Crucea.ro

„Toţi pe buze-având virtute, iar în ei monedă calpă,
Chintesenţă de mizerii de la creştet până-n talpă.”
(Mihai Eminescu, „Scrisoarea III”)

Într-o societate în care „scopul scuză mijloacele”, iar poruncile dumnezeieşti sunt necinstite; nu e de mirare că oamenii se întrec în a se sminti şi a se împiedica unii pe alţii, reeducându-se reciproc, spre a deveni supuşi fideli împărăţiei viitoare a lui Antihrist. Într-un veac la care chiar şi zidirea necuvântătoare strigă împotriva omului strivit sub dărâmăturile acestui uriaş dezastru al al minciunii satanice şi prins în mreaja propriilor patimi şi minciuni, ce-l despart de Dumnezeu, transformându-l într-un chip al căderii, va veni dreapta judecată a lui Dumnezeu şi „îndată se va aprinde mânia Domnului şi iuţimea Lui asupra unor astfel de oameni şi va cădea asupra lor tot blestemul legământului (…) şi va şterge Domnul numele lor de sub cer” (Deuteronom 29, 20).
Războaiele se duc deja pe două fronturi. Din afară, suntem făcuţi să credem că moartea este viaţă; nimicul este esenţial; nebunia sau viclenia sunt înţelepciune, iar feluritele desfrâuri cu care suntem asaltaţi încă din pruncie sunt adevărate virtuţi şi calităţi. Slava deşartă, setea de avuţii, curvia şi deznădăjdea sunt ridicate la cinstea de idoli, iar lumea a devenit, în parte, capiştea lor. Din interior, parcă mai mult decât oricând, suntem luptaţi de indiferenţă, răceală şi lipsă de dragoste către cele sfinte, mergând până într-acolo că din noi dispare până şi înclinaţia înnăscută spre ceea ce este frumos şi nobil. Oamenii acestui veac – chiar şi dintre cei credincioşi – nu mai au râvna de a căuta mângâierea şi tămăduirea dăruită de Biserica lui Dumnezeu. Pe ruinele fostului edificiu nobil, ce purta numele de om aflat într-o comuniune perfectă cu Ziditorul său, se înalţă astăzi capiştea lui Antihrist.

„Toate păcatele se vor ierta fiilor oamenilor (…) iar cine va huli împrotiva Sfântului Duh, nu are iertare în veac” (Marcu 3, 28-29)            Nimic din toate acestea nu este la voia întâmplării. Sfârşitul veacurilor este grăbit de păcatele strigătoare la cer ale oamenilor, ce au depăşit cu mult păcatele Sodomei şi Gomorei, pentru care Dumnezeu a pogorât foc din cer. „Staţi tari în libertatea cu care Hristos ne-a făcut liberi şi nu vă prindeţi iarăşi în jugul robiei” (Galateni 5, 1) sfătuieşte Sfântul Apostol Pavel. „Dacă veţi rămâne în cuvântul Meu, sunteţi cu adevărat ucenici ai Mei şi veţi cunoaşte adevărul, iar adevărul vă va face liberi (…). Deci, dacă Fiul vă va face liberi, liberi veţi fi într-adevăr” (Ioan 8, 31-32; 36). Tâlcuind puţin cele de mai sus, vedem din ce cauză libertatea noastră s-a transformat acum într-o robie pe care o acceptăm fără împotrivire. Sfârşitul libertăţii umane vine odată cu sfârşitul credinţei în Dumnezeu, chiar dacă, din obişnuinţă seacă, superstiţie sau din făţărnicie, continuăm să Îl mai propovăduim cu buzele: „Poporul acesta Mă cinsteşte cu buzele, dar inima lor este departe de Mine” (Matei 15, 8).
„Între Dumnezeu şi om există cea mai mare înrudire” spune Sfântul Macarie Egipteanul, prin faptul că am primit o zidire după chipul lui Dumnezeu, rămânând ca fiecare dintre noi să dobândească şi asemănarea cu Dumnezeu, prin lucrarea virtuţilor morale, prin credinţa dreptslăvitoare şi respectarea poruncilor dumnezeieşti. În acest sens, Sfântul Vasilie cel Mare spune că „omul este o făptură care a primit poruncă să devină dumnezeu”, adică „chip al Chipului” (eikon Eikonos). Deci, omul are un destin hristologic, întrucât îşi are originea în Hristos, Care este de o fiinţă cu Dumnezeu-Tatăl, lucru despre care şi Sfântul Apostol Pavel mărturiseşte, spunând: „Suindu-Se la înălţime robit-a robime şi a dat Daruri oamenilor” (Efeseni 4, 8). Cu adevărat, „suindu-Se la înălţime” Iisus Hristos – ca Fiu al lui Dumnezeu, a robit mulţimea duhurilor rele, a robit pe slujitorii satanei „şi a prins pre balaur, pre şarpele cel vechi, care este diavol şi satana, şi l-a legat pre el” (Apocalipsa 20, 2). Însă pe măsură ce numele lui Dumnezeu se necinsteşte şi se huleşte printre oameni, şi Dumnezeu ridică „daruri oamenilor”, adică le ridică libertatea şi harismele primite de la Duhul Sfânt. Paharul mâniei dumnezeieşti se umple, soseşte vremea secerişului, când lucrătorii gliei, adică sfinţii Îngeri vor alege zizaniile (adică neghinele) de spicele roditoare, trimiţând pe cei drepţi la loc de odihnă şi pe cei păcătoşi în focul cel veşnic, iar proorociile Apocalipsei se plinesc: „vai celor ce locuiesc pământul şi marea, că s-a pogorât diavolul la voi având mânie mare, ştiind că puţină vreme are” (Apocalipsă 12, 12).

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Sf. Ioan Gura de Aur: Omilia despre profetul Iona si despre post

Fost-a cuvantul Domnului catre Iona: „Scoala-te si mergi la Ninive, cetatea cea mare” (Iona l, 1-2). Dar ce trebuia el sa vesteasca acolo? El trebuia sa strige: „inca trei zile si Ninive se va prapadi” (Iona 3, 4). Dar pentru ce, o Dumnezeule, poruncesti sa se vesteasca mai inainte nenorocirea pe care voiesti sa o trimiti ? Raspunsul lui Dumnezeu este: „Tocmai ca sa nu fac ceea ce am poruncit sa se vesteasca”. Pentru aceea Dumnezeu ne-a amenintat si cu iadul, pentru ca sa nu ne arunce in iad. El zice catre noi cam asa: „Teme-te de cuvintele Mele, si nu vei tremura de faptele Mele”.
Insa pentru ce oare hotaraste El un termen asa de scurt de iertare ? Pentru ca tu sa cunosti fapta cea buna a ninivitenilor, care in asa de putine zile s-au pocait de asa de multe pacate si le-au starpit. Totodata, trebuie sa te minunezi de indurarea lui Dumnezeu, careia i-a fost de ajuns o pocainta atat de scurta pentru atat de multe pacate; de aceea tu nu trebuie sa cazi in deznadejduire, macar de ai fi savarsit mii de pacate. Precum un om lenes si delasator, care, desi are timp de pocainta, totusi nu savarseste nimic insemnat, ci din usuratatea mintii, intarzie de a se impaca cu Dumnezeu; pe cand dimpotriva, cel ravnitor si dispus la pocainta, in timp scurt poate face indestulare pentru pacatele multor ani.
Nu s-a lepadat oare Petru de Domnul de trei ori ? Si a treia oara n-a facut el oare aceasta cu juramant ? Nu s-a temut el oare de vorbele unei slujnice nebagate in seama ? Si ce ? Avut-a el oare trebuinta de multi ani spre a se pocai ? Nicidecum, ci intr-o noapte a cazut si iarasi s-a ridicat, intr-o noapte s-a imbolnavit si iarasi s-a insanatosit. Dar cum s-a facut aceasta ? El a plans si s-a. vaitat, si nu in chip obisnuit, ci plin de ravna si de seriozitate. De aceea Evanghelistul nu zice numai: ,,a plans”, ci: „a plans cu amar” (Mt. 26, 75).

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“Those who do not keep the fasts are not Christians no matter what they call themselves.“

St. Seraphim of Sarov

TEXTS FROM OUR HOLY ORTHODOX FATHERS ON FASTING

There is both a physical and a spiritual fast. In the physical fast the body
abstains from food and drink. In the spiritual fast, the faster abstains from
evil intentions, words and deeds. One who truly fasts abstains from anger, rage,
malice, and vengeance. One who truly fasts abstains from idle and foul talk,
empty rhetoric, slander, condemnation, flattery, lying and all manner of
spiteful talk. In a word, a real faster is one who withdraws from all evil.

As much as you subtract from the body, so much will you add to the strength of
the soul.
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The Ecumenists that are supposed to replace the true Esphigmenites once they will be evacuated from their monastery are sporting a website and even a facebook account, showing a tremendous interest in reshaping the truth. Here’s a piece of info from their, uhm… blog:

Based on a decision taken by the Holy Community of Mount Alhos, our Holy Monastery is once again returning to the road of ecclesiastical and customary union with the Holy Mountain under the help of God and the providence of the Most Holy Theotokos who ceaselessly looks after the care and the course of Her garden. Thus, our humble brotherhood has been asked and granted the awesome task of the reopening of the Monastery of Esphigmenou. We are assuming this copious task having full knowledge of the great sense of duty attached to it and also ready, with the Grace of God, to face all of the existing and upcoming needs. We have already taken the necessary steps to gradually proceed with the complete restoration of all the Monastery’s functions constantly beseeching God to guide and enlighten us throughout this process. It is well renowned that the central building of the Monastery complex is currently under the control of a group of men. These individuals are erroneously portraying themselves as the sole defenders of Orthodox Dogmas and consider the rest of the monks of Mount Athos and Orthodox Christians to be of false faith. To all our brothers and sisters who are concerned about the whereabouts of the Monastery of Esphigmenou and in particular its main building, we would like to report that it is currently under nobody’s command. Neither the Holy Mountain nor the Greek Government has been able to approach the Monastery. Thus, they have been unable to exercise their supervision on matters of affairs they are responsible.We are calling upon everybody asking them to rise to the occasion, remain vigilant of the possible dangers, and take a stand on this decisive matter.
The abbot of the Monastery of Esphigmenou
+Archim. Chrysostomos
and my brothers in Christ with me.

Συν Θεω και με την βοήθεια της Κυρίας Θεοτόκου που μεριμνά για το περιβόλι της, η Ιερά Μονή Εσφιγμένου επανήλθε ήδη στην όδό της εκκλησιαστικής και θεσμικής ενότητας του Αγίου Όρους με απόφαση της Ιεράς Κοινότητας, η οποία επεφόρτισε την ταπεινή αδελφότητά μας με το βάρος της επαναλειτουργίας της Μονής. Αναλάβαμε το επίμοχθο τούτο έργον εν πλήρει συναισθήσει της μεγάλης ευθύνης, έτοιμοι να αντιμετωπίσουμε με τη βοήθεια του Θεού όλες τις ανάγκες. Ήδη βαθμηδόν προχωρούμε στην πλήρη αποκατάσταση της λειτουργίας της Μονής παρακαλούντες τον Θεό να μας κατευθύνει και να μας φωτίζει. Ως γνωστόν το κεντρικό κτιριακό συγκρότημα της Μονής βρίσκεται στην κατοχή ανθρώπων που προβάλλουν αφελώς τους εαυτούς τους ως τους μόνους υπερασπιστές των ορθοδόξων δογμάτων και θεωρούν όλους εμάς τους αγιορείτες και όλους τους ορθοδόξους χριστιανούς σαν κακοδόξους. Σήμερα αγαπητοί αδελφοί, όσοι αγωνιάτε για τη Μονή Εσφιγμένου, το κεντρικό συγκρότημά της βρίσκεται απολύτως εκτός οποιουδήποτε ελέγχου. Ούτε το Άγιον Όρος, ούτε η Ελληνική Πολιτεία μπορούν να πλησιάσουν για να ασκήσουν εποπτεία και έλεγχο σε οποιονδήποτε τομέα της ευθύνης τους. Ποιούμε έκκληση προς πάντας να αρθούν στο ύψος των περιστάσεων, να αντιληφθούν τους κινδύνους και να τοποθετηθεί ο καθένας υπεύθυνα έναντι του μεγάλου αυτού ζητήματος.
Ο Καθηγούμενος της Ιεράς Μονής Εσφιγμένου
+Αρχιμανδρίτης. Χρυσόστομος
και οι συν εμοί εν Χριστώ αδελφοί.

Acesta e un comunicat al pro-Bartolomeitilor athoniti care vor inlocui obstea de drept a minastirii Esfigmenu, dupa ce aceasta va fi evacuata.

Με τους φετινούς «Πρωταγωνιστές» του ο δημοσιογράφος Σταύρος Θεοδωράκης κατάφερε να κάνει τη διαφορά. Πριν από λίγες ημέρες κατόρθωσε κάτι πολύ δύσκολο: να καταγράψει τη μαγεία του Αγίου Όρους και …
Με τους φετινούς «Πρωταγωνιστές» του ο δημοσιογράφος Σταύρος Θεοδωράκης κατάφερε να κάνει τη διαφορά. Πριν από λίγες ημέρες κατόρθωσε κάτι πολύ δύσκολο: να καταγράψει τη μαγεία του Αγίου Όρους και να «σπάσει» μερικές από τις απαγορεύσεις του. Ο Σταύρος Θεοδωράκης ταξίδεψε τρεις μέρες στη χερσόνησο του Άθω για να καταγράψει τη ζωή και τις συνήθειες ενός άλλου κόσμου. Η κάμερα της εκπομπής εισέβαλε στα κελιά των μοναχών, αποτύπωσε τις αγιορείτικες ασκητικές μορφές και παρακολούθησε τελετουργικά βγαλμένα μέσα από τη μακραίωνη παράδοση. Ο δημοσιογράφος περιηγήθηκε στην απαγορευμένη για τις γυναίκες περιοχή, μίλησε με μοναχούς και άκουσε τους θρύλους που κρατάνε εκατοντάδες χρόνια στα ιερά αυτά μέρη.

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The Sunday of the Dread Judgment, Cheese Fare Sunday, 1956

Today is the Sunday of the Dread Judgment, and so it is natural for us
to speak of the Dread Judgment and the signs of the end of the world.
No one knows that day: only God knows it, but the signs of its
approach are given in the Gospels and the Revelations (Apocalypse) of
Saint John the Theologian. For the most part, Revelations speaks
symbolically and cryptically of the events of the end of the world and
of the Dread Judgment, but the Holy Fathers have explained them, and
there is the pure authentic Tradition of the Church that also tells us
the signs of the approach of the end of the world and the Dread
Judgment. Before the end of life on earth there will be confusion,
wars, civil strife, hunger, and earthquakes. People will suffer from
fear; their hearts will fail from awaiting disasters. There will be
neither spiritual life nor the joy of being alive, but a tortuous
state of falling away from life. The falling away will not be from
spiritual life only, but also from faith. The Son of Man, when He
comes : will He find faith on the earth? People will become proud and
ungrateful, refuting the Law of God. Together with a falling away from
spiritual life there will also be a diminishing of moral life. Good
will be exhausted and evil will grow. It is about this time that the
holy Apostle John the Theologian speaks in his divinely inspired work,
the Apocalypse. He himself says that he was “in the spirit” meaning
that the Holy Spirit Itself was in him when the fate of the Church and
the world was revealed to him in various symbols. That is why this is
a Divine Revelation. He presents the fate of the Church in the image
of a woman who hides in the wilderness during these times. She is not
obvious in life. This is happening now in Russia.

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Jerusalemites chafe as Russians resume control of Sergei Courtyard
By Nir Hasson, Haaretz

After more than 100 years, the Russians have returned to Sergei Courtyard. Senior members of the Russian parliament and Eastern Orthodox Church have begun arriving at the site to begin renovation work as the structure reverts from Israeli to Russian control.

The renovations have been fiercely criticized by organizations whose offices are located in the building, as well as by the Jerusalem Municipality.

The site was constructed in 1890 for the benefit of pilgrims from czarist Russia, and for years was one of the city’s most lavish lodgings for pilgrims and aristocrats. Following World War I, it passed to the hands of British Mandate authorities, and then to Israel.

In recent years the Kremlin has demanded its return, claiming it was acquired illegally. In October Prime Minister Ehud Olmert announced it would be returned as a goodwill gesture, following Knesset approval of the move and a High Court rejection of a petition against the transfer.

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Protopresbyter Alexander Schmemann
The Liturgical Structure of Lent

To understand the various liturgical particularities of the Lenten period, we must remember that they express and convey to us the spiritual meaning of Lent and are related to the central idea of Lent, to its function in the liturgical life of the Church. It is the idea of repentance. In the teaching of the Orthodox Church however, repentance means much more than a mere enumeration of sins and transgressions to the priest. Confession and absolution are but the result, the fruit, the “climax” of true repentance. And, before this result can be reached, become truly valid and meaningful, one must make a spiritual effort, go through a long period of preparation and purification. Repentance, in the Orthodox acceptance of this word, means a deep, radical reevaluation of our whole life, of all our ideas, judgments, worries, mutual relations, etc. It applies not only to some “bad actions,” but to the whole of life, and is a Christian judgment passed on it, on its basic presuppositions. At every moment of our life, but especially during Lent, the Church invites us to concentrate our attention on the ultimate values and goals, to measure ourselves by the criteria of Christian teaching, to contemplate our existence in its relation to God. This is repentance and it consists therefore, before everything else, in the acquisition of the Spirit of repentance, i.e., of a special state of mind, a special disposition of our conscience and spiritual vision.

The Lenten worship is thus a school of repentance. It teaches us what is repentance and how to acquire the spirit of repentance. It prepares us for and leads us to the spiritual regeneration, without which “absolution” remains meaningless. It is, in short, both teaching about repentance and the way of repentance. And, since there can be no real Christian life without repentance, without this constant “reevaluation” of life, the Lenten worship is an essential part of the liturgical tradition of the Church. The neglect of it, its reduction to a few purely formal obligations and customs, the deformation of its basic rules constitute one of the major deficiencies of our Church life today. The aim of this article is to outline at least the most important structures of Lenten worship, and thus to help Orthodox Christians to recover a more Orthodox idea of Lent.

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