Αγία Οσιομάρτυς Μαρία Σκομπτσόβα του Παρισιού, η διά Χριστόν σαλή, από Λετονία (+1945) – 31 Μαρτίου ╰⊰¸¸.•¨* Χαιρετισμοί από την Ποιητική Συλλογή “Ζωγραφίζοντας Φύλλα” του Άβελ-Αναστασίου Γκιουζέλη

http://franceofmyheart.wordpress.com

FRANCE OF MY HEART

Αγία Οσιομάρτυς Μαρία Σκομπτσόβα του Παρισιού,

η διά Χριστόν σαλή, από Λετονία (+1945)

31 Μαρτίου

Οι δια Χριστόν σαλοί ήταν οι άγιοι της ελευθερίας. Η ελευθερία μας καλεί, ενάντια σ’ όλο τον κόσμο, ενάντια όχι μόνο στους ειδωλολάτρες, αλλά και σε πολλούς που αρέσκονται να λέγονται Χριστιανοί, να αναλάβουμε το έργο της Εκκλησίας σ’ αυτό το δρόμο ο οποίος είναι και ο πιο δύσκολος. Και θα γίνουμε σαλοί δια Χριστόν, γιατί γνωρίζουμε όχι μόνο τη δυσκολία αυτού του δρόμου, αλλά και την απέραντη ευτυχία του να νιώθουμε το χέρι του Θεού σε ό,τι κάνουμε.

Η Μητέρα Μαρία ανακηρύχθηκε επίσημα Αγία από το Οικουμενικό Πατριαρχείο τον Μάρτιο του 2004. Ήδη όμως, στη συνείδηση των ανθρώπων που ήξεραν τις λεπτομέρειες της ζωής της αναγνωριζόταν σαν μια από τις μεγαλύτερες Αγίες του 20ου αιώνα. Ήταν μια λαμπρή θεολόγος που υπηρέτησε με γενναιότητα την πίστη Continue reading “Αγία Οσιομάρτυς Μαρία Σκομπτσόβα του Παρισιού, η διά Χριστόν σαλή, από Λετονία (+1945) – 31 Μαρτίου ╰⊰¸¸.•¨* Χαιρετισμοί από την Ποιητική Συλλογή “Ζωγραφίζοντας Φύλλα” του Άβελ-Αναστασίου Γκιουζέλη”

Είναι οι προγαμιαίες σχέσεις πορνεία; – Αρχιμ. Επιφάνιος Θεοδωρόπουλος (+1989)

Είναι οι προγαμιαίες σχέσεις πορνεία;

Αρχιμ. Επιφάνιος Θεοδωρόπουλος

Υπάρχουν πολλοί, ενίοτε και καθηγητές Θεολόγοι που διδάσκουν μια πολύ «βολική» και «έξυπνη» θεωρία: Ότι πορνεία είναι μόνο η σαρκική ικανοποίηση που γίνεται έξω από το γάμο με πόρνες και με χρήματα (δηλαδή με πληρωμή).

Ενώ όπου υπάρχει αγάπη, όπου υπάρχει ψυχική επαφή, εκεί δεν έχουμε πορνεία.

Συνεπώς, ένα ζευγάρι νέων που αγαπιούνται και η σαρκική σχέση του αποτελεί «ολοκλήρωση της αγάπης των», δεν είναι πορνεία και άρα δεν κάνουν αμαρτία.

Το Ευαγγέλιο μόνο την πορνεία και τη μοιχεία απαγορεύει. Δεν απαγορεύει την «ολοκλήρωση της αγάπης» ενός ζευγαριού.

Βέβαια η λέξη «πορνεία» στην κυριολεξία σημαίνει την ικανοποίηση των σαρκικών ορέξεων με χρήματα, αφού στην αρχαιότητα ασκούσαν το «επάγγελμα» αυτό γυναίκες αγορασμένες, δηλαδή δούλες.

Όμως εκτός από την κύρια σημασία της, η λέξη πορνεία, είχε ανέκαθεν και τη σημασία της σαρκικής σχέσεως δύο ετερόφυλων προσώπων, χωρίς να υπάρχει χρηματική δοσοληψία.
Μία είναι η νόμιμη συζυγία ανδρός και γυναικός, αυτή που γίνεται με την ευλογία του Μυστηρίου του γάμου. Κάθε πράξη που γίνεται έξω από το Μυστήριο του γάμου χαρακτηρίζεται ως πορνεία ή μοιχεία και καμία διάκριση δεν γίνεται αν Continue reading “Είναι οι προγαμιαίες σχέσεις πορνεία; – Αρχιμ. Επιφάνιος Θεοδωρόπουλος (+1989)”

Link: Orthodox Life – New Zealand

http://amphilochios.blogspot.com

Orthodox Life – New Zealand

The Annunciation of our Most Holy Lady, the Theotokos & Ever-Virgin Mary – March 25

http://orthodox-heart-sites.blogspot.com

ORTHODOX HEART SITES

The Annunciation of our Most Holy Lady,

the Theotokos & Ever-Virgin Mary

March 25

Source:

https://oca.org

https://oca.org/saints/lives/2012/03/25/100884-the-annunciation-of-our-most-holy-lady-the-theotokos-and-ever-vi

ORTHODOX CHURCH IN AMERICA

The Feast of the Annunciation is one of the earliest Christian feasts, and was already being celebrated in the fourth century. There is a painting of the Annunciation in the catacomb of Priscilla in Rome dating from the second century. The Council of Toledo in 656 mentions the Feast, and the Council in Trullo in 692 says that the Annunciation was celebrated during Great Lent.

The Greek and Slavonic names for the Feast may be translated as “good tidings.” This, of course, refers to the Incarnation of the Son of God and the salvation He brings. The background of the Annunciation is found in the Continue reading “The Annunciation of our Most Holy Lady, the Theotokos & Ever-Virgin Mary – March 25”

Facebook: Iglesia Ortodoxa en Sevilla y Cádiz ╰⊰¸¸.•¨* Spanish

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https://www.facebook.com/pg/iglesiaortodoxahispanica/photos/?tab=album&album_id=386659784731245

Facebook: Iglesia Ortodoxa en Sevilla y Cádiz

Ορθόδοξο Μοναστήρι-Ερημητήριο του Αγίου Ισιδώρου Επισκόπου Σεβίλλης στην Σεβίλλη της Ισπανίας

http://orthodox-heart-sites.blogspot.com

ORTHODOX HEART SITES

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Ισπανία

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Ορθόδοξο Μοναστήρι-Ερημητήριο

του Αγίου Ισιδώρου Επισκόπου Σεβίλλης

στην Σεβίλλη της Ισπανίας

Πηγές:

https://www.facebook.com/pg/iglesiaortodoxahispanica/photos/?tab=album&album_id=386659784731245

Iglesia Ortodoxa en Sevilla y Cádiz

Seville’s Spanish Orthodox Hermitage

JOURNEY TO ORTHODOXY

 

Seville’s Spanish Orthodox Hermitage

http://orthodox-heart-sites.blogspot.com

ORTHODOX HEART SITES

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Spain

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Seville’s Spanish Orthodox Hermitage

Source:

http://journeytoorthodoxy.com

Seville’s Spanish Orthodox Hermitage

JOURNEY TO ORTHODOXY

by Tudor Petcu

A Romanian writer, Tudor is a graduate of the Faculty of Philosophy, University of Bucharest, Romania. He has published a number of articles related to philosophy and theology in different cultural and academic journals. His work focuses on the evolution of Orthodox spirituality in Western societies as well and he is going to publish a book of interviews with Westerners converted to Orthodoxy. In this article, he interviews Francisco Jose Pino Rodriguez about a very interesting project, called Casa de Espiritualidad San Isidoro de Sevilla, for the rebirth of Orthodoxy in Spain.

1.) Please tell us when the Casa de Espiritualidad San Isidoro de Sevilla was founded and what its purpose is.

The Casa de Espiritualidad is a small house situated in El Castillo de las Guardas, some 60 km. north of Seville (Andalusia), in the middle of a beautiful natural landscape, which was bought in the year 2012 by Archmandrite Pablo, our Parish priest in Seville. The original purpose was to transform it into a small hermitage where one or two hermits could live a life of prayer and service to the wider Community. However, since we still do not have a suitable candidate, our Parishes in Southern Spain have been using it as a centre for retreats, informal meetings, etc. The house is cozy and very humble, with two rooms, a patio, a small library and a chapel (consecrated by our Metropolitan last June).

2.) Which is, or could be, the main contribution of Casa de Espiritualidad San Isidoro de Sevilla to the rebirth of Orthodoxy in Spain? I would be very happy if you could say some words about the further projects of the Casa de Espiritualidad as well.

In February 2016 I was appointed responsible for the House, and since then I am trying to transform it into a focal point for the study and spread of the Christian Orthodox faith and the Hispanic spiritual heritage. As I told you before, most of the Orthodox Parishes in Spain seldom use our language, so one of the aims of the House is to contribute to revert this tendency by celebrating services (especially the canonical Hours) in Spanish and providing our clergy and lay members with suitable liturgical material in order to do so. We will also have conferences about the lives of Hispanic Saints, etc. The most immediate project that we have is the celebration, next Autumn, of a basic Byzantine chant workshop dedicated to the eight Resurrection Troparia in Spanish.

3.) Why should Isidore of Seville be considered a Saint of the Orthodox Church, and what would be his importance for the wider Orthodox world?

In fact, Isidore, Archbishop of Seville from 599 to 636, is already commemorated as a Saint in Orthodox calendars (his feast is celebrated on the 4th of April). He can be considered one of the greatest luminaries of the ancient Hispanic Church. He fought against the Arian heresy, which was professed by the ruling Visigothic class in Spain, defended the Orthodox faith against the Jews and gathered all the scientific knowledge of his time in a book called the ‘Etymologiae‘. Definitely, Orthodox Christians of Hispanic origin have a very poweful intercessor in Heaven!

The Greatest Gift in the World – Orthodox Korean Ksenia Kim Talks About Her Path To The Church

http://gkiouzelis.blogspot.com

http://koreaofmyheart.wordpress.com

ORTHODOX HEART SITES

KOREA OF MY HEART

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Today we are publishing an English translation of Fr. George Maximov’s interview with Ksenia Kim, an Orthodox Korean missionary. She talks about her difficult personal choice of faith, the history of Orthodoxy among the Korean people as well as the life of Korean Orthodox community in Moscow and their hopes and expectations.

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The Greatest Gift in the World

Orthodox Korean Ksenia Kim Talks About Her Path To The Church

Source:

http://journeytoorthodoxy.comHERE

Fr. George Maksimov: Hello. You are watching My Path To God, a program about people who during their journey to Orthodoxy had to give up many things and re-consider their ways. We will talk to our guests about things that motivate them and give them strength.

Today our guest is Ksenia Kim, a descendant of Korean people who settled in the Russian Empire more than 150 years ago and seamlessly integrated into the family of peoples of our country. Even before the revolution of 1917, hieromartyr John (Vostorgov) wrote that every year many Japanese, Chinese and Korean people settle in the Russian Empire. He noted that Koreans are the most open to converting to Orthodoxy. Surprisingly, the initiative to convert often came from the Koreans themselves rather than from the Russian authorities or Orthodox clergy. This was the wish of their souls, although, of course, not all the newcomers had it. The revolution of 1917 was followed by a challenging period and the Russian Koreans, just like other peoples of our country, lived through the period of atheism that was forcefully imposed upon our society. Tell me what was the situation in your family and how did you start moving toward Orthodox faith.

Ksenia Kim: I was born in a regular Korean family. Koreans have a difficult spiritual legacy—It is a mixture of Buddhism and shamanism. I remember that my grandmother followed certain rituals. For example, she used to prepare special food and go outside to feed the fallen spirits to please them or ask for help. So if I followed in the footsteps of my ancestors, I would have probably gone in the same direction. However, God gives the right of choice to every person and after comparison and analysis we can make the best decision. My journey wasn’t easy. I studied Islam and Eastern religions, even joined Protestants for a short while. I understood that the truth was in Orthodoxy. It was the only faith that truly touched my heart and I really felt the presence of God there.

Fr. George: How did you truly discover Orthodoxy? Obviously, you saw churches earlier and maybe even walked into some of them. Yet at some point, you discovered the profundity of Orthodoxy. How did it happen?

Ksenia Kim: When hieromartyr Daniel Sysoyev was murdered in 2009, many people learned about him and started studying the legacy he left behind. My Orthodox acquaintance was one of such people. She gave me the book Instructions For Immortals, or What To Do If You’re Already Dead. I would recommend everybody to read this book. It is fairly short—one can read it in one day—but it totally changes the way you see the world. This is exactly what happened to me. In this book, Father Daniel discusses the Church’s teaching about what happens to people after death. After reading the book, I understood that my prospects were poor. In other words, I was heading straight to hell. But why should I go there, if there is a way to avoid this? I understood that I had to repent. For a long time, several months, I was preparing for confession. It was difficult to remember everything that was done in my lifetime. My first confession took place before Easter. It was a long confession—I entered the church on Holy Saturday at 9 am and left around 4 pm. I still keep in touch with the priest who heard my confession and he still supports me.

Fr. George: If you went to confession, this means that you were already baptized?

Ksenia Kim: Yes, I was indeed baptized in an Orthodox Church when I was 19, but this wasn’t serious for me then. My friend told me that she was going to be baptized and I decided that I’d do this as well, to keep her company. We memorized the Lord’s Prayer and went to the baptism ceremony. There was no mandatory catechesis at that time and I knew nothing about Orthodoxy, so this did not influence my life in any way. My real conversion happened after reading Father Daniel’s book and after my confession I started leading the church-based way of life. Later, I found the address of the Church of Apostle Thomas on Kantemirovskaya street in this book, so I came to this church and became a parishioner. So Father Daniel Sysoyev through his book influenced my life and my enchurchment. The blood of martyrs is indeed the seed of the Church. My conversion was directly influenced by the death that God bestowed upon Father Daniel. During the years of my enchurchment, I met other people who came to God either after the death of Father Daniel or after listening to or reading this works. Nobody really knows the number of such people, but I’m sure that this number is high.

Fr. George: Yes, I also know such people and I think their number will be growing. How did your relatives react to such change of your life priorities? Were they sympathetic, did they follow your choice?

Ksenia Kim: Their first reaction wasn’t very positive, but now my relatives (about thirty of them in Moscow) are fairly tolerant and even sympathetic to a certain extent. That is why I’m hoping that God will gradually grant them the joy of being Orthodox. My sister who lives in Irkutsk has already been baptized. This was quite a story—we had to fight fallen spirits for her, as they didn’t want to let her go. They tempted and scared her so much, that we had to ask the priests for help. A week before her baptism demons started visiting her, she actually saw them, they seized her by the throat, attacked her in other ways, knocked on the door. She couldn’t’ sleep a wink for a week. We were afraid that she would lose her sanity, so I called some priests I knew and they said that my sister should rejoice. I was very surprised to hear that as it seemed that there was nothing to be happy about, but the priest said:

“She should rejoice, for if God allows her to see them, it logically means that the opposite is true too, in other words that means that there are good spirits too and that God exists too”.

The demons try to make people stop believing in their existence and in the existence of supernatural world altogether, and here their actions were so obvious that they couldn’t be ignored.

Fr. George: Did those attacks of evil spirits stop after the baptism?

Ksenia Kim: Pretty much. They continued for some time after that, but soon stopped completely.

Fr. George: It’s important to emphasize this, because it is not only your sister; I also know about other similar cases that happened when adult people realized that they needed to be baptized. Sometimes evil spirits try to stop them. All of a sudden people don’t feel well, some even faint right before the baptism. Evil spirits try to attack or tempt such people. However, after baptism the evil spirits lose their powers and all the attacks stop, just as happened with your sister.

Ksenia Kim: It is interesting to note that I, as a participant in those events, was also affected. Despite thousands of kilometers between us (I was in Moscow, while she was in Irkutsk), when these events occurred over there, my faith was tested too. Once I came home and saw that my place was swarming with large flies, although when I left all doors and windows were closed and everything was fine. This was very strange. Where would those files come from all of a sudden? It took me several days to get rid of them. When later I mentioned this to my Orthodox friend, he said: “Didn’t you realize what that was? Do you remember that one of Satan’s names is Beelzebub? It is translated as “lord of the flies”. So, this means that he visited my home.

Fr. George: The hagiography of one ancient hermit mentions that to distract him from praying, Satan filled the hermit’s cave with a multitude of insects. But he didn’t succeed. The event you described clearly shows that Satan has very little power over Christians. We know that evil spirits would like to destroy the human race, but because God protects Christians, all the evil one could do was this petty trick in hope to confuse the person. God’s blessing protects Orthodox Christians who lead a church life. Of course, Satan would like to harm us more, but Got won’t let him. Whenever God allows any temptations to happen to us, including those that involve direct contact with evil forces, this is never beyond our strength. Only as much as a person can withstand. And God is always nearby; He is always willing to give His help to those who ask. The experience of every believer proves that.

Ksenia Kim: There was another event with my sister. I sent her Orthodox leaflets and books about baptism, confession and communion for distribution in churches before the Epiphany. When she had to go to the airport to pick up these materials, she felt so sick that she nearly died. They managed somehow to find people who picked the materials up. Later she told me: “Can you imagine, as soon as I delivered those materials to churches, everything was back to normal”. The sickness came out of nowhere and was gone inexplicably.

Fr. George: Thank God! I know that it is not only you and your sister, other Koreans also find their path to Orthodoxy. I even know that we have a Korean Orthodox community here in Moscow and that you are an active member. Could you tell us more about it?

Ksenia Kim: Yes, there is a Korean Orthodox community in Zaikonospassky monastery in Moscow. First attempts to establish this community were made in 2001 when we organized catechesis studies for Koreans. Later we also organized some children programs, field trips and pilgrimages. The activities were on and off. Finally, God’s will was to send us a priest, Father Alexander Son, and now the community has a priest of Korean descent who takes care of us.

Fr. George: Does your community cooperate with other public organizations of Russian Koreans?

Ksenia Kim: Yes, of course. We worked with the Korean Youth Club. There is also a newspaper, Rossiyskiye Koreytsy (Russian Koreans), which has a staff employee designated for interacting with the Orthodox Church. We also actively work with the Russian Association of Koreans. With the help of Zaikonospassky monastery and this association, we organized a big conference, Koreans and Orthodoxy, in the spring of 2014. This event was dedicated to the 150th anniversary of Koreans’ settlement in Russia. We had a round table with the heads of regional branches of the Association of Koreans where we adopted a resolution on starting a project for development of regional missions in Russia. We wrote an application to His Holiness. Our hierocracy supported the project and active work to establish contact between the missionary departments of dioceses of Russian Orthodox Church and regional branches of Association of Koreans is currently under way. Three pilot projects are already in the works in Southern, Central and Far East federal districts.

Fr. George: Are there places in Russia where the Korean population is larger?

Ksenia Kim: Historically, many Koreans live in the Far East, specifically in Khabarovsk and Primorsky Krai. According to statistics, Koreans are the third largest ethnic group there. Naturally, our priority is working in those regions, but we hope that with God’s help we will expand into other cities.

Fr. George: I remember how I felt when I was reading the notes of missionaries and people who lived in Korea more than century ago. They saw that for a long time the Korean people were caught in the middle between China and Japan and were periodically subjected to oppression by their neighbours. Korean people did not benefit from it. I saw that as soon as Korea became an independent country, Korean people made a huge step in their development. It clearly shows that its potential was previously supressed. Korean people were exhausted by their long-time neighbours. At that time the Japanese and Chinese were fighting over the right to rule the Korean people. When the Koreans learned that they had a third neighbour, Russia, they were very happy. That was when the extensive immigration started. It is a known fact that the Korean Queen Min was assassinated because she was leaning toward Russia. King Gojong and royal prince were actually placed under house arrest.

They managed to escape to the Russian consulate and for more than a year the king was ruling the country from there because it was unsafe for him to leave the consulate. Everybody understood what was going on. This, basically, explains the choice the Koreans made about immigration to Russia and why the Koreans, both those who immigrated to Russia and those who stayed in Korea, began converting to Orthodoxy… It was a voluntarily decision of the people. That is why I hope that with God’s help the work that the Korean community is currently doing will be crowned with success. This would be the result of the choice many Koreans made over a hundred years ago, but that process was, one might say, frozen by the period of Soviet atheistic rule. I’d like to ask you your personal opinion: To what extent do contemporary Koreans have a need for Orthodoxy?

Ksenia Kim: Thank you for this historical side note and your question. Our current missionary activities in the region are primarily aimed at counteracting the Protestants who actively preach among the Russian Koreans, presenting Protestantism as the true Korean religion. They misguide our people, saying that it is the Korean religion, while in fact Orthodoxy is our historic legacy and spiritual tradition. When our ancestors received the citizenship of the Russian Empire, they also received baptism. It was a deliberate and voluntary action. That is why it is important to inform the people and do something lest 20 years from now all Russian Koreans are Protestants. I would not like that to happen, but risk of this happening is quite real because the Protestant missionaries are very active. First of all, we need to pray for deliverance of our people from this, dare I say it, sectarian slavery. There are many active sects in the Russian Federation and one of them has three hundred Korean members. Based on that we can estimate the size of those sects.

Fr. George: Of course, people have the right to learn the truth about Orthodoxy. They should know that Orthodoxy is not simply a part of the Russian culture, but that it is the Church founded by Jesus Christ Our Lord himself. That way rather than making their choice based on some unverified information, they can do so knowing where the truth is and where the true Church of Christ is. Naturally, this requires a lot of effort.

Ksenia Kim: Yes, the desire to find the truth is also needed. It is amazing, that despite the small number of Orthodox Koreans, God leads us to himself. Even more amazing is that people in South Korea, where the majority profess Protestantism, are also converting to Orthodoxy. We hope that God would give us a chance to build the church, because even now when we try to oppose Protestants in Moscow, we unfortunately can’t offer an alternative to people who are used to active community life. All Orthodox Koreans go to various churches and only gather in Zaikonospassky monastery for some joint events or studies. I think that for the purposes of missionary work it would be great to have a church that Koreans could visit for quiet prayer. So that there is no misunderstanding among the parishioners. If a hundred Koreans come to one church, this would probably give the Russian old ladies quite a scare (laughs).

Fr. George: By the way, how did the parishioners of Zaikonospassky monastery receive your community?

Ksenia Kim: They got used to us gradually. However we don’t go there in hundreds, usually there are about twenty of us there during the service. It’s not a large percentage of the total number of parishioners. They know that there is Father Alexander who takes care of us, so they are friendly toward us.

Fr. George: I also wanted to ask you if you had any contacts with people from Korea who temporarily or permanently reside in Moscow. Do you have a rapport with them? I once talked to an Orthodox Korean who grew up in the Far East, then moved to South Korea for some time and later came back to Russia. He told me that living in his historical homeland was difficult for him. Everything was strange and unclear. He even had some kind of culture shock. We have very few people from North Korea here, but what is your relationship with people of South Korean descent? If you had any experience, what was your impression?

Ksenia Kim: Yes, I’ve met South Koreans. As a rule, most of them are leaning toward Protestantism. Very few are Orthodox. In general, they adapt here without problems and get on well with the locals. Mostly they are businessmen from South Korea and students. We had an idea to organize Russian language lessons for these Koreans from Korea. The newly passed law requires foreign citizens intending to live in the Russian Federation to speak Russian, know Russian history and culture, and pass a special test. We would like to help people with this. And of course we wouldn’t be helping South Koreans only. For example, we recently received a letter from a priest from Siberia who baptized a North Korean. This North Korean didn’t even speak Russian, so I can’t imagine how this miracle could happen…That man was sick, and as he was in a grave condition, he stayed at a hospice. The priest asked us to send him Orthodox prayers in Korean as soon as possible. So we had to find Korean translations of Lord’s Prayer, “Theotokos and Virgin rejoice…” and Creed.

Fr. George: What else does the Moscow Korean Orthodox community do?

Ksenia Kim: With the help of Zaikonospassky monastery, our community holds theological courses for adult Koreans. The course subjects include liturgics, Church Slavonic language, catechesis, and Gospel according to the Holy Fathers. For missionary purposes, we also organized free Korean language courses in Zaikonospassky monastery. In addition, our community organizes various field trips, pilgrimages and meetings. We are also planning to cooperate with the Korean Youth Committee in social networks and websites.

Fr. George: This is a very valuable experience. I saw similar initiatives from Orthodox people of various ethnic backgrounds, for example Orthodox Kurds or Kazakhs that live in Moscow. They also wanted to get together in a single group in some parish, but unfortunately these attempts did not come to fruition even though it was a grassroots initiative that came directly from the people. Moscow Koreans, thank God, succeeded, so I think that the example of your Korean community could be useful not only for Koreans, but for other ethnic groups as well.

Ksenia Kim: God indeed is very benevolent toward us; we can feel it because we get a lot of help from everywhere. A lot of God’s grace too. Unlike Russians who have numerous saints and many people praying for them, it is very difficult for us. Every third Russian has people who served God somehow, maybe even saints, among his or her relatives. Russian people get tremendous spiritual support from this multitude of people who pray for them. We don’t have that. In many cases, we are descendants of atheists, pagans and shamans. Our people only now are gradually becoming Orthodox, and that is why God bestows us with His special grace. How Russian monks are rejoicing looking at us is particularly amazing. This is great. They are sincerely, almost child-like, happy to see that we, non-Russians, Koreans, are in fact Orthodox. It is very important to know that God is with us, that He doesn’t abandon us and gives us His support. This, of course, gives us a strong motivation to do more. We have many plans and a great desire to promote spiritual education of children, do social activities, work with youth, and many other things. We hope that God will help us and ask you to pray for the salvation of the Korean people. You know, God doesn’t differentiate between nationalities or ranks.

Fr. George: Of course, the truth is for everyone. I believe that God arranges the life of every person. It is not an accident that you and other Koreans are in Russia and that you were raised in a culture with Christian roots. This is God’s loving gift to you. I have another question for you: Can you tell us any stories about conversion of other members of Korean community? How does God lead them to Orthodoxy?

Ksenia Kim: Sure. There is a story of one woman that I remember particularly well. I won’t mention her name. She had a terrible experience—her child fell out of the window of a multi-storied building. This Korean woman was not a very religious person, but she knew about Orthodoxy and Mary the Mother of God. By some miracle, when she saw the open window and realized what happened, she threw herself down on her knees and cried:

“Mother of God, please have mercy on my son!”

When that woman came down, she saw that amazingly her child was safe and sound and didn’t even have a scratch. They called the ambulance, of course. It turned out that the child only had a broken ankle. His spine, head, arms and legs were not harmed. This made such a great impression on her husband and herself that they went to church and started living a church-based life. God moves in mysterious ways. Some people take a long journey seeking the truth, while others are converted through such incredible events.

Personally, I am eternally grateful to God for arranging things so that I was born in Russia, an Orthodox country, and making me an Orthodox Christian. I think this is the greatest gift in the world. I am even more grateful for it than I am grateful for my life. I can honestly tell you, that when I attend a service, my eyes are filled with tears, the tears of gratefulness for allowing me to be a part of this great spiritual legacy of humankind. And I am very sad when I see Russian people, people who have everything—a great number of saints and pious ancestors who pray for them—and yet these people do not participate in the Church life, do not receive Communion and do not go to church. I feel pain and sadness for such people. God led us, non-Russians, to this greatest legacy, this Noah’s Ark, this huge ship, while some people reject all this on their own accord.

Fr. George: I read hieromartyr Grigori’s (Lebedev) explanation of Jesus’s words A prophet is not without honour, but in his own country, and among his own kin, and in his own house. (Mark, 6:4). He said that this applies not only to Jesus Christ or a saint, but to Christianity in general. It is without honour in the community that has Christian roots and maybe even exists because in the past ancestors of these people became Christian. There is also a negative effect, when people from Orthodox ethnic backgrounds, not only Russians, are satisfied by a very superficial knowledge of Orthodoxy—they pick up holy water, bless an Easter cake, light a candle—and that is it. Even though that is all they know about Christianity, they have a false impression that since Christianity is ours anyway, it is not very interesting. When such a person starts his or her spiritual quest, he or she thinks:

“Well, Christianity is just Easter cakes and candles. This is not interesting. Spiritual things must be somewhere far way, it can’t be nearby”.

So sometimes Russian people have to make a very long journey and wander the darkest corners of the world only to discover with amazement that the Truth they were searching for is where they least expected it to be. Thank you for reminding us about this and for your story. I wish you God’s help in your spiritual journey and the activities of your community.

Ksenia Kim: Thank you.

Sainte Ia d’Irlande et de Cornouailles, Angleterre (+450) – 3 février ╰⊰¸¸.•¨* French

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Irlande

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Sainte Ia d’Irlande et de Cornouailles, Angleterre (+450)

3 février

Sainte Ia (+450), ou Hia ou Ives, d’Irlande et de Cornouailles, était une sainte et martyre bretonne de la fin du 5e siècle en Cornouailles britannique, célébrée le 3 février.

Sainte Ia aurait été une princesse irlandaise, sœur de saint Erc. Disciple de saint Baricus, elle vint en missionnaire en Cornouailles rejoindre les saints Fingar et Piala.

D’après la biographie, elle aurait eu 777 compagnons et aurait traversé la mer d’Irlande sur une feuille de chou.

Sainte Ia fut martyrisée sur la rivière Hayle et enterrée à St Ives. Une église, qui lui est dédiée, a été construite sur sa tombe. Puis la ville s’est formée autour.

Source: Wikipedia

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St. Ives, Cornouailles, Angleterre

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Αγία Ία (St Ia), Ιεραπόστολος & Παρθενομάρτυς στο St. Ives της Κορνουάλης της Αγγλίας, από Ιρλανδία (+450) – 3 Φεβρουαρίου

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Ιρλανδία

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Αγία Ία (St Ia), Ιεραπόστολος & Παρθενομάρτυς

στο St. Ives της Κορνουάλης της Αγγλίας,

από Ιρλανδία (+450)

3 Φεβρουαρίου

Η Αγία Ία (St Ia) ήταν μία Ιρλανδή πριγκίπισσα, αδερφή του Αγίου Erc. Λέγεται πως γνώρισε την Αληθινή Πίστη σε νεαρή ηλικία από τον Άγιο Πατρίκιο τον Φωτιστή της Ιρλανδίας. Έπειτα αποφάσισε να συντροφεύσει τον Άγιο Fingar και τον Piala οι οποίοι θα έπλεαν για την Cerniw (Κορνουάλη).

Παρόλα αυτά άφησαν την Ιρλανδία χωρίς αυτήν και η Αγία Ια πλησίασε την ακτή μόνο για να τους δει να εξαφανίζονται στον ορίζοντα.

Κλαίγοντας πικρά, κάθισε κάτω στην άμμο για να προσευχηθεί. Ένα μικρό φύλλο μέσα στο νερό τράβηξε την προσοχή της και το άγγιξε με την βέργα της με σκοπό να το κάνει να βουλιάξει. Αντί αυτού όμως, το φύλλο άρχισε να μεγαλώνει συνεχώς. Σύντομα ήταν τόσο πλατύ και ανθεκτικό, που η Ια μπόρεσε να ανέβει επάνω του και να το χρησιμοποιήσει σαν βάρκα.

Έτσι έπλευσε μέσα στην Ιρλανδική θάλασσα και έφτασε στο Penwith της Cerniw πριν ακόμη και από αυτούς που την είχαν αφήσει στην ακτή.

Η Αγία Ία έγινε μαθήτρια του Αγίου Berwyn και σύντομα την ακολούθησε ο Άγιος Elwyn και 777 σύντροφοι.

Ίδρυσε την εκκλησία του Pen Dinas. Το Ιερό Πηγάδι της το Venton Eia (ή Ffynnon Ia) ήταν κοντά στο Porthmeor.

Εγκατέστησε ένα εκκλησάκι στο Troon στην ενορία Camborne, δίπλα σε άλλο Ιερό Πηγάδι, το Fenton Ear (ή Ffynnon Ia). Ίσως να ταξίδεψε στη Βρετάνη, όπου η περιοχή Plouyé δίπλα στο Carhaix έχει το όνομα της.

Η παρουσία της Ια στο Penwith δεν ήταν αρεστή σε όλους και καταδιώχθηκε από τον τοπικό ηγεμόνα, Βασιλιά Tewdar. Τελικά την βρήκε τόσο ενοχλητική που κατέληξε στο να την δολοφονήσει. Θάφτηκε στο Porth Ia (St. Ives) και εορτάζεται στις 3 Φεβρουαρίου.

Πηγή:

http://orthodoxy-rainbow.blogspot.gr/2013/06/blog-post_3211.html

Ορθόδοξη Κελτική & Αγγλοσαξονική Εκκλησία

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Αγία Ία (St Ia) η Ιρλανδή

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Αγία Ία (St Ia) η Ιρλανδή Μάρτυς

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φ

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Το St. Ives της Κορνουάλης της Αγγλίας

στο οποίο μαρτύρησε & θάφτηκε η Αγία Ία

& όπου πήρε το όνομά του από την Αγία

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Heilige Ia von Irland & Cornwall (+450) ╰⊰¸¸.•¨* German

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Irland

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Heilige Ia von Irland & Cornwall (+450)

Heilige Ia ist eine kornische Heilige, deren Tradition mindestens bis in das 5. Jahrhundert zurückgeht und nach der die Hafenstadt St Ives benannt wurde. Sie ist auch unter den Namen Ives und Hya bekannt. Ihr Gedenktag ist der 3. Februar.

Ia eine irische Jungfrau nobler Herkunft, die zu spät die irische Küste erreichte, um Gwinear und seine Begleiter auf ihrer Reise nach Cornwall zu begleiten. In ihrer Verzweiflung ließ sie sich auf dem Strand zu einem Gebet nieder, wonach sie ein kleines auf dem Wasser schwimmendes Blatt entdeckte. Als Ia das Blatt mit ihrem Stab berührte, vergrößerte es sich auf wundersame Weise zu der Größe eines Bootes, das Ia aufnehmen und nach Cornwall bringen konnte, wo sie noch vor Gwinear ankam.

In der damaligen Gemeindekirche befand sich auch ihr Grab. Venton Ia, eine Quelle in der Nähe des Porthmeor Beach, eines der beiden zu St Ives gehörenden Strände, ist ihr ebenfalls geweiht. Ferner wurde Ia eine Kapelle in Troon bei Camborne zugeeignet. Auch die bretonische Gemeinde Plouyé, deren Name „Gemeinde der Ia“ bedeutet, könnte mit derselben Heiligen in Verbindung stehen.

Quelle: Wikipedia

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St. Ives, Cornwall

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Sant Ia, Iwerzhon & Kernev-Veur (+450) ╰⊰¸¸.•¨* Breton (Brittany, France)

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Sant Ia, Iwerzhon & Kernev-Veur (+450)

Ia (pe Hia, pe Ives e saozneg) a oa ur santez vrezhon eus dibenn ar Vvet kantved en Enez Vreizh, er c’hornad a zo Kernev-Veur hiriv. D’an 3 a viz C’hwevrer e vez lidet.

Ia a oa, hervez ar vojenn, ur briñsez a Iwerzhon, c’hoar da sant Erc. Ha hi diskiblez da sant Baricus e teuas da avieliñ Kernev-Veur da reiñ he skoazell d’ar sent Fingar ha Piala.

Diouzh a lavar ar vojenn he dije bet 777 diskibl, ha treuzet he dije mor Iwerzhon war un delienn gaol.

Merzheriet e voe war ar stêr Hayle ha beziet e Porth Ia. Un iliz a voe savet dezhi war he bez. Ur gêr a voe savet en-dro d’an iliz.

Wikipedia

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St. Ives, Cornwall

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Святая Ия (St Ia) Корневилльская Из Ирландии (+450) — Принцесса, христианская мученица – 3 февраля ╰⊰¸¸.•¨* Russian

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RUSSIA OF MY HEART

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Ирландии

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Святая Ия (St Ia) Корневилльская Из Ирландии (+450)

Святая Ия Корневилльская Из Ирландии (V век) — принцесса, христианская мученица. Память 3 февраля.

Святая Ия Корневилльская (валл.: Ia), известная также как Хия (лат. Hia), или Эйа (Eia), или Ив (англ. Ives), была просветительницей Корнуолла, по преданию была ирландской принцессой, сестрой св. Эрка (Erc), Юни (Euny) и Анты (Anta). Она была обращена в Христову веру св. Патриком Старшим и решила отправиться с просветительской миссией в Корнуолл, вместе со свв. Фингаром (Fingar) и Фиалой (Piala).

Предание гласит, что они уплыли без неё. Оставшись на берегу и горько рыдая, она вознесла свою молитву ко Господу. Внезапно её внимание привлёк плававший перед нею маленький листик плюща. Она коснулась его посохом, намереваясь потопить, но количество листьев стало приумножаться, и они образовали плот, на котором она и переправилась через Ирландское море, прибыв в Пенвис (англ.) (Penwith), что в Корнуолле, даже раньше тех, кто оставил её на берегу.

Там она стала духовной ученицей св. Бервина (Berwyn), иначе Барика (Baricus, Barric), и вскоре она объединила свои усилия со св. Элвином (Elwyn) и его 777 соработниками.

Она основала храм в Пен Динас (англ.) (Pen Dinas), и её святой источник Вентон Эйа (Venton Eia), иначе Ффинан Ия (Ffynnon Ia) был неподалёку от Портмеора (Porthmeor). Она также построила часовню в Труне (Troon), что в приходе Кэмборн (англ.) (Camborne) неподалёку от другого источника, называемого Фентон Иар (Fenton Ear), или Ффинон Иа (Ffynnon Ia). Вероятно, она бывала и в Бретани, где Плуйе (англ.) (Plouyé) неподалёку от Карэ-Плуже (Carhaix) назван в честь неё.

Присутствие Ии не всем было по душе в тех краях — она была умучена на реке Хейл (англ.) (Hayle) и похоронена в местечке, называемом нынче Сент-Айвс (St Ives), что в Корнуолле, покровительницей которого она почитается. Над её могилой там была воздвигнута церковь, освящённая в её честь.

Святую Ию изображают одетой в белую шерсть, как ирландскую игумению, иногда с белой вуалью, иногда в короне и держащей листья.

Источник: Wikipedia

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Сент-Айвс (St Ives), Корнуолле

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Saint Ia, Missionary & Virgin Martyr in Cornwall, England, from Ireland (+450) – February 3

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Ireland

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Saint Ia,

Missionary & Virgin Martyr in Cornwall, England,

from Ireland (+450)

February 3

Saint Ia of Cornwall (also known as Eia, Hia or Hya) was an evangelist and martyr of the 5th century in Cornwall. She was an Irish princess, the sister of Saint Erc of Slane and a student of Saint Baricus.

St Ia went to the seashore to depart for Cornwall from her native Ireland along with other saints. Finding that they had gone without her, fearing that she was too young for such a hazardous journey, she was grief-stricken and began to pray. As she prayed, she noticed a small leaf floating on the water and touched it with a rod to see if it would sink. As she watched, it grew bigger and bigger. Trusting God, she embarked upon the leaf and was carried across the Irish Sea. She reached Cornwall before the others, where she joined Saint Gwinear and Felec of Cornwall. They had up to 777 companions.

She founded an oratory in a clearing in a wood on the site of the existing Parish Church that is dedicated to her. Ia was martyred under “King Teudar” (i.e., Tewdwr Mawr of Penwith) on the River Hayle and buried at what is now St Ives, where St Ia’s Church—of which she is now the patron saint—was erected over her grave. The town built up around it. Her feast day is February 3.

Source: Wikipedia

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 St Ia of Ireland & Cornwall

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St. Ives, Cornwall, England

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Ο Άγιος της Σρι Λάνκα, της Ινδίας, της Κίνας & του Θιβέτ: Ιερομάρτυς Νικόλαος Ντρομπιάζκιν (+1924) ╰⊰¸¸.•¨* Η Eυχή του Ιησού σταματάει ομαδικό δαιμονικό όραμα ενός φακιρη στη Σρι Λάνκα

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SRI LANKA OF MY HEART

SAINTS OF MY HEART

Ο Άγιος της Σρι Λάνκα, της Ινδίας, της Κίνας & του Θιβέτ:

Ιερομάρτυς Νικόλαος Ντρομπιάζκιν (+1924)

╰⊰¸¸.•¨*

Η Eυχή του Ιησού σταματάει ομαδικό δαιμονικό

όραμα ενός φακιρη στη Σρι Λάνκα

Ἅγιος Νικόλαος Ντρομπιάζγκιν, ἐφημέριος διάφορους Ναούς πρεσβειῶν καί ἡγούμενος μερικῶν Μονῶν καί Ἰσαπόστολος Ἰνδίας, Θιβέτ, Κίνας, Σρί Λάνκα κλπ. καί ἱερομάρτυρας στή Λαύρα τῶν Σπηλαίων τοῦ Κιέβου (+1924) 

Εορτή: Σύναξι 25/1 & 19/10

Ἦταν ἀντιπλοίαρχος τοῦ πολεμικοῦ ναυτικοῦ καί ἀποκρυφιστής. Σέ ναυάγιο σώθηκε θαυματουργικά ἀπ’ τόν Ἅγ. Σεραφείμ τοῦ Σάρωφ καί πῆγε γιά προσκύνημα στή Μονή τοῦ Σάρωφ.  Ὕστερα ἔγινε ἱερέας καί ἱεραπόστολος στήν Ἰνδία, Κίνα, Θιβέτ καί Σρι Λάνκα. Μετά τό 1914 ἔζησε στή Μονή τῶν Σπηλαίων τοῦ Κιέβου καί ἔκανε συχνά ὁμιλίες κατά τοῦ ἀποκρυφισμοῦ. Τό φθινόπωρο τοῦ 1924 ἕνα μήνα μετά ἀπό ἐπίσκεψι κάποιου ἀποκρυφιστή βρέθηκε δολοφονημένος στό κελλί του μέ μαχαίρι πού γιά λαβή εἶχε ἀποκρηφιστικό σύμβολο.

<Πηγή: Ἀρχιμ. Ἰωάννου Κωστώφ, Ἐκκλησία καί Μαγεία, ἐκδ. Ἅγ. Ἰωάννης Δαμασκηνός, Ἀθήνα 2012, 14>

«Ὁ αὐτόπτης μάρτυρας καί ἀφηγητής τοῦ κατωτέρω περιστατικοῦ, ἀρχιμανδρίτης Νικόλαος Ντρομπιάζγκιν, εἶναι ἕνας ἀπό τούς πολλούς νεομάρτυρες κληρικούς τῆς ἐπαναστατικῆς περιόδου τῆς Ρωσίας. Στήν κοσμική του ζωή εἶχε μιά λαμπρή σταδιοδρομία σάν ἀντιπλοίαρχος τοῦ πολεμικοῦ ναυτικοῦ καί παράλληλα ἀναμίχθηκε βαθειά μέσα στον ἀποκρυφισμό ἐκδίδοντας τό ἀποκρυφιστικό περιοδικό Rebus. Μετά τή σωτηρία του ἀπό σχεδόν βέβαιο θάνατο στή θάλασσα διά θαύματος τοῦ ἁγίου Σεραφείμ τοῦ Σάρωφ πραγματοποίησε προσκύνημα στό Continue reading “Ο Άγιος της Σρι Λάνκα, της Ινδίας, της Κίνας & του Θιβέτ: Ιερομάρτυς Νικόλαος Ντρομπιάζκιν (+1924) ╰⊰¸¸.•¨* Η Eυχή του Ιησού σταματάει ομαδικό δαιμονικό όραμα ενός φακιρη στη Σρι Λάνκα”

Video: Ορθόδοξες Εκκλησίες στις ΗΠΑ

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USA OF MY HEART

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Ορθόδοξες Εκκλησίες στις ΗΠΑ

New State Museum Named for Orthodox Priest Opens in Juneau, Alaska, USA – James Brooks

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Alaska, USA

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New State Museum Named for Orthodox Priest Opens in Juneau, Alaska, USA

by James Brooks

Source:

http://journeytoorthodoxy.comHERE

The writer evidently ‘forgot’ to mention that Andrew Kashevaroff was an Alaskan Orthodox priest, or that the current bishop of Alaska, Bishop David of Sitka and All Alaska, gave the invocation. May Fr. Andrew’s memory be eternal!

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After 12 years and about $140 million in development, Alaska has a new state museum.

The Andrew P. Kashevaroff State Library, Archives and Museum, affectionately known as the SLAM, officially opened after an hourlong ceremony featuring speeches from state dignitaries and song and dance from the Harborview Elementary School Tlingit Culture and Language Literacy Program. Hundreds of people filled the plaza outside the new building, standing under a cloud-dappled sky that occasionally dropped rain showers. The clouds parted just as Sen. Dennis Egan, D-Juneau, rose to speak.

“This is a moment that will be marked in Alaska’s history by what is happening today,” Gov. Bill Walker told the crowd. “This building is absolutely phenomenal by what it represents.”

What it represents is a long-term commitment. Bob Banghart, deputy director of the state division of Libraries, Archives and Museums, has repeatedly said the new building — which combines the services of the capital’s museum, archives and library into one structure — can last 100 years.

The previous museum, built on the same location in time for the 1967 Alaska Centennial, lasted just shy of 50 years. It was torn down in 2014 as construction of the new building progressed.

“This building ate it,” Lt. Gov. Byron Mallott said of the old museum, “and it has digested it well.”

At 118,000 square feet, the SLAM is seven times as large as the old museum, and it was intended to have space for 50 years’ worth of new collections. The closure of the National Archives office in Anchorage took up some of that room with transferred items, but there’s plenty of room to grow.

The building is one of the last significant state projects to be funded with money collected and allocated in the 2008 oil boom.

“One thing I’ll say about this building: Timing is everything, and it was really good timing by somebody’s part. We can afford to cut the ribbon,” Walker said.

Many lawmakers were in attendance at the ceremony, and Mallott alluded to their presence and the state’s current fiscal situation.

He said the building

“celebrates what, if we make the right choices about our future in coming days, we can celebrate both collectively, symbolically and really when we say, Alaska can build the most beautiful edifices.”

Museum conservator Ellen Carrlee was in the audience, listening to the speeches given by the governor, lieutenant governor and eight others.

In her hands, she held a framed picture of the decorative panels that adorned the old museum. It was given to her by a friend on the new museum’s opening day to commemorate the years of work involved in the new building’s construction and outfitting.

“It’s a huge relief to finally be here,” she said. “It’s like studying for a big exam: You study and you study — you could always study a little more — but to have it be here is tremendous. It’s not all the way done, but we couldn’t keep people out any longer. People want in, they want to see it.”

When the Harborview students finished their dancing and cut the celebratory ribbon, a crowd surged through the museum’s front entrance and into the gallery.

In front of one case, Juneau resident and temporary museum employee Tanna Peters explained the artifact mounts she’s been working on for the past year and a half. Curators from across the state were brought to the museum two years ago to help move artifacts into storage and to draft plans for the displays that now make up the museum’s permanent gallery.

To a regular visitor, the gallery looks complete. To a curator’s eye, however, there’s still things to do. Peters pointed out one display, where two artifacts were slightly touching — a no-no where preservation is involved. Pull-out drawers in some display cases are still empty, and the vendors in charge of the museum bookstore and cafe have not yet moved in.

Banghart said, however, that for all intents and purposes, the museum is complete. There might be a few little things to fine-tune, but it’s nothing that will keep the public from enjoying it.

David Shumway and Ken Ratcliffe, standing in the permanent gallery, couldn’t help but agree. For the past several years, Shumway has worked as the project’s mechanical engineer. Ratcliffe was its electrical engineer.

“This is a one-in-a-lifetime project for us,” Ratcliffe said.

To understand why, you have to look inside the museum’s walls, at things a normal visitor will never see. Museums and archives demand precision care, even with something you might take for granted — like the way the air moves in the building.

“There’s five separate and distinct environments in one building that are almost unnoticeable except for the Archives; they’re at 55 degrees,” Shumway said.

To understand, Shumway offered a suggestion: stand in the lobby for a few minutes and feel the temperature and humidity. Next, walk into the gallery and do the same. It’s much more humid, and it’s designed that way to protect the artifacts.

The lighting operates under the same principle — bright and inviting in the lobby and open spaces, but dimmer in the display cases to protect light-sensitive objects.

Shumway said fine-tuning each element of the building will take a little while longer. Plans are one thing, but actually having people in the building is something else.

To 5-year-old Eddy Seifert, however, the only thing filling his eyes was the mining locomotive in one corner of the gallery, with a section of the trans-Alaska Pipeline System towering overhead.

“This is my favorite thing, because it’s new,” he said with arms outstretched, indicating the entire building.

His mother, Shannon, laughed.

“We just walked through the doors,” she said. “I’m amazed how huge this is. I can’t wait to explore all the little nooks and crannies.”

The state museum is open seven days a week, 9 a.m. to 5 p.m. The state library and archives are open during working hours on weekdays.

Admission is $12, $11 for seniors and children are admitted free during the summer. A season pass is $25, according to a rate increase approved last year.

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Εκκλησία και Σχίσματα: Η μεταστροφή του Ρώσου π. Βαλεντίνου Σβεντσίτσκι (+1931) από το Σχίσμα στην Εκκλησία ╰⊰¸¸.•¨* Αρχιμ. Σ. Δ. – Ι. Μητρόπολη Νικοπόλεως & Πρεβέζης

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SCHISMATICS RETURN TO CHURCH

RUSSIA OF MY HEART

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Εκκλησία και Σχίσματα:

Η μεταστροφή του Ρώσου π. Βαλεντίνου Σβεντσίτσκι (+1931)

από το Σχίσμα στην Εκκλησία

╰⊰¸¸.•¨*

Αρχιμ. Σ. Δ.

Ι. Μητρόπολη Νικοπόλεως & Πρεβέζης

Ο Πρωτοπρεσβύτερος Βαλεντίνος Σβεντσίτσκι (1882-1931) ήταν μια εξέχουσα μορφή της Ρωσσικής Εκκλησίας. Όμως έκανε και ένα τραγικό λάθος. Αποσχίστηκε από την ενότητα της Εκκλησίας. Διεφώνησε με την διακήρυξη του τότε τοποτηρητή του Πατριαρχικού θρόνου της Ρωσσικής Εκκλησίας Μητροπολίτη Σέργιου (1927) επειδή αναγνώριζε το κομμουνιστικό καθεστώς.
Αργότερα όμως κατάλαβε το λάθος του. Μετενόησε. Και ζήτησε συγγνώμη από τον Μητροπολίτη Σέργιο. Έστειλε γι’ αυτό μια επιστολή στον Μητροπολίτη Σέργιο, πού την κοινοποίησε στα πνευματικά του παιδιά.

Οι δύο αυτές επιστολές έχουν πολλά να μας διδάξουν όλους μας και να μας προβληματίσουν για το σωστό φρόνημα γύρω από το θέμα: Ή ενότητα της Εκκλησίας και σχίσματα.

Στο γράμμα του στον Μητροπολίτη Σέργιο μεταξύ των άλλων γράφει:

“Σεβασμιώτατε πατέρα, πεθαίνω! Εδώ και καιρό με βασανίζει ή συνείδηση μου. Αμάρτησα βαριά απέναντι στην αγία Εκκλησία. Και μπροστά στον θάνατο τώρα, το βλέπω ολοκάθαρα. Σας παρακαλώ να με συγχωρήσετε για το αμάρτημα μου· και να με δεχθήτε να επανενωθώ με την Αγία Ορθόδοξη Εκκλησία. Μετανοώ για το ότι τόλμησα, αντίθετα στους ιερούς κανόνες, να μη σας αναγνωρίσω ως πρώτο, κανονικό επίσκοπο·και γιατί έβαλα την δική μου σκέψη και την δική μου γνώμη, πάνω από την κανονική τάξη της Εκκλησίας… Δεν ζητάω τίποτα. Τώρα περιμένω το τέλος μου. Άπλα παρακαλώ, για τον Χριστό, δεχθήτε την μετάνοια μου και δεχθήτε με να πεθάνω ενωμένος με την
Αγία Ορθόδοξη Εκκλησία”.

Στα γράμματα πού έστειλε σε πνευματικά του παιδιά έγραφε:

“Ό πνευματικός σας πατέρας έκαμε ένα τρομερό λάθος. Αμάρτησε βαριά. Τρία χρόνια πριν, αποκόπηκα από τον μητροπολίτη Σέργιο και μαζί μου φύγατε και σεις από τους κόλπους της Ορθόδοξης Εκκλησίας. Αλίμονο σ΄ εκείνον πού γίνεται αιτία να σκανδαλισθή άνθρωπος! Και εγώ έβαλα σε σκάνδαλο πολλούς… Τώρα πεθαίνω. Και ενώπιον του θανάτου, το βλέπω, ότι διέπραξα βαρύ αμάρτημα. Συγχωρήστε με, για το όνομα του Χρίστου. Και επιστρέψτε μαζί μου στους κόλπους της Ορθόδοξης Εκκλησίας. Μετανοήστε για την αμαρτία στην οποία σας παρέσυρα. Όσοι από σας δεν χάσατε την πίστη σας σ΄ εμένα σαν πνευματικό οδηγό σας, μιμηθήτε με και στην μετάνοια”!

Ό π. Βαλεντίν Σβεντσίτσκι κοιμήθηκε στις 20 Οκτωβρίου 1931.

Με την μετάνοια του μας δείχνει, ότι ή ΑΓΙΑ Εκκλησία, πού ίδρυσε ο Χριστός, και την άφησε στον κόσμο, να συνεχίζει το έργο Του, είναι αυτή πού ξέρουμε. Και δεν επιτρέπεται να την υποτιμάμε.

Αρχιμ. Σ. Δ.

Πηγή:

Αρχιμ. Σ.Δ., Εκκλησία και Σχίσματα, στό:

Μηνιαίο Περιοδικό Ι. Μ. Νικοπόλεως & Πρεβέζης

τεύχ. 231,  Οκτώβριος 2002

Άβελ Γκιουζέλης: Τα sites μου – Ορθόδοξα Ιστολόγια

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Άβελ Γκιουζέλης: Τα sites μου – Ορθόδοξα Ιστολόγια

Saint Stylianos of Paphlagonia in Asia Minor, The Protector of Children (+6th century) – November 26

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SAINTS OF MY HEART

SAINTS BOOK – ORTHODOX SYNAXARION

ORTHODOX HEART SITES

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Saint Stylianos of Paphlagonia in Asia Minor,

The Protector of Children (5th century)

November 26

Saint Stylianos was born during the 6th century in Adrianopolis in the province of Paphlagonia, in Asia Minor, into a very wealthy family. At a young age, Saint Stylianos joined the hermits of the desert with a view toward cleansing his soul through a period of meditation and prayer, as well as through association with men likewise pledging their lives to Jesus Christ. Unlike most other hermits, however, he did not withdraw from society altogether, preferring to go among the people for whatever good he might do, and then returning to his little cave for rest and prayerful meditation.

One night while he prayed for guidance in helping others, Saint Stylianos felt a divine presence and was consumed by the great glory of the Holy Spirit, emerging from his cave the next day with a spirit of exultation and serenity he had never known before. In his customary rounds, wherein he counseled and comforted, he felt compelled to place his hand on a stricken child, something he had not up to that time dared to do; he felt the power of the Lord being transferred to the ailing youngster through his extended arm. The child immediately recovered, and thenceforth Saint Stylianos was sought after by every suffering soul for miles around, young and old. His cave became a magnet for the sick and suffering, many of whom received complete cures not only through the power in this man but through their own faith as well, without which a sufferer’s case was hopeless.

During this period, Saint Stylianos concerned himself primarily with children, not just the physically afflicted but also with those who were in need of spiritual guidance. Families from all walks of life were said to have entrusted to Saint Stylianos the enlightenment of their children, and he was forced to seek out larger headquarters and to recruit from the ranks of his hermit friends the assistance needed to tend to so many. His was probably the first day-care centre in the world, where mothers could safely leave their children while tending to other matters of the home.

Saint Stylianos was to become the patron saint of children yet to be born, owing to stories of his miraculous intercession for a young woman who helped him with children but could bear none of her own. When the woman conceived, her husband out of sheer joy spread the word of this miracle, and before long many barren women came to the great hermit. Those whose faith in Jesus Christ was genuine became fertile.

The cheerful countenance of Saint Stylianos was his hallmark, because he was reported to always to be smiling. He was approached by greedy mercenaries with all manner of propositions for commercializing his talents and reaping a tidy fortune, but for these people he always had the same answer: that he had been paid in advance for his services when the serenity of the Holy Spirit came upon him. He would smile as they left. He lived to a ripe old age, and it is said that when he was buried his countenance still beamed with a faint smile from the light of the Lord.

Source: Wikipedia

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