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The Akathyst of the Holy Martyr Menas the Wonderworker

March 11th, 2010 by Fr. Vasile
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The shrine of St. Menas used to be for the Ancient Eastern Orthodox world what Lourdes is for Roman Catholics, a place where thousands of pilgrims would bring their prayers in distress and receive the grace of God in return, through the intercessions of the Holy Martyr.

Though the Shrine of Saint Menas was one of the most popular pilgrimage sites of the early Middle Ages, it fell into oblivion over the centuries with the Muslim occupation and was even believed by many scholars to be a myth. Following its discovery in 1905, the ruins of the fabled city of St. Menas were placed on the UNESCO World Heritage List in 1979 as one of the five most historically important sites in Egypt. Read more here 

In the Eastern Orthodox Tadition people continue to ask for his intercessions at time of loss, trial, unjust persecution, sickness and so on.  The saints, as he did yesterday continues today to intercede for us to his most beloved Christ.

Here  is a link to the accounts of his martyrdom.

Link to the Wikipedia page of the  Monastery of Abu Mena in Egypt

Some of the accounts of his miracles and  his life here

Bellow is an English translation, based on the Romanian text of his Akathyst Hymn. This is the only one I know about in English. Please excuse any typos and grammar issues. This is still work in progress.

Holy Martyr Menas pray to God for us!

Akathist Hymn to the Holy Great Martyr Menas, the Wonderworker of Egypt

Standing in front of the Icon of the Saint and we start with 7 bows as follows:

God, be merciful to me, a sinner. Bow

God, cleanse me, a sinner, and have mercy on me. Bow

You created me, O Lord, have mercy on me. Bow

I have sinned immeasurably, O Lord, forgive me. Bow

My most holy Lady Theotokos, save me, a sinner. Bow

My holy Guardian Angel, protect me from all evil. Bow

Holy Martyr Menas pray to God for me. Bow

Then: Through the prayers of our holy fathers, O Lord Jesus Christ, our God, have mercy on us. Amen.

Glory to You, our God, glory to You.

Heavenly King, Comforter, the Spirit of truth everywhere present and filling all things, Treasury of good things and Giver of life, come and abide in us, cleanse us of every stain, and save our souls, o Good One.

Holy God, Holy Mighty, Holy Immortal, have mercy on us (3).

Glory to the Father and the Son and the Holy Spirit. Now and forever and to the ages of ages. Amen.

All Holy Trinity, have mercy on us. Lord, forgive our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities, for Your name’s sake.

Lord, have mercy. Lord, have mercy. Lord, have mercy.

Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from the evil one. Amen

Lord, have mercy (12).

Come, let us worship and bow down to God, our King.

Come, let us worship and bow down to Christ, our King and God.

Come, let us worship and bow down to Christ himself, our King and our God.

PSALM 50 (51)

Have mercy upon me, O God, according to Your great mercy; and according to the multitude of Your compassion, blot out my transgression. Wash me thoroughly from my iniquity, and cleanse me from my sin. For I acknowledge my iniquity, and my sin is ever before me. Against You, You only, have I sinned, and done evil in Your sight, that You may be found just when You speak, and victorious when You are judged. For behold, I was born guilty, a sinner when my mother conceived me. For behold, You have loved truth; You have made known to me the secret and hidden things of Your wisdom. You shall sprinkle me with hyssop, and I shall be made clean; You shall wash me, and I shall be whiter than snow. Make me to hear joy and gladness, that the afflicted bones may rejoice. Turn Your face away from my sins, and blot out all my iniquities. Create in me a clean heart, O God, and renew a steadfast spirit within me. Cast me not away from Your presence, and take not Your Holy Spirit from me. Restore to me the joy of Your salvation, and establish me with Your governing Spirit. I shall teach transgressors Your ways, and the ungodly shall turn back to You. Deliver me from bloodguiltiness, O God, the God of my salvation, my tongue shall joyfully declare Your righteousness. Lord, open my lips, and my mouth shall declare Your praise. For if You had desired sacrifice, I would give it; you do not delight in burnt offerings. A sacrifice to God is a broken spirit; God will not despise a broken and a humbled heart. Do good in Your good pleasure to Sion; and let the walls of Jerusalem be built. Then You shall be pleased with a sacrifice of righteousness, with oblation and whole burnt offerings. Then they shall offer bulls on Your altar.

PSALM 69 (70)

O God, be attentive to help me. Lord, make haste to help me. Let them be ashamed and confounded who seek my life. Let them be turned back and be ashamed who desire evil against me. Let them be turned back because of their shame, who say to me, Well done! Well done! Let all those who seek You rejoice and be glad in You; and let those who love Your salvation say continually, Let God be magnified! But as for me, I am poor and needy; 0 God, help me! You are my help and my deliverer; Lord, do not delay.

PSALM 142 (143)

Lord, hear my prayer. In Your truth, give ear to my supplications; in Your righteousness, hear me. Enter not into judgment with Your servant, for no one living is justified in Your sight. For the enemy has pursued my soul; he has crushed my life to the ground; he has made me dwell in darkness, like those who have long been dead, and my spirit is overwhelmed within me; my heart within me is distressed. I remembered the days of old; I meditated on all Your works; I pondered on the work of Your hands. I spread out my hands to You; my soul longs for You like a thirsty land. Lord, hear me quickly; my spirit fails. Turn not Your face away from me, lest I be like those who go down into the pit. Let me hear Your mercy in the morning, for in You I have put my trust. Lord, teach me to know the way in which ?1 should walk, for I lift up my soul to You. Rescue me, Lord, from my enemies; to You have I fled for refuge. Teach me to do Your will, for you are my God. Your good Spirit shall lead me on a level path; Lord, for your name’s sake You shall preserve my life. In your righteousness, You shall bring my soul out of trouble, and in Your mercy, You shall utterly destroy my enemies. And You shall destroy all those who afflict my soul, for I am Your servant.

DOXOLOGY

Glory to God in the highest and on earth peace, good will to all people. We praise You, we bless You, we worship You, we glorify You, we give thanks to you for Your great glory. Lord God, heavenly King, God the Father, almighty Lord, the only begotten Son, Jesus Christ, and Holy Spirit. Lord God, Lamb of God, Son of the Father who take away the sin of the world, have mercy upon us, You who take away the sins of the world. Receive our prayer, You who sit at the right hand of the Father, and have mercy upon us. For You only are holy, only You are Lord, Jesus Christ, to the glory of God the Father. Amen. Each evening we bless You, and we praise Your name forever and to the ages of ages. Lord, You have been our refuge from generation to generation. I said: Lord, have mercy upon me; heal my soul, for I have sinned against You . Lord, to You have I fled; teach me to do Your will, for You are my God. For You are the source of life, and in Your light we shall see light. Continue Your mercy to those who know You. Lord, grant to keep us this night without sin. Blessed are You, Lord, God of our fathers. Your name is praised and glorified from all ages. Amen. Let Your mercy, Lord, lighten upon us, as our trust is in You. Blessed are You, Lord, teach me Your commandments. Blessed are You, Master, teach me Your commandments. Blessed are You, Holy One, enlighten me in Your commandments. Your mercy, Lord, endures forever; turn not away from the works of Your hands. To you belongs praise, to You belongs worship, to you belongs glory, to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

THE CREED

I believe in one God, the Father, the Almighty, Creator of heaven and earth and of all things visible and invisible. And in one Lord Jesus Christ, the only begotten Son of God, begotten of the Father before all ages. Light of Light, true God of true God, begotten not created, of one essence with the Father through whom all things were made. For us and for our salvation He came down from heaven and was incarnate by the Holy Spirit and the Virgin Mary and became man. He was crucified for us under Pontius Pilate, and He suffered and was buried. On the third day He rose according to the Scriptures. He ascended into heaven and is seated at the right hand of the Father. He will come again in glory to judge the living and the dead. His kingdom will have no end. And in the Holy Spirit, the Lord, the Giver of life, who proceeds from the Father, who together with the Father and the Son is worshiped and glorified, who spoke through the prophets. In one, holy, catholic, and apostolic Church. I acknowledge one baptism for the forgiveness of sins. I expect the resurrection of the dead. And the life of the ages to come. Amen.

And immediately we start reading the Kontakia:

Kontakion 1

The entire world has found you to be a great champion when in grave perils; for many you have saved from losses: tracking the thieves, driving away deprivations and fulfilling the requests of those that run to you in faith; for these we pray to you, be merciful to us who sing to you: Rejoice, O Holy Martyr Menas the great passion bearer.

Eikos 1

The Word of God enlightened the world by His incarnation, and through Him sprung forth the multitude of the martyrs which spilled their blood in great sufferings, making themselves protectors of those in need; for this we sing to you:

Rejoice, unwaning star.

Rejoice, ray of immaterial fire.

Rejoice, the light of those at loss.

Rejoice, the revealer of the kidnappers.

Rejoice, the mystery that exposes the wicked deeds.

Rejoice, the dam that stops the drifting.

Rejoice, the pillar that hinders the rudeness.

Rejoice, the depth that loses the gluttony.

Rejoice, the breath that strengthens the hearts of those in suffering.

Rejoice, the hand that discovers the lootings.

Rejoice, the chain that bonds the lawless.

Rejoice, the fog that clouds the unclean thoughts.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 2

A swift victor you were shown forth against the persecutors who wish to loot the work of the unfortunate poor and extinguish his being with menacing trials; for this we cry out to you: Rejoice, O Holy Martyr Menas the great passion bearer.

Eikos 2

Let no lawless men deign to rule over us, O Holy Martyr, when they rise against us like the waves of the sea that come bubbling on the wings of the raging wind; but let them fall from your face like the wheat of the field  so we can bless you saying:

Rejoice, our strong hope.

Rejoice, the fall of the unlawful enemies.

Rejoice, the tamer of the insatiable beasts.

Rejoice, the moderation of the arrogant kidnappers.

Rejoice, for those that disrespect your commandments tremble in fear.

Rejoice, for those that do not seek your name as a helper are suffering.

Rejoice, for those that do not glorify your wonders are lost.

Rejoice, for those that distress you are troubled.

Rejoice, for those that thank you boast of joy.

Rejoice, for all creation rejoices of your mercy.

Rejoice, for all that have trespassed repent in fear of you.

Rejoice, the savior of those humiliated.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 3

Righteousness and peace having in your thoughts, you have left the war camp of Phrygia, being unable to watch the pagan worship; for this, going up the mountain, with fasting and prayers you cleansed your soul of sin and strengthened your faith in our Lord Jesus Christ, singing: Alleluia!

Eikos 3

The pagans, unable to bear your holy deeds that exposed their deceiving idol worship, for you were preaching the faith in Christ to the people and you were proving that He is God That performs wonders, not the stone and the brass of the idols, they put you through tribulations that you have lovingly accepted.  

Rejoice, the one that was whipped all over your body with leather thongs.

Rejoice, the one that was burned with fire in the end.

Rejoice, the one that endured the stinging of the iron thistles.

Rejoice, for you were pierced all over with spears.

Rejoice, for you have suffered iron mallets on your temple.

Rejoice, for other works you have endured with patience.

Rejoice, for you have not blamed God for your passions.

Rejoice, especially for you have fought with joy against flesh and blood.

Rejoice, for Alexandria was terrified by your strong faith.

Rejoice, for the tyrants were reprimanded by your daring deeds.

Rejoice, for not having anything else to scare you with, they commanded that you be slain by sword.

Rejoice, for many of the watchers were blessing you saying:

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 4

The blessed faith of the East finally raising the Cross among the pagan nations, after the fall of the tyrant monarchs enemies of Christianity, your church was built in Alexandria by a Christ loving citizen, in the time of Constantine the Emperor; and there your holy remains were brought so we can bow to them and sing: Alleluia!

Eikos 4

Lifting our voices to you we cry out: hasten, O Holy Martyr, and protect us; do not neglect our hopes in your great mercy; for where else can we can hope to be alleviated in our sinfulness if not in you, after our Savior and His most pure Mother, if not in you who have suffered with love for Christ and for our salvation; extend your hand to us, O Holy Martyr, so we can bless you singing:

Rejoice, the founder of lost items.

Rejoice, the one that brings them back in their original state.

Rejoice, the boast of honest citizens.

Rejoice, the happiness of the merchants with honest weights.

Rejoice, the unsleeping watcher of villages and towns who suffer losses.

Rejoice, the salvation of those threatened by flame or storm.

Rejoice, the redeemer of the nations that trouble with terrible invasions and unrighteous oppressions.

Rejoice the advisor of the travelers that ask your help.

Rejoice, the savior of men from sudden death.

Rejoice, the escape of the ships tormented by storms and thievery.

Rejoice, the alleviation of the oppressed and plaintive soul.

Rejoice, our own fast protector in sufferings.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 5

Food for the salvation of our lives send us from God, O Holy Martyr, so we do not perish from the multitude of the passions that pile up on us, for we are all sinners; but what sin or what multitude of trespasses can ever overcome the boundless mercy of God, having as intercessors the hosts of the martyrs singing with us: Alleluia!

Eikos 5

A humble and contrite heart God will no despise, says the Holy Emperor and Prophet David. For this, humiliating ourselves until the end, we fall down to you, O Holy and Great Martyr Menas, pray to God for us sinner so He would alleviate our pains by destroying our enemies that fight against His commandments.  Come near us then, O holy Martyr, come near us in our suffering, so we can glorify your wonders singing:

Rejoice, intercessor to God of those in pain.

Rejoice, steadfast help in Him.

Rejoice, powerful aid for those that keep His commandments.

Rejoice, unashamed hope of Christians.

Rejoice, incense well received in heavens through prayer.

Rejoice chosen vessel of the Holy Trinity.

Rejoice, the one that do not wish the wickedness of people.

Rejoice, the one that cry for their lack of skills.

Rejoice for you teach them to live in communion and love.

Rejoice, for you always inspire them to good deeds.

Rejoice, for you brought many to repentance.

Rejoice, for you always pray for all.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 6

The Jew who was suffering because of the Christian who was hiding the money that he left in his care, wanted to be baptized seeing the miracle, as you uncovered the truth; and the Christian, trembling in fear of his wicked deed against his soul for his love of silver, repented crying to God: Alleluia!

Eikos 6

The oath breaker Christian and the shrewd friend of the Judean, as he was exiting your church where he has given false witnessing, that he does not know of that money, was kidnapped by the horse; and loosing on the way a ring and a key, you showed them to his wife at home, asking her to send to her husband the gold of the Jew, and as it happened immediately the trick was discovered.

Rejoice, the revealer of the hidden trick.

Rejoice, finder of the stolen gold.

Rejoice, shaming of the wicked deeds.

Rejoice, bitterness following their pursuit.

Rejoice, fulfillment of the duties of faith.

Rejoice, baptizer of the Judean.

Rejoice, repentance of the lost Christian.

Rejoice, glory of the Eastern Church.

Rejoice, for through your miracle the power of the gift of grace was shown forth.

Rejoice, for through the work of grace two souls were saved.

Rejoice, worthy worshipper of Christ.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 7

How could we break the enchanted chains that the devil uses to bond the weak souls pulling them to him, if we would not have our thoughts meditating upon salvation? Therefore, strengthening our minds through the powers of the Holy Martyrs chosen by God, clear the fog of deception and loose the ties of the deceiver trough repentance, singing: Alleluia!

Eikos 7

Glory to you Holy Emperor, Almighty God That have chosen Your Holy Martyrs and Apostles from among us, so they can free us from the snares of the enemy and share with us Your inexpressible good things,  so thus Your All Holy name be glorified and we can sing:

Rejoice, Menas loved by God.

Rejoice, O blessed Martyr.

Rejoice, tireless warrior.

Rejoice, courageous brave.

Rejoice, untainted mind.

Rejoice, sleepless watcher.

Rejoice, skilful physician.

Rejoice, un-bribed judge.

Rejoice, unbiased supporter.

Rejoice, unending gift.

Rejoice, giver of good gifts.

Rejoice, worker of many wonders.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 8

Your name, more than any of the saints, is wished by the Christians, O Menas, for they find in you the fast and full discovery of any loss they suffer. For this also suffering today they sit in front of your holy icon and with faith they pray to have mercy on them and fulfilling their need they can give glory to you singing: Allelluia! 

Eikos 8

Tired of the waves of trials that come against us, we cannot fight and we are not worthy of mercy, because we have no repentance, deepening ourselves in wicked thoughts and deeds; for this we fall down to you  to save us from the temptations that burden us and to strengthen us in the love of God, so escaping from our enemies we could sing to you:

Rejoice, tower of strength.

Rejoice, ray of joy.

Rejoice, powerful protector.

Rejoice, wall of salvation.

Rejoice, reassuring thought.

Rejoice, saving shore.

Rejoice, holy light.

Rejoice, undefeated weapon.

Rejoice, heavenly Angel.

Rejoice, godly gift.

Rejoice, protector of Christians.

Rejoice, who have mercy on the poor.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 9

Let the passions you endured be a help toward our own passions and let the wounds of your body be a protection for the pains that trouble our rest. Give us therefore, in perils, your patience, O Holy Martyr, so through it we may achieve the salvation of our souls and strengthen our shortcomings, so we can sing: Alleluia!

Eikos 9

With your blood shed for the love of Christ wash the uncleanness of our sins, all blessed one, and with the multitude of your wonders change the minds of those that oppress us so we are not wrongly condemned, and they could not darken the truth of our causes according to their will, for you are the one that exposes all wickedness and you are worthy for us to sing:  

Rejoice, the embrace of those oppressed in judgments.

Rejoice, victory of the soldiers that fight for the faith.

Rejoice, fertile land of good deeds.

Rejoice, beautiful flower from Syria.

Rejoice, pearl chosen by God.

Rejoice, rose with good fragrance among the thorns of idolatry.

Rejoice, precious stone from the treasures of Egypt.

Rejoice, gift through which the purpose of the Eastern Magi was fulfilled.

Rejoice, cedar grown among the cedars of Lebanon.

Rejoice, land irrigated by the Jordan waters.

Rejoice, sleepless guardian of the monasteries of the Holy Mountain. 

Rejoice, faithful teacher of those who travel to the Holy Sepulcher of our Savior.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 10

The remains of the traveler killed by the wicked host to take his gold he was going to take to your church, cutting him in pieces and burying him in the garden, you unearthed, and, next day, making him again whole as he was, you gave him life. Terrified by this miracle the murderer fell down to your feet and with tears implored mercy. And the travelers awaken as from a dream after death gave glory to God singing: Alleluia!

Eikos 10

In vain was the attempt of the guilty host to hide the killing of the foreigner, whom spending the night at his place, he hosted. And you, following him unseen for the love he had for you, you showed yourself the next day as a royal soldier, asking the host to give you the traveler, and him, lying about it, you discovered his acts and reprimanded him greatly.

Rejoice, miracle above all miracles.

Rejoice, for you were given the gift to restore and to resurrect the body slain into pieces. 

Rejoice, for the guilty one was terrified by your power.

Rejoice, for the victim did not know why he was so terrified and hard on himself.

Rejoice, for you did not want this miracle to be told immediately.

Rejoice, for through your economy both were in great awe.

Rejoice, the one that made the traveler fulfill his wish, worshiping you.

Rejoice, for following on his promise he brought great gifts into your church.

Rejoice, helper of all that run to you.

Rejoice, helper of all that glorify you.

Rejoice, provider of dowry to the poor girls.

Rejoice, the one that lifts the burden of those in great debt.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 11

The Mystery of the providence that was fulfilled through you, Menas, being able to restore the body slain into pieces of the murdered traveler and to bring him back to life, is incomprehensible; for this, wondering of the gift that was given to you from God, in faith we sing: Alleluia! 

Eikos 11

The self loving Eutropious, promising a vessel of silver for your church, and making two in the same time, thought that the one that had your name on it was more beautiful than his; so he decided to keep it for himself. But you disliking this wrongdoing took the vessel from his servant that was bathing in the ship and kept them both in the sea until Eutropious understood his greed and repented.

Rejoice, for immediately you took out the servant with the vessel from the sea.

Rejoice, for the servant unharmed shown forth to his master.

Rejoice, for giving thanks to God, he took the vessel in the church.

Rejoice, for you have reprimanded Eutropious for his daring act.

Rejoice, the restorer of his greedy attitude.

Rejoice, for you have saved the innocent servant from death.

Rejoice, for in this way you wanted to show the power of true faith.

Rejoice, for you changed the wrong will, not for the object, but for the wrong endeavor

Rejoice, for you brought glory to God through your miracle.

Rejoice, for His name was glorified through your wonders.

Rejoice, for in His name you suffered so you can partake in His victory.

Rejoice, O Great Martyr ready to help.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 12

Sophia, a women from the land of Fecozalia that was coming to your church to pray, seeing her self in danger of being abused by a soldier, asked you for help with voice, and immediately you saved her, exposing him with shame to the others; for this the women gave glory to God singing: Alleluia!  

Eikos 12

The paralytic and a dumb women, that were sitting near your church with other sick people, waiting for their healing, saw you in the middle of the night, saying: “You, the paralytic, wake that lady and flee from here”; at what words, the paralytic, for he thought he was being sent away from you, was not moving; but you, asking him again, he had to listen and immediately they realized they were cured.

Rejoice, for the paralytic ran away terrified.

Rejoice, for the frightened dumb women spoke. 

Rejoice for you have cured other sick also.

Rejoice, for you humiliated the unfaithful.

Rejoice, for you gave joy to the lovers of Christ. 

Rejoice, for you sheltered the foreigners.

Rejoice, for you fed the hungry.

Rejoice, for you had mercy on the widows.

Rejoice, the protector from perils.

Rejoice, the savior of Sophia.

Rejoice, the comforter of the oppressed.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 13

(said three times)

O, all blessed Martyr Menas, listen to the voice of our prayer that we bring to you with all our heart, save us from all diseases and dangers so we can praise your commemoration and become witnesses of the miracles that, with the power of the gift of the Holy Spirit, you work for those who sing in faith to you: Alleluia! 

And again we sing the Eikos 1

Eikos 1

The Word of God enlightened the world by His incarnation, and through Him sprung forth the multitude of the martyrs which spilled their blood in great sufferings, making themselves protectors of those in need; for this we sing to you:

Rejoice, unwaning star.

Rejoice, ray of immaterial fire.

Rejoice, the light of those at loss.

Rejoice, the revealer of the kidnappers.

Rejoice, the mystery that exposes the wicked deeds.

Rejoice, the dam that stops the drifting.

Rejoice, the pillar that hinders the rudeness.

Rejoice, the depth that loses the gluttony.

Rejoice, the breath that strengthens the hearts of those in suffering.

Rejoice, the hand that discovers the lootings.

Rejoice, the chain that bonds the lawless.

Rejoice, the fog that clouds the unclean thoughts.

Rejoice, O Holy Martyr Menas the great passion bearer.

Kontakion 1

The entire world has found you to be a great champion when in grave perils; for many you have saved from losses: tracking the thieves, driving away deprivations and fulfilling the requests of those that run to you in faith; for these we pray to you, be merciful to us who sing to you: Rejoice, O Holy Martyr Menas the great passion bearer.

After this we say this prayer :

Prayer to the Holy Great Martyr and Wonderworker Menas of Egypt.

O, Most Holy and all-lauded Great Martyr and wonder-worker Menas; receive this prayer from me, your unworthy servant, because to you, as a true fountain of healings, ready to help and miraculous helper, I come with tears of repentance to your holy icon and pray: See my loss, O Holy Martyr, my insufficiency and my wickedness, see the wounds and the plague of my soul. Therefore I pray to you, blessed and Holy Menas, hasten to help me with your holy prayers and sustain me your servant. Take heed to my sorrows and do not overlook me the sinner, for I know, O Holy Martyr of God that you endured dreadful and terrifying tortures from the lawless ones for the love of Christ, but through these sufferings you live enlightened today and you found the gift from God. We are certain that even after your divine passing from this ephemeral life, all the ones that asked your help with faith in your church were not deceived and continued to receive your help. For who called you for help and you did not hear? Or who called you, O wonder-worker, and you overlooked? Or who, being at loss and running to your help, you did not recovered his deficit?

Your miracles and your help compelled me also, the wicked and the sinner, to run to your help. I heard of the merchant from the land of Isauria that was coming to your church to pray and not only had you revealed his murderer, but you also recovered his loss giving him back the purse with gold; but O, great wonder, even the dead man, cut into pieces, you healed and made healthy.

In the same manner you took out of the water the servant of Eutropious with the golden vessel he was holding in his hands, because he had promised it to your church. Also the women Sophia, that was coming to worship in your temple, not only you saved her from the soldier that was forcing her into sin, but you also reprimanded him according to his deeds. In the same manner the paralytic who was coming to your church you healed immediately. And the dumb woman started speaking and she spoke clearly. So the Judean that gave his Christian friend a sum of money and the Christian denied to have received it, taking an oath into your very church, you not only saved the Christian from his lying oath, but even the Jew, seeing the miracle, believed in you and became a Christian.  These miracles of yours, O Holy Martyr, make me believe that you are ready for every good deed and you are ready as a quick and miraculous helper.

Therefore I am convinced that everyone that runs to you, asking your help with faith, you do not overlook. I also believe that you are the same, O Holy Martyr, yesterday and today, and that all that run to you do not return without help. For this I also today, being at loss and in distress, I run to you in faith and, with tears, kneeling down, I pray to you, O Holy and Great Martyr Menas, intercede for me, the one at loss and in distress, to Christ, the Son of God that have not overlooked your martyr prayer, but listened to you, gave you strength and received you in the holy abodes. Pray to Him so I may receive help and mercy through your prayers, and I can be saved from my losses and my tribulations, so I can glorify and bless the all holy name of the Father and the Son and the Holy Spirit, now and forever and unto the ages of ages. Amen.

Holy Martyr Menas, pray to God for us!

Holy God, Holy Mighty, Holy Immortal, have mercy on us (3).

Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

All Holy Trinity, have mercy on us. Lord, forgive our sins. Master, pardon our transgressions. Holy One, visit and heal our infirmities for your name’s sake. Lord, have mercy. Lord, have mercy. Lord, have mercy.

Glory to the Father and the Son and the Holy Spirit, now and forever and to the ages of ages. Amen.

Our Father who art in heaven, hallowed be Thy name. Thy kingdom come, Thy will be done, on earth as it is in heaven. Give us this day our daily bread; and forgive us our trespasses, as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil one. Amen

Apolytikion of St. Menas,  Tone 4

With great valor of soul, you did strive in martyrdom, and having fought the good fight, O divine Great Martyr Menas, from Heaven you have received the gift of miracles; for God has shown You to the world as a worker of great signs, and He made you our protector and a swift help in afflictions and ever-vigilant defense from harm.

Lord, have mercy (40x).

Through the prayers of our Holy Father, Lord Jesus Christ have mercy on us and save us. Amen.

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Fasting abundantly

January 30th, 2010 by Fr. Vasile
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The idea that any Westerner has about fasting is strongly linked with renunciation, with giving-up, with sacrificing something for God. In the Eastern Orthodox Church however, fasting achieves a much richer meaning. Fasting is not only about giving-up, but it is actually more about gaining, about being able to reach things that are possible only through this spiritual exercise.

In a legalistic understanding of salvation some believe that Christ has come on earth to fulfill a duty, to repair an offense that man has brought unto God. His sacrifice on the Cross satisfies this need and mankind enters again in God’s favors. From this perspective fasting is a similar symbol: a personal sacrifice that one makes to step back into God’s grace. This can be anything ranging from giving up chocolate to abstaining from Facebook for the Lenten period. But such frivolous renunciations really don’t cut it into the genuine meaning of fasting.  God doesn’t need any of these sacrifices as He does not need the whole burnt offering of the Old Testament anymore. It is us, not God, who need the fasting rule.

Reducing the fasting to a symbol, to a mere idea of fasting, the entire exercise of Great Lent is perverted. Fasting becomes a theoretical notion that can be achieved through an act that involves little or no effort because, at the end, is not the fasting that is important, but only the idea of fasting.  This intellectual reduction is yet another symptom of our brokenness, of the ontological separation between mind and heart. The mind creates an entire new reality that we confuse many times with the true authenticity of existence that only a heart open to God can see.

In this world, made-up by our minds saturated with secular values, the importance of the complete involvement of the body in fasting is forgotten, because for the mind a symbol is enough. But man does not exist in a fantasy of the mind, but lives in the real world, as a true person, body and soul, both physical and spiritual.

Christ came to save the world not by spreading only the idea of salvation, but coming down Himself, taking body from the Virgin Mary and physically becoming one of us; not a ghost, not a spirit, but flesh and bones. His death on the cross was not a symbol, but a painful reality. His resurrection was not a simple story full of morality, but the defining moment of a new stage in human existence. By reducing everything to symbols we end up living in our minds and missing genuine life.

In the Orthodox understanding man is utterly aware that living in a physical world, with a corrupted and fallen nature, the body is subject to passions that affect the state of his entire being. Controlling the body through fasting directs the entire human being towards God, because “a body subdued by fasting brings the human spirit freedom, strength, sobriety, purity, and keen discernment.” (St. Ignatiy Brianchaninov). In a paradoxical way by starving the body the entire human being is nourished spiritually and is able to “ascend on high, to contemplate lofty things and to put the heavenly higher than the pleasant and pleasurable things of life.” (St. John Chrysostom).

We don’t want however to reduce the experience of fasting to a mere vegetarian diet. The Great Lent is a period of total transformation, of metanoia, as the Greek fathers call it.  The faster should strive to change his or hers entire way of life, redirecting priorities, seeking new avenues to God, striving for perfection in Christ. As St. Basil the Great says “True fasting lies in rejecting evil, holding one’s tongue, suppressing one’s hatred, and banishing one’s lust, evil words, lying, and betrayal of vows.”

From this perspective we can truly say, paraphrasing St. John Chrysostom, that fasting of the body is a feast for the soul. A soul liberated from the weight of an overfed body and nourished with the manna of virtues can reach into the spiritual heights, free of the passions that drag it to the ground. Such a soul can pray more, can forgive more, can love more. Fasting is not a simple renunciation but an exercise of love, as salvation is not an honor satisfying sacrifice but the greatest act of love ever seen.

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Being Present in the Presence – Archmandrite Meletios (Webber)

January 29th, 2010 by Fr. Vasile
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Yesterday  night, January 27 at 7 PM we had the extraordinary opportunity to host a special session of Gladsome Light Dialogues having as guest Archmandrite Meletios, the Abbot of St. John of St. Francisco Monastery in California.

Archimandrite Meletios (Webber), of Scottish background, was born in London, and received his Masters degree in Theology from Oxford University, England and the Thessalonica School of Theology, Greece. He also holds an E.D.D. (doctorate) in Psychotherapy from the University of Montana, Missoula.

He is the author of two published books: Steps of Transformation; an Orthodox Priest Explores the Twelve Steps of Alcoholics Anonymous (Conciliar Press, 2003); and Bread and Water, Wine and Oil; an Orthodox Christian Experience of God (Conciliar Press, 2007).

Fr. Meletios talk “Being Present in the Presence: Heart and Mind in the Practice of Prayer”

Attached are the audio files from last night

Arch Meletios Webber_1-28-2010

Arch Meletios Webber_1-28-2010-Q&A

More audio with Archmandrite Meletios at Ancient Faith Radi0

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Concerning Angels by Metropolitan ISAIAH of Denver

January 26th, 2010 by Fr. Vasile
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Due to a series of unfortunate events I recently watched the super Holywood production “Legion”. Five minutes into the movie I wished I was not there and by the end I concluded that nothing is sacred to the film industry. The movie is an apocaliptical  thriller about the destruction of humankind by God that got fed-up with humankind.  So He sends out a zombie-like army led by an obedient Archangel Gabriel that stops to nothing in fulfilling their mission. The problem starts when the Archangel Michael disagrees with God and goes on to fight back with knives, machine guns and bazookas. Go figure.

Leaving  aside the fact that the movie is so bad, the most horrifying thing to me is the eroneous depiction of the Archangels that are portrayed as some trigger-happy individuals that can be hurt, bled and killed like any human beings.  This goes on to prove one more time the superficiality and ignorance that goes on in the Hollywood writer’s guild.  

I thought that would be appropriate to post the following article by Metropolitan Isaiah of Denver that explains the true nature of the Angels according to the Holy Orthodox Tradition.

There has been much confusion in our day regarding angels. The imaginations, not to say fantasy, of those who write about angels or who produce movies in which angels appear, have far exceeded truth and reality. There is adequate information from Holy Scripture and the historic record of Holy Tradition to give to us the necessary information to be able to discern between reality and fiction.

Even before humanity existed on earth, God created His first intelligent creatures with discernment and free will who are called angels. He created them to be in service to Him and also for the service and protection of other intellectual creatures not yet created.

From Holy Scripture we understand that there are nine orders of angels, each order with specific responsibilities. They are Angels, Archangels, Cherubim, Seraphim, Authorities, Thrones, Dominions, Powers, and Principalities. The angels were created with a singular nature, not like humans with two–the spiritual and the physical. Angels are spirits from our perspective. However, they have the power to appear as physical entities. The angels, previous to our creation, went through the process of using their intellect and their free will, since they are created in God’s image, to decide if they desired to live in ways that are pleasing and acceptable to God, as well as in harmony with the divine will. Obviously they also had the freedom to choose to live contrary to the divine will, which would consequently breach their bond with God.

The inference from Holy Scripture and other ancient sources inform us that the most powerful angel ever created by God was named Lucifer or Eosforos. He was also the most beautiful creature with a magnetic appearance. This is why he was named by God, Lucifer, meaning he who brings forth the morning light. His appearance was a dazzling brilliance and his beauty was awe-inspiring in the sight of all the other angels.

Knowing full well his powerful and captivating appearance, he envisioned himself even more powerful than he was. He saw himself as capable of controlling more things in creation than what God had given to him to watch over as a good steward. The Prophet Isaiah speaking of him writes, “How has Lucifer that rose in the morning fallen from heaven! He that sent orders to all the nations is crushed to the earth. But you said in your mind, I will go up to heaven; I will set my throne above the stars of heaven. I will sit on a high mount, upon the lofty mountains toward the north. I will go up above the clouds. I will be the same as the Most High. But now you shall descend to hades even to the foundations of the earth (14:12-15).”

It appears that after God had created the heavens and the earth He had planned to use His angels, who had beheld the wonders of His creation, while He was creating, to become overseers and guides of His future intellectual creatures. Could it be that God had assigned Lucifer to the earth shortly before Lucifer had had his dreams of grandeur? Could it be that once Lucifer had separated himself from God in his mind that it was then that he appeared to our progenitors in the form of a serpent and tempted them to do his bidding, rather than to be obedient to God?

It is difficult, if not impossible, to establish a time line as to when Lucifer fell and when he tempted our progenitors, since it is unknown when the angels were given the opportunity to choose between God and Lucifer. Truly Satan must have been overwhelming in his former magnificent appearance.

The presence of God’s holy angels is seen throughout the Old Testament period. They not only protected God’s people, but they heaped destruction upon those who were inimical to God. Sodom and Gomorrah are prime examples.

From the books of the New Testament we read of God’s angels, including the Archangels Gabriel and Michael, in many places. We also read of demons, the former angels of God who chose to be with Lucifer, now become Satan. They are the spirit creatures who have harassed, obsessed, and possessed humans as well as animals down through the ages. The relics of ancient civilizations depict these hideous creatures in their surviving monuments.

Angels, as Holy Scripture records, were created to serve God and to oversee His creation. Yet, as we know, they were also created to serve man as guides and protectors, even though man was created much later than they. Even though angels are considered higher than man, man is composed of two natures, while angels are not. The Lord Jesus Christ speaking of children in general states that they have guardian angels to look after them (Matt. 18:10). Moreover in the Epistle to the Hebrews we read that the angels are ministering spirits sent by God to those who shall be the heirs of salvation (1:13,14).

From this we see that although angels were created before humanity, God had foreseen that even though we humans would be born in an imperfect state due to our progenitors, we would have the opportunity of reaching perfection. On the basis of our dual nature, soul and body, even though our bodies are subject to decay, we have within our souls the opportunity of becoming eternal together with our resurrected bodies. In other words, by accepting what the Lord Jesus Christ did for us by coming into the world and receiving Him as Lord, Savior, and God, through repentance we are guaranteed salvation and eternal life. In our relationship with angels it is an incredible thing to contemplate on the fact that God created the angels as our helpers and guides, even though they were created before us. Even more astounding is what Saint Paul says in his First Epistle to the Corinthians regarding angels and us humans. He states that the day will come when God’s people will judge angels (6:3). Obviously his inference concerns those angels who have fallen away from God’s grace and who have inflicted abject suffering upon God’s people here on earth.

Consequently angels, generally speaking, were created to interact with humanity. How they who are saved will co-exist with angels rests in God’s wisdom, and He has already determined this. Since the people who will be saved will take on their resurrection bodies united once again with their souls and will thereafter be pure energy, as the resurrection body of Christ is, their appearance will be similar to the appearance of angels.

How and where will saved humanity live is touched upon by Saint Peter who says that this world will pass away by fire and that there will be a new heaven and a new earth (2Peter 3:10-13). In the Book of Revelation Saint John writes, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away (21:11).

From all of this, it certainly is obvious that humans do not become angels as many today would have us believe, but will remain humans forever. Moreover, angels are not little babies, “cherubs,” as western Christian art has depicted them, nor are they feminine as almost all depictions in western society present them. This is pure fantasy. From Holy Scripture the angels who are named have masculine names, such as Michael and Gabriel. Only Orthodox Christianity depicts angels as appearing to be masculine, although they have no gender as humans now do. Even so, the time will come when we will be like the angels, neither marrying nor being given in marriage, but equal to the angels (Luke 20:34-36), as Christ the Lord teaches.

Every believer has a guardian angel, as Christ the Lord tells us. We therefore, should acknowledge his presence in our life even though he is not visible to our physical eyes. Moreover, our guardian angel is ready to help us when we call upon him. We should offer regular thanks to our guardian angel for his constant help and protection in this world which is filled with many snares. Truly, God in His great love for humanity has given to us powerful protectors in His angels and we, His children, are grateful for this wonderful blessing.

There has been much confusion in our day regarding angels. The imaginations, not to say fantasy, of those who write about angels or who produce movies in which angels appear, have far exceeded truth and reality. There is adequate information from Holy Scripture and the historic record of Holy Tradition to give to us the necessary information to be able to discern between reality and fiction.

Even before humanity existed on earth, God created His first intelligent creatures with discernment and free will who are called angels. He created them to be in service to Him and also for the service and protection of other intellectual creatures not yet created.

From Holy Scripture we understand that there are nine orders of angels, each order with specific responsibilities. They are Angels, Archangels, Cherubim, Seraphim, Authorities, Thrones, Dominions, Powers, and Principalities. The angels were created with a singular nature, not like humans with two–the spiritual and the physical. Angels are spirits from our perspective. However, they have the power to appear as physical entities. The angels, previous to our creation, went through the process of using their intellect and their free will, since they are created in God’s image, to decide if they desired to live in ways that are pleasing and acceptable to God, as well as in harmony with the divine will. Obviously they also had the freedom to choose to live contrary to the divine will, which would consequently breach their bond with God.

The inference from Holy Scripture and other ancient sources inform us that the most powerful angel ever created by God was named Lucifer or Eosforos. He was also the most beautiful creature with a magnetic appearance. This is why he was named by God, Lucifer, meaning he who brings forth the morning light. His appearance was a dazzling brilliance and his beauty was awe-inspiring in the sight of all the other angels.

Knowing full well his powerful and captivating appearance, he envisioned himself even more powerful than he was. He saw himself as capable of controlling more things in creation than what God had given to him to watch over as a good steward. The Prophet Isaiah speaking of him writes, “How has Lucifer that rose in the morning fallen from heaven! He that sent orders to all the nations is crushed to the earth. But you said in your mind, I will go up to heaven; I will set my throne above the stars of heaven. I will sit on a high mount, upon the lofty mountains toward the north. I will go up above the clouds. I will be the same as the Most High. But now you shall descend to hades even to the foundations of the earth (14:12-15).”

It appears that after God had created the heavens and the earth He had planned to use His angels, who had beheld the wonders of His creation, while He was creating, to become overseers and guides of His future intellectual creatures. Could it be that God had assigned Lucifer to the earth shortly before Lucifer had had his dreams of grandeur? Could it be that once Lucifer had separated himself from God in his mind that it was then that he appeared to our progenitors in the form of a serpent and tempted them to do his bidding, rather than to be obedient to God?

It is difficult, if not impossible, to establish a time line as to when Lucifer fell and when he tempted our progenitors, since it is unknown when the angels were given the opportunity to choose between God and Lucifer. Truly Satan must have been overwhelming in his former magnificent appearance.

The presence of God’s holy angels is seen throughout the Old Testament period. They not only protected God’s people, but they heaped destruction upon those who were inimical to God. Sodom and Gomorrah are prime examples.

From the books of the New Testament we read of God’s angels, including the Archangels Gabriel and Michael, in many places. We also read of demons, the former angels of God who chose to be with Lucifer, now become Satan. They are the spirit creatures who have harassed, obsessed, and possessed humans as well as animals down through the ages. The relics of ancient civilizations depict these hideous creatures in their surviving monuments.

Angels, as Holy Scripture records, were created to serve God and to oversee His creation. Yet, as we know, they were also created to serve man as guides and protectors, even though man was created much later than they. Even though angels are considered higher than man, man is composed of two natures, while angels are not. The Lord Jesus Christ speaking of children in general states that they have guardian angels to look after them (Matt. 18:10). Moreover in the Epistle to the Hebrews we read that the angels are ministering spirits sent by God to those who shall be the heirs of salvation (1:13,14).

From this we see that although angels were created before humanity, God had foreseen that even though we humans would be born in an imperfect state due to our progenitors, we would have the opportunity of reaching perfection. On the basis of our dual nature, soul and body, even though our bodies are subject to decay, we have within our souls the opportunity of becoming eternal together with our resurrected bodies. In other words, by accepting what the Lord Jesus Christ did for us by coming into the world and receiving Him as Lord, Savior, and God, through repentance we are guaranteed salvation and eternal life. In our relationship with angels it is an incredible thing to contemplate on the fact that God created the angels as our helpers and guides, even though they were created before us. Even more astounding is what Saint Paul says in his First Epistle to the Corinthians regarding angels and us humans. He states that the day will come when God’s people will judge angels (6:3). Obviously his inference concerns those angels who have fallen away from God’s grace and who have inflicted abject suffering upon God’s people here on earth.

Consequently angels, generally speaking, were created to interact with humanity. How they who are saved will co-exist with angels rests in God’s wisdom, and He has already determined this. Since the people who will be saved will take on their resurrection bodies united once again with their souls and will thereafter be pure energy, as the resurrection body of Christ is, their appearance will be similar to the appearance of angels.

How and where will saved humanity live is touched upon by Saint Peter who says that this world will pass away by fire and that there will be a new heaven and a new earth (2Peter 3:10-13). In the Book of Revelation Saint John writes, “And I saw a new heaven and a new earth: for the first heaven and the first earth were passed away (21:11).

From all of this, it certainly is obvious that humans do not become angels as many today would have us believe, but will remain humans forever. Moreover, angels are not little babies, “cherubs,” as western Christian art has depicted them, nor are they feminine as almost all depictions in western society present them. This is pure fantasy. From Holy Scripture the angels who are named have masculine names, such as Michael and Gabriel. Only Orthodox Christianity depicts angels as appearing to be masculine, although they have no gender as humans now do. Even so, the time will come when we will be like the angels, neither marrying nor being given in marriage, but equal to the angels (Luke 20:34-36), as Christ the Lord teaches.

Every believer has a guardian angel, as Christ the Lord tells us. We therefore, should acknowledge his presence in our life even though he is not visible to our physical eyes. Moreover, our guardian angel is ready to help us when we call upon him. We should offer regular thanks to our guardian angel for his constant help and protection in this world which is filled with many snares. Truly, God in His great love for humanity has given to us powerful protectors in His angels and we, His children, are grateful for this wonderful blessing.

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Into the lion’s den – The passions of Fr. Gheorghe Calciu Dumitreasa

January 8th, 2010 by Fr. Vasile
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I recently found this article on the wonderful website http://www.orthodoxphotos.com. Fr. Gheorghe Calciu spent 21 years in the communist prisons and was a symbol of freedom fighting for all Romanians. I knew Fr. Gheorghe personally in the last few years of his life.  He went to meet his beloved Lord in November 2006. The story he shares in the following text is a perfect example of human struggle for something better, for something beyond the crude reality of a rejecting world.

You can read more about Fr. Gheorghe at this wiki page:

http://ro.orthodoxwiki.org/Gheorghe_Calciu-Dumitreasa

Note: The photo was taken at the Romanian Episcopate Congress in 2003. Fr. Gheorghe always used to joke about this photo depicting himself with presvytera Mirela Tudora who is dressed in a Romanian traditional attire, saying: “We should call this photo ” The Nation and the Faith” : a great nation  beside a midget faith.”

“It is by God’s will that I stand before you today. Three months ago I was a prisoner of the communist regime in Romania, persecuted and watched together with my family by agents of the secret police, though I did nothing other than preach Jesus Christ in the church where I served. Two years ago I was in the Romanian prisons and the same agents endeavored to destroy me. There were many of them; I was alone and defenseless. There was no law to prevent them from committing such a crime; there were no moral principles to stop them. I had faith, they had force; then again, they had nothing because they did not have God. I had the love and spiritual help of my fellow man, praying for me throughout the world; they had nothing but their hate. And because this conflict was a spiritual one, they were defeated, in spite of all the material power on their side.

Three months have passed since I was forced to leave my country. I left behind a life of 60 years with all that encompasses: good deeds and mistakes, times of falling and rising up again, friends and enemies, and an enormous treasury of suffering which I value above all else because it is a suffering for Christ.

For the Christian youth in Romania, as well as for the non-Christian, I became a symbol of suffering for Jesus Christ and a symbol of nonviolent resistance against the brutal communist ideology which violates a young person’s soul. Had I remained there and perhaps suffered martyrdom, it may have had greater impact, but it was God’s will that I come here to fulfill His plan for me which is being gradually revealed.

Death holds a certain fascination. It is like a deep precipice that at once attracts and repels you. It frightens you with physical destruction, but when death becomes intimate with you, when for years death has been your companion, it is difficult to resist its call. In the spring of ‘81 I had a deep longing for a martyr’s death, but God did not grant it to me. During my confinement I was visited spiritually by Christ, by many of the saints of the Church and some of my deceased relatives–my mother in particular. They talked to me in spirit…comforting me in my sufferings and loneliness.

When translated into words these sufferings acquire a blend of remoteness, even fabrication, But when experienced with every fiber of my being, when I was encompassed only by walls and by the depressing malice of the guards–the only human faces I could see –had not God’s Grace surrounded me more so than at any time in freedom, I should have come to think that the world was made only of executioners and victims. Everything was intensely “hot” then: pain and faith. I had such a keen sensibility that not only the blows and insults caused me pain, but even the evil thoughts of my torturers.

When Daniel the Prophet was cast into the den of lions, God sent His angel and shut the lions’ mouths and they did not hurt him because he was found blameless before them (Dan. 6:22). But God did not shut the mouths of his denouncers. When I was cast into the lions’ den–the communist prisons–God did not shut the mouths of the lions nor the mouths of my denouncers, but He took me out of there and preserved me…

During a period of over one hundred days, the administration of Aiud prison tried to kill me by hunger, by cold and by terror. This was begun at a time when Nicolae Ceausescu, the chief of the communist party in Romania, was traveling all over Europe attending merry banquets offered him by presidents, kings and queens of Europe. But nothing from these banquets reached poor Lazarus.

The triumphant reception of their president convinced the guards that Ceausescu was esteemed in the Free World and precious to Romania, and therefore, anyone who didn’t accept his decisions had to be killed. And I was one of those people. Their course of extermination started on July 20 and ended after November l, 1980. For ten days I was isolated in a windowless cell without air, with a jacket and a pair of pants both torn to pieces, without buttons, without a belt, and with food only once every days. In the evening a wooden board was lowered from the wall and I was allowed to rest for six hours. The remaining l8 hours I had to spend on the concrete floor of the cell. After ten days they put me back in my regular cell for two days, then isolated me again for another ten days. This game of death lasted more than one hundred days.

The guard assigned to me was the party secretary of the prison. Poisoned by communist indoctrination, he insulted me with such dirty and humiliating words that I preferred to be beaten rather than listen to his insults. Nothing was holy for him, no one was spared his insults–neither I nor my parents, nor my wife, nor my son, not my priesthood, not even God.

Twice a day I was walked to the restroom to empty the “tineta” (a wooden or clay bowl which served as a latrine bucket). Those walks were the worst torture I experienced. I was insulted, hit and sometimes pushed; it happened that the contents of the “tineta” spilled onto the concrete and I was then forced to clean it up with my bare hands.

During my internment I served the Holy Liturgy every Sunday and Church holiday. At first the guards insulted me and beat me to make me give it up. I held fast and at last they left me alone. To their way of thinking I was crazy, but my craziness was the kind spoken of by Saint Paul: “For the preaching of the cross is to them that perish, foolishness; but unto us which are saved, it is the power of God. For it is written, I will destroy the wisdom of the wise, and will bring to nothing the understanding of the prudent” (l Cor. l:l8-19).

It was Sunday and I was isolated. It was one of the days without food and I couldn’t serve the Divine Liturgy because I had no bread. The Orthodox Liturgy is celebrated with bread and wine, and the central moment is then when the Holy Spirit descends and transforms bread and wine into the Body and Blood of Christ in a real though invisible way· From that moment our attitude towards the Holy Chalice is humble, loving and fearful, as inspired by the presence of the Saviour. In prison we had no wine, but we had bread and through necessity admitted by these extreme circumstances, my service was complete.

On that Sunday I asked the Lord to help me forget my sadness at the impossibility of serving the Holy Liturgy for lack of bread. Nevertheless, a thought came to me: to ask the guard for some bread.

The evil guard was on duty and I knew that my request would make him angry; he would insult me and he would ruin the peace I had in my soul for that holy day. But the thought persisted and grew so strong that I knocked on the iron door of the cell. A few minutes later the door was violently opened and the furious guard asked me what was the matter. I asked him for a piece of bread, no more than an ounce, for serving the Holy Liturgy.

My request seemed absurd to him; it was so unexpected that his mouth dropped open in amazement. He left slamming the door as violently a s he had opened it. Many other hungry prisoners asked him for bread, but I was the first to ask for bread in order to serve the Divine Liturgy.

I regretted my impulse.

Twenty minutes later the door of my cell opened half-way and quietly the guard gave me the ration for a whole day: four ounces of bread. He shut the door as quietly as he had opened it· And if I had not been holding the bread I would have thought that it was all an illusion.

This was the most profound and most sublime Holy Sacrament I have ever experienced. The service was two hours long and the guard did not disturb or insult me as at other times; the entire duration of the isolation section was peaceful.

Later, after I had finished the Liturgy and the fragrance of the prayer was still in my cell, the door opened quietly and the guard whispered:

“Father, don’t tell anyone I gave you bread, or you’ll ruin me.”

“How could I tell this to anybody, mister first sergeant? You acted as an angel of God · ..because the bread you gave me became the Body of Christ. In so doing you served by my side, and your deed is now recorded in eternity. ‘

Without answering, he quietly shut the door, looking at me until the last moment. After that he never insulted me and during his eight hours of duty I had the most peaceful time of isolation.

I have related this double aspect of my confinement–the suffering and the divine consolation-to make you understand that God secretly balances our lives. If we have God we shall never collapse from the pain of this world. During our most atrocious suffering we suddenly discover oases of light and sacred joy.

In his Diary, the Russian writer F.M. Dostoevsky wrote prophetically of what would happen in this century: “My people will descend to such depths that they will desecrate the holy altars with their bloody boots, with their blasphemous hands they will take the Holy Chalice with God’s Blood in it and will spit in it while they will kill the priest before the Holy Table and, dissatisfied with even this, they will crush the Chalice itself on the ground and fire shots into the Holy Blood, But then the triumphant Cross will rise and my people will return to God.”

If the first part of this prophecy has been accomplished, why should the second part not be fulfilled? People that turned coat under the communist terror are coming back to faith, the youth are turning their eyes to Christ.

If the world oppresses us, then Jesus comforts us; if the earthly powers kill us, Jesus gives us the martyr’s crown; if the kings cast us into the lions’ den, the Son of God shuts the mouths of the animals; if we are sad, our joy is Jesus. We are not alone and we are not deserted…

Suffering has many faces and it is very difficult to describe all of them here. I know an Orthodox priest, Fr. Gavrila Stefan, whose life is spent on Golgotha. He was defrocked in 197l. Ever since then he lives in poverty and terror along with his wife and eight children, the oldest of whom is 16. He was arrested and released several times and his only hope is Divine Pity. While I was in prison he visited my family several times, and after each visit the secret police arrested him because he was forbidden to enter Bucharest, On his last visit, shortly before I was released from prison, he told my wife a terrible thing: “Madam, three days ago I killed our last sheep.” This was in the summer of 1984 when his wife was in the eighth month of pregnancy. How are they living now? What is their new-born baby eating?

Where the pain is great, great also is the mercy of God, because God never gives a man more than he can carry.

In 1978, before the Feast of Pascha, I preached in the church to the youth. I delivered a series of sermons called “Seven Words to the Youth.” As a consequence my hierarchs, upon the order of the communist supreme authority–Nicolae Ceausescu–excluded me from the church and delivered me into the hands of the secret police. I was despondent and terrified at the very prospect of imprisonment and maybe death in prison. I went to my older sister who was then about 70 years old, a simple woman who has always been in contact with the wisdom of the Romanian soul. After I had finished complaining she said to me:

“My dear, I’ll tell you a story from here. from the countryside. You are educated and you will understand its meaning.

“When God created the world He also created sorrow, suffering and trouble; and He laid them on a big stone and the stone broke; He laid them on a big tree and the tree withered; and finally He laid them on man and man carried them. And so will you, my brother, carry your sufferings.”

And so I did. The proof is that I’m here before you and told you this wise Romanian folktale.

Read the entire article here

http://www.orthodoxphotos.com/Orthodox_Elders/Romanian/Fr._Gheorghe_Calciu_Dumitreasa/

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Theophany – reflections on the baptism of our Lord Jesus Christ

January 6th, 2010 by Fr. Vasile
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The word Baptism comes, to no surprise,  from Greek: baptisma, meaning immersion into water. So baptism is linked with water by definition. It is the general understanding that through the baptism the person that is baptized is receiving a blessing. In Christ case however the things  are different.  John’s baptism was a baptism of repentance for the remission of sins, but Christ had no sin.  Here is what a troparion form the Orthros service of the feast says: 

Christ is baptized with us, even though He is above all purity; and thus He infuses  sanctification into the water, which then becomes the purifying agent of our souls.

 Through the baptism of the Lord the waters received God’s blessing, being transformed in waters of sanctification. The Jordan is no more a water in which the demons lurk, as we see sometimes in the icons of Theophany, but it is now water of salvation; water that liberates man from the ties of sin, giving Him birth again from water and Spirit. Man is remodeled by God, as a pot maker models his vessels, using water and fire: water from the River Jordan and fire from the Holy Spirit.

On this day the River Jordan changes its course, and starts flowing backwards, underlying exactly this concept. The river Jordan, with its two traditional streams Jor and Dan represents also our lives, lives that flow from our ancient parents, Adam and Eve. From them the life of mankind started flowing toward the Dead Sea of sin and perdition, as Jordan River does. But when the Master entered the river, the Jordan started flowing backwards, in the same way as our lives turn toward our true godly origins when Christ enters into our lives. 

The events on the banks of Jordan uncovers the deep meanings of the Sacrament of Baptism in Christian practice. During the sacrament we sing “as many as were baptized in Christ have put on Christ”. This reveals the mystical presence of Christ at our baptism. When we enter into the baptismal font Christ is also there with us turning around the course of our lives from a life spent in sin and worldly things into a life in virtue, and heavenly glory.

In remembrance of this divine episode we also perform the blessing of the waters in the day of Epiphany. St. Basil the Great affirms that the blessing of water came to us as a “mystical tradition” and that the water, through the prayer and blessing of the priest, receives a “quickening power of the Holy Spirit.” Through this heavenly power the water we bless today receives the power to bless those who drink from it or are sprinkled with it and lasts for years without corruption.

It is a custom among our people to drink of the Holy Water for the “purification of their souls and bodies and cure of our weakness.” This custom is very ancient and came to us with the ritual itself. The taking of the Holy Water to our homes is to have it as a life-giving  fount of continued blessings and protection against all evil.

It is a miracle of God still happening in our times. We just have to open our eyes and accept the power of the Holy spirit into our lives and through repentance go away from the salty and deadly sea of errors and rejoin our sweet origins in paradise, glorifying the Holy Trinity who was reveled to us today, Father, Son and Holy Spirit.

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The worshipping community

December 14th, 2009 by Fr. Vasile
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I recently stumbled upon an older interview with Bishop Kalistos Ware, one of the most known Orthodox converts, and, with great pleasure I’ve rediscovered a passage that always struck a delicate chord in my heart. Here it is.:

“I first came to know the Orthodox Church when I was seventeen years old, just before I was due to go to university. My first contact with Orthodoxy was, in fact, not through reading books and not through meeting, face to face, living Orthodox Christians; my first contact came through attending a church service. That, I think, is the best way to be introduced to the Orthodox Church. We shouldn’t see Orthodoxy just as a set of ideas or teachings. We need to see Orthodoxy as a worshiping community—a community of prayer. I first got to know the Orthodox Church one Saturday evening. By chance or by Divine Providence, I went into the Russian church in London (that particular church has long since been pulled down). The vigil service was in progress. From that moment I felt, “This is where I belong,” even though I couldn’t, of course, understand the service because it was all in Slavonic. I knew enough to realize that this must be an Orthodox church, and what impressed me was the feeling at that service of invisible worshippers. …I had a sense of the participation of the heavenly community in our earthly worship. I felt that we were being taken up into an action much larger than ourselves. I felt a unity between heaven and earth, and when I talk to people who are thinking about becoming Orthodox, I speak of that. They should experience Orthodoxy in this way—a worshiping community in which there is no division between earth and heaven.”

The reason I like this passage is because it goes out to explain what Orthodoxy means without getting caught up in theological discussions, dogmatic ideology or sterile historical facts, but brings out the only important matter we have a tendency to forget many times: we are coming to church because we want to worship God. The theology, dogmas, history etc. are all secondary to worship. After all, the word “orthodox” means the right glory or worship and only later took the meaning of right teaching. If we are not moved by the worship in the Orthodox Church then we are definitely in the wrong place.

 You can read the entire interview at the following link:

 http://www.stnina.org/print-journal/volume-1/volume-1-no-3-summer-1997/an-interview-bishop-kallistos-ware

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Two stories of violence

November 24th, 2009 by Fr. Vasile
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priest_murderIn the last month two stories of violence against Orthodox priests caught the Orthodox news channels attention. One happened in Russia and one here, on American soil.

The first one you can read it here:

http://www.themoscowtimes.com/news/article/hundreds-mourn-orthodox-priest-shot-dead-in-church/390092.html#no

This is a most tragic event. A Russian Orthodox Priest who was outspoken against the Islamic religion was gunned down in his own Church in Moscow. May he rest in peace.

The second one available here:

http://www.tampabay.com/news/publicsafety/crime/article1050707.ece

is a story of confusion, of mistaken (?) identity that ended up with a severe beating of an Orthodox Seminarian by an US soldier.

Both this stories are disturbing because they show how misdirected religious convictions and misinformation can lead to violent outcomes. American soil and even Orthodox priests are not exempt to it.

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To a modest man who is repenting for some of his words – by St. Nikolai (Velimirovic)

November 24th, 2009 by Fr. Vasile
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repentanceYou have done well for repenting right away. God has left repentance for salvation. If that was not the case, not even the Apostles would have been saved, far less other people. You have sinned with the tongue, re­pented with the heart. You said an evil word against your neighbor. As if you threw a spark into dry straw. The whole village heard it and made a mockery of it. The neighbor was bitter and sued you. You paid a lot, and became more miserable. You are bitter with yourself. It is not so hard for you that the court has punished you, but it is hard that your offended neighbor keeps punishing you. He does not wish to speak with you anymore. He keeps quiet and turns away from you. What should you do?

Leave it to God and time. Pray to the all-seeing Creator that He would give some goodwill to your neighbor. Use every opportunity to say a good word about your neighbor, and wait. God, a good word and time will do their job. And one day, you will again go to church together with your pacified neighbor.

And as the lesson for the future, remember the words of the Savior, I say to you that in the day of the tenable judgment, people will give account for every empty word they uttered. Does this say to you that each vicious and false word strikes against the order of the universe and offends the Creator? A good or bad word that we say about a person, even if said in the greatest secrecy, is felt by the whole universe and by the Creator of feelings. Or how could we keep our words unknown from Him to whom even our thoughts are all known! Ancient Greeks said that the spear of their hero Achilles could wound with one side and heal with the other. We do not know about Achilles’ spear, but we do know for sure that this is true for the human tongue. Wounds are caused by the tongue and are also healed by the tongue. With it we bless God and curse men. (Jas. 3: 9)

In one of our villages, this terrible event took place. A mother had an only son, a student in school. The mother was mad at the son and in her anger she said these senseless words, “If I were to never see you again, I’d be happy!” The child was so distraught by these words that he took a gun and shot himself. Beside himself, he left a student’s writing board on which he wrote, “Here mother, I remove myself forever from before your face, just to make you happy!” O, the miserable happiness of the mother! After that happened, the mother sat by the fireplace every night, putting out the fire with her tears until she was eventually found dead one morning, wasted, by the putout fireplace.

Do you see what a senseless word does? But I will not leave you without an example of what a sensible word can do. During the war, a soldier who was easily frightened was sent into patrol. Everyone knew how easily scared he was. Everyone laughed when they heard that the commander was sending him out. Only one soldier did not laugh. He came up to his friend to encourage him. But the scared soldier said, “I will surely die. The enemy is very close.” The friend answered, “Don’t worry brother, God is closer!” These words rang out in the scared soldier’s soul like a big bell. And they kept ringing until the end of the war. And that frightened soldier came back from the war decorated with medals for courage. That good word transformed and strengthened him so much – “don’t worry, God is closer.”

Peace and health to you from God!

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Heavenly Crosses – The Master Yuri Feodorov

November 13th, 2009 by Fr. Vasile
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In one of my pilgrimages I happend to arrive at the great Lavra Pecerska in Kiev, Ukraine and there I found in a small flee market, organized at the entrance of the Monastery, a gentlemen who was selling the most beautifull crosses I’ve ever seen. I liked them so much that I’ve spent all my money I had with me on those crosses (they were not that expensive and I did not had that much money…). The other day I stumbled upon an article about the master that fashioned those crosses.  Read it bellow and enjoy the pictures. Don’t forget to click also on the links at the bottom for some more breathtaking Orthodox creations.

When a physicist by education becomes an artist by calling, it can be regarded as a sign of God that it is a right step, not just a twist of Fate — the sign that the ineffable has had the upper hand and opened a way to the heart.

 Cross 1Yury A. Fedorov was born in the city of Leningrad (now St Petersburg) on September 28 1953; he was educated at the Department of Physics and Mechanics of the Polytechnic Institute; he also attended evening drawing and painting classes at the Repin Institute of Painting, Sculpture and Architecture. After serving in the army (airborne troops), he worked at an oncology research centre; later, Fedorov devoted himself entirely to creating crosses and carved church ritual items, and to studying staurography (crosses and their design) and Byzantine and Old Rus-Ukraine art. He participated in archaeological excavations and helped organize Christian art exhibitions. In 1995, he showed his art at the World Miniature Art Exhibition held in London; since 1996 he has been collecting Christian ritual and other religious objects. He is the founder of the Maysternya Yuriya Fedorova Jewellery Studio.

A few words about form and content

Yury Fedorov was born in St Petersburg and educated at the Polytechnic, majoring in nuclear physics. After graduation, he worked sometime at an oncology research centre, but a feeling that his calling lay elsewhere kept growing in him and once, in a museum, he stopped in front of icons and carved crosses, and felt that something Cross-2impelled him to take a closer look. The more he looked, the more he felt their magnetic force — and at one point he was overwhelmed by realization that those icons and crosses lived a secret life of their own. Fedorov began creating his own icons and crosses, and he did not have to start from scratch — since his childhood he had been drawing, painting and carving wood. At first, he was not satisfied with the result of his artistic endeavours. As far as the form was concerned, his icons and crosses looked quite the way such things should look, but he felt the right content was missing. He began to attend drawing and painting classes at the Repin Art Institute; he studied Byzantine and Old Rus art. But the desired breakthrough occurred only when Fedorov discovered Christian faith. He came to believe in one God, creator of the heaven and earth.

In his search for God, Fedorov was inspired by the Metropolitan of Leningrad and Novgorod Antony, who was a connoisseur of religious art and a profound intellectual. When Antony saw a panagia (or encolpion; the image of the Virgin Mary worn as a pendant on the breast by top Orthodox hierarchs) carved by Fedorov, he acquired it for his collection. There were many other Fedorov’s creations that made their way to the Metropolitan’s collection. For Fedorov, Antony was more than a patron of art who commissioned works from him, but also a wise spiritual and intellectual guide. It was not long before Fedorov’s faith strengthened to a point of becoming the governing principle of life.

Artist and believer

It has always been difficult to combine artistic expression and true religiosity, and in our turbulent age, when apocalyptic tendencies are felt very acutely, and when temptations and sinful lawlessness are spreading with the speed of nuclear chain reaction, it is doubly difficult. Serenity, peace and love must reign supreme in the heart of a religious artist — but how to achieve them living in the present-day world and right in the midst of it? Probably, Fedorov possesses a special gift to protect himself against the destructive influences of the world.

easter_EggAs an artist, he knows to perfection all the Church canons, symbols and traditional imagery. He believes that only in closely following them, a religious artist can fully reveal the essence of the Christian teaching and Church sacraments. In his opinion, the main difference between secular and ecclesiastical art lies in regarding art not as an end in itself but a way to express the spiritual content of the soul, and as a way of coming to know God. That is why, he says, the Beauty should be regarded as one of the manifestations of God, and aesthetical principles as a spiritual exercise; the artistic skills and technique should be subservient to the spiritual task the artist wants to fulfil. Otherwise, Fedorov argues, instead of religious art, “we shall have ritual objects.”

 Cross as an image

Central in Fedorov’s art is the image of the cross. Talking to people, he discovered to his dismay that people know but little about the symbolic meaning of the cross. His own guideline were the words of the nineteenth-century theologian Ihnaty (Bryanchaninov) who wrote, “The cross is the only true teaching, embodiment and foundation of the correct theology. Without the Cross there is no coming to know the Christ.”

Fedorov gradually moved from studying and reproducing the best samples of Byzantine and Old Rus crosses to creating generalized images of the cross. A book Fedorov wrote, Obraz khresta (The Image of the Cross), was a result of his research and of his understanding of the importance of the cross as a symbol. To a large extent, Fedorov’s book revived the staurographic (from the Greek word stauros — cross — tr.) studies, which were neglected for a long time.

In everyday Orthodox church life, only three or four forms of the cross to be worn by the faithful on the breast were used, but Fedorov amply demonstrated the richness of the imagery of the cross. The book appeared at the right time revealing to the lay readers the profound symbolism of the cross and drawing their attention to the invaluable spiritual heritage of Byzantium and Old Rus-Ukraine.

ms013Obraz khresta presents the story of the origin and symbolism of the cross in an engaging manner. Fedorov describes the different forms and shapes of the Christian crosses and their use in church and in daily life. Being an artist who makes crosses himself, Fedorov devotes meticulous attention to the crosses that are supposed to be worn around the neck on the chest. Christian crosses and crucifixes reflected the iconographic traditions and aesthetical principles of the times when they were created, preserving at the same time their supertemporal character — the cross symbolizes the unity of the faithful with the Christ and with Church, presents in a symbolical and generalized manner the very essence of the Christian faith, and glorifies the Holy Church and the sacrifice of the Saviour. Also, pieces of the Life-giving Cross were sometimes regarded as charms, talismans with magical properties, but such an attitude to the cross was condemned by the Church as being too close to paganism.

Describing various forms and shapes of the cross, Fedorov in his book never overlooks the fact that basically, in the words of an ancient Christian theologian, “A cross, no matter what shape or form it comes in, is the cross.” Crosses made to be worn may come in different sizes and shapes, but in fact there are only two basic types — the monolithic cross and the encolpion (used to be put on the holy relics), which is hollow inside.

 Wood, silver and gold

Fedorov is an artist whose skills are upgraded by his knowledge of the history of art. In the past twenty-five years he has created a great many crosses. Closest to his heart are early Christian, Byzantine and Old Rus-Ukrainian crosses, which sought to reveal their basic symbolic meaning rather than indulged in decorative flourishes. In later centuries, embellishments and ornamentation of the baroque or rococo type tended to conceal the primary meaning of the cross. At the end of the nineteenth century, there developed a style in the visual and decorative arts, which came to be known as Art Nouveau (or Modern, or Sezession). Fedorov has borrowed some ideas from that style to create his own, which reflects his artistic search without concealing the essence. The material, which is used in making crosses, is of a crucial importance. At the start of his artistic career, Fedorov used mostly wood and bone. Most of the work done was commissioned and each commission took a long time to fulfil because wood and bone in particular are hard to work with. When, later, Fedorov decided to produce crosses in greater numbers, he switched over to metal, mostly silver. Silver, Fedorov says, is the best material for making crosses not only because it is the metal from which the crosses were traditionally made, but also because silver is the symbol of purity and sanctity. Gold, as “the absolute metaphor of divine light” is mostly used for gilding the decorative elements or as the background in icons; in gilt silver, the gold is like a reflection of the divine light on the holy “flesh” of silver. Silver is a noble metal, which can be given different tints; also it ages well. In making crosses, Fedorov prefers carving, incision and casting to stamping or punching. He believes that casting preserves some of the unique warmth that every object produced by the artist is imbued with.

[...]

Read the entire article here

Fedorov’s own website (In Russian but you can still enjoy the pictures…) here

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