Friday, July 20, 2012
Prophet Elijah, the “Still Small Voice”, and Scripture
The Holy Prophet Elias (source)
The meaning of Holy Scripture reveals itself gradually to the higher senses of the more discerning mind when the mind has put off the complex bodily form of the words which are formed in it.
This revelation is like a still small voice.
Through a supreme abandonment of its natural activities, such a mind has been able to perceive the meaning only in a simplicity which reveals the divine Word.
This is the way that the great Elijah was granted the vision in the cave at Horeb.
For ‘Horeb’ means ‘newness’, which is our virtuous condition in the new spirit of grace.
The cave is the hiddenness of spiritual wisdom in which the one who enters will mystically experience the knowledge which goes beyond the senses.
This is the knowledge in which God is found.
Christ's revelation to the Prophet Elias in the "Still Small Voice" (source)
Therefore anyone who truly seeks God, as did the great Elijah, will come upon him not only on Horeb – that is, as an ascetic in the practice of the virtues.
He will also encounter him in the cave of Horeb – that is, as a contemplative in the hidden place of wisdom which can exist only in the habit of the virtues.
When the mind shakes off the many distractions about things which are pressing on it, then the clear meaning of truth appears and gives it pledges of genuine knowledge.
These are given after it has driven off its recent preoccupations which were like scales on the eyes, just as in the case of the great and holy Apostle Paul.
For thoughts about the mere letter of Scripture and the consideration of those visible things that hinder understanding are indeed scales which cling to the clear-sighted part of the soul and hinder the passage to the pure meaning of truth.
-St. Maximos the Confessor
From Gnostic Chapters 74-75. (source)
St. Maximos the Confessor (source)
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Wednesday, July 18, 2012
The Holy, Glorious Prophet Elias (Elijah) the Thesbite
The Holy, Glorious Prophet Elias (Elijah) the Thesbite (Tishbite) - Commemorated on July 20 (http://www.cirota.ru/forum/images/94/94160.jpeg)
The Holy Prophet Elijah is one of the greatest of the prophets and the first dedicated to virginity in the Old Testament. He was born in Tishba of Gilead into the Levite tribe 900 years before the Incarnation of the Word of God.
St Epiphanius of Cyprus gives the following account about the birth of the Prophet Elijah: "When Elijah was born, his father Sobach saw in a vision angels of God around him. They swaddled him with fire and fed him with flames." The name Elijah (the Lord's strength) given to the infant defined his whole life. From the years of his youth he dedicated himself to the One God, settled in the wilderness and spent his whole life in strict fasting, meditation and prayer. Called to prophetic service, which put him in conflict with the Israelite king Ahab, the prophet became a fiery zealot of true faith and piety.
During this time the Israelite nation had fallen away from the faith of their Fathers, they abandoned the One God and worshipped pagan idols, the worship of which was introduced by the impious king Jereboam. Jezebel, the wife of king Ahab, was devoted to idol worship. She persuaded her husband to build a temple to the pagan god Baal, which led many Israelites away from the worship of the true God. Beholding the ruin of his nation, the Prophet Elijah began to denounce King Ahab for impiety, and exhorted him to repent and turn to the God of Israel. The king would not listen to him. The Prophet Elijah then declared to him, that as punishment there would be neither rain nor dew upon the ground, and the drought would cease only by his prayer. Indeed, the word of Elijah was a torch (Eccles. 48: 1) The heavens were closed for three and a half years, and there was drought and famine throughout all the land.
The Holy Prophet Elijah (source)
During this time of tribulation, the Lord sent him to a cave beyond the Jordan. There he was miraculously fed by ravens. When the stream Horath dried up, the Lord sent the Prophet Elijah to Sarephta to a poor widow, a Sidonian Gentile who suffered together with her children, awaiting death by starvation. At the request of the prophet, she prepared him a bread with the last measure of flour and the remainder of the oil.
The Holy Prophet Elias, praying and multiplying the flour and oil, and raising the Son of the Widow of Zarephtha (source)
Through the prayer of the Prophet Elijah, flour and oil were not depleted
in the home of the widow for the duration of the famine. By the power of his
prayer the prophet also performed another miracle: he raised the dead son of the
widow.
After the end of three years of drought the Merciful Lord sent the prophet to appear before King Ahab, and promised to send rain upon the earth. The Prophet Elijah told the king to order all of Israel to gather upon Mount Carmel, and also the priests of Baal. When the nation had gathered, the Prophet Elijah proposed that two sacrificial altars be built: one for the priests of Baal, and the other for the Prophet Elijah who served the True God.
Holy Prophet Elias with scenes from his life (source)
The Prophet Elijah told them to call on their gods to consume the sacrificial animals with fire, and he would call on his. Whichever was first to send fire on the sacrifice would be acknowledged as the true God. The prophets of Baal called out to their idol from morning till evening, but the heavens were silent. Towards evening the holy Prophet Elijah built his sacrificial altar from twelve stones, the number of the tribes of Israel. He placed the sacrifice upon the wood, gave orders to dig a ditch around the altar and commanded that the sacrifice and the wood be soaked with water. When the ditch had filled with water, the prophet turned to God in prayer. Through the prayer of the prophet fire came down from heaven and consumed the sacrifice, the wood, and even the water. The people fell down to the ground, crying out: "Truly, the Lord is God!"
The Holy Prophet Elias praying, and the Lord sending down fire from Heaven (source)
Then the Prophet Elijah had all the pagan-priests of Baal put to death, and he
began to pray for rain. Through his prayer the heavens opened and an abundant
rain fell, soaking the parched earth.
King Ahab acknowledged his error and repented of his sins, but his wife Jezebel threatened to kill the prophet of God. The Prophet Elijah fled into the Kingdom of Judea and, grieving over his failure to eradicate idol worship, he asked God to let him die. An angel of the Lord came before him, strengthened him with food and commanded him to go upon a long journey. The Prophet Elijah traveled for forty days and nights and, having arrived at Mount Horeb, he settled in a cave.
The Lord told him that the next day Elijah would stand in His presence.There was a strong wind that crushed the rocks of the mountain, then an earthquake, and a fire, but the Lord was not in them. The Lord was in "a gentle breeze" (3 Kings 19: 12). He revealed to the prophet, that He would preserve seven thousand faithful servants who had not worshipped Baal.
Icon of the Deisis with the Theotokos and the Prophet Elijah (source)
Later, the Lord commanded Elijah to anoint Elisha into prophetic service. Because of his fiery zeal for the Glory of God the Prophet Elijah was taken up alive into Heaven in a fiery chariot. The Prophet Elisha received Elijah's mantle, and a double portion of his prophetic spirit.
According to the Tradition of Holy Church, the Prophet Elijah will be the Forerunner of the Dread Second Coming of Christ. He will proclaim the truth of Christ, urge all to repentance, and will be slain by the Antichrist. This will be a sign of the end of the world.
The life of the holy Prophet Elijah is recorded in the Old Testament books (3 Kings; 4 Kings; Sirach/Ecclesiastes 48: 1-15; 1 Maccabees 2: 58). At the time of the Transfiguration, the Prophet Elijah conversed with the Savior upon Mount Tabor (Mt. 17: 3; Mark 9: 4; Luke. 9: 30).
Orthodox Christians of all times, and in all places, have venerated the Prophet Elijah for centuries. The first church in Russia, built at Kiev under Prince Igor, was named for the Prophet Elijah. After her Baptism St Olga (July 14) built a temple of the holy Prophet Elijah in his native region, at the village of Vibuta.
In iconography the Prophet Elijah is depicted ascending to Heaven in a fiery chariot, surrounded with flames, and harnessed to four winged horses. We pray to him for deliverance from drought, and to ask for seasonable weather.
(http://oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102060)
The Holy Prophet Elias the Thesbite (fresco by Manuel Panselinos, Church of the Protaton, Mount Athos) (http://vatopaidi.files.wordpress.com/2009/07/ilias1.jpg)
Troparion - Tone 4
An angel in the flesh and the cornerstone of the prophets,
the second forerunner of the coming of Christ,
Glorious Elijah sent grace from on high to Elisha,
to dispel diseases and to cleanse lepers.
Therefore, he pours forth healings on those who honor him.
the second forerunner of the coming of Christ,
Glorious Elijah sent grace from on high to Elisha,
to dispel diseases and to cleanse lepers.
Therefore, he pours forth healings on those who honor him.
Kontakion - Tone 2
Prophet Elijah of great renown,
seer of the mighty mighty works of God,
by your command you held back the rain!
Pray for us to the only Lover of mankind!
seer of the mighty mighty works of God,
by your command you held back the rain!
Pray for us to the only Lover of mankind!
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
St. Macrina the Righteous, the Sister of St. Basil the Great
St. Macrina the Righteous, the Sister of St. Basil the Great - Commemorated on July 19 (http://vatopaidi.files.wordpress.com/2009/07/0032_11.jpg)
Saint Macrina was the sister of the holy hierarchs Basil the Great and Gregory of Nyssa, and was born in Cappadocia at the beginning of the fourth century. Her mother, Emilia, saw an angel in a dream, naming her unborn child Thekla, in honor of the holy Protomartyr Thekla. St Emilia (January 1) fulfilled the will of God and named her daughter Thekla. Another daughter was named Macrina, in honor of a grandmother, who suffered during the time of persecution under the emperor Maximian Galerius.
Besides Macrina, family there were nine other children. St Emila herself guided the upbringing and education of her elder daughter. She taught her reading and writing in the Scriptural books and Psalms of David, selecting examples from the sacred books which spoke of a pious and God-pleasing life. St Emilia taught her daughter to pray and to attend church services. Macrina was also taught the proper knowledge of domestic governance and various handicrafts. She was never left idle and did not participate in childish games or amusements.
The Holy Family of St. Basil: (left to right, first row) St. Peter of Sebaste, St. Basil the Great, St. Basil, St. Gregory, (second row) St. Theosevia, St. Naukratios, St. Emmelia, (top) St. Macrina (source)
When Macrina grew up, her parents betrothed her to a certain pious youth, but the bridegroom soon died. Many young men sought marriage with her, but Macrina refused them all, having chosen the life of a virgin and not wanting to be unfaithful to the memory of her dead fiancé. St Macrina lived in the home of her parents, helping them fulfill the household tasks as an overseer together with the servants, and she helped with the upbringing of her younger brothers and sisters. After the death of her father she became the chief support for the family.
When all the children grew up and left the parental home, St Macrina convinced her mother, St Emilia, to leave the world, to set their slaves free, and to settle in a women's monastery. Several of their servants followed their example. Having taken monastic vows, they lived together as one family, they prayed together, they worked together, they possessed everything in common, and in this manner of life nothing distinguished one from another.
St. Gregory, St. Macrina, St. Emmelia, St. Peter of Sebaste, St. Basil the Great (http://pravicon.com/images/sv/s1335/s1335003.jpg)
After the death of her mother, St Macrina guided the sisters of the monastery. She enjoyed the deep respect of all who knew her. Strictness towards herself and temperance in everything were characteristic of the saint all her life. She slept on boards and had no possessions. St Macrina was granted the gift of wonderworking. There was an instance (told by the sisters of the monastery to St Gregory of Nyssa after the death of St Macrina), when she healed a girl of an eye-affliction. Through the prayers of the saint, there was no shortage of wheat at her monastery in times of famine.
St Macrina died in the year 380, after a final prayer of thanks to the Lord for having received His blessings over all the course of her life. She was buried in the same grave with her parents.
(http://oca.org/FeastSaintsViewer.asp?SID=4&ID=1&FSID=102055)
Troparion - Tone 8
The image of God was truly preserved in you, O Mother, For you took up the Cross and followed Christ. By so doing, you taught us to disregard the flesh, for it passes away, But to care instead for the soul, since it is immortal. Therefore your spirit, O Holy Mother Macrina, rejoices with the Angels!
(http://oca.org/FStropars.asp?SID=13&ID=102055)
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Monday, July 16, 2012
Paraklesis to St. Markella of Chios, the Virgin Martyr
St. Markella of Chios, the Virgin Martyr - Commemorated July 22 (https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhTNjS-Lb8py66MLRvrFK0S78GSaIAUJh1PjHIJCVz2yd1NYmrDMU-NJlNuhECGQ6vj8SSu_MZkAEcGBwgsrHKHip2nvdXwfZ6y6ayfsDKEIWNITv_n0h1WJuNmRCjg8qdB1DHXXQ0Bcc0/s1600/img102a.jpg)
Paraklesis and Prayers to St. Markella of Chios, the Virgin Martyr
Note: The following is an amateur translation from the Greek, and as such, I request reviewing the translation before any public/liturgical use. Also note that the meter of this translation is not set to match the original music.
The Priest says the “Blessed...”, and the Psalm “O Lord hear my prayer...”, followed by “God is the Lord...” as in the Paraklesis, then the following:
Tone Four
Come, those in dangers and temptations,
let us take refuge in the wondrous help of Markella, crying out: O
Champion, deliver those who hasten to your protection in faith, for
you stand with boldness before Christ through the crimson and
martyrical radiance of your garment, O Virgin Martyr.
Glory. Apolytikion of the Saint in the First Tone.
Submitting to the laws of the Lord's divine teachings, you strove to keep them blamelessly, O Martyr Markella. And fearing the violence of your father, you fled from him and dwelt in the mountains. Pursuing you he found you and slew you, O undefiled bride of Christ. Glory to Him who strengthened you. Glory to Him who crowned you. Glory to Him who works healings for all through you.(http://goarch.org/chapel/saints_view?contentid=494)
Both now. Tone Four.
O Theotokos, we shall never be silent...
Then Psalm 50, followed by the Canon in the Plagal of the Fourth
Tone
Ode I
O Saint of God, intercede for us!
Entreat the Savior and God of all
ceaselessly, O Markella, and deliver from trials we who approach you with
reverence, and shelter all under your protection, O all-glorious
martyr of the Lord.
O Saint of God, intercede for us!
I am full of persistence, as I behold
my life that passes by and mortality. Raise up my nous to behold the
things on high, for you dwell upon the Holy mountain.
Glory.
Heal the many passions of all, granting
health to the body and the soul, to those who cry to you in fervor, O
Markella, the comely martyr by your presence.
Both Now. Theotokion.
Hail, the only hope of all. Deliver all
those who in unflinching faith take refuge in the hope of your
compassion, O Virgin Theotokos.
Ode III
Save, O martyr of the Lord, those who
hymn you in truth and fervor, O all-chaste Markella, that being saved
through your intercessions from the wiles of the evil one, we might
glorify Christ.
Being fully illumined through noetic
light, and beholding theoria, O victorious Markella, you reclined
your head to your brutal father, and proceeded with joy towards
heaven.
You were truly shown to be a divine
haven on the Island of Chios by Christ the Lord. Therefore, we take
refuge in your Church, O Markella, receiving endless peace therein.
Theotokion
Most-holy Virgin Theotokos, O unwedded
one: visit my soul that is totally sick, O pure one, and purify it,
granting tears of repentance, and thereby becoming glad through them.
Deliver from every kind of temptation,
O Champion, those who hasten to your boldness in faith, and who call
upon you, O victorious martyr Markella.
Look down on me, in your good favor, O all-hymned Theotokos...
And the Priest says the ektenis.
Kathisma in the Second Tone
The rock that received you, O chaste
Markella, has become a wondrous spring of healings, healing all those
who with faith partake of, or are sealed with, the water that springs
forth, to the glory of Christ your Bridegroom.
Ode IV
Those on earth cry to you, O Markella:
deliver from the evil dragon, and keep those you hymn you unharmed.
You became a beautiful bride of the
Lord, O all-precious Markella, arrayed with the stole of your blood,
and holding the lamp of Virginity.
Those who hasten to your holy Church
from all places, awake from the sleep of ignorance to the working of
the commandments of your Master.
Theotokion.
Grant me deliverance, All-spotless One,
in soul and body, and make the skipping of evil to disappear, and
dissipate the cloud.Ode V
Your head, having been thrown into the sea, sanctifies the waters, for you were beheaded by your father's hand, on behalf of your Creator.
Deliver us now, O Markella glorified by
God, that we might ever proclaim your wonders, having been delivered
from every tribulation.
Having loved Christ, the Savior of the
whole world, you hearkened to His calling to the next life, and took
up the Cross of martyrdom, O Virgin Martyr Markella.
Theotokion
Having struggled, O Pure
Mother of God and Bride of God, I call to you and say with fervor: O
Theotokos, in my time of need, help me with your help.
Ode VI
You were pierced by the arrows fired at
you by the enemy, O martyr, through the bow of your father's hand,
therefore I entreat you, O godly-minded Markella, heal my wounds,
and in the end, with your hand make the sicknesses of soul disappear.
The adornment and boast of Chios, and a
divine sanctification, you were shown to be through your many
unconquerable intercessions, and as a true refuge and firm protection
from him who works scandals among us.
Your temple has appeared as a free
hospital for the illnesses all, and dangers and multitudes of evils,
for therein we receive deliverance, O champion bride of Christ the
Lord, for those who hasten there with faith.
Theotokion.
I am amidst many temptations, O
unwedded Mother Theotokos, save me, O Lady, in your sympathy, through
the intercessions of Markella, for she has been made the true boast
of Chios, and a divine treasure of Grace.
Deliver from every kind of temptation,
O Champion, those who hasten to your boldness in faith, and who call
upon you, O victorious martyr Markella.
Spotless one, who by a word did
bring to us the Word eternal...
The priest says the ektenis.
Kontakion in the Second Tone
The reliquary of your sacred rock has
now become a hospital for illnesses, and a surrounding wall for those
in storms, O Markella, but ever keep unharmed those who hasten to it
and partake of the water, protecting them from dangers, and the wiles
of the evil, as you look down from heaven on them with sympathy, O
victorious martyr.
Prokeimenon
God is wondrous among His Saints. (2)Verse: The Saints that are on the earth, the Lord has shown wondrous.
God is wondrous among His Saints.
Gospel according to St. Luke (21:12-19)
The Lord said to His Disciples, “Beware
of men, for they will lay their hands upon you...
Glory.
Through the intercessions of the
Champion, O Merciful One, blot out the multitude of my offenses.
Both now.
Through the intercessions of the
Theotokos...
Verse: Have mercy on me, O God...
Plagal of the Second Tone
O comely virgin and bride of the Bridal
Chamber of glory above, O victorious Markella, being first pierced by
the arrow, for your Creator, you then noetically beheld your
Bridegroom within you, sanctifying the wound, O Chaste one, making
your blood that ran from the wound to sparkle like the waters of the
sea, and you left this life by the sword of your father. Not being
unable to flee, the rock covered you, and your head was severed.
The Priest: Save, O God, Your people,
and bless Your inheritance...
Ode VII
O Markella, deliver from all pains, and
dangers of the enemy, and every trial, and the corruption of the
demons, and the hate of men, those who ever hasten the rock that was
rent.
O victorious martyr, deliver those who
hasten to your water from various afflictions, and terrors and
dangers, and preserve all those who honor you in faith, in every evil
hour.
Your reliquary has become a harbinger
of divine sanctification, and a spring of healings, O Markella, in
which the island of Chios ever takes refuge, O much-suffering Martyr,
where is the rock that covers your sacred body.
Theotokion.
You are honored more than all the
Seraphim and Cherubim and the powers above, the martyrs and the
righteous, and all the Saints, the Prophets, the Apostles, the
Hierarchs, and the Patriarchs, O Mother of Christ God.
Ode VIII
Protect from heaven ceaselessly, in
ever hour, those who hasten to your holy Church, where you struggled
and the rock was rent.
Being enriched with your intercessions
from heaven, O martyr, and the healings that you grant through your
water, heal me at the end, I cry to you.
Heal my all-wretched soul, O Bride of
the Lord, along with the body, making it a temple of Christ God, your
Bridegroom.
Theotokion.
Drive away all evils and difficulties
and corrupting trials, O Virgin, by the power of your divine
intercessions.
Ode IX
Deliver, O martyr, from all dangers,
enemies invisible and bodily, and from every evil, those who take
refuge in you.
Kneel before the throne of the Trinity,
and deliver me from all evils, as you were granted boldness, O
Markella, at the Divine throne.
Angels above praise and join chorus,
and join with the rejoicing of those here. Look down from heaven, O
Markella, on those who honor you.
Theotokion.
Makarios of Corinth, with Nikodemos,
came before the rock which covered you, and later the divine
Nektarios came. Through the All-pure Theotokos, cover us, O
Markella.
It is truly right to bless you the
Theotokos...
Followed by the rest of the Megalynaria
to the Theotokos. Then the Trisagion, followed by the
Apolytikion of the Saint. The Priest then says the ektenis, and
commemorates those on behalf of whom the Paraklesis is offered,
followed by the Apolysis, and then the final hymns to the Theotokos
in the Second Tone:
All those whom you protect, O Good
One...
For those in great sorrow you are
joy...
Lady, do you receive...
My numerous hopes are placed...
The Priest: Through the prayers of our
Holy Fathers...
St. Markella of Chios, the Virgin Martyr (http://1.bp.blogspot.com/-pCmL-_Gy9zQ/TioFersqkKI/AAAAAAAAIZg/lK4H0Y-wuxQ/s1600/DSC03836.JPG)
Prayer at the partaking of the Holy
Water of St. Markella
O spotless bride of the Lord, Markella,
as another spring of Siloam, your Bridegroom showed forth the rock
that was rent and received your Holy Relic, which gladdened God, and
those who approach this with faith are saved. Here it is not the
first one who is healed, but all are. An angel does not come to trouble
the waters, but it is your presence. Also heal, therefore, my soul
and body, who have come last instead of first, through fear of
offenses (thrice). You, therefore, O all-blessed Markella, who
appear as an awesome sight to behold, in compassion grant us to drink of
the water from your spring, we who are approaching death, and lift us
out through your hand by this water. For you again said to the woman:
"I sent you your healing", and the next day, through your water, she received
deliverance of her affliction.
In this water have holy hands baptized.
In this water, holy people, both known and unknown, have been
confirmed in the faith. With this water, the holy Nikephoros of Chios
was anointed in fear. Of this water, Makarios of Corinth partook with
reverence. With this water, Nektarios of Aegina, who taught in Chios,
protected himself with fervor. With this water, so many saints have
been healed, and so many of the faithful have been delivered from
sicknessess! Heal me also, therefore, O Champion, of the wounds of my
soul and body, O wonderworker Markella, by the partaking of your
water (thrice).
This water springs forth from your
Precious Relic, and those who pray here with fervent faith are also
warmed. This water has become like the Jordan on Chios. This water
has been shown as the spring of Moses on Chios. This water is a
divine gift from above, and a great treasure. This spring is not a
mere spring of water, but a spring freely pouring forth wonders and
grace, through your intercessions, O comely Markella, to Christ, to
Whom belongs the dominion unto the ages.
Drowning in the abyss of ignorance, O
martyr,
Deliver me who pray to you,And speedily show me
The riches of your intercessions.
Prayer to St. Markella
(http://www.analogion.com/psaltologion/George_Sepkas/akolouthia_agias_markelis.pdf)
St. Markella the Virgin Martyr of Chios (http://vatopaidi.files.wordpress.com/2010/07/agia_markella-ceb1.jpg?w=780)
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Friday, July 13, 2012
What Orthodox Iconography Is, by Photios Kontoglou
The Holy Transfiguration of Christ, through the hand of Photios Kontoglou (+July 13, 1965) (http://www.hellenicnews.com/media/k2/items/cache/47b9371a5ec847a6416d19e09506ac86_XL.jpg)
What Orthodox Iconography Is, by Photios Kontoglou
The religion of Christ is the revelation, by Him, of the truth. And this truth is the knowledge of the true God and of the spiritual world. But the spiritual world is not what men used to—and still do—call "spiritual."
Christ calls His religion "new wine" and "bread that cometh down from Heaven." The Apostle Paul says, "Therefore, if any man be in Christ, he is a new creation. The old things have passed away: behold, all things have become new."In a religion like this, one that makes the believer into a "new man," everything is "new." So, too, the art that gradually took form out of the spirit of this religion, and which it invented to express its Mystery, is a "new" art, one not like any other, just as the religion of Christ is not like any other, in spite of what some may say who have eyes only for certain meaningless externals.
The architecture of this religion, its music, its painting, its sacred poetry, insofar as they make use of material media, nourish the souls of the faithful with spirit. The works produced in these media are like steps that lead them from earth up to heaven, from this earthly and temporary state to that which is heavenly and eternal: This takes place so far as is possible with human nature.
For this reason, the arts of the Church are anagogical, that is, they elevate natural phenomena and submit them to "the beautiful transformation." They are also called "liturgical" arts, because through them man tastes the essence of the liturgy by which God is worshipped and through which man becomes like unto the Heavenly Hosts and perceives immortal life.
Ecclesiastical liturgical painting, the painting of worship, took its form above all from Byzantium, where it remained the mystical Ark of Christ’s religion and was called hagiographia or sacred painting. As with the other arts of the Church, the purpose of hagiographia is not to give pleasure to our carnal sense of sight, but to transform it into a spiritual sense, so that in the visible things of this world we may see what surpasses this world.
Hence this art is not theatrically illusionistic. Illusionistic art came into being in Italy during the so-called Renaissance, because this art was the expression of a Christianity which, deformed by philosophy, had become a materialistic, worldly form of knowledge, and of the Western Church, which had become a worldly system. And just as theology followed along behind the philosophy of the ancients—so, too, the painting which expressed this theology followed along behind the art of the ancient idolators. The period is well named Renaissance, since, to tell the truth, it was no more than a rebirth of the ancient carnal mode of thought that had been the pagan world’s.
But just as those theologians were wading around in the slimy swamp waters of philosophy, and were in no position to taste and understand the clear fresh water of the Gospel, "drawn up to life eternal," so, too, the painters who brought about the Renaissance were in no position to understand the mystical profundity of Eastern liturgical iconography, the sacred art of Byzantium. And just as the theologians thought that they could perfect Christ’s religion with philosophy, since for them it seemed too simple, they being in no position to penetrate into the depths of that divine simplicity: just so, the painters thought that they were perfecting liturgical art, more simply called Byzantine, by making it "more natural."
So they set to work, copying what was natural—faces, clothes, buildings, landscapes, all as they appear naturally—making an iconography with the same rationalism that the theologians wanted to make theology with. But the kind of theology you can get out of rationalism is exactly the kind of religious iconography you can get out of copying nature.
This is why their works have no Mystery, nor any real spiritual character. You understand that you have before you some men masquerading as saints—not real saints. Look at the various pictures of the Mother of God. "Madonnas" who pose hypocritically, and those in tears, weeping, which are even falser yet! Corpses and idols for shallow men! Our people, who for centuries have received a great and profound nurture from Christ’s religion, even though outwardly they seem uneducated, call a woman who pretends to be respectable but who is really not, a Frankopanayhia, a "Frankish Virgin," thus making a clear distinction between the "Frankish Virgin" and the true Virgin, the Mother of Christ our God, the austere Odogitria, Her "more precious than the Cherubim, and beyond compare more glorious than the Seraphim". In other words, in the simplest way possible they make a neat, sharp distinction between the art of the world and the art belonging to worship.
Western religious painters who wanted to depict the supernatural visions of religion took as models certain natural phenomena—clouds, sunsets, the moon, the sun with its beams. With these they tried to portray the heavenly glory and the world of immortality, calling certain things "spiritual" which are merely sentimental, emotional, not spiritual at all.
In vain, however. Because the blessedness of the other life is not a continuation of the emotional happiness of this world, neither does it have any relation to the satisfaction the senses enjoy in this life. The Apostle Paul, talking about the good things of the blessedness to come, says that they are such that "eye hath not seen, and ear hath not heard, neither have entered into the heart of man."
How, then, can that world, which lies beyond everything a man can grasp with his senses—how can that world be portrayed by an art that is "natural" and that appeals to the senses? How can you paint "what surpasses nature and surpasses sense"?
Certainly, man will take elements from the perceptible world, "for the senses’ sake," but to be able to express "what surpasses sense" he must dematerialize these elements, he must lift them to a higher plane, he must transmute them from what is carnal into what is spiritual, just as faith transmutes man’s feelings, making them, from carnal, into spiritual. "I saw," says St. John of the Ladder, "some men given over with passion to carnal love, and when they received the Light and took the way of Christ, this fierce carnal passion was changed inside them, with divine grace. into a great love for the Lord."
Thus, even the material elements which Byzantine iconography took from the world of sense were supernaturally transmuted into spiritualities, and since they had passed through the pure soul of a man who lived according to Christ, like gold through a refiner’s fire, they express, as far as is possible for a man who wears a material body, that which the Apostle Paul spoke of, "which eye hath not seen, neither hath entered into the heart of man."
The beauty of liturgical art is not a carnal beauty, but a spiritual beauty. That is why whoever judges this art by worldly standards says that the figures in Byzantine sacred painting are ugly and repellent, while for one of the faithful they possess the beauty of the spirit, which is called "the beautiful transformation."
The Apostle Paul says. "We (who preach the Gospel and live according to Christ ) are ... a sweet savour of Christ unto them that are saved and unto them that perish. Unto them that have within them the small of death (of flesh), we smell of death; and unto them that have within them the smell of life, we smell of life."
And the blessed and hallowed St. John of the Ladder says, "There was an ascetic who, whenever he happened to see a beautiful person, whether man or woman, would glorify the Creator of that person with all his heart, and from a mere glance his love for God would spring afresh and he would pour out on his account a fountain of tears. And one marveled, seeing this happen, that for this man what would cause the soul of another to stink had become a reason for crowns and an ascent above nature. Whoever perceives beauty in this fashion is already incorruptible, even before the dead shall rise in the common Resurrection,"
"Be ye not conformed to this world, but be ye transformed by the renewing of your mind . . ." (Rom. xii. 2)
From Word Magazine
Publication of the Antiochian Orthodox Christian Archdiocese of North America
September 1964
pp. 5-6
Publication of the Antiochian Orthodox Christian Archdiocese of North America
September 1964
pp. 5-6
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Labels:
Holy Icons,
Orthodoxy,
Photios Kontoglou,
The East,
The Renaissance,
The West
St. Paisios on the death of children
St. Paisios of the Holy Mountain (+July 12, 1994) (source)
St. Paisios on the death of children (amateur translation)
God arranges things correspondingly.
When I hear of the death of some youth, I mourn, but I mourn as a man. Because, if we examine things more deeply, we see that,
the older someone gets, the greater struggle he has, and the more
sins he adds. Especially when he is wordly, as the years pass by,
instead of his spiritual state improving, it gets worse with cares of
life, with injustices, etc. Because of this, it is more triumphant
when God takes a youth.
-Elder, why does God allow so many
young people to die?
No one has a say with God when he will
die. God takes each person in the best instant of his life, in a
special way, for him to give up his soul. If He sees that someone
will become better, He allows him to live. If, however, He sees that
he will become worse, He takes him, in order to save him. There are
some further who have a sinful life, but have the attitude to do
good, and He takes them near Him, before they are allowed to do it,
because He knows that they would do good, if only He would give them
the chance. It is as if He tells them: “Don't tire yourself; your
good intentions suffice.” With others, because they are very good,
He decides to take them near Him, because Paradise requires flower buds.
Naturally, it is difficult for parents
and relatives to understand this. They see that a small child dies,
that Christ took a little angel, and the parents cry and wail, while
they should be joyful, because, do they know what would happen if he
grew older? Would he have been able to have been saved? When we left
Asia Minor by boat in 1924 to come to Greece, I was a baby. The boat
was full of refugees, and, as my mother had me in swaddling clothes,
a sailor trampled on top of me. My mother thought that I had died and
began to cry. A fellow villager of ours opened the swaddling clothes,
and confirmed that I had not been hurt at all. If I had died then, I
surely would have gone to Paradise. Now that I am so old, and
[though] I have done so much asceticism, I am not sure that I will go
to Paradise.
But parents can also be helped by the
death of children. They should know that, from that instant, they
have an intercessor in Paradise. When they die, their children will
come with the six-winged angels to the gate of Paradise to greet
their soul. This is not a small matter! To small children who were
further burdened here by sicknesses or by some disability, Christ
will say: “Come to Paradise, and receive the greatest portion.”
And then they will tell Him: “It is beautiful here, our Christ, but
we want our mommy to be near us.” And Christ will hear them and
save the mother also in some manner.
Of course, mothers should not reach the
other extreme. Some mothers believe that their children who died became
Saints, and they fall into error. One mother wanted me to give me
something from her child who died as a blessing, because she believed
that he became a Saint. “Is it blessed,” she asked me, “for me
to give away his things?” “No,” I told her, “it is better to
not give them away.” One other had attached a photograph of her
child who had been killed by the Germans to the Crucified One on the
evening of Holy Friday, and said: “And my child suffered like
Christ.” The women who were sitting around passing the night by the
Crucified One let her go, so that she would not be wounded. What
could they say? She was [already] wounded.
(source)
Christ an the Theotokos with children: "Let the children come to me..." (source)
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
Labels:
Children,
Death,
Disability,
Illness,
St. Paisios of the Holy Mountain
Sunday, July 1, 2012
Selected hymns to St. Sophia the New of Kleisoura
St. Sophia the New of Kleisoura - Commemorated May 6 (http://vatopaidi.files.wordpress.com/2011/11/agia-sofia-kleisouras-02.jpg?w=780)
In honor of the official Patriarchal numbering among the Saints of St. Sophia the New (7/1/12), I post several hymns to the "Ascetic of the Panagia" below. For pictures from the recent visit of Patriarch Bartholomew to Kastoria and the Monastery of Kleisoura, see: http://www.romfea.gr/epikairotita/13044-patriarxiki-theia-litourgia-agiokatataxi-osias-sofias, http://www.romfea.gr/epikairotita/13048-2012-07-01-16-08-12. For the life of st. Sophia, see: http://full-of-grace-and-truth.blogspot.com/2011/11/st-sophia-righteous-ascetic-of-panagia.html. May she intercede for us all!
Selected hymns to St. Sophia the New of Kleisoura (amateur translations below)
Apolytikion in the Third Tone (amateur translations below)
O blessed mother Sophia, you became wise, and the adornment of the Mother of God, and you lived your life in the Monastery ascetically, from which have spread the praise of your struggles, striking the ranks of the demons. And as you stand as an intercessor before Christ, do not neglect those who honor you with fervor.
Kontakion in the Fourth Tone
You became a treasury of Divine wisdom and all-consuming fear [of God], O mother Sophia, through your motherly intercessions, O blessed one, you offer to all the richness of grace.
Megalynarion
Being made spiritually wise, O mother, you passed the whole of your life in utter patience, and now you are made to dwell in the beauty of your Bridegroom, in His bridal chamber.
Doxastikon of the Stichera in the
Plagal of the Second Tone
Bearing the fear of God in your heart,
which makes men wise, He guided your steps in fulfilling the divine
commandments, O Sophia, most-radiant vessel of election, for you
loved the Lord above all, and your neighbor along with Him, serving
each of those whom you saw with pleasing words and deeds. You
therefore gladdened God and men through your asceticism, and your
words of consolation, and you were made worthy of the endless joy of
the heavens, of which may we who bless you, be made worthy to
partake.
Doxastikon of the Aposticha in the
Plagal of the Fourth Tone
Rejoice in the Lord, O enclosed
monastery of Kleisoura, for you possess an intercessor, who recently
dwelt in you, the Ascetical Mother Sophia, the heavenly-minded one.
As we venerate the container of her all-holy relics, which you
protect as an all-precious joy in your arms, we cry out in
contrition: O refuge of the faithful in storms, and free healer of
sicknessess, hasten to deliver your monastery in dangers, and all
your entreaters, as a speedy protector of all, and a fervent
intercessor towards the Lord.
St. Sophia of Kleisoura (source)
Additional Kontakion in the Plagal of
the Fourth Tone
She who struggled in asceticism above
nature in Kleisoura, and endured the frost as one without flesh,
remaining in the courtyard of this Monastery, passing the nights of
her life in reading and prayer, let us praise the divine Sophia, and
cry out with fervor: Hail, O great Ascetic
Oikos
Angels beholding your spotless
asceticism, were amazed, O godly-minded Sophia, and the choirs of the
faithful of Macedonia together with the people of Pontos wonder at
your humility and nepsis, O Mother, and cry out to you in contrition:
Hail, teacher of repentance,
Hail, projector of chastity.
Hail, dweller of the Monastery of
Kleisoura,
Hail, most-radiant lamp of divine
grace.
Hail, lighthouse of simplicity, and
spotless life,
Hail, lamp of humility, and prayer of
the heart.
Hail, vessel of the wisdom of God
adorned with gold,
Hail, type of His sympathy.
Hail, protection against fleshly
desires,
Hail, container of the love of Christ.
Hail, she who had no place to lay her
head of earth,
Hail, spring, pouring forth grace.
Hail, O great Ascetic.
Synaxarion
On the sixth of this month (May), the
Memory of our Righteous and God-bearing Mother Sophia, who lived in
asceticism recently in the Monastery of Panagia of Kleisoura, in a
God-loving manner.
Verses
You were made wise by grace, O divine
Sophia,
Sophia recently struggled in asceticism
in Kleisoura.
Doxastikon of the Praises in the Plagal
of the First Tone
She who was bent over as an Ascetic in
Kleisoura, but was straight as a cypress in godly wisdom, Sophia who
is worthy to be praised, let us bless with boldness, for she put off
the evil burden, and her soul then approached the ramparts of heaven,
where she ever offers glory to Christ. Therefore, having grown to a
height in virtue that cannot be seen, she was made worthy to partake
of the food from the tree of life, of which she entreats Christ that
we also partake, in the eternal blessedness.
Taken from the full service to the Saint in Greek here: http://voutsinasilias.blogspot.com/2012/05/6.html.
St. Sophia the New Ascetic of Kleisoura (https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh4fJ9oZ-kN8Vs9BA8O5SCR6EYWaW0Ptgcop4sjBseISUIgiaP49U7Vc2uvCBJCHcJqtQs5v4gjRGAHhfe5KprKzNaADfoL4BkTh0MYe9DOEb-uClHdPpwxEilx6ujERURbbpii4X-z8hg/s1600/%CE%9F%CF%83%CE%AF%CE%B1+%CE%A3%CE%BF%CF%86%CE%AF%CE%B1.jpg)
Through the prayers of our Holy Fathers, Lord Jesus Christ our God, have mercy on us and save us! Amen!
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