον Πατέρα καὶ παίρνουμε τὰ μεγάλα χαρίσματα καὶ τὶς δωρεὲς τοῦ Ἁγ.

Πνεύματος καὶ συγχωροῦνται οἱ ἁμαρτίες μας…

ΜΕΛΕΤΗΜΑ 2

Ἡ προσευχὴ εἶναι ἀπὸ τὶς κυριώτερες καὶ ἰσχυρότερες δυνάμεις, ποὺ κάνουν τὸν

προσευχόμενο νὰ ξαναγεννιέται καὶ τοῦ χαρίζουν σωματικὴ καὶ πνευματικὴ εὐεξία. Χωρὶς

τὴν προσευχὴ οὔτε οἱ ἁμαρτίες μας συγχωροῦνται οὔτε Μυστήριον κάνουμε οὔτε καὶ ὁ

Θεὸς μᾶς δίνει τὴ βοήθειά του καὶ τὴ χάρη Του.

Ἡ προσευχὴ εἶναι τὰ μάτια καὶ τὰ φτερὰ τῆς ψυχῆς μας καὶ μᾶς δίνει θάρρος καὶ

δύναμη ν᾿ ἀντικρύσουμε τὸν Θεό. Ὅμως κατὰ τὴν προσευχὴ πρέπει: α) Τὸ ἦθος μας νὰ εἶναι

ταπεινό, τρεφόμενο μ᾿ ἁγνὲς ἐλπίδες, β) Νὰ μεταχειριζόμαστε ὅσα ταπεινώνουν καὶ

ἡσυχάζουν τὸ σῶμα, ἐλευθερώνοντας τὸ νοῦ ἀπὸ κάθε ἐνόχληση, γ) Τὰ ἐνδύματά μας νὰ

εἶναι ταπεινά, δ) Οἱ τροφές μας νὰ εἶναι ἐκεῖνες ποὺ πρέπει καὶ τὰ πιοτά μας ἐλαφρὰ καὶ μὲ

μέτρο, ε) Ἡ ὀρθοστασία μας καὶ οἱ γονυκλισίες μας ἀνάλογες μὲ τὶς δυνάμεις μας, στ) Ὁ

ὕπνος μας νὰ εἶναι ὀλίγος καὶ σὲ σκληρὰ στρώματα, ζ) Νὰ μεταχειριζόμαστε ὅσα δαμάζουν

τὸ σῶμα καὶ ξυπνοῦν τὸ νοῦ φέρνοντάς μας κοντὰ στὸ Θεό. Σ᾿ αὐτὸ βοηθοῦν πολὺ ἡ

ἀνάγνωση τῶν Θείων Γραφῶν καὶ τῶν ἑρμηνειῶν τῶν Ἁγ. Πατέρων, τὰ νηπτικὰ

ἀποφθέγματα τῶν Ὁσίων καὶ οἱ κατανυκτικὲς ψαλμωδίες καὶ η) Νὰ νιώθουμε σ᾿ ὅλη τους

τὴν ἔκταση τὰ θαύματα, ποὺ ἔγιναν καὶ γίνονται σ᾿ ὅλον τὸν κόσμο.

Προσεύχου, λοιπόν, ἀδελφέ μου, μὲ τὸ στόμα, ὥσπου νὰ σὲ φωτίσει ἡ Θ. Χάρη νὰ

προσεύχεσαι καὶ μὲ τὴν καρδιά σου. Τότε θὰ συντελεσθεῖ μέσα σου μὲ θαυματουργικὸ

τρόπο ἑορτὴ καὶ πανήγυρη καὶ δὲ θὰ προσεύχεσαι πιὰ μὲ τὸ στόμα ἀλλὰ μὲ τὴν καρδιά. Σὲ

κάθε σου ἐργασία ἀπὸ τὸ πρωὶ μέχρι τὸ βράδυ, ἂς προηγεῖται ἡ προσευχή! Αὐτὴ ἂς

κυβερνάει ὅλες σου τὶς πράξεις! Αὐτὴ γεννάει τὴ μετάνοια καὶ τὸ δάκρυ! Αὐτὴ προχωρεῖ ὡς

τὰ μύχια τῶν λογισμῶν μας. Αὐτὴ εἶναι ἡ γεννήτρια τῆς Θείας Ἀγάπης! Αὐτὴ καθαρίζει τὸ

λογιστικό της ψυχῆς. Αὐτὴ ἐξαγνίζει τοὺς Ἀγγέλους καὶ τοὺς Ἁγίους!… Αὐτὴ φυλάγει

καθαρὸ τὸ ἐπιθυμητικὸ τῆς ψυχῆς μὲ τὸ νὰ βρίσκεται μπροστὰ στὸ Θεό, νὰ ὁμιλεῖ καὶ νὰ

προσκολλᾶται σ᾿ Αὐτὸν μ᾿ ὅλη της τὴν ἐπιθυμία. Γιατὶ καθένας ποὺ ἀγαπάει καὶ φοβᾶται

τὸ Θεὸ εἶναι ἀδύνατο νὰ μὴ σκέπτεται ταπεινά, εἶναι ἀδύνατο νὰ κυβερνᾶται ἀπὸ τὸ θυμό.

Γι᾿ αὐτὸ καὶ λέμε πὼς ἡ ὁσία ταπείνωση καθαρίζει τὴν ψυχή.

ΜΕΛΕΤΗΜΑ 3

Ὁ Θεὸς ἔχει παραχωρήσει στὴ θέληση καὶ στὴ δύναμη τοῦ ἀνθρώπου μόνο τὴν

ποσότητα τῆς προσευχῆς. Ἔχει διδάξει τὴ συνεχῆ καὶ ἀδιάλειπτη προσευχὴ πάντοτε καὶ σὲ

κάθε τόπο. Μόνο μ᾿ αὐτὸν τὸν τρόπο γινόμεθα κάτοχοι τοῦ μυστικοῦ της ἀληθινῆς

προσευχῆς καὶ πίστεως. Μόνον ἔτσι τηροῦμε τὶς ἐντολὲς τοῦ Θεοῦ καὶ πετυχαίνουμε τὴ

σωτηρία μας. Ἡ ποσότητα λοιπὸν τῆς προσευχῆς ἐξαρτᾶται ἀπὸ τὸν ἄνθρωπο.

Οἱ Ξανθόπουλοι Κάλλιστος καὶ Ἰγνάτιος συμβουλεύουν συχνὴ προσευχὴ στὸ Ὄνομα

τοῦ Ἰησοῦ Χριστοῦ πρὶν ἀπὸ κάθε ἔργο καὶ πράξη, ἐπειδὴ ἡ συχνότητα τελειοποιεῖ ἀκόμη

καὶ τὴν ἀτελῆ προσευχή. Ὁ δὲ Διάδοχος τῆς Φωτικῆς παραδέχεται ὅτι, ὅταν ἄνθρωπος

ἐπικαλεῖται τὸ ὄνομα τοῦ Θεοῦ ὅσον μπορεῖ συχνότερα, δὲν πέφτει εὔκολα σὲ ἁμαρτήματα.

Μάθε ὅτι κάθε παλμὸς καὶ κάθε σκέψη προσευχῆς ὀφείλεται σ᾿ ἐνέργεια τοῦ Ἁγ.

Πνεύματος καὶ εἶναι ἡ μυστικὴ φωνὴ τοῦ Ἀγγέλου φύλακος τοῦ καθενός μας. Τὸ ὄνομα τοῦ

15

Ἰησοῦ Χριστοῦ, ποὺ ἐπικαλούμεθα στὴν προσευχή, περιέχει μέσα του αὐτοϋπάρχουσα καὶ

αὐτενεργοῦσα ἀνορθωτικὴ δύναμη.

Μὴν ἀνησυχεῖς λοιπὸν ἀπὸ τὴν ἀτέλεια καὶ τὴν ξηρασία τῆς προσευχῆς σου, ἀλλὰ

περίμενε μ᾿ ἐπιμονὴ τὸν καρπὸ τῆς συχνῆς ἐπικλήσεως τοῦ θείου Ὀνόματος καὶ δὲν θ᾿

ἀργήσει νὰ ἔλθει. Ἐκεῖνο ποὺ θὰ πρέπει νὰ σὲ ἀνησυχεῖ εἶναι ἡ ἀμέλεια γιὰ προσευχή. Αὐτὴ

ἦταν ἡ κύρια καὶ μοναδικὴ αἰτία, ποὺ ἔσπρωξε τὸν Ἀπ. Πέτρο στὸ ν᾿ ἀρνηθεῖ τὸν Χριστό!…

Αὐτὴ ἦταν ἐκείνη ποὺ τὸν εἶχε κάνει περήφανο, γιατὶ ὅποιος νομίζει τὸν ἑαυτό του ἀσφαλῆ

καὶ σταθερό, δὲν ζητάει μὲ τὴν προσευχὴ τὴ βοήθεια τοῦ Θεοῦ.

Ὁ Θ. Πέτρος εἶχε πολλοὺς λόγους νὰ καταφύγει στὴν προσευχή: γιατὶ ὁ Κύριος τοῦ τὸ

εἶχε παραγγείλει λέγοντας σ᾿ ὅλους τοὺς Ἀποστόλους «Ἔχετε πάντα τὸ νοῦ σας καὶ

προσεύχεσθε, γιὰ νὰ μὴ μπεῖτε σὲ πειρασμό». Ἀκόμη καὶ ἰδιαίτερη παρατήρηση τοῦ ἔκαμε ὁ

Κύριος, ὅταν τοῦ εἶπε: «Πέτρε κοιμᾶσαι;» Ἀκόμη ὁ Πέτρος εἶχε πρόσφατο τὸ παράδειγμα τοῦ

Κυρίου, ποὺ προσευχόταν συνέχεια ἐπὶ τρεῖς ὦρες. Κι ὅμως ὅλα αὐτὰ δὲν μπόρεσαν νὰ τὸν

κάνουν νὰ ξυπνήσει ἀπὸ τὸ βαρὺ ὕπνο, ποὺ τὸν εἶχε κυριεύσει. Βλέπεις, ἀδελφέ, πόσο

ἀδύνατος εἶναι ὁ ταλαίπωρος ἄνθρωπος, ὅταν δὲν ζητάει μὲ τὴν προσευχὴ βοήθεια ἀπὸ τὸν

Θεό;

ΜΕΛΕΤΗΜΑ 4

Ὁ Πέτρος, ὁ κορυφαῖος τῶν Ἀποστόλων, στὸν ὁποῖον ὁ Πατὴρ ἀπεκάλυψε τὴ

Θεότητα τοῦ Ἰησοῦ Χριστοῦ λέγοντας: «Σὺ εἶσαι ὁ Χριστός, ὁ υἱὸς τοῦ ἀληθινοῦ Θεοῦ», ὁ

Πέτρος, ποὺ εἶδε μὲ τὰ μάτια του τὴ Θεότητα τοῦ Χριστοῦ πάνω στὸ ὄρος Θαβώρ, αὐτὸς ὁ

Πέτρος, ὅταν μ᾿ ἁπλότητα μία ἀσήμαντη γυναίκα τὸν ρώτησε «Μήπως εἶσαι καὶ σὺ ἀπὸ

τοὺς ἀνθρώπους τούτου», δηλαδὴ τοῦ Ἰησοῦ, χωρὶς δισταγμὸ ἀποκρίθηκε: «Δὲν ξέρω τὸν

ἄνθρωπο»! Καὶ δὲν σταμάτησε μόνο σὲ τούτη τὴν ἄρνηση, ἀλλὰ μπροστὰ σ᾿ ὅλο τὸ

βλάσφημο ἐκεῖνο πλῆθος «τότε ἄρχισε νὰ ἀναθεματίζει καὶ νὰ ὁρκίζεται πὼς δὲν γνωρίζει

καθόλου τὸν ἄνθρωπον αὐτόν». Καὶ ὅλα αὐτὰ γιατί; Διότι δὲν εἶχε μαζί του τὸ ὅπλο τῆς

προσευχῆς, γιὰ ν᾿ ἀμυνθεῖ στὴν ἐπίθεση. Γιατὶ εἶχε ἀμελήσει νὰ προσεύχεται καὶ δὲν εἶχε

ἑνωθεῖ διὰ μέσου τῆς προσευχῆς μὲ τὸν Παντοδύναμο Κύριο.

Παρόμοια παραστρατήματα καὶ λαβύρινθοι περιμένουν ὅποιον δὲν προσεύχεται

διαρκῶς. Καταντάει νὰ ἀρνεῖται τὸν Κύριο γιὰ πολὺ ἀσήμαντα πράγματα. Καὶ ἀφοῦ τὸν

ἀρνηθεῖ, ἐξακολουθεῖ ν᾿ ἀπομακρύνεται ἀπ᾿ Αὐτὸν πέφτοντας ἀπὸ τὴ μιὰ ἁμαρτία στὴν

ἄλλη. Γι᾿ αὐτὸ καὶ ὁ Κύριος εἶπε τὴν παραβολὴ τῆς χήρας καὶ τοῦ Κριτοῦ τῆς ἀδικίας: «Γιὰ

νὰ μᾶς παρακινήσει νὰ προσευχόμαστε πάντοτε καὶ νὰ μὴ βαριόμαστε».

Μάθε λοιπὸν καὶ σύ, ἀδελφέ, μὲ ἄλλου πάθημα, δηλαδὴ μὲ τὸ κατρακύλισμα τοῦτο

τοῦ Ἄπ. Πέτρου, νὰ μὴ κρατεῖς ποτὲ τὸν ἑαυτό σου ἀπὸ τὸ νὰ προστρέχει πρὸς τὸν Κύριο μὲ

τὴν προσευχή, ἰδιαίτερα σὲ στιγμὲς πειρασμοῦ καὶ θλίψεων γιατὶ ξέρω πὼς ἂν ἀφήσεις τὴν

προσευχή, ἕνα ἁπλὸ πείραγμα, ἕνας μόνο λόγος, μιὰ μονάχα ἀντίρρηση ὁποιουδήποτε εἶναι

ἀρκετὰ νὰ σὲ κάνουν ν᾿ ἀρνηθεῖς ὅλες σου τὶς καλὲς πράξεις καὶ συνήθειες, ποὺ ἔκαμες γιὰ

τὴ σωτηρία τῆς ψυχῆς σου καὶ νὰ λησμονήσεις Ἐκεῖνον τὸν Δεσπότην, ποὺ τόσο πολὺ σ᾿

εὐεργέτησε κι ἔδωσε τὸ Αἷμα Του καὶ τὴ ζωή Του γιὰ σένα…

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ORTHODOXY AROUND THE WORLD

GREECE – Icon of Axion Esti

"Axion Esti" means 'it is worthy to bless Thee,

the Virgin'.

On June 11, 980 A.D. as a group of

monks were conducting an all-night vigil before

the icon of the Blessed Virgin Mary, they

suddenly noticed a monk standing on the right of

the icon whom they did not recognize at all. He

was unknown to the monks, and no one could

explain his abrupt presence. This unidentified

monk began to chant the beautiful hymn written

by St. Kosmas, but rather began with the words

"Axion Esti os Alethos Makarizin Se Tin

Theotokon" which means, "It is very meet to

bless Thee, Theotokos the ever blessed and most

pure Virgin and Mother of God." The monk then

explained to the others that he was the

Archangel Gabriel and that these words should

be added to the hymn. The Archangel then

vanished from their sight, leaving the monks amazed at the power of God. Since that day on June 11, 980

A.D. the additional words to the hymn of St. Kosmas have been sung by all Orthodox Christians around the

world. The icon of the Blessed Mother Axion Esti is still venerated today in the Cathedral of Mt. Athos.