Ξένες γλώσσες

The second month of the Church’s year is linked to the celebration of the Seventh Ecumenical Synod. This was a synod which was accompanied by one of the most violent interventions by the State in the internal affairs of the Church. The iconoclast dispute was the last Christological quarrel* and threatened not only the dogmatic but also the territorial cohesion of the Empire, both in the East and in the West. The Synod was called in Nicaea, Bithynia, in 787, with the aim of putting an end to the conflict by dogmatically establishing the honour to be paid to the holy icons. At the same time as this was happening, the Byzantines in the West were facing sustained diplomatic and ...

Every prayer of the Church assists with the purification of the heart. But especially the Jesus Prayer: ‘Lord Jesus Christ have mercy on me, sinner that I am’. This prayer, which has been passed down over the centuries on the Holy Mountain has the following advantage: since it’s only a sentence long, it allows us to concentrate our mind. In doing so, we help our mind to descend into the heart and we pray from there with no thought for any other thing or concept, evil or good, but God alone. » Blessed Georgios Kapsanis, Proegumen of Gregoriou Monastery

‘Provide purses for yourselves that will not wear out, a treasure in heaven that will never fail, where no thief comes near’ (Lk. 12, 33) ‘Avarice is the root of all evils’ (I Tim. 6, 10) Of all the sicknesses that befall the human soul, the most repulsive, in my view is avarice, or miserliness. I’ve abhorred it since I was a child. And now, although my opinion on many things has changed with age, I still feel the same about people being tight-fisted. I’d rather have dealings with a murderer than with a miser. Because a murderer might have killed in the heat of the moment, in anger, and then have repented afterwards, but a miser’s an ice-cold calculator, rotten to ...

Bibikhin’s positions in the energy problem are close in many points to the positions by Heidegger (he was the translator of Heidegger’s principal works in Russian, and his general philosophical standpoints were also close to Heideggerian ones). Heidegger did not discuss Palamas’ teaching; but the very scale of his thought as well as his fundamental studies in the energy problem embracing all its historical stages prescribe the horizon and level for the contemporary vision of the problem and make it necessary to take them into account. First of all, as mentioned above, Heidegger states that the energy problem is of key importance for ontology and for philosophy as such; cf., e.g.: “For Aristotle the question about dynamis and energeia is ...

Don’t foster sorrows in your heart because the joy of the evil one is sorrow and despondency, which beget many things which fill the soul with bitterness. >Blessed Joseph the Hesychast

From Homily XIII on the Gospel of Saint Matthew If you forgive your neighbours, before you free them of any burden, you release yourself from your sins, without any effort. And if you examine the sins of others with charity and leniency, by this judgement you store up a wealth of forgiveness for yourself. What then? Suppose somebody fornicates, should I not say that fornication’s bad, should I not correct someone who’s performing disgusting practices? Of course you should, but not as if they’re opponents, or enemies who deserve vengeance, but rather as a doctor who mixes medicines. We’re supposed to restrain those who sin, but not to judge them. In other words, you shouldn’t be a strict judge. And, as I’ve ...

As the image of God, people should be self-aware, free and in control of themselves, because if awareness is taken away from them, they become unfree and are ruled by others. They’re unworthy of their high calling, such a sublime destination which is what their divine Creator wanted for them. So personal freedom is a necessary consequence of our high mission of the training of our character and of our presence in the world. » Saint Nectarios of Pentapolis

Contemporary philosophy could say perhaps that in Orthodox theology, both in Meyendorff and Palamas himself, the principle of energy did not obtain sufficiently high status and central place. After the “forgetting of energy”, as if trying to compensate for it, modern thought, starting with Heidegger, represents energy as the fundamental principle of ontology, of equal significance and status with the principle of being. According to Heidegger, in Plato being is conceived as idea, and in Aristotle it is conceived as energy; in his early Marburg lectures of 1924 he writes already: “In Aristotle’s teaching on being, energy appears as, probably, the most fundamental characteristic of being”. However, in Orthodox energetism the situation is a bit different. Introducing the principle of ...

If you are purified from the passions, then you can leave your heart freely to its will. But the more active its passions are, if you leave your heart to its will, it’ll condemn itself to general instability and insecurity. » Saint Theophan the Recluse

God didn’t send us to earth so that we could live comfortably but for us to prepare for the eternal life that awaits us. Just think what a terrible tragedy it would be if our Maker and Creator couldn’t offer us anything better, more luminous and more protracted than this life on earth, which has the stench of decline and death and lasts less than the span of a raven! » Saint Nicholas Velimirovich

Contemporary man… should be more receptive to the basic positions of Byzantine thought, which may then acquire an astonishingly contemporary relevance. Fr. John Meyendorff   Many ideas and positions propounded and maintained in the works of Father John Meyendorff are taken now by us as evident and well-known, as commonplaces. We must, however, make an effort to see them in the right way: before Meyendorff, they did not belong to commonplaces, and they have become universally recognized due to him. In cultural process the fate of commonplaces is unenviable. Although they are exploited permanently, they are never appreciated and are treated with no respect; and when one looks for something new and original, one chooses often the easy way of denying and ...

The Apostle Paul, after being freed from his first imprisonment in Rome, went to Crete with his valued companion, Titus.   After a short period of apostolic activity, The Apostle Paul made Titus the Bishop of Crete to continue the work of evangelizing the people, and the Apostle himself once again continued his tour through Asia Minor and Greece.   He found his way to Nikopolis (N.W. Greece), where he intended to spend the winter of 66-67 AD.  It was here that he sent his Letter to Titus, where he invited Titus to meet him in Nikopolis.   We heard the last part of this Letter today. As we know from his other 13 Epistles, the Apostle Paul was particularly concerned ...

The path of life is all pain and tears, all thorns and nails. Crosses spring up everywhere, there’s stress and sorrow all around. Every step’s a Gethsemane, every hill’s a Golgotha, every moment a spear. If we could squeeze the earth like a sponge, it would drip blood and tears. » Elder Ephraim of Arizona

You have to know and always remember that you’re a fallen person. And since you fell through your reason and your free will, you have to rise from your fall through the same weapons, illumined by the light of the Word of God and strengthened with the Grace of the Holy Spirit in Christ Jesus. » Saint John of Kronstadt

People who are humble are cognizant of their inner state and however bad it is, don’t lose their personality. They know they’re sinners and they mourn over it, but they don’t despair, they don’t exhaust themselves. Those who have holy humility don’t talk at all, in other words they don’t react. They allow others to rebuke them, to reproach them without getting angry and finding excuses. » Venerable Porphyrios of Kavsokalyvia

For head of the Orthodox Church is neither a man, nor an angel, not even any other creature of God, but the very God-Man, the historical Christ, the Son of the Virgin, Perfect God and perfect Man, Son of God and Son of man. Now, all the meaning, the beauty, the divine-likeness and the kallos of the created world are realized in the person of the Virgin Mary, the daughter of Israel, the Mother of God. That is why the Church is in a certain way realized through the Mother of God, the Virgin Mary and through the Holy Spirit. Through the Most Holy Virgin Mary, the created is rendered indeed from Church in potency Church in actuality, that is Body ...

Christians exchange their distorted intellect for that of Christ, their distorted heart for the heart and tenderness of Christ, their distorted ethos for that of Christ. » Blessed Georgios Kapsanis, Proegumen of Gregoriou Monastery

The remembrance of God in a person reveals communion with God and is therefore like a prayer. The effort of constantly calling upon of the holy name of Christ using the prayer ‘Lord Jesus Christ, have mercy on me, sinner that I am’, continually renews the remembrance of God and communion with God. It’s because of this, that the Apostle Paul wrote to the Thessalonians: ‘Pray unceasingly’. With the remembrance of God and prayer, people reveal the true nobility of their nature, which is the border between the visible and invisible world and ‘deification in Christ’. They overcome physical necessity, and extend their existence to God, feeling free from anything which holds them captive on earth. However, for prayer to be real, ...

It’s so distressing to see that, at feasts and festivals of the Lord, the enemy also has a portion, that is, a tax from Christians. And this tax is exceptionally high. The greater the feast, the higher the tax that Christians pay to the enemy.

The initial gift of deification, offered by the Living God to His cosmos and His beings, is so powerful that, at the end, created cosmos gave birth to Panaghia, the Mother of God, through Whom the Living, Uncreated Hypostatic God the Word was incarnated and became perfect man. Namely, He became the truly Messiah and the truly Savior of the world, visible and invisible. Thus, through Christ, created cosmos, the church in potency, becomes, indeed, Church in actuality. But, in order for something to be a church, it must primarily be Orthodox. That is, it must have a proper account (doxa) and theory (theōria) about God. Without proper account and knowledge of God we lie not only about God but also ...