The Holy Martyr Longinus the Centurion, who stood at the Cross of the Lord

The Holy Martyr Longinus the Centurion, a Roman soldier, served in Judea under the command of the Governor, Pontius Pilate. When our Savior Jesus Christ was crucified, it was the detachment of soldiers under the command of Longinus who stood watch on Golgotha at the very foot of the Holy Cross. Longinus and his soldiers were eyewitnesses of the final moments of the earthly life of the Lord and of the great and awesome portents that appeared at His death. These events shook the centurion’s soul. Longinus believed in Christ and confessed before everyone, “Truly this was the Son of God” (Mt. 27:54).

According to Church Tradition, Longinus was the soldier who pierced the side of the Crucified Savior with a spear and received healing from an eye affliction when blood and water poured forth from the wound.

After the Crucifixion and Burial of the Savior, Longinus stood to watch with his company at the Sepulcher of the Lord. These soldiers were present at the All-Radiant Resurrection of Christ. The Jews bribed them to lie and say that His disciples had stolen away from the Body of Christ, but Longinus and two of his comrades refused to be seduced by the Jewish gold. They also refused to remain silent about the miracle of the Resurrection.

Having come to believe in the Savior, the soldiers received Baptism from the apostles and decided to leave military service. Saint Longinus left Judea to preach about Jesus Christ the Son of God in his native land (Cappadocia), and his two comrades followed him.

The fiery words of those who had actually participated in the great events in Judea swayed the hearts and minds of the Cappadocians; Christianity began quickly to spread throughout the city and the surrounding villages. When they learned of this, the Jewish elders persuaded Pilate to send a company of soldiers to Cappadocia to kill Longinus and his comrades. When the soldiers arrived at Longinus’s village, the former centurion himself came out to meet the soldiers and took them to his home. After a meal, the soldiers revealed the purpose of their visit, not knowing that the master of the house was the very man whom they were seeking. Then Longinus and his friends identified themselves and told the startled soldiers to carry out their duty.

The soldiers wanted to let the saints go and advised them to flee, but they refused to do this, showing their firm intention to suffer for Christ. The holy martyrs were beheaded, and their bodies were buried at the place where the saints were martyred. The head of Saint Longinus, however, was sent to Pilate.

Pilate gave orders to cast the martyr’s head on a trash-heap outside the city walls. After a while, a certain blind widow from Cappadocia arrived in Jerusalem with her son to pray at the holy places and to ask that her sight be restored. After becoming blind, she had sought the help of physicians to cure her, but all their efforts were in vain.

The woman’s son became ill shortly after reaching Jerusalem, and he died a few days later. The widow grieved for the loss of her son, who had served as her guide.

Saint Longinus appeared to her in a dream and comforted her. He told her that she would see her son in heavenly glory and also receive her sight. He told her to go outside the city walls, and there she would find his head in a great pile of refuse. Guides led the blind woman to the rubbish heap, and she began to dig with her hands. As soon as she touched the martyr’s head, the woman received her sight, and she glorified God and Saint Longinus.

Taking up the head, she brought it to the place she was staying and washed it. The next night, Saint Longinus appeared to her again, this time with her son. They were surrounded by a bright light, and Saint Longinus said, “Woman, behold the son for whom you grieve. See what glory and honor are his now, and be consoled. God has numbered him with those in His heavenly Kingdom. Now take my head and your son’s body, and bury them in the same casket. Do not weep for your son, for he will rejoice forever in great glory and happiness.”

The woman carried out the saint’s instructions and returned to her home in Cappadocia. There, she buried her son and the head of Saint Longinus. Once, she had been overcome by grief for her son, but her weeping was transformed into joy when she saw him with Saint Longinus. She had sought healing for her eyes and also received healing of her soul.

The Ladder of Ascent to Spiritual Rebirth

 The Ladder of Ascent to Spiritual Rebirth By St. Symeon the New Theologian

Above all else you should strive to acquire three things, and so begin to attain what you seek. The first is freedom from anxiety with respect to everything, whether reasonable or senseless - in other words, you should be dead to everything. Secondly, you should strive to preserve a pure conscience, so that it has nothing to reproach you with. Thirdly, you should be completely detached, so that your thoughts incline towards nothing worldly, not even your own body.

Then sit down in a quiet cell, in a corner by yourself, and do what I tell you. Close the door, and withdraw your intellect from everything worthless and transient. Rest your beard on your chest, and focus your physical gaze, together with the whole of your intellect, upon the center of your belly or your navel. Restrain the drawing-m of breath through your nostrils, so as not to breathe easily, and search inside yourself with your intellect so as to find the place of the heart, where all the powers of the soul reside. To start with you will find there darkness and an impenetrable density. Later, when you persist and practice this task day and night, you will find, as though miraculously, an unceasing joy. For as soon as the intellect attains the place of the heart, at once it sees things of which it previously knew nothing. It sees the open space within the heart and it beholds itself entirely luminous and full of discrimination. From then on, from whatever side a distractive thought may appear, before it has come to completion and assumed a form, the intellect immediately drives it away and destroys it with the invocation of Jesus Christ. From this point onwards the intellect begins to be full of rancor against the demons and, rousing its natural anger against its noetic enemies, it pursues them and strikes them down. The rest you will learn for yourself, with God's help, by keeping guard over your intellect and by retaining Jesus in your heart. As the saying goes, "Sit in your cell and it will teach you everything."

Question: Why cannot the monk attain perfection by means of the first and second form of keeping guard?

Answer: Because he does not embark on them in the proper order. St John Klimakos likens these methods to a ladder, saying, "Some curtail their passions; others practice psalmody, persevering most of the time in this; others devote themselves to prayer; and others turn their gaze to the depths of contemplation. When examining this question let us use the analogy of a ladder" (The Ladder, Step 27).

Now those who want to ascend a ladder do not start at the top and climb down, but start at the bottom and climb up. They ascend the first step, then the second, and so the rest in turn. In this way we can ascend from earth to heaven. If, then, we wish to attain the perfect stature of the fullness of Christ, like children who are growing up we must start to climb the ladder set before us, until progressing step by step we reach the level of a full-grown man and then of an old man.

The first age in the monastic state is to curtail the passions. This is the stage of beginners.

The second rung or stage whereby a person grows up spiritually from adolescence to youth is assiduously to practice psalmody. For when the passions have been curtailed and laid to rest, psalmody brings delight to the tongue and is welcomed by God, since it is not possible to sing to the Lord in a strange land (cf. Ps. 137:4), that is to say, from an impassioned heart. This is the mark of those who are beginning to make progress.

The third rung or stage in life, marking the spiritual transition from youth to manhood, is to persevere in prayer. This is the stage of those who are already well advanced. Prayer differs from psalmody just as the full-grown man differs from the youth and the adolescent, according to the scheme that we are following.

In addition there is a fourth rung or stage in spiritual life, that of the old man with grey hairs. This signifies undeviating absorption in contemplation, and this is the state of the perfect. So the journey is complete and the top of the ladder has been reached.

Since this is the way in which matters have been appointed and arranged by the Spirit, it is not possible for a child to grow up to manhood and to attain old age except by mounting the first rung of the ladder and so climbing up to perfection by the four steps in succession.

For someone who desires spiritual rebirth, the first step towards the light is to curtail the passions, that is to say, to guard the heart; for it is impossible otherwise to curtail the passions. The next stage is to devote oneself to psalmody; for when the passions have been curtailed and laid to rest through the heart's resistance against them, longing for intimate union with God inflames the intellect. Strengthened by this longing the intellect repulses all distractive thoughts that encircle the heart, attempting to get in, and it rebuffs them through attentiveness. So it applies itself assiduously to the second stage, that of attentiveness and prayer. This then stirs up the evil spirits, and the blasts of passion violently agitate the depths of the heart. But through the invocation of the Lord Jesus Christ they are utterly routed and all the tumult melts like wax in the fire. But though they have been driven out of the heart the demons continue to disturb the intellect externally through the senses. However, because they can only trouble it superficially, the intellect soon regains its serenity; none the less, it can never be completely free from the attacks of the demons. Such freedom is to be found only among those who have attained full manhood - who are totally detached from everything visible and who devote themselves unceasingly to giving attention to the heart. After that, those who have achieved attentiveness are raised little by little to the wisdom of old age, that is to say, they ascend to contemplation; and this is the stage of the perfect.

Thus if you practice all this in due sequence, completing each phase at the right time, your heart will first be cleansed of the passions, and you will then be able to concentrate wholly on psalmody; you will be able to wage war against the thoughts that are roused by the senses and disturb the surface of the intellect and you will gaze heavenwards, if need be, alike with your physical and your spiritual eyes, and will pray in true purity. Yet you should gaze upwards only occasionally because of the enemies that lie in ambush in the air.

God asks only this of us, that our heart be purified through watchfulness. As St Paul says, if the root is holy, so also will the branches and the fruit be holy (cf Rom 1 1 : 16). But if without following the sequence of which we have spoken you raise eyes and intellect to heaven in the hope of envisaging noetic realities you will see fantasies rather than the truth. Because our heart is still unpurified, as we have said many times, the first and the second methods of attentiveness do not promote our progress. When we build a house we do not put on the roof before laying the foundations - this is impossible. We first lay the foundations, then build the house, and finally put on the roof. We must do the same in relation to spiritual matters.

First we must lay the spiritual foundations of the house, that is to say, we must watch over the heart and curtail the passions arising from it. Then we must build the walls of the spiritual house, that is to say, through the second form of attentiveness we must repulse the turbulence of the evil spirits that fight us by means of the external senses, and must free ourselves as quickly as possible from their attacks. Then we must put on the roof, that is to say, detach ourselves entirely from all things and give ourselves wholly to God. In this way we complete our spiritual house in Christ Jesus our Lord, to whom be glory throughout all the ages. Amen.

From The Philokalia, vol. 4, "The Three Methods of Prayer." 

 

I simply thank Her for my illness.

 An ailing grandmother used to visit the shrine of the Virgin Mary on Tinos every year.

Many who saw her there eventually approached her and asked:

"Grandma, we have seen you coming here to the Virgin Mary for so many years while suffering from illness.

Everyone here asks Her to heal them.

Can you tell us what you say to the Virgin Mary?"

And the grandmother replied:

"I ask Her for nothing!

I simply thank Her for my illness.

I thank Her that I have not grumbled about my sickness.

I thank Her that I have not lost my mind because of it.

I venerate Her and leave..."

What a profound thing that is! To be in need yet ask for absolutely nothing!

It means you have risen above all worldly things, and the only thing you seek is for the Lord's will to be done.

☦️Elder Ephraim of the Skete of Saint Andrew.

Oh, how the Holy Angels love the human race!

If only we knew how they labor for our sake!

How greatly, then, we ought to honor and be grateful to these great benefactors of ours.

For they intercede ceaselessly for us before God, imploring Him to have mercy on us and save us from eternal hell.

Not to mention that they are always by our side—protectors and helpers in all things!

Saint Niphon of Constantiana

Behold, I send you out as sheep in the midst of wolves; be wise as serpents—so as not to expose yourselves to needless dangers—and harmless as doves" (Matt. 10:16).

 "Behold, I send you out as sheep in the midst of wolves; be wise as serpents—so as not to expose yourselves to needless dangers—and harmless as doves" (Matt. 10:16).

What are You saying? We find ourselves among wolves, yet You command us to be like sheep and doves? "Yes," He says, "for nothing changes the evildoer's conduct quite like bravely enduring what he inflicts upon us, without retaliating for the malice either in word or deed." This makes us more prudent, earns us a greater reward, and benefits them as well. Did someone insult you? Pray for him. Consider what you gain from this: you have extinguished the evil, secured a reward for yourself, changed his behavior, and suffered no harm yourself.

Saint John Chrysostom

ON THE REMEMBRANCE OF DEATH, HELL, AND JUDGMENT

 The more I advance in age, the more I realize the vanity of earthly things and their lack of permanence. Alas, why do we trouble ourselves in vain? Our life is short; it is dust, ashes, and passing dreams, and after a brief while we shall taste corruption. Today you are in full health, and tomorrow you will lose it. Today you laugh, and tomorrow you will grieve. Now your eyes shed tears of joy, and soon they will shed tears of sorrow and pain. Today the economic situation is stable, and tomorrow trials will come. Today you receive joyful news, and in the blink of an eye, sorrowful news will take its place.

We weary ourselves in vain. Our life is a shadow and a passing dream. Where are our parents, our relatives, and our grandparents? The grave has taken them all, and they have decayed and become food for worms. The grave and corruption await us also.

O death, the remembrance of you is exceedingly bitter. Our Christ has given us the strength to become children of God, arming us with many divine weapons so that we may fight our merciless enemy. Yet we—and I am the first of all—become prisoners of our adversary through neglecting the weapons that Christ has given us. And the closer we draw to death, the more we tremble with terror, and we try by every means to prolong our lives, because the soul fears leaving the body. Why? Why do you not take courage as a daughter of God? Is she going to a strange king? But the King is her Creator and her Saviour, who shed His blood to set our soul free from its enemy. Why, then, are you afraid and lacking courage?

Death is cold by its very nature: “My soul is exceedingly sorrowful, even unto death,” as Jesus said. Most of our fear—unfortunately—comes from the conscience, for it does not assure the soul that it has lived properly, because it has not lived with order and discipline, nor washed the wedding garment. Therefore, it is ashamed to stand before the King, pondering the judgment it will receive: yes or no? Shall I be saved or not? If the soul departs without confession and without complete repentance, then woe to it at that hour—this is the evil day to which the Prophet Jeremiah referred: “Let them not be a terror unto me: Thou art my refuge in the day of evil.”

Let us pray that our Holy God may deliver us from all these terrors by granting us complete repentance and works worthy of it—works of mercy and love—and a spirit of repentance together with true humility. May the righteous Judge be merciful to us, so that when the fearful hour of death comes, the soul may take courage, trusting in the mercy of God, and say: “I am confident that God will have mercy on my wretchedness.” Amen.

WORDS OF COUNSEL FROM THE HOLY MOUNTAIN 

Whatever I want, I simply ask the Saint for it, and he grants it to me.

 

"Whatever I want, I simply ask the Saint for it, and he grants it to me..."

Once, while I was a monk, I was cleaning the sanctuary of Saint David of Euboea.

Saint Iakovos Tsalikis entered and went before the icon of Saint David—unaware that I was also inside the sanctuary—and began speaking to the Saint; he read him a letter and spoke about a sick person, asking him to go and heal him.

He spoke with such deep emotion and reverence, as if Saint David were standing right there beside him.

I accidentally dropped the dustpan I was using to sweep, and he asked:

"Who is in here?"

"It’s me, Elder," I replied.

"My dear Ilarion, you’ve been here a while—you heard what I was saying. Please don't misunderstand; I’ve taken some heart medication and I’m having hallucinations; I’m disoriented and dizzy." (Of course, he said this to conceal the virtue of his prayer—his frequent, direct conversations with the Saint).

He said to me:

"Father, don't say a word about what you heard or saw; let's not give people cause to mock us."

"God bless, Elder." Later that afternoon, he saw me in the kitchen—where I was serving as assistant cook to Fr. Kyrillos—and said to me discreetly:

"My dear Ilarion, a thousand apologies for lying to you this morning in church.

I wasn't feeling dizzy, nor did I take any pills; I simply wanted to conceal the virtue of prayer and the communion I share with the Saint (David), lest I fall into vainglory and be lost.

Whatever I desire, I ask of the Saint in this way, and he grants it to me."

Saint Iakovos Tsalikis

Venerable Pelagia the Penitent

 Venerable Pelagia the Penitent

Saint Pelagia the Penitent was converted to Christianity by Saint Nonnus, Bishop of Edessa (Saturday of Cheesefare Week). Before her acceptance of Christianity through Baptism, Pelagia was head of a dance troupe in Palestinian Antioch, living a life of frivolity and prostitution.

One day Pelagia, elegantly dressed, was making her way past a church where Saint Nonnus was preaching a sermon. Believers turned their faces away from the sinner, but the bishop glanced after her. Struck by the outer beauty of Pelagia and having foreseen the spiritual greatness within her, the saint prayed in his cell for a long time to the Lord for the sinner. He told his fellow bishops that the prostitute put them all to shame. He explained that she took great care to adorn her body in order to appear beautiful in the eyes of men. “We... take no thought for the adornment of our wretched souls,” he said.

On the following day, when Saint Nonnus was teaching in the church about the dread Last Judgment and its consequences, Pelagia came. The teaching made a tremendous impression upon her. With the fear of God and weeping tears of repentance, she asked the saint for Baptism. Seeing her sincere and full repentance, Bishop Nonnus baptized her.

By night the devil appeared to Pelagia, urging her to return to her former life. The saint prayed, signed herself with the Sign of the Cross, and the devil vanished.

Three days after her baptism, Saint Pelagia gathered up her valuables and took them to Bishop Nonnus. The bishop ordered that they be distributed among the poor saying, “Let this be widely dispersed, so that these riches gained by sin may become a wealth of righteousness.” After this Saint Pelagia journeyed to Jerusalem to the Mount of Olives. She lived there in a cell, disguised as the monk Pelagius, living ascetic seclusion, and attaining great spiritual gifts. When she died, she was buried in her cell.

Nothing is holier than the tongue that gives thanks to God in times of adversity.

  

“Nothing is holier than the tongue that gives thanks to God in times of adversity.

Indeed, it differs in no way from the tongue of the martyrs; for, like them, it too is crowned—since an executioner stood over it as well, compelling it to deny God through blasphemy.

If, then, you endure pain and give thanks to God, you have received the crown of martyrdom.”

- Saint Isaac the Syrian

Trials are beneficial to everyone, without exception.

 “Trials are beneficial to everyone, without exception.

The zealous are tested so that they may increase their spiritual wealth...

The lukewarm, so that they may be compelled to guard themselves against what harms them...

The slumbering, so that they may wake up...

Those who have strayed, so that they may draw near to God once more...”

Saint Isaac the Syrian.

How was the thief on the cross baptized?

How was the thief on the cross baptized?

What a great mystery!

The thief repented; he needed water to be baptized.

He was hanging on the cross; there was no place for him to be baptized—no spring, no lake, no rain—nor was there anyone to administer the sacrament.

For all the disciples had fled out of fear of the Jews.

Yet Christ did not lack life-giving waters; even while hanging on the cross, He brought forth water.

Since it was impossible for the thief to enter the Kingdom without baptism, the Savior offered blood and water from His pierced side—to free the thief from the burdens he bore, and to demonstrate that His blood became the ransom for those who place their hope in Him.

(EPE, Philokalia, Works of Theodore the Studite, 1.61)

The Devout Chanter Radiates the Grace of God

 

Saint Porphyrios the Kafsokalivite: The Devout Chanter Radiates the Grace of God

“Byzantine ecclesiastical music is a teaching... It softens the soul of man and gradually raises him to other spiritual realms through his voice, which sows spiritual delight, joy, and thanksgiving, and leads him into another spiritual world. This is how it truly is, my children. So do not look at where you are or at what you hear them doing. When you do this slowly, you enter into it spiritually, and you feel what you ought to do.

The chanter may be selfish, swaying and taking pride in himself, and thus he may be hollow. Perhaps he possesses a voice that affects others, but when the true saint chants, he carries something else. He does not possess merely his voice; rather, together with his voice, which pours forth in waves of melody, he also radiates grace in mysterious waves that reach the souls of people and move them more deeply.

As for the “hollow musician”—let us call him that—he is the selfish one who possesses pride and takes pleasure in it. But the holy musician sends forth spiritual waves together with his voice. And this is a very great mystery. Therefore, if you go to the Holy Mountain and hear the monks chanting, even if your heart is frozen like a stone, as soon as you hear them, you say: “There he is. This chanter can truly move souls...”

Saint Porphyrios once said of Saint Romanos the Melodist: “Romanos was entirely in the grace of Christ, and everything he wrote was perfect.”

Through the prayers of our holy fathers, O Lord Jesus Christ our God, have mercy on us and save us. Amen!

How can you know if you are living according to God's will?

Here is the sign:

If you are troubled by something, it means you have not fully surrendered to God's will, even if it seems to you that you are living according to His will.

Whoever lives according to God's will is anxious about nothing.

And if he is in need of something, he entrusts himself and his need to God.

And if he does not receive what he desires, he remains calm, as if he already possessed it.

A soul surrendered to God's will fears nothing…

- Saint Silouan the Athonite

Why women do not enter the Sanctuary and do not become priests.

  

The Sanctuary as the Holy of Holies:

The Sanctuary (Holy Altar area) of the Church is the heart of divine worship—the space where the Sacrament of the Divine Eucharist is celebrated. It is a continuation of the Old Testament tradition, wherein the High Priest alone would enter the "Holy of Holies" once a year (Leviticus 16:34). In the New Testament, this space is preserved as the place where the priest, acting as an icon of Christ, offers the Eucharistic sacrifice.

The Holy Canons:

The prohibition against women entering the Sanctuary is not a human invention but a canonical tradition:

Canon 44 of the Council of Laodicea (4th century): "Women must not enter the Sanctuary." The wording is absolute; the entry of women into the Sanctuary is forbidden.

Apostolic Canon 69 defines who may approach the holy vessels and the area of the altar; women are certainly not included among them.

The Council of Carthage also confirms that only the clergy and those with a specific liturgical ministry may enter the Sanctuary. The Canons demonstrate that, from the very beginning, the Church upheld this tradition as an expression of reverence for the Sacrament, rather than as a form of social discrimination.

Why women do not enter the Sanctuary and do not become priests.

The Sanctuary as the Holy of Holies:

The Sanctuary (Holy Altar area) of the Church is the heart of divine worship—the space where the Sacrament of the Divine Eucharist is celebrated. It is a continuation of the Old Testament tradition, wherein the High Priest alone would enter the "Holy of Holies" once a year (Leviticus 16:34). In the New Testament, this space is preserved as the place where the priest, acting as an icon of Christ, offers the Eucharistic sacrifice.

The Holy Canons:

The prohibition against women entering the Sanctuary is not a human invention but a canonical tradition:

Canon 44 of the Council of Laodicea (4th century): "Women must not enter the Sanctuary." The wording is absolute; the entry of women into the Sanctuary is forbidden.

Apostolic Canon 69 defines who may approach the holy vessels and the area of the altar; women are certainly not included among them.

The Council of Carthage also confirms that only the clergy and those with a specific liturgical ministry may enter the Sanctuary. The Canons demonstrate that, from the very beginning, the Church upheld this tradition as an expression of reverence for the Sacrament, rather than as a form of social discrimination.

The Church Fathers:

The Holy Fathers emphasize the distinction in roles between men and women within the Church—not in terms of inferiority, but in terms of ministry.

Saint Epiphanius of Cyprus (*Panarion*, 79) writes: "Christ bestowed no priestly office upon women in the Church... rather, other gifts were granted to them, for salvation and sanctification."

Saint John Chrysostom explains that the priesthood is an imitation of Christ as High Priest; for this reason, it was entrusted only to men.

Saint Gregory the Theologian speaks of the woman’s unique calling to bear life and become a "chosen vessel" of grace, without the need for the liturgical role of the priest.

The Sole Female Presence in the Sanctuary:

In the Sanctuary, the only female figure depicted is the Most Holy Theotokos. She who bore God Himself within Her womb is always depicted in the Sanctuary—usually in the conch of the apse—in the iconographic type known as the "Platytera ton Ouranon" (Wider than the Heavens).

Her presence is of decisive theological significance:

She represents the entire human race before God.

She demonstrates that women are not excluded but are honored in the highest degree; for a woman became the "Bridge connecting humanity to Heaven."

The Theotokos "embraces" all the faithful with Her grace; that is why the Church requires no other female figure in the iconography of the Sanctuary.

Why women are not ordained as priests:

Priesthood is neither a privilege nor a social office; it is an imitation of Christ. The Lord became a man and entrusted the mystery of the priesthood to male Apostles. The Church remains faithful to this fact not because it undervalues women, but because it remains faithful to the Incarnation and the Apostolic tradition.

Saint John of Damascus notes that "the Theotokos transcends the priesthood, being the throne of the King of Glory". This demonstrates that the calling of women is not lesser, but rather different and equal in worth.

Through its Canons and the Church Fathers, the Church upholds the order whereby women do not enter the Holy of Holies and do not become priests. Yet, the presence of the Theotokos within the Holy of Holies reveals that woman is not excluded; on the contrary, she is honored at the highest point of the Divine economy.

The Theotokos—the Platytera—stands there always with open arms, embracing us all with Her grace and reminding us that the path to Christ lies through humility, love, and obedience to His will.The Holy Fathers emphasize the distinction in roles between men and women within the Church—not in terms of inferiority, but in terms of ministry.

Saint Epiphanius of Cyprus (*Panarion*, 79) writes: "Christ bestowed no priestly office upon women in the Church... rather, other gifts were granted to them, for salvation and sanctification."

Saint John Chrysostom explains that the priesthood is an imitation of Christ as High Priest; for this reason, it was entrusted only to men.

Saint Gregory the Theologian speaks of the woman’s unique calling to bear life and become a "chosen vessel" of grace, without the need for the liturgical role of the priest.

The Sole Female Presence in the Sanctuary:

In the Sanctuary, the only female figure depicted is the Most Holy Theotokos. She who bore God Himself within Her womb is always depicted in the Sanctuary—usually in the conch of the apse—in the iconographic type known as the "Platytera ton Ouranon" (Wider than the Heavens).

Her presence is of decisive theological significance:

She represents the entire human race before God.

She demonstrates that women are not excluded but are honored in the highest degree; for a woman became the "Bridge connecting humanity to Heaven."

The Theotokos "embraces" all the faithful with Her grace; that is why the Church requires no other female figure in the iconography of the Sanctuary.

Why women are not ordained as priests:

Priesthood is neither a privilege nor a social office; it is an imitation of Christ. The Lord became a man and entrusted the mystery of the priesthood to male Apostles. The Church remains faithful to this fact not because it undervalues women, but because it remains faithful to the Incarnation and the Apostolic tradition.

Saint John of Damascus notes that "the Theotokos transcends the priesthood, being the throne of the King of Glory". This demonstrates that the calling of women is not lesser, but rather different and equal in worth.

Through its Canons and the Church Fathers, the Church upholds the order whereby women do not enter the Holy of Holies and do not become priests. Yet, the presence of the Theotokos within the Holy of Holies reveals that woman is not excluded; on the contrary, she is honored at the highest point of the Divine economy.

The Theotokos—the Platytera—stands there always with open arms, embracing us all with Her grace and reminding us that the path to Christ lies through humility, love, and obedience to His will.

Whoever prays unceasingly is extremely resilient in the face of life’s hardships and trials.

 Whoever prays unceasingly is extremely resilient in the face of life’s hardships and trials.

He is, in other words, a person who knows how to be at ease wherever he finds himself.

Whether he encounters poverty?

Or wealth?

Whether he is among good people?

Or bad ones?

Among those who love him?

Or those who do not?

Those who want him?

Or those who do not?

Those who hate him?

Or those who slander him?

It makes no difference to him!

He knows how to adapt wonderfully and live joyfully.

And the more he prays, the more resilient he becomes—to the point where he does not even feel the difficulties he is going through!

✞ Elder Aimilianos of Simonopetra

Father, I met a boy, and he tells me he wants us to have sex

 

Many young women come and tell me... I say this quite frankly... the central theme in confession is:

— "Father, I met a boy, and he tells me he wants us to have sex."

I state it just like that—bluntly.

And I ask:

— "Does he love you?"

She tells me:

— "Yes, he loves me!"

I say:

— "Because he told you so? That’s good advertising.

If that’s the case, let him prove it."

She asks:

— "How will he prove it?"

— "Let me give you the trick," I tell her...

We’re full of tricks around here.

She says:

— "Tell me the trick, Father."

I say:

— "Look, the trick is tried and tested.

I, at least, have tested it for thirty-two years.

And it’s top-notch.

I mean, for the person who used it, the success rate was one hundred percent."

She says:

— "Tell me!

I’m dying to know!"

I say:

— "It’s very simple!

Just wait. It’s that simple.

He said he loves you?" To love means doing something for you without expecting payment.

In other words, if I love a poor person, I won’t tell him, "Give me ten euros, too."

Why should he give anything to me?

So! Tell me, my friend, do you love me?

Yes. Good.

To love me for free—what does that mean?

To love me for free. Without getting anything from me. If he says, "But... and you... and me... and what...", and "You know, I’m a man and I have needs," [then] we’ve moved into the realm of consumerism, haven't we?

To love you for free.

She tells me:

"I’m going to lose him."

"What do you need him for?" I say.

He’s a merchant. He’ll leave you once he’s used you.

Like a souvlaki. You just toss the wrapper on the ground and that’s that, right?

And you litter the garden, too.

Am I wrong?

Well, this method—the Church’s method—is so simple!

It’s been tested by me for thirty-two years! A one hundred percent success rate!

And all the little men run for the hills.

Because they can't handle it without consumption.

Right? So I tell her:

"You're actually dodging a bullet!"

Eh? Because he would have left you later anyway!

Mind you!

If he loves you, he’ll stay!

And then we’ll see.

Then we’ll take it a step further. We’ll talk it over.

(Fr. Konstantinos Stratigopoulos+)

 

John Chrysostom (Migne, Vol. 54) warns that young people—and adolescents even more so—"if they adopt a form of love detached from commitment, engaging in frequent sexual encounters merely for release, acquire a chronic *erotic disability*" and will never be able to experience *TRUE Love*.

The commodification of love and the female body—which is sacred, for it gives life and is a temple of the Holy Spirit—destroys the very essence of the human soul.

In the mass media, on the Internet, and in all manner of tabloids, relationships are romanticized, yet their true meaning is not conveyed. Spousal love and romantic passion are sacrificial—often exhausting—yet they lead to the earthly paradise of heart-to-heart communion and oneness, and guide the couple toward the eternity of Paradise.