With Holy Communion, we become blood relatives of Christ, having the same blood group with Christ!

  

With Holy Communion, we become blood relatives of Christ, having the same blood group with Christ!

It is something terrible!

And it is known that blood kinship is of the first degree of kinship, carnally and spiritually.

It is not the frequency of Holy Communion that reveals the quality of the spiritual life, but the way of preparing for Holy Communion. I receive Grace not according to how regularly I receive Communion, but according to how well I am prepared for Holy Communion. The goal is that a person receives Grace.

What should I do, to receive Communion and sin... It is better not to receive Communion and not sin.

Of course, the ideal is to receive Communion regularly and prepared.

Saint Symeon the New Theologian says:

I have made so much effort, Lord, to receive You. Now I must work twice as hard to keep you, My Christ!

+Elder Ephraim of the Skete of Saint Andrew

The donkey teaches prayer.

Elder Spyridon lived in a remote cell in the Kafsokalyvia of Mount Athos and had as his only companion and assistant a donkey, Benjamin. Benjamin carried the wood for the winter and the few provisions from the arsana (the harbor).

The Elder spoke to him as if he were a human being.

“Benjamin, my child, be patient, the climb is over,” he would tell him on the difficult paths. And the animal, as if it understood, lowered its head and strengthened its step.

Once, a young and hasty novice visited the Elder. Seeing the Elder unloading Benjamin with such care and stroking his ears, the young man said:

— “Elder, you are wasting too much time with the animal. It is a donkey, feed it its food and come and let us read the service.”

The Elder looked at him seriously and said:

“My child, this animal has taught me prayer better than many books. Look at it. It carries the load all day long without grumbling, it eats whatever I give it with pleasure and, when the sun or rain hits it, it stands still and endures. If we monks had the patience and humility of a donkey, we would have become saints long ago.”

It is said that when the Elder became seriously ill and could no longer leave his cell, Benjamin stood outside his window and would not leave to graze. When the Elder fell asleep, the animal began to utter a cry so pitiful that the monks from the surrounding cells immediately realized that something bad had happened.

At the Elder’s funeral, Benjamin followed the procession to the small cemetery and remained there, motionless, until the burial was completed. The fathers say that God gives the ascetics’ animals a “spiritual sense” as a reward for their labor.

Many times, in fact, the donkeys stand almost "equal" next to the fathers when they have a table. When the time comes to eat, the monk will never sit down to eat unless he is sure that his animal is next to him, in the shade, and has the best food in front of him.

Many times, the fathers share their own bread or rusk with their donkey, feeding it in its mouth.

"Blessed one," they say to him, "you have carried the burden of the day, you must eat first."

I teach Elder Gabriel of Mount Athos

 1) I lost everything except what I gave.

2) Nothing is mine when it is only for myself.

3) The hands of a beggar are better than the hands of a miser.

4) Do you want to be poor, both you and I? Hoard!

5) Do you want to be poor? Steal and work on Sundays.

6) Do you want to have abundance? Scatter!

7) Do you want to be a beggar? Store!

8) Do you want to die of hunger? Close your eyes and ears to human pain and human misery!

9) Joy to the eyes that weep for someone else who is in pain, because these eyes will see the good of heaven!

10) Joy in the hands that dress little children and orphans, because these hands will become wings to fly high!!

11) Joy in the mouth that speaks sweet words of comfort, because this mouth will sing with the angels hosanna!!

12) Joy in the house that opens the door to the passerby, because this door opens to the Virgin Mary and to Christ!!

13) We were born and exist on this planet Earth to glorify God and offer Love and Joy to others!!

14) The greatest joy we know in life is the joy we feel when we give joy!!

 

Elder Gabriel of Mount Athos

If we count the entire Bible, ```which``` commandment do we find written more times than the others?

 If we count the entire Bible, ```which``` commandment do we find written more times than the others?

The answer can change the way we live and think.

It is neither the commandment "Thou shalt not steal", nor the commandment "Thou shalt not kill".

The most frequently repeated commandment is: "Thou shalt not be afraid".

```Do not be afraid!```

_Do you know how many times it is written?

_ 365 times.

One for each day of the year.

Start your day with prayer and entrust it entirely into the hands of your Creator.

And when the day is over, say: "```Have I endured today? Tomorrow belongs to God```!"

Every day, you will try to do the best that is humanly possible,

without insecurity and anxiety.

And above all, follow this commandment:

"Believe and do not be afraid".

Saint Eumenios Saridakis

ELDER PAISIOS

ELDER PAISIOS
On July 25, Arsenios Eznepidis was born in Farasa, Cappadocia, shortly before the population exchange between Greece and Turkey. Arsenios' name was given to him by St Arsenios the Cappadocian, who baptised him, named the child for himself and foretold Arsenios' monastic future. After the exchange, the Eznepidis family settled in Konitsa, Epirus. Arsenios grew up here, and after intermediate public school, he learned carpentry.

During the civil war in Greece, Arsenios served as a radio operator. He worried about his compatriots who had family, whereas he didn't worry for himself because he was single and had no children. He was noted for his bravery, self-sacrifice and moral righteousness. After the civil war ended, he wanted to begin the monastic life, but had to provide for his sisters. In 1950, this was accomplished, and he went to Mt Athos: first to Fr Kyril, the future abbot of Koutloumousiou Monastery (Athos), and then to Esphigmenou Monastery (although he was not supportive of their later opposition to the Ecumenical Patriarchate).

Arsenios, having been a novice for four years, was tonsured a monk and was given the name Averkios. Soon after, Fr Averkios went to the (then) idiorrhythmic brotherhood of Philotheou, where his uncle was a monk. While there, he was in obedience to Elder Symeon. In 1956, Elder Symeon was to tonsure Fr Averkios to the small schema, giving him the name Paisios.
Early life

On July 25, 1924 the future Elder Paisios (Eznepidis) was born to pious parents in the town of Farasa, Cappadocia of Asia Minor. The family's spiritual father, the priest monk Arsenios (the now canonized St. Arsenios of Cappadocia), baptized the babe with his name, prophesying his future profession as monk. A week after the baptism (and barely a month after his birth) Arsenios was driven, along with his family, out of Asia Minor by the Turks. St. Arsenios guided his flock along their 400-mile trek to Greece. After a number of stops along the way, Arsenios' family finally ended up in the town of Konitsa in Epiros (north western Greece). St. Arsenios had reposed, as he had prophesied, forty days after their establishment in Greece, and he left as his spiritual heir the infant Arsenios.

The young Arsenios was wholly given over to God and spent his free time in the silence of nature, where he would pray for hours on end. Having completed his elementary education, he learned the trade of carpentry. He worked as a carpenter until his mandatory military service. He served in the Army during the dangerous days of the end of World War II. Arsenios was brave and self-sacrificing, always desiring to put his own life at risk so as to spare his brother. He was particularly concerned about his fellow soldiers who had left wives and children to serve.

Having completed his obligation to his country, Arsenios received his discharge in 1949 and greatly desired to begin his monastic life on the Holy Mountain. Before being able to settle there, however, he had to fulfil his responsibility to his family, to look after his sisters, who were as yet unmarried. Having provided for his sisters' future, he was free to begin his monastic vocation with a clean conscience. He arrived on Mt. Athos in 1950, when he learned his first lessons in the monastic way from the virtuous ascetic Fr. Kyril (the future abbot of Koutloumousiou Monastery), but was unable to stay by his side as he had hoped, and so was sent to the Monastery of Esphigmenou. He was a novice there for four years, after which he was tonsured a monk in 1954 with the name Averkios. He was a conscientious monk, finding ways to both complete his obedience’s (which required contact with others) and to preserve his silence, so as to progress in the art of prayer. He was always selfless in helping his brethren, unwilling to rest while others worked (though he may have already completed his own obediences), as he loved his brothers greatly and without distinction. In addition to his ascetic struggles and the common life in the monastery, he was spiritually enriched through the reading of soul-profiting books. In particular, he read the lives of the Saints, the Gerontikon, and especially the Ascetical Homilies of St. Isaac the Syrian.
Monastic Life

Soon after his tonsure, monk Averkios left Esphigmenou and joined the (then) idiorhythmic brotherhood of Philotheou Monastery, where his uncle was a monk. He put himself under obedience to the virtuous Elder Symeon, who gave him the Small Schema in 1956, with the new name Paisios. Fr. Paisios dwelt deeply on the thought that his own spiritual failures and lack of love were the cause of his neighbour’s shortcomings, as well as of the world's ills. He harshly accused himself, pushing himself to greater self-denial and more fervent prayer for his soul and for the whole world. Furthermore, he cultivated the habit of always seeking the "good reason" for a potentially scandalous event and for people's actions, and in this way he preserved himself from judging others. For example, pilgrims to Mt. Athos had been scandalized by the strange behaviour and stories told by a certain monk, and, when they met Elder Paisios, they asked him what was wrong with the monk. He warned them not to judge others, and that this monk was actually virtuous and was simply pretending to be a fool when visitors would come, so as to preserve his silence.

In 1958 Elder Paisios was asked to spend some time in and around his home village so as to support the faithful against the proselytism of Protestant groups. He greatly encouraged the faithful there, helping many people. Afterwards, in 1962, he left to visit Sinai where he stayed for two years. During this time he became beloved of the Bedouins who benefited both spiritually as well as materially from his presence. The Elder used the money he received from the sale of his carved wooden handicraft to buy them food.

On his return to Mt. Athos in 1964 Elder Paisios took up residence at the Skete of Iviron before moving to Katounakia at the southernmost tip of Mt. Athos for a short stay in the desert there. The Elder's failing health may have been part of the reason for his departure from the desert. In 1966, he was operated on and had part of his lungs removed. It was during this time of hospitalization that his long friendship with the then young sisterhood of St. John the Theologian in Souroti, just outside of Thessaloniki, began. During his operation he greatly needed blood and it was then that a group of novices from the monastery donated blood to save him. Elder Paisios was most grateful, and after his recovery did whatever he could, materially and spiritually, to help them build their monastery.

In 1968 he spent time at the Monastery of Stavronikita helping both with its spiritual as well as material renovation. While there he had the blessing of being in contact with the ascetic Elder Tikhon who lived in the hermitage of the Holy Cross, near Stavronikita. Elder Paisios stayed by his side until his repose, serving him selflessly as his disciple. It was during this time that Elder Tikhon clothed Fr. Paisios in the Great Schema. According to the wishes of the Elder, Fr. Paisios remained in his hermitage after his repose. He stayed there until 1979, when he moved on to his final home on the Holy Mountain, the hermitage Panagouda, which belongs to the Monastery of Koutloumousiou.

It was here at Panagouda that Elder Paisios' fame as a God bearing elder grew, drawing to him the sick and suffering people of God. He received them all day long, dedicating the night to God in prayer, vigil and spiritual struggle. His regime of prayer and asceticism left him with only two or three hours each night for rest. The self-abandon with which he served God and his fellow man, his strictness with himself, the austerity of his regime, and his sensitive nature made him increasingly prone to sickness. In addition to respiratory problems, in his later days he suffered from a serious hernia that made life very painful. When he was forced to leave the Holy Mountain for various reasons (often due to his illnesses) he would receive pilgrims for hours on end at the women's monastery at Souroti, and the physical effort which this entailed in his weakened state caused him such pain that he would turn pale. He bore his suffering with much grace, however, confident that, as God knows what is best for us, it could not be otherwise. He would say that God is greatly touched when someone who is in great suffering does not complain, but rather uses his energy to pray for others.

In addition to his other illnesses he suffered from haemorrhaging which left him very weak. In his final weeks before leaving the Holy Mountain, he would often fall unconscious. On October 5, 1993 the Elder left his beloved Holy Mountain for the last time. Though he had planned on being off the mountain for just a few days, while in Thessalonica he was diagnosed with cancer that needed immediate treatment. After the operation he spent some time recovering in the hospital and was then transferred to the monastery at Souroti. Despite his critical state he received people, listening to their sorrows and counselling them.

After his operation, Elder Paisios had his heart set on returning to Mt. Athos. His attempts to do so, however, were hindered by his failing health. His last days were full of suffering, but also of the joy of the martyrs. On July 11, 1994, he received Holy Communion for the last time. The next day, Elder Paisios gave his soul into God's keeping. He was buried, according to his wishes, at the Monastery of St. John the Theologian in Souroti. Elder Paisios, perhaps more than any other contemporary elder, has captured the minds and hearts of the Greek people. Many books of his counsels have been published, and the monastery at Souroti has undertaken a great work, organizing the Elder's writings and counsels into impressive volumes befitting his memory. Thousands of pilgrims visit his tomb each year.

Elder Paisios was a very simple man, who believed in the word of the Gospel, making monasticism and the teachings of the Orthodox ascetical tradition his way of life. His general education was limited to primary school level. Despite all this he was distinguished by his “charming” simplicity and his intense anxiety to help his fellow man, who needed a spiritual guide. He himself was the example of a person dedicated to God, removing from himself personal aspirations and all personal wills. Obedience, practice (ascesis), humility, piety, a sense of honour and, above all, love and patience, were a way of life for him, as well as teachings for all who sought a word of comfort or a solution to a personal problem.

Teachings
Thoughts. The Elder gave great importance to thought. He always stressed that everything begins from good thoughts which drive away evil ones. We should think positive thoughts about our fellow men, not negative ones, otherwise guile and obstinacy enter our thoughts. He also mentioned that we should not trust our thoughts and rather give way to God’s will, because he who does this, always wins.

Sense of Honour. The Elder constantly mentioned that people should have noble love. “Whatever we offer or do”, he would say, “should always be done with a sense of honour and not out of necessity or selfishness. We should not follow out of fear but rather we should have good will and intention, as did Christ when He came to this world”.

Divine Justice. He always said that if we want to be like the Saints we need to enforce Divine Justice and not human justice. According to the Elder, human justice is blind and is there only to drive away evil and cunning people. Divine Justice however, aims to assist man who is weak and those who have need. When we enforce Divine Justice we avoid disputes, castigations and differences between with our fellow men.

Divine Providence. Divine Providence is unfathomable and uncharted and aims at the salvation of man and eternal life. He emphasized that we should not constantly concern ourselves with life’s needs, because God provides in such a way that He will give us want we desire, many times before we even ask for it, as long as our thoughts are on Him and we pray. When something bad happens to someone it is God’s concession, not sent by Him, so that He can teach man, because of His dispensation.

Humility. For the Elder, humility was the foundation element of the salvation of man and generally, the element which brings about good relations between people. He also said that God “is unable” to help when man is not humble and tries in every way to bring about this humility, through suffering. “Without humility”, he continued, “ there can be not Divine Grace, we close off our hearts to Christ and whatever it is that we gained, we quickly lose”.

Obedience. Total obedience, according to the Elder, brings about humility which is the beginning of all good. “We must obey even when we are unfairly treated, because God rewards patience in injustice”, he often said. “Today everyone is impatient, but those who are patient, according to Christ, will gain the kingdom of heaven”, he would say.

HAVE YOUR MIND ON GOD AND YOUR HEART WILL LEAP FOR JOY SPONTANEOUSLY

Source: “Wounded by Love: The Life and Wisdom of Elder Porphyrios, ”

published by Denise Harvey, Limni, Evia, Greece (2005), pp. 122-126.

Listen and I’ll tell you about something that happened to me a few days ago. A monk who practices the Jesus Prayer came here from the Holy Mountain and he asked me:

—How do you say the Jesus Prayer? Do you sit on a low stool? Do you lower your head and concentrate?

— No, I replied. I say, Lord Jesus Christ... clearly in my mind, giving attention to the words. LordJesus Christ, have mercy on me... Lord Jesus... That’s how I do it in my mind and pay attention only to the words.

—That’s not right at all, Elder, he said. The way you describe it is quite erroneous, not to say deluded. The mind needs to be in the heart. That’s why it’s called “prayer of the heart.”

—I’ll tell you something else, I said to him. Sometimes when I would be facing some temptation, I would bring into my mind the image of Christ on the cross with his transfixed hands and feet dripping blood and with the crown of thorns piercing his brow and with myself kneeling before him and saying to Him, Lord Jesus Christ, have mercy on me.

—-And you didn’t bring your mind into your heart?’ he interrupted.

—No, I replied.

— You are deluded, he said to me. The mind must be in the heart. Again, that’s why it’s called “prayer of the heart.” Delusion!

He got up to leave.

—Elder! I said to him. Listen and I’ll tell you something. When I am repeating the prayer in my mind, sometimes my joy becomes more and more intense. Moreover, when my joy becomes ever stronger with the words, Lord Jesus Christ..., I feel my mind leaping within me along with my heart. That is, I feel my mind plummeting into my heart and there I experience all this joy as I say the prayer.

I begin with the mind and then my mind moves on its own when joy comes.

—So that’s how you pray! That indeed is the way!’ he said to me. Forgive me for accusing you of “delusion.”

It is the mind that thinks. The heart does not think. Have your mind on God and your heart will leap for joy spontaneously. It will feel compunction. For Christ to enter your heart you must love Him. In order to love Him, He must first love you. God must first know you and then you Him. He will stoop to you, if you first seek Him. In order for Him to love you, you must be worthy. In order to be worthy, you must prepare yourself.

First, you must shun all self-interest. Prayer must be entirely selfless. Everything must happen mystically and without self- interest. That is, do not think that if you concentrate with your mind then grace will come into your heart also and you will experience that leap of joy. Do not pray with that motive, but with simplicity and humility. Aspire always to the glory of God. What did I tell you about the nightingale? It sings without anyone seeing. Be like that—selfless. Give yourself over to the worship of God in secret.

However, be careful! As we said, do not let your left hand know what your right hand is doing.

(Mt 6:3). Do not let your malicious self know what is going on. Live in Paradise and do not let your evil self-know and envy it. Do not forget that there exists the envy of the evil one.

Preparation is also to learn to keep the commandments of God. To expel the passions—condemnation, anger, etc.—in a subtle way.

That is, do not strike at the evil directly, but, disdaining the passion, turn with love to God. Occupy yourself with singing hymns, the triumphant hymns of the saints and martyrs and the Psalms of David. Study Holy Scripture and the Church Fathers. In this way your soul will be softened, sanctified and assimilated to God. It will be ready to hear the disclosures of God. ‘Gradually grace will visit you. You will enter into joy. You will begin to live in peace and then you will become stronger by virtue of the divine grace. You will not become angry, or irritated, you will not be offended, you will not judge others, but rather receive everyone with love. You will have that which

Saint Paul describes: Love does not boast... it does not behave in an unseemly manner... it does not rejoice in injustice, but rejoices in truth; it covers and protects all things, it believes all things, hopes all things, endures all things. Love never fails, (Cor 13:4-8). The prayer purifies the soul and keeps the mind in check. The most perfect work is done in the depths of the human soul, which is hermetically sealed and known only to God. And so we witness something extraordinary: people who are transformed into children of God, even though they had reached the very depths of their self-destructiveness.

And I, too, wretched and crocked-up fellow that I am, make this effort. I do not give myself over openly in prayer, but secretly I pray. Do you understand? The grace of God comes and overshadows you too. It brings a freshness and joy to youalso as we live together, eat together, talk and pray and simply keep company with one another. Do you understand?

THE ELDER EPHRAIM OF THE VATOPEDI MONASTERY MT. ATHOS RELATES TO US CONTEMPORARY MIRACLES PERFORMED BY SAINT PAISIUS

SAINT PAISIUS AND THE HOLY MOTHER

        The Elder Ephraim, the Abbot of the Vatopedi Monastery relates to us the following stories told to him by Saint Paisius.  "I believe that some of you have read the life and works of St. Paisius.  What is so unusual about this holy man?  That which sets him apart from other human beings is his total sacrifice for his fellow man.  He would offer himself as a whole burnt offering for the welfare of his fellow man.  I remember him telling me once when I was visiting him: He said, “My child, something happens to me that if I tell you what it is you would think I am crazy.  But what can I say, it just happens to me.  Up until 1974 I had such great love for God that when this love for God overwhelmed me I would suddenly fall down and become unconscious. I would remain in that condition for a long time praying and then the feeling would leave me.

        “After 1974 this same intense love I had for God was also expressed toward my fellow man.  I feel such love for my fellow man that I would pray for them with such intensity that people would ask me, what is wrong with you?  For example, I would pray in my cell for people who had communicated with me about their problems. Some of these people were having marital problems and others were having problems with their health. After getting these messages I would then travel in the Spirit to Sidney, to Melbourne, to Monaco, to Cyprus and to Athens.  I would invisibly visit these troubled people in the Spirit, I would bless them with the sign of the Cross and they would be filled with a sense of peace.  I would also pray for the sick in the hospitals and for those in the intensive care units.  I would visit them invisibly in the Spirit and see them personally.  I would bless them and they would become healed.  Nobody was aware of these visitations for I would visit them invisibly in the Spirit.   And this happens many times. 

        In fact, I would like to tell you something else that has not been recorded anywhere.  Neither has what I have already told you been recorded anywhere.     A theologian visited Mt. Athos who had some theological concerns about one of the hymns of the Church.  In fact he visited during the first fifteen day period of August when we honor the Holy Mother of Jesus.  There were five pilgrims in this group visiting the Holy Mountain.  He was telling his fellow pilgrims the following: “We chant the following; 'Oh you Apostles from far away are called together to come to the village of Gethsemane to bury my body’.  This theologian said to his friends: 'is it possible for the Apostles from the far reaches of the world to be brought together to be present at the funeral of the Holy Mother? I cannot believe that.  I respect the Holy Mother but that I cannot believe that happened.  Maybe the Apostles were present at the burial in thought or with their hearts but not physically present.” 

Elder Paisios: Say this prayer every day and God will always be at your side.

    The love of the Elder Paisios for the whole world is well known.  The Elder has helped a whole host of people before and after his physical death.  But the question is from where did he receive his ability to help people and to perform miracles?  He received this heavenly power through his fervent prayers to God.

   The following prayer of his was given to a convent which had asked the Elder for a prayer rule that could be used by the nuns in their evening vigils.  This directive was given to the nuns during the final years of his life.  The main emphasis of this prayer is his profound love for all of humanity.

  This prayer can be used by every Christian believer since it takes in all the issues of life that need our prayers.  Even the children can understand it easily since it is expressed in simple words.  It can be used by families during their evening prayers.

Our Lord Jesus Christ:

Do not abandon your servants who live far away from the Church.   May your love convict them and bring them back to you.

Lord have mercy on your servants who are suffering from cancer.

On your servants who suffer either from small or serious ailments.

On your servants who suffer from physical infirmities.

On your servants who suffer from spiritual infirmities.

Hieroschemamonk Macarius (Ivanov)

1788 - September 7, 1860

Elder Macarius's face was scarred by smallpox, he stuttered and was always poorly dressed, but he was distinguished by a very refined personality. He was born to a landed gentry family, loved music and was a talented violinist. After some years' experience in the world as a bookkeeper, in 1818 he entered upon the monastic path at the Ploshchansk Hermitage. There he formed ties with Elder Leonid and followed him to Optina.

With Elder Leonid's repose, the burden of the spiritual guidance of the skete fell to Elder Macarius. He was soft-spoken and emanated a quiet joy in the Lord. Like Elder Leonid, he used his gift of spiritual discernment to work numerous healings, especially of the demon-possessed. He also carried on a tremendous correspondence: his letters of counsel fill two volumes, each numbering a thousand pages.

Elder Macarius did not tolerate idleness among the brethren. He introduced various handcrafts: bookbinding and woodworking. He also adorned the skete with mass planting of flowers. His greatest contribution to Optina, however, was to initiate its work of publishing patristic texts. This was historically significant, since Peter's reforms had greatly curtailed such activity, which subsequent laws restricted to ecclesiastical print shops. The result was that many works of Holy Fathers existed only in manuscript form or in very limited editions. Meanwhile, the secular press was churning out translations of mystical-philosophical works from the West, some of them plainly hostile to Orthodoxy. With the blessing and earnest support of Metropolitan Philaret of Moscow, and the active collaboration of the Orthodox writer and philosopher Ivan Kireyevsky, Elder Macarius began meticulously editing manuscripts translated from the Greek by Paisius Velichkovsky, which he had acquired in Ploshchansk, and other patristic manuscripts donated by various individuals, thus launching an undertaking which, in 50 years, produced more than 125 books in 225,090 copies. These were sent to libraries and seminaries all over Russia, putting into circulation the works of St. Isaac the Syrian, St. Symeon the New Theologian, St. Nilus of Sora, Elder Paisius (Velichkovsky), and others, and inspiring a growing circle of religiously inclined intelligentsia.

Counsels of Elder Macarius

“To your question as to what constitutes happiness in life—whether it is grandeur, glory and wealth, or a quiet, peaceful family life—I will tell you that I agree with the latter, and I will also add that a life spent with a pure conscience and with humility brings peace, tranquility, and true happiness, while wealth, honors, glory, and high position are often the cause of many sins and do not bring happiness.

“People for the most part desire and seek well-being in this life, and tend to avoid sorrows. This seems to be good and pleasant, but constant well-being and happiness are harmful to a person. He falls into various passions and sins and offends the Lord, while those who lead a life of sorrow attain salvation, and for this reason the Lord has called a merry life the broad path: For wide is the gate, and broad is the way, that leadeth to destruction, and many there be which go in thereat (Mt. 7:13), while the life of sorrow He called strait: Strait is the gate, and narrow is the way, which leadeth unto life, and few there be that find it. (Mt. 7:14). Thus, out of His love for us and seeing its possible benefit for those who are worthy of it, the Lord leads many people away from the broad path and places them on the narrow and sorrowful path, in order to arrange their salvation through their endurance of illnesses and sorrows, and to grant them eternal life.”

“You not only wish to be good and not do anything bad, but you also wish to see yourself as such. The desire is laudable, but the wish to see one’s own good qualities provides food for vanity. Even if we acted sincerely and correctly in all things, we still would have to regard ourselves as unworthy servants. However, being faulty in all things, we must not consider ourselves to be good even in our thoughts. For this reason we are embarrassed instead of being humble. For this reason God does not give us strength for the execution of things, in order for us not to have pride in ourselves, but to attain humility. And when we do attain it, then our virtues will be strong and will not allow us to be vain.”

“We, weak-minded people, thinking to arrange our possessions, bustle around, despair, deprive ourselves of rest, only in order to leave our children a good estate. But do we know whether it will be of benefit to them? A foolish son is not helped by wealth—it only serves to lead him into immorality. We must concern ourselves with leaving our children the good example of our lives and rearing them in the fear of God and His commandments—that is their primary treasure. When we seek the Kingdom of God and His truth, all that is needful here will also be added (cf. Mt. 6:33). You will say: but we cannot do this, the modern world requires different things now! All right, but have you borne your children for this world only, and not for the hereafter? Comfort yourself with the word of God: If the world hate you, ye know that it hated me before it hated you. (Jn. 15:18), while the carnal mind is enmity against God. It is not subject to the law of God, neither indeed can be (cf. Rm. 8:7). Do not desire earthly glory for your children, but that they may be good people and obedient children, and when God grants it—kind spouses and tender parents, concerned for those serving them, loving to all, and tolerant of their enemies.”

“You wish to get nearer to God and attain salvation. That is the responsibility of all Christians, but it is done only through the keeping of God’s commandments, which consist entirely of love for God and neighbors, and even stretch to love for one’s enemies. Read the Gospel and there you will find the way, the truth, and the life; preserve the Orthodox faith and the canons of the Holy Church; study the instructions contained in the writings of church pastors and teachers, and arrange you life according to these teachings. However, rules of prayer alone will not help us do good… I advise you to pay as much attention as possible to works of love for your neighbors, to your relations with parents, spouses, and children, and try to bring up your children in the Orthodox faith and good morality. The holy Apostle Paul, enumerating the different types of virtues and labors of self-sacrifice, says: “Even if I do such-and-such, but have no love, there is no benefit to me.”

GOD IS WHERE THERE IS HUMILITY. FROM THE SPIRITUAL INSTRUCTIONS OF ELDER ARSENIE (PAPACIOC).

Archimandrite Arsenie (Papacioc), was one of the oldest and most respected of the elders still living in Romania. He was a representative of that golden pleiade of Romanian spiritual fathers of the twentieth century who have no equal in their fervency of faith, and experience in asceticism in the austere conditions of an uninhabited desert. He is like an abba of the ancient patericons, possessing experience combined with spiritual wisdom, a refined understanding of the secrets of the human soul, and a remarkable literary gift. Elder Arsenie labored in asceticism in the impenetrable forests of the Romanian mountains, together with Fr. Cleopa (Ilie), was persecuted by the god-hating authorities, and was imprisoned for his faith. He was the father-confessor of the monastery of St. Mary in Tekigroul, near Constanci. The wise Romanian elder, who would have turned 97 on August 11, 2011, reposed in the Lord on July 19, 2011.

The following questions were asked of the elder by Archimandrite Ioannichie (Balan; 1930­–2007)—a talented spiritual writer and poet, author of the Romanian Patericon, and co-ascetic and biographer of Elder Cleopa (Ilie).

* * *

—Fr. Arsenie, tell us, how can we be saved from our many earthly cares, so that we might have more time for prayer?

—Fr. Ioannichie, pure prayer from the heart and lips to God is a great work! Prayer is a sharp arrow that all the saints have aimed at heaven for thousands of years, and not only they, but also the simplest Christians. Prayer has pierced the heart of the heavens, perhaps it has reached those who were displeased with the earth's inhabitants, and salvific replies have returned along the same path; thus was faith preserved on earth from generation to generation.

Brother Christian, you also have your own history: you have entered into the great Christian union—the Church—and are forever redeemed by the Savior's sacrifice. That means that you are of great worth, and you have a great and noble responsibility. Is it so difficult for each of us to simply and directly ask God to help us in our troubles and sufferings, and to thank Him?!

Where is the man who has nothing to ask of our Lord Jesus Christ and the Mother of God? They say that the Mother of God is offended by those who never ask her for anything! She is the prayerful intercessor for people; and as much as God can do through His power, so much can the Mother of God do by Her prayer. Show that you are the child of the Mother of God, having a child's heart in your breast!

And we can be free of earthly cares only if we want to be—after all, our salvation depends upon us. As souls given by God, we must show more will, in order not to immerse ourselves in these earthly cares and burden ourselves with them to such an extent. We shall manage our lives as people of higher thought, and as responsible human beings. If we were to ask those who are saved and living in heaven, "What did it cost you to attain such blessedness?" they would reply, "Time, a little time well spent on the earth!" That means that we have absolutely no other time to bring our souls to perfection—souls that are called, gifted, and full of such resolve.

We must think about the fact that we are called "the angelic ranks" [the monastic rank is called the angelic rank. –OC]. Angels pray unceasingly, throughout eternity.

—What is the easiest way to overcome in the struggle against fornication and fleshly thoughts?

—In order to overcome in the struggle against fornication, in whatever stage it may be, we must first of all ask for grace from the Good God. This is not a short term battle, because we must definitely achieve total victory. At first, each one sees that he is powerless to withstand it; but with God all things are possible.

He who enters into this struggle must:

–want to be freed of this struggle, no matter what happens;

–pray with all his heart to the Mother of God, and ask her help;

–avoid, as much as possible, all circumstances that might arouse passions;

–do not accept into your mind those suggestions that might seem innocent, but then begin to solidify into images. Route all these thoughts, changing your mind to prayer—but your own prayer, and not something someone else recommended, no matter who that might be; into prayer with your own sighing, even if it is without words.

If the attack is aggressive, pleasurable, and vanquishing, one must call out to the Mother of God, and not give in. During the first phases, he should confess contritely and purely, not sparing himself and not blaming incidents, circumstances, or other individuals. He will be greatly helped if he goes to confession often.

The father-confessor will understand him, console him, and assure him that he is not alone, yet not allow him to harden in his motivations, as if it were all "necessary and perfectly natural."

The father-confessor should have zeal and kindness in order to be able to tear his spiritual child away from this secret and many-headed passion. It is recommended to read books and everything that has as its goal the preparation for death. The lost one will be forgiven through repentance, no matter what sin he committed, and this will be a great achievement; but let no one deceive himself or suppose that he can find any forgiveness without repentance. Because of this sin, you cannot ever know what heaven and hell really are; and one should think about this and pray.

A person who is more spiritually inclined, but nevertheless gets wounded to a greater or lesser extent and then passes through the bath of repentance, counts this as a misfortunate accident. He will have a serious reason for truly meek humility—and this gives God more joy than when someone thinks highly of himself as never having fallen.

This is not a paradox, but divine justice and mercy. He, the Master of the house and Good Pastor, left his sheepfold of sheep and went to find the lost sheep, and then happily put it on His shoulders and carried it into the gates of the Kingdom of glory. I once read what I am telling you now: "Brother Christian, believe me, there are two kinds of joy, which cannot be combined—you cannot rejoice here on earth in pleasures that are transient and sinful, and then reign with Jesus Christ." "Then, iniquity will stop its mouth" (cf. Ps. 106:42). "Thou fool, the time that you use for evil digs a pit for you, and tomorrow eternity will come!" Saying this, I think that the father confessor can encourage the person who is struggling with onslaughts from without, and with nature from within.

—How can one conquer and route ambition and prideful thoughts from himself?

—A hideous and impure passion! All evil catches a fish in this murky water! God does not even want to hear about a proud person! He takes all grace away from him, so that he might stumble—maybe then he will become humble, as the Scripture says (cf. 1 Pet. 5:5).

He abandons him, and that person becomes a great abomination; He takes from him all sense of beauty, leaves him to roam around in chaos, in all manner of filthy back alleys of the world. He has no image, or likeness, or healthy reason. The holy fathers say truly, "Wherever there was a fall, pride first did its work." No other passion will liken you to a devil like pride.

All passions can, let's say, be excused due to nature and bad life circumstances; but pride cannot be justified by anything! It has an unbearable insolence—it attaches itself to any virtue if it can, and it even hides behind humility, which serves as its shield. We see this very often, and to prove what I am saying, it is as one father said: "That proud one is so humble!"

Because it is so dangerous and so broadly present in all ages and ranks, it would be good if no one would disdain any person, no matter how unimportant he may be—for Christ is within him—and would even ask his opinion, even if it is for a lark. This would be the first step, one length along the path of the Gospels.

It would be good to ask everyone's opinion, no matter who you are; for who knows? After all, God's grace rests more often upon the simple and unnoticed. Make a prostration, as they say, if only for the sake of humbling the body—for this also shows good manners—and you will see how much you need these people with whom God has assigned you to live. You will see, and will be convinced in life that wisdom really does abide more in places where there is humility—for God is there.

Lucifer fell irreparably; his grandiose fall happened due to one word only: "I". Having fallen, he became an adversary for eternity, an abomination of desolation. Let no one be deceived, thinking that without true purification in the only water of humility he can enter into the Kingdom from which the angels fell!

These are, in brief, my thoughts and exhortations about this, so that one might realize that God created us beautiful only for Himself!

—What can one do to restrain the tongue and acquire the gift of silence?

—This is truly a serious matter—to not be the master of your tongue. As the saints say, "The tongue leads us to great falls." More vanity than benefit comes from loquacity, and malignant gossip brings great danger not only in this world, but also in the next. They say that most of the people in hell are those who murdered with malicious words!

Brother, you must love you brother. Isn't this the Savior's most important commandment? He gave this commandment as the crown of all His teachings—that the only way to salvation is love; and He ascended the unforgettable and soul-rending Golgotha!

We must always reiterate to people the responsibility that we bear for our lifetime, the only time given to us, so that we would set a lock upon our tongue and purify our hearts from evil. St. Gregory the Theologian says: "We must answer for every superfluous word, even more so for every shameful word"; how much more horribly for every murderous word! ThePatericon is very useful in this regard with its chapter on "The benefit of silence."

St. Isidore of Pelusium says, "Speaking with benefit is a blessing, but if it is reinforced by deeds, it is crowned." "For life without words brings greater benefit, while a commanding word evokes anger. If word and life are united they comprise the personification of all philosophy."

Treasure the Lord in your heart and let your attention abide there, and remain there before the Lord without leaving. Then you will notice every speck of dust in yourself. This is how mystical knowledge begins. It is a mirror for the mind and a lamp for the conscience. It dries up lust, extinguishes rage, humbles anger and disperses sorrow, tames insolence, scatters despondency, gives clarity to the mind, casts out sloth, truly humbles you and makes your reason undeceivable; it wounds the demons, and purifies the body. Such a person is no longer the participant in any wicked deed, but rather is alien to it. He thinks all the time, "Who shall I go to? I am a worm…" This is something different, having to do with remembrance of death and man's eternal lot, and belongs to mystical knowledge.

From: Ne vorbeşte părintele Arsenie. Ediţia îngrijită de а Arhimandrit Ioanichie Bălan. Vol. 1–3. Editura Mănăstirea Sihăstria, 2004.

http://apantaortodoxias.blogspot.com/2011/08/god-is-where-there-is-humility-from.html

Elder Paisios on Humbleness and Patience

“God opposes the proud, but gives grace to the humble.” (Jc 4:6)

Father Paisios used to say:

- When we patiently endure our problems and turn to God for help, we notice that He gives us the best possible solution. Unfortunately, in our days, people are very impatient. We do not love patience at all. Christ assured us, however, that only the ones who are patient will inherit the Kingdom of God. (“…they are those who, hearing the word, hold it fast in an honest and good heart, and bring forth fruit with patience.” Lk 8:15- “but he who endures to the end will be saved” Mt 24:13- “by your endurance you will gain your lives” Lk 21:19.)

“Sometimes God allows for a relative or a fellow worker to cause us problems in order to exercise our patience and humbleness; however, instead of being grateful for the chance God gives us, we react and refuse to be cured. It is like refusing to pay the doctor who is giving us a shot when we are ill.”

“The good Christian must also endure his corrupt supervisors; for they are amazed by his good behaviour, while they are being unfair to him.”

“God does not want us, His children, to be pestered. He gives us temptations and hardships in order to become perfect. Temptations will cease to exist in our life, when we reach the level of perfection.”

“We, Christians, ought to love afflictions and not try to get rid of them; afflictions are necessary means leading to our perfection.”

“When people treat us unjustly, we must be happy, because God’s justice, which is superior to human justice, will protect us. We should either seek human justice, or patiently wait for the justice of God. We must be careful, however, not to pursue an unjust treatment, because this would be unfair on our part and would indicate lack of love towards other people.”

“It is for our own benefit to hope for divine justice, when treated unfairly, and not react to the injustice done to us. Not only we will profit from this, but later on our children will be benefited as well. However, the opposite thing happens, when people curse us and the curse is just.”

“When God sees that we are proud and arrogant, He allows for the presence of temptations in our life. He will take them away from us, only when He sees that we humble ourselves.”

When I first went to the monastery, I wondered: “Should I humble myself and obey only the elder, or the fathers as well as the novice monks?”

One day, while discussing with Father Paisios a relevant subject, he said to me:

- My mind tells me that even the animals are better than me; so, I humble myself and obey them. Very early this morning, being tired from praying all night and exhausted because of my illness, I lay down to rest. After a while, I heard a kitten miaowing outside my cell as if she needed something. I really wanted to rest, but I humbled myself and went against my own will. I obeyed the kitten and replied to her calling. I went to open the door. It had started to rain and I let her in so she wouldn’t get wet. What do you think then? Should I obey the animals or not? My thoughts tell me I should.

- Elder, should we practice obedience with discretion, or obey with complete trust without questioning?

He replied:

-After we voluntarily submit ourselves to a good spiritual father who is humble and giving, then we should obey him without questioning. I will give you an example, so that you may understand the way God functions in our lives. Suppose the abbot tells you to go to Iviron Monastery and take the boat to run an errand at Lavra Monastery. And you answer him according to your own logic: “Father, don’t you think it would be of greater spiritual benefit for me to walk through the mountain since I would be alone? The boat is very crowded and I might be involved in useless conversation that would spiritually harm me.” The abbot might tell you to do as you like, because he does not wish to upset you. You, however, must realise that you are acting according to your own will and you are not under his obedience. Thus, God may allow for a mishap while you will be walking through the mountain, i.e. to be bitten by a snake, to fall and hurt your leg or get lost, in order to teach you to be humble and not look selfishly after your own good, but instead let Him do so. On the other hand, if you did not express your own will and obeyed your abbot by taking the boat to Lavra Monastery, then God would have protected you, and He would see that your encounter with the other people wouldn’t have spiritually harmed you.

We should unhesitatingly trust and obey our spiritual fathers. If we think over and examine with our own logic whatever they say to us, then we should know that we are not obedient to our spiritual father, but rather to our judgment and opinion. We must bear in mind that the grace of God is attracted by the simple-hearted people, who humbly trust their spiritual fathers and do not have confidence in their own thoughts.

The aim of complete and trusting obedience of a monk to his Elder is the perfect purification of his mind and the total submission of his own will to divine grace. When a monk is granted this gift then the goal of obedience has been fulfilled and “…against such there is no law” (Gal 5:23).

Father Paisios said that the spiritual work of a Christian should focus on the acquirement of humbleness.

- God loves man very much; He knows very well the problems of each one of us, and wishes to help us before we ask Him to do so. Since God is omnipotent, there are no difficulties which He cannot overcome, except one. The difficulty God faces, and I repeat, it is the only one, is that He “cannot” help us when our soul is not humble. God “feels sad” because, while He sees His creature suffer, He “cannot” offer any help. Whatever help He offers, it will harm the person because he lacks a humble mindset.

Whatever happens to man, depends absolutely on his humbleness. For instance, we see a man striving and finally being subdued by one of his passions. God allows this to happen for only one reason: because his soul is filled with conceited thoughts and pride. Perhaps this man hates this specific passion and fights really hard to get rid of it. He will not achieve anything, however, because God does not help him; and He will not help him unless he humbles himself. Although he hates this specific passion, he is subdued by pride, which is the passion that introduces man to all other passions. “Pride is the cause of every passion,” St. John of the Ladder.

Man wants to progress spiritually and asks God to give him love, prayer, obedience and all virtues. We should be aware that God will not give us what we are asking for, no matter how hard we try, unless we humble ourselves. If our only aim is humility, then God will give us everything for free.

God wants and desires only one thing from us: our humbleness. He does not need anything else; just to humble ourselves, so He can actually make us partakers of His divine grace, which was granted to us through the mystery of Holy Baptism. Although we did not love Him yet, neither had we struggled to acquire His grace, He gave it to us as a gift out of His extreme kindness. He is only asking from us to humble ourselves and respond out of gratefulness and appreciation to His love. Thus, divine grace, which abides in us, will be activated and function accordingly. It will make us love God and get to know Him; it will do everything for us, if we only humble ourselves and allow for it to act. The only obstacle to the energy of God’s grace is our pride, our lack of humility.

St. Peter in chapter 5 of his 1st Epistle helps us clearly understand our fault and tells us what we should do: “Clothe yourselves, all of you, with humility toward one another, for God opposes the proud, but gives grace to the humble. Humble yourselves therefore under the mighty hand of God, that in due time he may exalt you. Cast all your anxieties on him, for he cares about you.” (1Pt 5: 5-7)

Priestmonk Christodoulos (1998) “Elder Paisios of the Holy Mountain”
Holy Mountain.

http://www.stparaskevi.org.au/elder_paisios_on_humbleness_and_patience

On the Energies of Divine Grace.

We once asked an elder, "How can a person receive divine grace?"
"One cannot receive divine grace unless he endures all temptations as they come," he replied and then added: "The greatest obstacle that obstructs God's grace is self-love. When I God finds one's heart emptied of all desires, He fills it with His grace, which is impossible to describe. It can only be experienced in one's heart. But even a moment's sinful thoughts can make this grace withdraw."
*************
When the athlete of asceticism, the hermit Petros, who laboured in the cave of St. Peter the Athonite, felt God's grace in his heart, he would exclaim, "The Lord hit me with a javelin of mercy!"
*************
An elder said, "People of today do not have God's grace I And if they sometimes have a little bit of it, they cast it away Then the demons stay with them. Bad thoughts obstruct divine grace. No ascesis is as powerful as good thoughts. Good thoughts come only to those who see everything through cleansed eyes."

***

A contemporary venerable hesychast would say to me: "Not many people are graced these days. Frequently we remain empty of God's grace. Then through a sorrow or difficulty

it comes back to us again."

***

An elder said, "Many times our prayers are not answered because of us. Other times it is because of someone else and for a different reason. For example, someone asks me to pray for a person who is ill. I pray and let's say I have sufficient faith and am not egotistical. Still God does not answer my prayer, because the other person is not humble enough. He may believe that God will help, but his ego stands in the way We must trust God. We should let Him do whatever He wills. If I pray correctly, I may feel the removal of the temptation, and everything will go well. Any time, however, that God allows us to go through a temptation, it is for our own benefit, and we should probably not ask God to deliver us from that difficulty If the difficulty is caused by the Devil, then God helps us right away. Many times God's will is unknown to us."
**********
An ascetic once was asked: "How is it that many times we don't feel anything when we pray, either in church or privately somewhere else?"

He answered: "There are many possible reasons. Sometimes you may feel deep compunction, or you may sense that the Lord has given you a sweet consolation, though not as a result of your own labour. Then, because you did not understand these things, He takes them away until you understand. There is always a purpose to these things.

"In any case, do not strive for the gift of tears while praying, or for any other spiritual gift, for that matter. The silent suffering within a person for some sin done in the past is the best gift. Forced tears in prayer can be dangerous because they can create illusions about one's spiritual state.
"Tears give rest. A deep sigh many times could be worth— I am not sure, this is only my thought, and I might be wrong—such a deep sigh might be worth more than a bas­ketful of tears.
"We should not ask from God the gift of tears; rather we should ask Him for repentance, over and over again. We need repentance."
ΑΝ ATHONITE GERONTIKON

PUBLICATIONS OF THE HOLY MONASTERY OF ST. GREGORY PALAMAS KOUPHALIA- THESSALONIKI- GREECE

Father Simeon de la Jara: On a righteous path from Peru to Mount Athos

When Miguel Angel de la Jara Higgingson was seven, his mother had a vision. She sensed that her son would some day leave her for a "far away place, like an island, there where people of solitude lived who pray all the time and rarely step out into the world". Even she, however, could probably not have imagined just how far from his native Peru, both physically and spiritually, his life's search would take him.
Now he is Father Simeon the hermit, a GreekOrthodox monk who lives on Mount Athos, a self-administrating, all-male monastic community on the Athos peninsula - the eastern most of three jutting peninsulas in the northern Greek prefecture of Halkidiki.
However, it's not just his Peruvian origins that make Father Simeon such a well-known figure among visitors to MountAthos; it's also his radiant presence as an artist, poet and painter that makes him so sought after, especially by the young.
His journey began in 1968, when at the age of 18 he left Peru to discover the world. After travelling through Europe and Asia for over two years - during which time he was exposed to eastern philosophies and religions such as Buddhism, Hinduism and yoga - he finally settled in Paris, where he lived for the next three years.
It was in Paris that he first met a GreekOrthodox monk and learned about Orthodoxy, a meeting that was to have a profound effect on him. For the next two and a half years he studied hagiography (icon painting) with Leonide Ouspensky, while his interest in Orthodoxy deepened.
He first visited Greece in 1972, where he accepted the Orthodox faith, before returning to stay in 1973, originally joining the monastery of Agios Georgios (St George) on the large Greek island of Evia. When, in 1974, the entire monastery relocated to Agios Grigorios (St Gregory) on Mount Athos, Simeon followed, living at the Agios Grigorios Monastery until 1987. He subsequently became a hermit, moving to the old hermit's cell of Timios Stavros near the Stavronikita monastery, where he built a new dependency and formed a complex.
On first meeting Father Simeon, one is struck by his youthful passion and joy - qualities which, as he says, "one cannot hide". A compassionate listener and gentle speaker, he responds to questions with spontaneity and rigour, without ever becoming dogmatic or distant. Behind his piercing eyes is an inquisitive mind, forever seeking ways to express the love and joy he wants to share with others.
After 24 years in Greece, Father Simeon declares a profound love and admiration for Greek culture and language, saying he prefers writing in Greek to even his native Spanish. To his extensive travels he owes a rich and varied experience, as well as a love of French Surrealism, tatami mats, Japanese food and Chinese art. And to his Peruvian family he owes his love of art.
According to Simeon, it is the need to tap into the inner joy in all things which has led him to art and prayer; that has been the predominant force in his life. Through poetry, paintings, photographs, prayers and lectures he has reached out and tried to touch people's hearts beyond the borders of the Holy Mount.
He has several published works, including his 1985 lecture "Nifalios Methi" (Sober Drunkenness), the 1983 publication"The Holy Mountain Today" brought out by Alexandria Press in London andthe poetry collection "Simeon Mnema", published in 1994. A new book of poetry, entitled "Me Imation Melan" (In Black Cloth), is due to be broughtout shortly by Agra Editions in Athens.
An artist in solitude as much as a solitary, a monk, in the midst of art, his poems and his paintings have both the freshness of the "here and now" and the depth of eternity, and are of a striking immediacy and poise. They make one wonder what the difference between the artist and the hermit is - or even if there is one at all.

I said to the 80-year old Elder Ascetic…

“Tell me, my fathers, why on this earth, night and day are inseparable?

Why do the thorn and flower, laughter and tears grow together as twins?

Why do scorpions, vipers and cold poisons nest in the most beautiful greenery of the forest?

Why, before the delicate bud can emerge and open its beauty to the light, does a black worm come and stab it an leave it as a lifeless rag in its crib?

Finally, why does confusion and disorder push its way into the harmony of the world?...”

Lifting his right hand to heaven and with his deep voice, the ascetic replied:

“Behind those golden clouds, the Most Blessed One is busy creating a priceless piece of embroidery.

And as we walk down here on earth, we see the rear view of it, my child.

And it is obvious then that we will see errors at a time when we should be giving thanks and praise.

As a Christian, wait for the day when your winged soul will fly through the sky

And you will see God’s masterpiece from its proper view and then…you will see that all is methodical and ordered”.

The Saint's last words

«My children, very much do I entreat you, Arm yourselves with the armor that God gives,
That you may withstand the devil's tricks.
You can't imagine how evil he is.
We don't have to fight with people but with rulers and powers, in effect the evil spirits.


Take care!
It's no use to the devil for anyone to think and feel that he is close to him.

A hidden and unknown enemy is more dangerous than a visible enemy.
O how large and terrible is the army of the demons.
How numberless is their black horde!
Unchanged, untiring, day and night, seeking to push all of us who believe in the name of Christ, to lure us on the road of unbelief, of evil and of impiety.
These unseen enemies of God have made their sole purpose, day and night to seek our destruction.

But do not be afraid, take power from the name of Jesus. »
Saint Luke, Archbishop of Simferopol and Crimea, the Blessed Surgeon.