Sunday of Orthodoxy – why are we concerned to be ‘Orthodox’?

By faith Moses, when he was come to years,
refused to be called the son of Pharaoh’s daughter;
Choosing rather to suffer affliction with the people of God,
than to enjoy the pleasures of sin for a season;
Esteeming the reproach of Christ greater riches
than the treasures in Egypt:
for he had respect unto the recompense of the reward.
And what shall I more say?
for the time would fail me to tell of Gideon, and of Barak, and of Samson,
and of Jephthae; of David also, and Samuel, and of the Prophets:
Who through faith subdued Kingdoms,
wrought righteousness,
obtained promises,
stopped the mouths of lions.
Quenched the violence of fire,
escaped the edge of the sword,
out of weakness were made strong,
waxed valiant in fight,
turned to flight the armies of the aliens.
Women received their dead raised to life again:
and others were tortured, not accepting deliverance;
that they might obtain a better Resurrection:
And others had trial of cruel mockings and scourgings,
yea, moreover of bonds and imprisonment:
They were stoned,
they were sawn asunder,
were tempted,
were slain with the sword:
they wandered about in sheepskins and goatskins;
being destitute,
afflicted,
tormented;
(Of whom the world was not worthy:)
they wandered in deserts,
and in mountains,
and in dens and caves of the earth.
And these all, having obtained a good report through faith,
received not the promise:
God having provided some better thing for us,
that they without us should not be made perfect“.
Hebr.11:24-26,32-40

If we are saved by Grace, and not by works,
why does the Orthodox Church
put so much stress on ”ascetic practice”?
Why should it be necessary, or even useful,
to fast as we do,
to make countless prostrations during Great Lent,
to stand for hours through long Services,
and even to give so much attention to the Church?

Why do you submit to regulations,
‘Do not handle, Do not taste, Do not touch’

[referring to things that all perish as they are used],
according to human precepts and doctrines?
These have indeed an appearance of wisdom
in promoting rigor of devotion and self-abasement
and severity to the body,
but they are of no value
in checking the indulgences of the flesh
“.
Col.2: 20-23

Why, then, do the Orthodox submit to such regulations:
Don’t eat [this or that]’, or ‘Do this, that, and the other thing’,
in order to be a ‘Good Christian?’.
Isn’t it enough to ‘Love God and my neighbour as myself?’.

It’s a good question.
While there’s a perfectly reasonable
and satisfactory answer to his objection,
it seems worthwhile for all of us to think about these things,
in an effort to understand just
why “ascetic Practice and spiritual Discipline” in general
are so important in Christian life.

Our rebellion against God and His Will touches every aspect of our existence.
Sin” or “sinfulness” is not just an accumulation of specific acts of disobedience
or wilfulness that in some way violate
the commandments.
It is more than the sum total
of our individual sins.
Those sins are symptomatic of something broader and deeper that virtually defines us,
that characterizes our every act and attitude.
Sin is a state of being that permeates all aspects of our life,
conscious and unconscious, physical as well as spiritual.
In fact, the distinction we usually make between
what is physical and what is spiritual is artificial and misleading.
The human person can only be understood holistically.
Our bodily gestures affect our psycho-spiritual disposition,
just as our spiritual state can affect our body.
Nothing attests to this fact more eloquently
than the Orthodox Service of Holy Unction,
with its emphasis on the forgiveness of sins
as integral to the quest for healing.

This point brings us back to the question of “ascetic Discipline
and the place of “works” in our Salvation.
First of all, it is important to recognize
that the apostle Paul is speaking to the Colossians
about performing religious rituals prescribed either by the Torah, Hebrew Law,
or by pagan forms of worship.
The admonition, “Don’t handle, taste or touch”,
has to do with various religious practices
that were considered by many as necessary
to enter into the Sacred realm of Divinity.
Repeatedly [especially in his letters to the Romans and Galatians],
Paul insists that our Salvation is accomplished wholly and uniquely by Christ:
– by His voluntary Death on the Cross,
– by which he descended into the realm of death [Sheol],
– in order to defeat the powers of death and corruption.
This is a Work of pure Grace that only God can accomplish.
And this is why it is
so essential to recognize and accept the fact
that Jesus of Nazareth is Truly the Incarnate, eternal Son of God.
Our Salvation is made possible precisely by the “work” of the Holy Trinity,
a work no created being can accomplish.

So we, as Orthodox Christians,
affirm as clearly and unambiguously
as any Lutheran, for example,
that “Salvation is by Grace
and not by our works.
Unlike medieval Catholicism, Orthodoxy does not hold that a person can build up a “treasury of merits” [redemption payments]
that will count in our favour at the Judgment Seat of Christ.
What will matter then is our having surrendered our sin
to God through confession, and our gestures of Love [Matth. 25],
together with the unshakable conviction that “Jesus Christ is the Lord
and the unique Way to eternal life.

Orthodoxy does recognize, however,
the importance of our “cooperation” with God,
what we term “Synergy”.
“Salvation”, as we usually understand the word,
is only the beginning of a pilgrimage that leads us through this life,
through our physical death, and into life beyond.
Salvation, accomplished by the death and Resurrection of Christ,
means freedom from the consequences of our sinfulness:
separation from the Holiness and Love of the God
Who desires only that we be saved
and enter into Eternal and Joyful Communion with Himself.
If we were not continually tempted to fall back into sin,
there would be no need for such a “Synergy”.
Then we could declare, with absolute confidence,
once saved, always saved!”.
Temptation and spiritual struggle, however,
mark every day of our life.
And the way we face and, by the Grace of God,
overcome those forces [demonic powers],
is precisely through the “Spiritual Warfare”,
the ascetic struggle that enables us to confront
those forces day by day
and overcome their destructive influence.

This is why, in the same letter to the Colossians, the apostle can declare:
I rejoice in my sufferings for your sake,
and in my flesh I complete what is lacking in Christ’s afflictions
for the sake of his body, the Church” [Col.1: 24].
We may not suffer as Paul did, risking our very life for the Gospel,
enduring torture, hardship, hunger and rejection by one’s own people.
Nevertheless, our small efforts, of fasting, prostrations,
intense participation in long Liturgical Services
– like almsgiving and other acts of Love offered to those in need –
enable us also to share in Christ’s own sufferings,
which he will endure in us and for us
until He comes again in Glory.
That Participation is essential;
yet it is not the means by which we are saved.

The final word, as so often, comes from our Lord himself.
Condemning the Pharisees for their hypocritical observance of empty ritual,
He accuses them of performing small religious acts
while “neglecting the weightier matters of the law: justice and mercy and faith”.
And he concludes,
These you ought to have done, without neglecting the others” [Matth.23: 23].
Those “others” include precisely the sorts of ascetic practices Orthodox Tradition
calls us and invites us to assume — not to achieve Salvation,
but to bring heart, soul, mind and body into harmony
with the ineffable Gift [Grace] of Salvation
that Christ has already offered to us.
Cf. father John Breck – ‘Life in Christ lectures

Sunday of Orthodoxy – Recognizing Jesus

Jesus already knows us,
even if we have no calling to mind
of many of our prior encounters with him,
even if we do not Name or recognize
His presence and efforts at the depths of our lives.

The day following Jesus would go forth into Galilee,
and found Philip, and said to him,
‘Follow me‘.
Now Philip was of Bethsaida, the city of Andrew and Peter.
Philip found Nathanael, and said unto him,
‘We have found him, of whom Moses in the law,
and the Prophets, did write,
Jesus of Nazareth, the son of Joseph
‘.
And Nathanael said unto him,
‘Can there any good thing come out of Nazareth?‘.
Philip said to him,
‘Come and see‘.
Jesus saw Nathanael coming to him, and said of him,
‘Behold an Israelite indeed, in whom is no guile!‘.
Nathanael said to Him,
‘Whence knows You me?‘.
Jesus answered and said unto him,
‘Before that Philip called you,
when you was under the fig tree, I saw you
‘.
Nathanael answered and said to him,
R
‘abbi, You are the Son of God; You are the King of Israel‘.
Jesus answered and said to him,
‘Because I said unto you, I saw you under the fig tree,
beliefs you?
‘.
you shall see greater things than these.
And he said to him,
‘Verily, verily,
I say to you, Hereafter you shall see Heaven open,
and the angels of God ascending
and descending upon the Son of man
“.
John.1: 43-51

What is wrong with me
that I sometimes don’t recognize people
I’ve met before?
Am I arrogant? I hope not. Am I losing my short and long term memory?
Have I a kind of Alzheimer? I didn’t think so.
Sometimes I have the sinking feeling
that maybe I’m just not aware enough
of my surroundings in general.
And it’s probably not because
I’m walking around lost in profound thoughts
deaf and blind for everything.
For most ‘human failings’,
there is a biblical Character
to provide company for our misery.

In my case, it’s Nathanael. Jesus already knows him.
As Nathanael walks toward Jesus, Jesus describes him:
Here is truly an Israelite in whom there is no deceit!“.
It doesn’t appear to be tongue in cheek.
It seems like a straightforward description
based on his knowledge of Nathanael.

Nathanael says, in effect, “I don’t believe we’ve met“.
Where did you get to know me?
He is so moved by Jesus’ prior knowledge of him
that he makes a confession of Faith.
Rabbi, you are the Son of God.
You are the King of Israel
“.
To which Jesus responds, in effect,
You aren’t seen nothing yet!
Do you believe because I told you
that I saw you under the fig tree?
You will see greater things than these. . . .
You will see Heaven opened
and the angels of God
ascending and descending
upon the Son of Man
“.

In our lives, every time we approach Jesus,
it is in the context of his prior approaches to us.
Every time we recognize his presence in ourselves and others,
in events and moments,
it is because He continually recognizes God in us.
Jesus already knows us,
even if we have no recollection of many of our prior encounters with him,
even if we do not Name or recognize His presence
and efforts at the depths of our lives.

John’s Good Message affirms that The Good Shepherd
knows his sheep and his sheep hear his voice [psalm 22].
I am the good shepherd.
I know my own and my own know me,
just as the Father knows me and I know the Father.
The sheep listen to the shepherd’s voice
“.
(John.10: 14-16).
The Prologue tells us that Jesus
came to what was His own,
and His own people
did not accept Him
“.
John.1: 11
The Gospel of John has recognition
and failure of recognition as a key theme.
In a number of encounters with Jesus,
people focus on their problems at a literal level
while He stands, unrecognized, before them.
For example, Nicodemus [chapter 3],
the woman at the well [chapter 4]
and the man by the pool of Bethzatha [chapter 5].
Others do recognize Him.
Jesus was killed precisely because His enemies did recognize Him.
As His Healings escalated in drama and power,
so did His threat factor to those who opposed Him.
They recognized Him as the bringer of sight to the blind
[healing of the man blind from birth in chapter 10]
and the raiser of the dead [Lazaros in chapter 11].

In the Good Message of John, Jesus always recognizes us,
but we do not always recognize Him.
The Good Shepherd knows his sheep
– He recognizes who we were meant to be,
namely Children of God [John.1: 12],
in the tangle of our current lives.
The goal of the Gospel is to equip us
to recognize His life within ourselves and the world.
These things are written
so that you may come to believe
that Jesus is the Messiah, the Son of God,
and that through believing
you may have life in His Name
” [John.20: 31].
[‘Lord, Jesus Christ have mercy upon me, sinner . . . . .]
Our task is clear
—with God’s help, we are to enhance our facial recognition skills.
Knowing Jesus is present in every moment, every person, every situation,
we are to be on the lookout for Him,
recognizing His presence and influence
throughout each day.

On my toilet there is a booklet with sayings from Mother Theresa:
She answered when someone asked her,
What do you do all day walking the streets of Calcutta?“.
She said, “I behold Jesus Christ, the Spirit of God, in every face I see“.

It’s well-known that the monks on the Holy Mountain [Athos]
serve the pilgrims, who are visiting the Holy Monasteries,
with only one object in mind:
the coming visitor is Jesus Christ Himself in Person,
what I do as a servant,
I do for Christ Himself“.
That’s life ► meeting everybody as an Icon,
as an Image of God.
In that moment
– you will not quarrel,
– you will not be agitated, touched or heated,
– you will accept everything,
– because He is your Creator.
Indeed, in that moment you pray:
Lord, Jesus Christ have mercy upon me, sinner . . . . .

After Jesus’ Resurrection, Mary of Magdala didn’t recognize Him in the garden,
mistaking Him for the gardener,
until He calls her by name [John.20: 16].
He already knows her. They have met
each other many times before.
So an appropriate response from Mary would not be to put out her hand
to shake His and to say,
Good morning. My name is Mary.
I don’t believe we’ve met you before“.
An appropriate response for her and for us is,
I recognize You.
I believe we have met each other many times before“,
because we are God’s Children, His children.

Grace and truth have shone forth.
The predictions of old have been clearly fulfilled.
Behold, the Church adorns herself with the form of Christ incarnate!
The icons of the new creation transcend the adornments of the old.
As the Ark of the Covenant held the presence of God,
so now the icons reveal the presence of the One we adore.
By honouring them we will never go astray.


It is our glory to fall down and worship Christ in the flesh.
Come, O faithful, venerate His image and cry out:
‘O Lord, save Thy people, and bless Thine inheritance!
Verses on Lord I call for the Sunday of Orthodoxy

March 4th – Saint Gerasimos, the recluse of the Jordan

Saint Gerasimos was born in the province
of Lycia in the southern part of Asia Minor.
His parents were wealthy, prosperous people, and he became a merchant,
frequently visiting the Egyptian hermits
in his travels
[particularly the region known as the Thebaid].

From a very early age Saint Gerasimos developed a great love of God
and, as he grew older, he found he had little in common with other young people of his own age, who were only interested in having fun.
He realized that the world and an attachment to it
only brought many needless cares and sufferings,
so he yearned to serve God and to be pleasing to Him.

In Egypt he grew in spiritual strength and wisdom
and then he again returned to his native province of Lycia.
Later, towards the end of the reign of the holy Emperor Theodosius the Younger
[who ruled from 408-450], he went to Palestine,
where he settled in the wilderness near the Jordan river.
So many men followed him there because of his reputation for virtue
that he built a monastery where novices lived in a common house
and the proven monks lived in a cluster of little cells.
They numbered about seventy.

The monastery was approximately 25 miles from Jerusalem
and about 100 yards from the Jordan River.
Five days a week each monk was to keep silent
in a solitary cell,
doing simple handiwork such as weaving mats
or baskets out of palm leaves.
During these five days no cooked food was eaten;
the only food was a small amount of dried bread,
roots and water brought from the monastery.
On Saturdays and Sundays
all the monks went to the monastery
to attend the Divine Liturgy
and to receive Holy Communion.
Afterwards they were served cooked food and a little wine at the refectory.
The work that had been completed during the week was given to the abbot.
On Sunday afternoon each monk departed once again for his solitary cell in the wilderness,
taking only a little bread, roots, a vessel of water and palm branches to weave baskets.

Each monk had only a single old robe,
a mat on which to sleep and a small vessel for water and of course a bible.
Whenever the monks left their cells,
the doors were left open so that anyone could enter
and take whatever he wished of the monks’ few possessions.
In this way they prevented any attachment
to material possessions.
During Great Lent Saint Gerasimos ate nothing at all
until the radiant day of Pascha.
His bodily and spiritual strength was sustained solely by receiving the Holy Mysteries.

The monks of his monastery were fond of recalling
how a lion came to greatly love this Saint
and served him obediently and with great humility.
One day, as Saint Gerasimos was walking
through the Jordan desert, he met a lion.
The lion stretched out his paw and Saint Gerasimos saw that it was infected
and very swollen.
The lion gazed pleadingly and meekly at the elder who sat down immediately to inspect the paw.
He discovered that a thorn had lodged in the lion’s paw
and this was the cause of his suffering.
The Saint carefully removed the thorn,
cleansed the wound of all the pus
and then wrapped it with a cloth.

From then on
the lion faithfully followed the Saint like a disciple.
Saint Gerasimos marveled at the lion’s intelligence, meekness
and willingness to eat bread and whatever else could be found for him.
The lion was given an obedience in the monastery.
The monks had a donkey which carried water from the Jordan River for the brethren.
The lion was entrusted with the task of accompanying the donkey to the river
and guarding it while it grazed on the riverbank.

One day the lion fell asleep in the sun,
leaving the donkey to graze peacefully.
An Arabian merchant happened to pass by
with his caravan of camels and saw the donkey.
Thinking the animal was a stray,
he tied it to his line of camels and took it with him.
The lion awoke and began to search for the donkey, but it was nowhere to be found.
The beast returned to the monastery
and went immediately to Saint Gerasimos
who, seeing his dejected expression,
thought he had eaten the donkey and asked,
“Where is the donkey?”
The lion stood in silence, hanging his head in shame.
The elder praised the lion for not running away after his evil deed
and instructed him to do the work of the donkey from then on.
The monks loaded a large barrel on the lion’s back,
as they had done before with the donkey
and sent him to the river to fetch water.
One day a soldier came to the monastery to pray
and seeing the lion carrying the water, took pity on him
and gave the monks three gold pieces to buy another donkey.
The lion once again resumed his former obedience of guarding the donkey.

 

Some time later, the Arabian merchant once again passed by the Jordan
on his way to sell wheat in Jerusalem.
The donkey was still with him.
That day, the lion happened to be near the river
and as the caravan approached he recognized the donkey.
Roaring loudly, he rushed towards him,
frightening the merchant and his companions
who fled in great terror.
The lion grasped the donkey’s reins in his teeth, as he had done previously
and led it together with the string of camels to the Saint.
When he saw the Saint he roared joyously at having found the lost donkey.
Saint Gerasimos smiled gently and told his monks
that the lion had been blamed most unfairly.
The lion was given the name ‘Jordan’
and he continued to be a most faithful ‘disciple’.
He was never absent from the monastery
for more than five days at a time.

Saint Gerasimus fell asleep in the Lord in the year 475
and was buried by his sorrowing brethren there in his monastery.
The lion was not in the monastery at that time.
When later he arrived, he began to search for the Saint.
Father Sabbatios tried to explain why it was
that the elder could not be found.
“Jordan, our elder has left us orphans; he has departed to the Lord”.
The lion was not to be comforted;
he refused the food that was offered
and continued searching for his Saint Gerasimos,
roaring in great confusion.
Father Sabbatios and the other monks stroked Jordan gently on the back
and pleaded, “The elder has gone to the Lord; he has left us!”. No words or explanations could stop the sorrowful roaring of the lion.
He kept searching, now in great distress.

Finally Father Sabbatios said,
“If you do not believe us, then come with us:
we will show you the place where the elder rests”.
Jordan was led to the tomb near the church
where Saint Gerasimos was buried.
Father Sabbatios explained to the lion,
“We have buried our elder here”.
Father Sabbatios then fell to his knees
and with a heavy heart began to weep.
The lion now realized what had happened.
He gave one last mighty roar, struck his head on the ground
and died on the elder’s grave.

The lion’s love and devotion for Saint Gerasimos is an example of the love
and obedience the animals had for Adam before his fall into sin
and his expulsion from Paradise.

Apolytikion                       1rst Tn
You did prove to be a citizen of the desert, an angel in the flesh
and a wonderworker, O Gerasimos, our God-bearing Father.
By fasting, vigil, and prayer you did obtain Heavenly Gifts
and you heals the sick and the souls of them
that have recourse to thee with faith.
Glory to Him that has given you strength.
Glory to Him that has crowned you.
Glory to Him that works healings for all through you.

Kontakion                          4th Tn
As a star resplendent with the light of virtues,
you did make the wilderness of Jordan radiantly shine
with beams of sacred celestial Light,
O righteous Father, God-bearing Gerasimos.

Discourse on Divine preservation and pleasure on creation

The Victory over death,
the sense and assurance of immortality
is an experience that is common to all the Saints.
Elder Porphyrios himself says:
The man who belongs to Christ should love Christ
and when he loves Christ
he will be freed from the devil,
from hell and from death“.

“Christ is our love“; ‘Our first love’.

Christ is the Joy,
the True Light,
Happiness.
Christ is our hope.
The relationship with Christ is love, is love, is excitement, longing sulphur.
Christ is everything. This is our love, Our love is.
Is gender inalienable love of Christ;
from there comes the joy
The joy is Christ himself. It is joy that makes another man.

It is a spiritual madness, but in Christ.
It intoxicates like wine fair,
this wine is the spiritual.
Says David:
And you shall take of the blood
that is upon the altar, and of the anointing oil, and sprinkle it upon Aaron,
and upon his garments, and upon his sons,
and upon the garments of his sons with him:
and he shall be hallowed, and his garments, and his sons,
and his sons’ garments with him
“.
Ex.29: 21
The spiritual wine is rampant, unadulterated,
very strong and when I drink, get drunk on.
This Divine drunkenness is a Gift of God,
given to “pure in heart“.

As you are able to fast, you make many prostrations, you want to join as many vigils as possible, but do it in happiness;
Keep it having the Joy of Christ.
It is this Joy that lasts forever, which is eternal delight.
It is the Joy of our Lord, Who gives the safe serenity, calm and pleasantness bliss.
The Joy of the coming Pascha, beyond all Joy.
Christ wants to be thanked and scatters joy,
to enrich their believers with joy.
I wish, “so the Joy is filled to you“.

This is our religion. There you go.
Christ is Heaven, my children.
What is Heaven? It is Christ.
From here and now entering the  Paradise is exactly the same,
those who live here on earth in Christ,
live in Paradise.
So are you saying it.
It is Right, True, trust me!
Our job is to try to find a way to get into the Light of Christ.
It is to do absolutely typical.
The essence is to be with Christ.
To wake the soul and to love Christ, to become Holy.
Indulged in Divine Love. Thus you will love us and Him.
It is then the inalienable Joy.
It wants more Christ, it fills us with His Joy,
because He is the Source of Joy.
This Joy is the Gift [Grace] of Christ. Within this Joy you will know Christ.
We cannot know Him, if He does not know us.
How David says:
Unless the Lord builds the house,
Those who build it in vain;
Unless the Lord guard the city,
Those who guard it stay awake in vain
“.
Psalm 126: 1

These is what our soul wants to acquire.
If you prepare accordingly, Grace will be given to us.
It is not difficult.
If abstracting Grace, everything is easy and joyful blessing God.
The blessing ever sounded on the door of our soul and
waiting is to open, to come to dispose our heart and fill it.
The crew is the Christ, Our Lady, the Holy Trinity.
What a nice things!

When you love, you live in Heaven on earth and
not knowing that you are in Heaven.
Neither cars you see, or see the world or anything.
You’re inside you with the Person you love.
The breathing free-standing from Eucharist, to be encouraged.
It is truly about? Consider this the person you love to be the Christ.
Christ in mind, Christ in your heart, Christ in your whole being,
Christ in everywhere, Christ is in everyone.

Christ is life, the Source of life, the source of Joy,
the source of Light of the True, everything.
Whoever loves Christ and others, he lives His life.
Life without Christ is death, hell, misery life.
This is hell, lacking love.
Life is Christ.
Love is the life of Christ.
It’s a basic choice to be in life or in death.
Up to you to choose.

One is our goal, love to Christ, the Church, our neighbour. Love, worship to God, the longing, the union with Christ and Church is the earthly Paradise.
Love is in Christ and love our neighbour, to all and to love our enemies.
Christian life hurts everyone, but through being hurt everyone will be saved,
all who taste God’s Kingdom. That is Christianity.
Through love and being hurt by your brother to be able to love God.
While we want, while we suffer, while we are worthy,
the blessing comes through our brother.
When you love your brother even when he hurts you,
you love the Church, so Christ.
Inside the Church we are.
So when we love the Church, we love ourselves.

“Christ is our friend”.
Christ is how you touch Him as our friend; it is our friend.
This confirms Himself when He says: “You be there My friends …”
As a friend to look to Him and approaching Him.
We fall? We sin? With intimacy, love and trust to run to Him,
not with fear but punish us with courage that gives us the touch of a friend.
Say to Him: “Sir, I did, I fell down, forgive me“.

But at the same time feel that He loves us,
that we are accepted tenderly, with love and He forgives us.
Sin attempts to separate us from Christ.
When we think how He loves us and we love Him,
we don’t feel foreign and be separated from Him,
even when we fall down and sin.
We ensure the Love and Like and Sound, we know He loves us.

If we love Christ truly, there is no fear of losing our respect to Him.
Here goes one of the Apostle Paul:
Nothing can ceparate us from God’s Love
– What shall we say about such wonderful things as these?
If God is for us, who can ever be against us?
“.
Rom.8: 31-39
It is a relationship of grandeur, unique,
the relationship of the soul with God doesn’t cleaves anuthing and
doesn’t scares or shakes anything.

The Gospel, of course, says with symbolic words that the unjust will be found where there is “the grinding and gnashing of teeth
because so far away is God.
And by neptic many Fathers of the Church speak for fear of death and hell.
They say:
Keep death perpetually in memory“.
These words, if you look deeply, raised fears of hell. Man trying to escape from sin, do these thoughts to become dominated by the soul from the fear of death, hell and the devil.

All have their importance, time and circumstances.
The concept of fear is good for the early stages.
It is for beginners.
For those who live in them by the old man.
Man novice, not yet weakened up from evil with fear.
Fear is necessary if we are physical people and vile.
But this is a stage, a low degree of relationship with God.
They grow up to the transaction in order to gain Heaven or hell to escape.
What if good looking shows some selfishness, some interest.
I don’t like this way.
When man goes and come to be in the Love of God, what he needs fear?
Whatever you do, you do it intended for love and it has a much greater value.
To turn out to be in a great fear for God and not love does not really value.

Moving on, and the Gospel gives us to understand that Christ is the Joy,
the Truth, that Christ is the Paradise.
How the Evangelist John says?
There is no fear in love;
but perfect love casts out fear:
because fear has torment.
He that fears is not
made perfect in love
“.
1John 4: 18
Trying for fear entering slowly in God’s Love.
Then drives away hell, fear and death.
We care only about the Love of God.
We do everything for that love.
Whatever the groom desires to the bride.

If you want and follow Him and
This Life with Christ is Joy, even in difficulties.
As the Apostle Paul says:
I fill up in my flesh
what is lacking in the afflictions of Christ
“.
Col.1: 24
This is our religion, we have to go there.
It is not typical, as it is to live with Christ.
When this succeeds, what else do you want?
Gained everything.
You live in Christ and Christ lives in you.
After all it is very easy,
Obedience, Humility, Peace.

For the Beauty of Creation
is to rejoice that what surrounds us.
All teach us and lead us to God.
All around us are drips of God’s Love.
And the animate and the in-animate and
the plants and animals.
The birds, the mountains,
the sea, the sunset and the starry skies. [Ps.103]
It is small affections, from inside
which arrive in great love, Christ.
Flowers, for example, have their own sake,
teach us with their perfume with their greatness.
We talk about God’s Love.
Scorpio scent, beauty in sinners and righteous.

To become a Christian must have a poëtic soul,
you must be a poet.
‘Heavy’ souls to Him is what Christ wants.
The Christian, even when only love, a poet,
is Mesa poetry.
Love poëms hearts to embrace, to put in their heart,
embrace it, feel it deeply.

Do you all take advantage for the nice moments.
The beautiful moments pre-dispose the soul in prayer,
make it subtle, gentle, poëtic.
Wake up in the morning to see the sun king all-embracing comes from the sea.
When excites a beautiful landscape, a church, something nice,
do not stay there, to go beyond, to proceed in thanksgiving for all the good,
to live the only nice.
Everything is Holy the sea, the bath in it and the food next.
All can rejoice.
All our rich, all lead us to great Love,
all lead us to Christ.

Be aware of what man made, houses, buildings, large or small,
towns, villages, people, culture.
Asking to complete your knowledge of everything, do not stand unconcerned.
This helps you to deeper study of God’s Excellence.
Made all opportunities to connect with everything and everyone.
Causing thanksgiving and supplication to the Lord of all.
Do you live in it totally, in nature, in everything.
Nature is the secret Gospel.
Where, however,
no one has inner Grace,
not the benefits of nature.
nature wakes us up,
but we can’t go to Heaven.
Elder Porphyrios Kafsokalyvitis

Elder Porphyrios Kafsokalyvitis has seen in practice
that God’s Grace operates within the Church,
that the faithful must be united in a single body, the Body of Christ,
that nobody can be saved if they seek only their own salvation,
that the believer’s experience of and desire and demand for unity
is a basic feature of the Church and a requirement of Salvation,
and that Love, which impels the soul to seek unity,
is essential if one is to enter and gain Salvation in the community
that is the uncreated Church of God on earth.

March 3rd – Saint Winwalou abbot of Llandevenec in Bretagne [460 -532]

Saint Winwaloe [in Breton language : Gwenole;
French: Guénolé; Latin: Winwallus or Winwalœus]
was born ca. 460 and died at March 3rd ca. 532.
He was the founder and first abbot of Landévennec Abbey [literally “Lann of Venec”], also known as the Monastery of Winwaloe.
It was just south of Brest in Brittany, nowadays
a part of France.

Winwaloe was born about 460, apparently at Plouguin, near Saint-Pabu, where his supposed place of birth,
a feudal hillock, can still be seen.
Winwaloe  was one of the sons of the governor Fragan who served king Grallo.
Winaloe grew up in Ploufragan near Saint-Brieuc with his brothers, Guethenoc or Wethnoc and Jacut.
They were later joined by a sister, Creirwy.
He was educated by a Holy recluse Budoc of Dol with his two brothers;
they served God on the Île Lavret in the Bréhat archipelago near Paimpol.

Two stories about his prosperous live:
1.]. As a young man Winwaloe conceived a wish to visit Ireland to see the remains of Saint Patrick, who had just died.
However, the saint appeared to him in a dream
to say that it would be better to remain in Brittany
and found an abbey.
So, with eleven of Budoc’s other disciples,
he set up a small monastery on the Île de Tibidy,
at the mouth of the Faou.
However, it was so inhospitable that after three years,
he miraculously opened a passage through the sea
to found another abbey on the opposite bank of the Landévennec estuary.
2.]. One day Winwaloe was to visit his father
when a fleet of corsairs ‘of a thousand sails’ heading for the coast .
Fragan knew to call the citizens to resist , while
Winwaloe – as a second Moses – with arms raised to Heaven kept praying.
The population together managed to defeat the pirates destructive
and only a remnant escaped with their ships.
After this glorious victory a monastery was built with the rewards
on the site of this battle, the Île Lavret
and the monastery was named Loc -Christ .

Winwaloe settled himself later on an island in the delta of the Seine, but the place was so exposed by the Atlantic storms
– and was even flooded several times –
that he was looking for a suitable occasion.
This he found in Llandevenac , opposite Brest. There, gathered around him many brethren.
He himself continued to lead a life of extreme asceticism:
his food consisted only of bread and water, namely barley bread, which he added
to himself with ash
to make it even more upsetting.
During Great Lent he ate only twice a week.
He slept in the sand or on a low tree bark with a stone as a pillow.
Personal prayer did he just standing or kneeling.
Despite all this, he reached a very old age.
He died on Saturday, March 3rd ,
in the first week of Lent; so this must have been happened in 507, 518, 529 or 532.
He died standing at the altar, after he had given,
the kiss of peace to all his brothers.

Athonite Gastronomy

Since going through the difficult path of Lent
it is good to mention the secrets of the monastics,
not only cooking as I heard from the mouth of Athonite fathers,
not the profession of the cook and his elder Dositheos.
Cooking and disposable one in onions and garlic
should contemplate doing that with love and great joy to your fellow man,
just in that way the food is good.

Clearly everyone involved with the subject, we like others should never resent.
If you cook it by force before you enter the kitchen saying “Shew” or “Attack” then
the food will take revenge, and revenge is so mysterious.
The result is such that one cannot eat it nor man, nor even the animals.

Here are some tips for the success of food and
proper nutrition for the unique way
that can a monk or a nun to express.

FLOUR FOR FISH
Do not use the same flour for the second time,
it gets heavy smell from the first use.
Aluminum does not smell the aluminum cookware
boil water and add half lemon or vinegar.
Shine only with fine wire and green soap.
Do not leave food in aluminum containers.

WINE
Do not use wine or alcoholic beverages on a day when you ordered fasting.
It harms the body, and very rightly forbidden by the Church use wine when they eat oil.
The wine and appetizer wants oil, that much fat.
The red wine accompanies the meat, and white fish.
So it is the right to food.

SEA
Do not use excessive seafood because
they raise cholesterol and uric acid and can harm the stomach.
Mostly not eat at late evening and night,
you probably see nightmares in your sleep and you will not know why.
Rightly banned in ordered fastingperiodes.

Hot
In aladota not use spicy foods such as peppers,
harm the stomach and intestines.
Oil to use more oil than any other oil.
It is the healthiest of all and blessed.
As for the best butter to use cow or goat
and you should not use industrial butter.
If you can find them in bulk to weigh that time is better.
Give better flavor.

ONIONS
Do not be afraid of heartburn during cleaning of onions.
It’s good for the eyes.
If you do not want to cry or hold your tears of repentance
then wear glasses or open the kitchen window
to make electricity or clean water.
Onions for the stew should be fried immediately
because they earn sprouts.
Do not let onions in water for hours, smelling awful.
Wash when to use them.

BECHAMEL
If clotting do not despair.
Spend fine strainer from melting the pellets with a pestle.
[I would use Blenders are effective]

RICE
Do not strain the rice because it loses its tastiness.
Measure water as rice and you have beside a little boiling water just in case.

hard for 1 part rice rice – 3 parts water.
middle order: 1 – 2 1/2.
For soft: 1 to 2.

GARLIC
Garlic cleaned more easily if we let the cloves for few hours in warm water.

LENTILS
The natural way to replace the soda in chickpeas is
to put in plenty of salt in warm water and leave them for 24 hours.

We should not forget that the driver does not cook,
cooking is a tradition and humiliation.
Never say that we know cooking,
never ending,
always something new coming out.

Wonderful musky donuts that will delight. Ideal even like Christmas candy.

Cook!

The artoklasia is the sequence of our Church which is celebrated to commemorate the blessing and multiplication of 5 loaves in the desert by the Lord and the satiety of 5,000 people. Its roots date back to apostolic times and a residual; love; (Ie Blessed common facilities) of the first Christians. It is indeed the flat; prime sequence preserves the ancient name of the Eucharistic bread that Class; as stated in the gospels. The recipe is from the monastery of St. Andrew Milapidia Kefallinian

Cook!

Cook!

Cook!

Cook!

Cook!

SPAGHETTI WITH CUTTLEFISH  the pan FROM THE STATE MARIA CHRISTINA

A delicious meal that can be eaten in times of fasting.

Cook!

 Kollyvades monastic     FROM THE STATE ANDREAS A.

The recipe seems a little macabre but it is good to know that people are done properly boiled wheat. In remembrance of the dead, not just a Skarmoutsos and offer them as a dessert at the shop. The ingredients are boiled wheat to the symbolic character. We will analyze as best I can. Wheat: It symbolizes the souls of the dead or toast: It symbolizes the light soil that covers the dead. Some use roasted flour Sugar: It symbolizes the sweetness of Paradise Parsley: The chlorotita of paradise (topo In turfy, in anapsyxeos topo) Pomegranate: It symbolizes the splendor of paradise From then add various other ingredients for flavor and aroma. Our liking. The grain should be a tapering fruit and not peeled because the muddy paddy, tightens, sour stomach and mind. It is good for decorating not use chrysokoufeta are hard and hurt your teeth. In large monasteries memories paint the Kollyvades Saints and Hagiography, with natural colors confectionery. I give a recipe for the best boiled wheat. There silt is cool delicious, aromatic and eaten as a dessert if not read. Anything left over from boiled wheat, always save it in the refrigerator without sugar, not muddy.
Add sugar when you consume.

Cook!

February 1st – Saint Seiriol, Abbot of Penmon [Anglesy 6th cnt]

Seiriol was an early 6th century saint, who created a cell at Penmon Priory
on Anglesey, off the coast of north Wales.
He later moved to Ynys Seiriol (Puffin Island).
He was a son of King Owain Danwyn of Rhos.

According to legend, he and Saint Cybi [November 8th] were good friends,
and would meet weekly near Llanerchymedd, at the Clorach wells.
Saint Cybi would walk from Holyhead,
facing the rising sun in the morning and setting sun in the evening.
According to tradition, Seiriol and Cybi used to meet every week to discuss matters of religion at Clorach, near Llanerchymedd, which is about midway from Holyhead to Seiriol’s chapel: and there are to this day two wells, of fine spring water, about ten yards distant, which retain the names of Ffynnon Seiriol, and Ffynnon Gybi, and where a great concourse of people, until of late years, used to resort to wash off their several diseases.

Saint Cybi was known as Cybi Felyn [Cybi, the Tanned], as he was tanned
during his journey.
Seiriol, travelling in the opposite direction, from Penmon, would have his back to the sun.
Thus, he was known as Seiriol Wyn [Seiriol the Fair].
Rhyd-y-Saint railway station [English: Ford of the Saints railway station]
on the Red Wharf Bay branch line near Pentraeth,
was named so as Seiriol and Cybi are said to have met there.

Seiriol was a younger brother of King Cynlas of Rhos and King Einion of Llŷn.
His cell at Penmon is said to have been rebuilt by his brothers,
as they didn’t think his humble residence was good enough.
Saint Seiriol’s Well (Ffynnon Seiriol) lies in a small chamber adjoining its remains.
Both are protected by Cadw,
the publicly funded body responsible for the historic monuments of Wales.
Adjacent to them are the church and ruins of a monastery
also dating back to Seiriol’s day.

In his old age, Seiriol retired to Ynys Lannog
which subsequently became known (in Welsh) as
Ynys Seiriol.
Later it would be known to the Vikings as Priestholm,
and is known as Puffin Island in English
since the 19th century.