Pentecost, Holy Spirit Feast and Andrei Rublev’s Holy Trinity

Dear brothers and sisters, I am sure all/ most of you are familiar with Andrei Rublev’s Troitsa (Russian for Triune or Trinity). I have studied this icon in the past, this Trinitarian interpretation of Gen. 18:1-16, the episode in which “three men” visit Abraham and Sarah and promise them a son. Last week, however, I listened to a homily on Pentecost and the Holy Trinity in connection with this icon, and I discovered new insights which I was not familiar with.

This icon hails from the summit of a more-than-thousand-year-old iconographic tradition, yet what I found most moving and inspiring is its message, specifically the impact of the importance of the Holy Trinity on our daily lives, not as an object of abstract theological debate, but rather a referral to our living relationship with God the Father, God the Son, and God the Holy Spirit.

Let me explain, and let us open ourselves up and experience the reality that the Father, the Son, and the Holy Spirit are indeed real and insistently call us to participate in their loving communion.

1. The Trinity Is One

The Catechism 253 is clear in saying: The Trinity is One. We do not confess three Gods, but one God in three persons, the “consubstantial Trinity”. The divine persons do not share the one divinity among themselves but each of them is God whole and entire. In the words of the Fourth Lateran Council (1215), “Each of the persons is that supreme reality, viz., the divine substance, essence or nature.

Symbolizing the fact that the three divine persons are of equal essence, we see:

– All three angels are the same in form and size

– All three carry the same staves in their hands

– All three sit on the same type of throne

– Each figure is clothed in the same types of garments – chiton and himation – which are individually distinct.

– The characteristic tone of the garments works with a limited palette of colours: purple, pale green, and the one colour that is common to all three – an intense blue.

2. The divine persons are really distinct from one another

The Catechism continues in number 254 to explain: “The divine persons are really distinct from one another. God is one but not solitary.” “Father”, “Son”, “Holy Spirit” are not simply names designating modalities of the divine being, for they are really distinct from one another. They are distinct from one another in their relations of origin: “It is the Father who generates, the Son who is begotten, and the Holy Spirit who proceeds.” The divine Unity is Triune.

3. The Monarchy of the Father

While the traditional icons of this episode usually accentuated the central angel (the Son) through its frontal attitude and often its size, here Rublev does something different:

The central angel and the one on the right incline towards the one on the left and look towards it, while the one on the left looks towards the one on the right, giving the indication of the relationship between the three persons.

As such, it is the angel on the left that becomes the centre of the relationships. This follows the Oriental tradition, which considered the source of the unity and of the Godhead to be, not an essence lying behind the persons, but the person of the Father.

4. The Angel on the Left – The Father

When speaking of icons, in reality, one doesn’t say that he or she has “painted” an icon. They are “written” and “read”, going from left to right. Let’s now take a look at each individual angel, beginning on the left, and try to recognise the particular aspects. We can distinguish the angel on the left from the others, seeing that:

– He alone sits upright while the other two incline towards him.

– Seeing that the Father is still invisible for us, His form is almost completely veiled, allowing us to catch only a glimpse of the radiant blue (symbol of divinity) of His chiton. We can only hope to see him from “behind” through the beauty and wisdom of His creation, which is here represented by the mantle. The mantle bears royal colours: gold and red with a greenish reflection, symbol of life.

– Both hands bear a firm grip on his stave, which is pointed towards the earth. All authority of the heavens and the earth belongs to Him.

– The house, rising immediately behind him, points to the Father, for “in my Father’s house are many rooms” (Jn 14:2). It is also a symbol of hospitality, seeing that Abraham and Sarah were recompensed for the hospitality that they offered.

5. The Angel in the Middle – The Son

In the Icon, we can discover the following distinguishing characteristics of the son:

– He wears a dark purple chiton decorated with two stripes, one of which is visible – stripes worked with gold. The costly purple and gold represent his being the “anointed of God,” king and prophet in one. The reddish brown colour represents the earth and therefore his humanity and his martyrdom for all mankind. Christ is fully God and fully man.

– While the azure blue chiton of the Father is scarcely visible, that of the angel representing the Son is the prevailing colour. This is because it is Jesus the Son who has revealed his “glory” which he has as the “only-begotten of the Father”. The disciples have seen and touched this (Jn 1.14), and the mission of every disciple is to bear testimony of this fact.

– The tree that rises behind the Son is a symbol of both the Tree of Life (from Genesis) and the Wood of the Cross. On the Cross the Son transforms this tree of death into a tree of life whose fruits are passed on to us through our baptism in the Holy Spirit.

Let us always remember that we, too, are called to follow Christ along the paradoxical path of the cross that carries the sufferings of this world and allows this, through the Holy Spirit, to be transformed into new life.

6. The Angel on the Right – The Holy Spirit

The Holy Spirit’s personal being has been revealed; his countenance has not. The only thing we know about him is through his relationship to the Father and the Son.

– Like the Son, the Holy Spirit is inclined towards the Father, from whom he proceeds according to the teaching of the Bible (Jn 15:26).

– Like the Son, the chlamys is worn in such a way that leaves an arm free. Here, instead of the right arm, it is the left. Those follow the line of thinking proposed by St. Irenaeus who said that the Son and the Spirit are equally the two “hands” of the Father, through which he works everything.

– Like the Son, the heavenly azure blue is clearly seen.

– We also discover in his chlamys a pale green which, in Russia at least, is the liturgical colour of Pentecost. Here, the idea is that green represents new life in the Spirit, who is the “Giver of Life” and who transmits and transforms our lives through our baptism. We see this same pale green on the ground on which all three figures find themselves.

– Finally, behind the angel, we see a rock protruding. Like the Son and the Holy Spirit, the rock seems to be bowing down towards the authority and glory of the Father. We are invited to do the same.

– The rock can be understood as a symbol of earth, whose “face is renewed by the Spirit”. Earlier copies of the icon show that the rock was originally cracked, which would lead us to recall the rock that was split by Moses’ staff, causing living water to flow out (Ex 17.6).

– The rock/mountain is also a privileged place to encounter God. There, heaven and earth embrace one another as they did when Moses encountered God on the mountain. It is a place that is often difficult to reach, requiring a certain silence, asceticism, and renunciation of the daily comforts the world and its routines offer us. We all need to keep an eye out for these “mountains” in our lives.

7. Postures and Gestures

8. The Original Painting

Copyists and retouchers have made significant changes over the years. Originally, the Son’s hand was pointing towards the Holy Spirit, instead of the blessing gesture that we now see. …The Son’s right hand seemed to point at the chalice; yet, at the same time, it points beyond towards the Spirit.

The artist’s attention was thus more directed at the Spirit. This is confirmed by the Father’s posture and gesture as he is looking at the Spirit, to whom his right hand, raised in blessing, is directed. The Spirit also seems to corroborate this in the fact that he humbly bows his head before the Father. His right hand also seems to want to underline this movement.

Please note that the Holy Spirit also touches the table because he also comes to the world.

9. The Decisive Moment for our Salvation

This scene has often been interpreted to be the moment when the Father decided to send the Son, through the Holy Spirit, to save humanity (us).

As we see in the image below, it is the Father, who is at the origin of it all, who calls the Son and indicates the cup of sacrifice in the centre of the table. The Son comprehends the Father’s will (to become man’s bread of life) and accepts, bowing his head and blessing the cup.

The Holy Spirit, also known as the Comforter, the Paraklete, also accepts the will of the Father. He rests his hand on the table as he looks towards the Father, indicating his obedience to the Son (no one can call upon “Jesus Christ” without the Holy Spirit) and His trustful abandonment to the Father.

10. The Symbol of Sacrifice

With careful observation, one can note how the middle angel seems to be contained within the shape of a cup whose contours are formed by the other two angels. Similar to the reflection just mentioned, here we see how the act of salvation is one of the Holy Trinity. As the Filarete, metropolitan of Moscow, once commented in 1816:

“The cup, a point of convergence between the three, contains the mystery of love of the Father who crucifies, the love of the Son who is crucified, and the love of the Holy Spirit who triumphs with the force of the cross.”

While the three figures form a circle, it is not closed in on itself. It is a circle of communion which opens and offers space for another. While their gaze is aimed towards one another, the reversed perspective means the faces are, in a sense, facing the observer as well. As such, the spectator (that’s you and me) is invited and welcomed to participate as the fourth link in this mystical chain.

11. The Altar and the Eucharist

As we have just seen, in this Trinitarian circle of love, there is always space for another, and open space in which we are invited not only to observe but to participate.

At the centre of the encounter, there is a table/altar where we also see a small box/window. This space is where relics of the martyrs are deposited.

When asking ourselves how we are called to participate, here and now, the icon invites us to participate in the celebration of the Eucharist (the altar) and to live our lives as martyrs, as witnesses of the resurrection who, following the school of Jesus, are willing to give our lives for others and for the faith.

It is probably this last “detail” of the small box/ window where the martyrs’ relics are deposited that I find so amazing! What an invitation our Lord extends to each one of us! We are all invited to live our lives as martyrs! Glory to God for all things!

*

Cf. Gabriel Bunge, The Rublev Trinity; Garrett Johnson, St. Thomas Aquinas Parish, Manchester, for the images and the insights

Faith and Healing: Miracles at the Mikrokastro Monastery

Holy Monastery of the Dormition of the Theotokos, Mikrokastro: a beacon of faith and tradition, offering spiritual guidance, hospitality, and hope to the faithful from all over the world. It remains a living centre of Orthodox Christianity, linking past and present through devotion and heritage.

In the past, I have written several blog posts about this monastery and its blessed synodeia. This time I would like to focus on the miraculous icon of the Theotokos Panagia Eleousa, the Merciful Virgin, which possibly dates back to as early as 1200 (!), and is located in the iconostasis of the Katholikon. I would like to share with you three recent miracles of the Theotokos, shared with me during my recent monastery pilgrimage.

  1. During a very serious operation, a man died and began to watch outside his body, the agonising efforts of the doctors in the operating room, but also the ascent of his soul, accompanied by angels. He climbed the stairs with difficulty, but the angels always helped him on each step, until he reached the last one, and there, no matter how hard he tried, he could not climb it. He saw a brightly lit space in front of him, but he could not climb it. He begged the angels, but they told him that even they could not help him and that he should ask for the intercession of his patron saint. Indeed, he prayed to Saint Nektarios, who, however, also told him that he could not help him and that he had to implore the Virgin Mary. She then appeared and told him that he could not actually climb this last step, because he lacked the virtue of charity. However, through her intercession, she would give him a second chance to prepare himself properly. And the Virgin Mary performed her miracle, and he returned to life in front of the astonished eyes of his doctors. His wife had made a vow to the Virgin Mary with many tears to give her husband a second chance, so that he would not leave unprepared for the terrible test.
  2. Τhe miracle that follows is very similar to the previous one. It was again a case of a patient’s death during a very serious operation, and it was again a wife praying on her knees to the Virgin Mary, who heard her tama, her spiritual vow. However, it also has some differences. This husband arrived in front of a brightly lit plain, but he could not enter; a “wall” separated him. Also, he was not alone, but “outside” this plain, there were a multitude of people who were moaning, lamenting … This torment lasted for this particular man “many hours” and in the end he too was exhausted from waiting, fatigue, thirst! And he, too, began to cry. No matter how many prayers he said, they were not heard. At some point, the Virgin Mary appeared before him. He begged her to help him enter the bright plain, to give him a glass of water. And the Virgin Mary replied that he is not worthy not to enter this place of rest, but he is not worthy even for a glass of water! But because your wife begs me, I will give you a second chance to correct your life so that you can escape this place of torment. And indeed, the husband came back to life, shocked! The sister who told me about this miracle described to me that he himself came to the monastery with his wife to fulfil the vow to the Virgin Mary, and he still seemed shocked. The sister added to me that perhaps the most terrible thing in this story, but also in the previous one, was that these two men had spiritual fathers; they lived with the mysteries of the Church, yet they were not yet ready! Lord, have mercy!
  3. The third miracle is a little different. Here we have a husband praying, making a tama, and his wife being saved from death. She had been hospitalised for months without any hope, and while the doctors had given up, her husband begged the Virgin Mary to perform a miracle. One evening, exhausted from the hospital, he drove late at night all the way from Thessaloniki to Mikrokastro, over two hours, and found the door of the monastery open, because a vigil was being held. He entered the church and began to pray with tears to the miraculous icon of the Virgin Mary, and at some point, from exhaustion, he fell asleep inside the church. Then he saw what a dream he had. In the centre of the church, he saw the Virgin Mary sitting on a radiant throne with Her Son enthroned in Her arms and standing reverently on one side was the Archangel Gabriel and the Archangel Michael on the other side. The Virgin Mary then spoke to him, addressing him by his baptismal name, and told him not to worry about his wife; she would be fine. But the Theotokos asked him to fulfil his spiritual vow in the following way: to offer an icon of her to the monastery exactly as she had appeared to him. Then he woke up, and after thanking the Virgin Mary, he hurried back to the hospital to share the wonderful news with his wife. He found her indeed healed, healthy, and the morning medical tests also clinically proved to the astonished doctors that her health was now excellent! A miracle had occurred, and she had been healed! Then, they rushed to the monastery to tell the story of the miracle and to describe to a sister who paints icons the specific representation of the Virgin Mary. Since then, this icon has adorned the narthex of the Katholicon. The miracle and the Theotokos’ request are signed at the bottom of the icon, together with the names and the date of the miracle, October 28, 2017.

BRIGHT WEEK MONASTERY MIRACLES

Conversion miracles, War/ Persecution miracles, Secret Christians

We visited a monastery, where a young British man who wanted to become a catechumen “accidentally” met a British Orthodox priest who was visiting the same morning and “happened” to be a parish priest very near this young man’s hometown. Last but not least, they had booked the same return flight to the UK that Saturday! So, this young man had his first 3 catechesis lessons that morning!

The nuns of war.

From Aleppo to …

Years ago, it was a deserted monastery with only two nuns. But in 2013, the war in Syria brought here a sisterhood from Aleppo. These nuns have experienced the war, and each has a moving story to share. This monastery is now vibrantly alive, full of radiant Joy and warm Love.

All of the sisters have studied at Syrian universities – from Fine Arts to Economics – all come from old Christian families, and most of them have postgraduate degrees in Theology, which they have studied in Greek Universities. Pavlos, the Metropolitan of Aleppo, their spiritual Father, asked them to come here.

This is a monastery where Arabic hymns and psalms mingle along with Greek prayers. But what is most amazing and I have never encountered before in any other monastery I have visited, is their joy and love. This radiant Joy and love are a fruit of their obedience to their spiritual father in everything, and especially to his word. This is what a sister told us: “The most important thing is that Joy in a person, being joyful, is a decision. When we are not joyful in this life, it is a sin against God and His love.

When I was in Thessaloniki, I can’t remember because it’s just one, visiting from one monastery to another, and the spiritual fragrance of those places is filled with the living Christ. I met a Gerontas. I won’t tell you his name because I know some know him, but some believe he is a saint already. And when you are next to a saint, you know it. Remember, Orthodoxy is very physical. I wanted to be near him, because you could feel holiness. He told us a story about a woman from Canada. She was Chinese. And she had a dream of this face, of this Geronda. She had this dream every night for four years in Canada. Four years. Every night, this Geronda would come in her dream and say, “Come see me. I don’t have so much time.” She didn’t know who he was. She didn’t know where he lived. So she went and had a car, and she went on a tour of monasteries in northern Greece. Until she arrived at this particular monastery, where Gerontas lived, “Ah, here you are”. (And then, this Gerontas made particular arrangements for her to be properly catechised and baptised back in Canada with a priest next door to her own house!) You see, there are some hidden Christians.

This Gerontas goes and secretly baptises people in Turkey. There are secret Christians. There are people who want to become Christians. Many Muslims, rather than going to Greece, go to Romania, perhaps.

Other little miracles happened during my stay in Thessaloniki. I asked Gerontas for a word. It’s a tradition in Greece to say, “Give me a word.” Do you have this tradition? He didn’t say anything. He took a sweet out of his pocket and gave it to me. And I knew what he meant. He said, Give, feed people with the sweetness of Christ. You see, he doesn’t speak English. And I don’t speak very much Greek, so he just gave me a sweet. Simplicity is the beauty of Orthodoxy.

This same Gerontas shared with us another monastery miracle. Many years ago, on Mount Athos, a small boat with monks and doctors met another small boat with some Italian students. One of them was so impressed with the holiness of the Fathers that he swapped boats and followed them to their monastery pilgrimage. Years passed by, communication continued between this Gerontas and this Italian student, miracles happened to his family with Gerontas’ prayers, including saving his father’s life from cancer, and now this Gerontas visited him in Italy and made arrangements for his catechism and baptism, again next door, by an Orthodox Italian hieromonk, a former Uniate priest and now a member of Gerontas’ synodeia.

Pilgrimage to Georgia – Day 2: Mtskheta and Jvari

Pilgrimage to Georgia – Day 2: Mtskheta and Jvari

With God’s help, our group continues the pilgrimage to Georgia.

The day began with a journey to the ancient capital of Mtskheta, a place sanctified by centuries of Christian witness and home to several of the most revered holy sites in the country.

1. Svetitskhoveli Cathedral – The Life-Giving Pillar

The group first visited Svetitskhoveli Cathedral, dedicated to the Twelve Apostles. The original church dates back to the 4th century and was commissioned by the first Christian rulers of Georgia: King Mirian and Queen Nana. The current building is from 11th century.

The Cathedral’s name means “the Life-Giving Pillar,” reflecting one of the most treasured holy traditions of the Georgian Church. According to ancient tradition, during the Crucifixion of our Lord Jesus Christ, a Georgian Jew named Elias was present in Jerusalem. He obtained the seamless robe of Christ from a Roman soldier and brought it back to Mtskheta. His sister, Sidonia, upon touching the garment, was overcome with divine grace and reposed immediately, clutching it to her breast. She was buried with the robe, which could not be separated from her.

Years later, when Saint Nino came to Georgia preaching Christ, she prayed over this burial site. A great cedar tree had grown there, and from it pillars were fashioned for the first church. One of the pillars, however, rose miraculously into the air and could not be set in place until Saint Nino spent the night in prayer. By God’s power, the pillar descended and began to stream myrrh, bringing healing to the faithful. Hence the name: the Life-Giving Pillar.

Icon depicting the miracle with the Life-giving Pillar

Burial place of the Robe of Christ and Sidonia

2. Samtavro Monastery – St Nino and St Gabriel

The group then moved to the ancient Samtavro Monastery, dedicated to the Transfiguration of our Lord.

This holy place is closely connected with Saint Nino. It was here, according to tradition, that she lived and prayed under a humble blackberry bush, establishing her ascetic dwelling while preaching Christ to the Georgian people. Even today, a chapel marks this place, preserving the memory of her quiet but powerful witness.

The monastery holds the relics of the great modern saint of Georgia, Saint Gabriel Ugrebadze who spent the final years of his life there. Known for his boldness, humility, and deep love for Christ, Saint Gabriel lived as a “fool for Christ,” enduring persecution during the Soviet era. His life was marked by repentance, simplicity, and unwavering faith, and many pilgrims come seeking his intercessions.

Chapel of St Nino at Samtavro Monastery

3. A Hidden Treasure – Antioch in Mtskheta

During the free time, part of the group, advised by a local priest who learned that we belong to the Antiochian Church, was led to a hidden treasure away from the main tourist routes: the small monastery, dedicated to Saint Stephen, also known locally as Antioch. Dating back to the 4th century (though rebuilt several times), it bears witness to the early ecclesiastical ties between Georgia and the Church of Antioch.

Before becoming autocephalous, the Georgian Church was under the jurisdiction of Antioch. This monastery is believed to have functioned as a metochion (kind of ecclesiastical representation or “embassy”) of the Antiochian bishops in the region.

The group was welcomed at the monastery by mother Sophia, one of the nuns, who kindly showed the faithful around and told the story of the monastery. For our group, this visit was a particularly meaningful reminder of the historical and spiritual connection between our Churches.

4. Jvari Monastery – The Holy Cross

The day concluded with a visit to Jvari Monastery, dedicated to the Holy Cross (“Jvari” in Georgian means Cross).

According to tradition, it was on this very hill that Saint Nino erected a wooden cross after the conversion of Georgia to Christianity in the 4th century. This cross became a sign of victory and protection for the newly illumined land. The present monastery, built in the 6th century, stands as a witness to that event, overlooking the confluence of the rivers and the ancient city of Mtshketa below.

Confluence of rivers: Mtkvari (Kura) and Aragvi rivers

Standing there, our group chanted “Christ is Risen!” and the Apolytikion of the Holy Cross, giving thanks to God for granting us to venerate these holy places.

On the way back to Tbilisi the group briefly visited the Chronicles of Georgia, created by the sculptor Zurab Tsereteli. This impressive monument stands on a hill overlooking Tbilisi. It is formed of large stone pillars richly carved with scenes: at the lower levels, biblical episodes from the life of Christ, and above them, figures from Georgian history, such as kings, saints, and other notable people, standing as witnesses to the faith and history of the nation.

Pilgrimage to Georgia — Day 1: Tbilisi

Christ is Risen!

With the blessing of His Eminence Metropolitan Silouan Oner, a group of 29 pilgrims from St George’s Cathedral, together with brothers and sisters from other Orthodox parishes in the UK, began a six day pilgrimage to Georgia, one of the most ancient Orthodox Christian lands.

The group departed London on the evening of 30 April and arrived in Tbilisi in the early hours of Friday 1 May after a five-hour flight.

Holy Trinity Cathedral – View from the Hotel

Walking Tbilisi

Our guide Beka welcomed the group at the airport and led them to the hotel for a short rest before the programme began. The hotel stands close to the magnificent Holy Trinity Cathedral of Tbilisi, which the group will visit the following day.

The day focused on a walking tour of the city.

Leaning Tower

The pilgrims crossed the Mtkvari River (Kura River as it’s known internationally) and passed the Berikaoba Sculpture of dancing people and historic Leaning Tower of Tbilisi before reaching the oldest surviving church in the city, the Christians have worshipped there continuously since the sixth century, apart from a short interruption during the Soviet period.

The church is closely connected with the Ancha Icon of the Saviour, linked to the Image of Edessa, the miraculous imprint of Christ’s face sent to King Abgar. The original icon is now kept in the Georgian National Museum, while the church preserves a wonderworking copy. Archpriest Mikhail welcomed the group, and the pilgrims venerated the icon and received anointing with oil from its lamp.

The group then passed the residence of the Patriarchate of Georgia, where the late Catholicos-Patriarch of All Georgia Ilia II lived and served for many years. Memory eternal.

The next stop was the Sioni Cathedral, whose present structure dates to the twelfth century. Until 2004 it served as the main cathedral of the Georgian Church and the seat of the Patriarch. The cathedral keeps a relic of the skull of the Apostle Thomas and the Cross of Saint Nino, the Enlightener of Georgia (photos prohibited). It also serves as the resting place of many Georgian patriarchs, including Patriach Ilia II of thrice-blessed memory.

The group continued through the narrow streets of the Old City and reached Vakhtang Gorgasali Square, where they paused for lunch.

After lunch the pilgrims explored the Abanotubani district with its sulphur baths and visited the Leghvtakhevi Waterfall.

The group arrived during Vespers. The interior frescoes have not survived, but the church keeps the relics of the holy Queen and Martyr Shushanik of Armenia. It also commemorates the one hundred thousand martyrs of Tbilisi, who in 1226 refused to trample on the holy icons under the orders of Jalal ad-Din Mingburnu and accepted martyrdom. Their bodies were cast into the river, which according to tradition ran red with their blood.

The final church of the day was the Metekhi Church, dedicated to the Nativity of the Mother of God. The church stands on the left bank of the Mtkvari River, and its present form dates to the thirteenth century.

After a short rest the pilgrims gathered for a traditional Georgian meal. Among the foods weee famous, khachapuri (warm bread filled with melted cheese) and khinkali (dumplings filled with meat and broth). The evening included traditional music and Georgian dances.

This concluded the first day of the pilgrimage. Glory to God!

TOUCHING HOLINESS

Christ is Risen!

My recent five-day “pilgrimage“ to Thessaloniki was filled with blessings and holy encounters with friends on earth and friends in heaven. These meetings have brought me spiritual refreshment and renewed energy. Visits to monasteries, all-night vigils, meals with Orthodox families — such spiritual nourishment and Greek hospitality provide an excellent sufficiency for soul and body.

I was reflecting on the Western concept of holiness as against Orthodox Theosis. Western holiness mainly consists of individual moral improvement. Any notional idea of a greater good lies somewhere in the adherence to Biblical interpretation.

The Eastern Orthodox way is not a concept but a mystical experience, an incarnational reality through revelation to the senses. One can see holiness, one can smell holiness, taste it, hear it and touch it. Holiness is essentially participation in the Life of the Holy Trinity. Since God has become man, the Word has become flesh, and all our senses are to be made holy. Everything that we bless in Christ becomes holy and sanctified since we are made in the image of God and have put on Christ. We are being formed and transformed through grace.

This then is not just moral perfection gained through individual merits, it is transfiguration: it is participation in the Love of God within the Body of Christ, His Church. We Orthodox truly ”worship the Lord in the beauty of holiness.”

In the beauty and Truth of the Holy Liturgy, we smell the incense representing our prayers ascending to the heavens, we see the Icons of our Saviour Jesus Christ, His Most Holy Mother and the saints, and we venerate their image. We hear the mellow byzantine chanting of the psalms, the scriptures and petitions, we taste the Body and Blood of Christ, we greet one another and holy relics with a holy kiss and take a blessing from the hands of priests.

I draped myself over the holy relics of St Demetrios when in Thessaloniki. That physical presence brought joy and strength. I met Geronda T. during my visit and wanted to be close to him, to take his blessing, to kiss and hold his hand. I wanted to be near him to enjoy his light that he has from Christ. When one meets a holy person you just want to be in their presence and bathe in the light of Christ. It is no wonder the first disciples left everything they had to follow Christ, the Light of the World.

“The Word became flesh and made His dwelling among us.

We have seen his glory, the glory of the One and Only Son, who came from the Father, full of grace and truth.”

“Place your hand in my side, and believe!”

Eν Χριστώ Abouna

The Beauty of “Wasting” Our Time

My husband thinks I’m wasting my time!

Every Wednesday morning, I drive to the Galini Nursing Home. I don’t have any people there; in fact, I didn’t know a soul when all this started. I just go there, sit in the common area, and knit.

I’ve been doing this for four years. I’m 71 years old, a retired teacher, and time is the only thing I have in abundance.

At first, the nurses were concerned. “Ma’am, are you looking for someone in particular? A room?”

“No,” I would say. “I’m just here to sit for a while.”

Eventually they stopped asking. They assumed, I guess, that I was a lonely soul with nowhere else to go.

But I had a plan. I watched the residents pass by, some in walkers, some in wheelchairs, almost all with their eyes fixed on the floor. When they saw me knitting, they would stop short. Their eyes followed the rhythm of the needles.

At one point, a woman named Eleni, 84, decided to talk to me. “What’s this going to be?”

“A blanket,” I replied. “For no one in particular.”

“It seems like a lot of work for nothing,” she said with a slight complaint.

“I guess you’re right,” I said with a smile. “Would you like to help me “waste” some time together?”

She looked at me as if I had offered her a miracle. “My hands haven’t touched a thread in thirty years.”

“Great. Then you won’t notice if I slip a stitch.”

She sat down next to me. I gave her the needles, and it was beautiful to watch, her fingers remembering the movements long before her memory recalled them.

By the next month, Mrs. Eleni had brought three friends. Then there were six.

The centre moved us into the sunny, glass-fronted room and officially christened us “The Needle Company.” We didn’t do anything special; we just sat together, our hands busy, chatting about the weather, our grandchildren, and how pain can be eased. The real change was invisible.

These women began to dress in their good blouses again. They stopped skipping breakfast. A resident, Mrs. Maria, 89, who had not spoken a word since her husband left, began to tell vivid stories of how they sewed uniforms during the war.

The blankets and scarves began to pile up. Colorful, slightly crooked, and completely incomplete. “Where are all these supposed to go?” Mrs. Eleni asked one day.

“To the ‘Homeless Hostels’ and the ‘Youth Shelters,’” I said.

So every month, we sent a box full of warmth, made by women the world had largely forgotten.

Last winter, a young man appeared at the reception desk of the Unit. He asked to see the women who made the blankets. The staff hesitated, but eventually led him to the sunny room. He was holding a blue-and-yellow scarf, filled with uneven rows of knitting.

“They gave it to me at the shelter facility in December,” he told us, his voice trembling. “I slept with it every night on the bench. There was a tag hidden in the edges: ‘Hand-knitted by Eleni, 84 years old. You are not alone.’”

Mrs. Eleni shivered, putting her hand to her heart.

“Now I’m back on my feet,” he said. “I found a room and a job that starts on Monday. I just had to come here and tell you… no one had ever made anything just for me. This scarf made me feel like I deserved to be saved.”

We were all in tears.

My husband still shakes his head every time I leave on Wednesdays. She thinks I just drive across town to gossip and knit with strangers.

But Mrs. Helen passed away last Tuesday. Quietly, in her sleep. At the funeral, her son sought me out. “My mother lived for Wednesdays,” she said. “She told me you gave her purpose again. You gave her spark back.”

Our circle still meets every week. Seven women, ranging in age from 78 to 95, create “awful” scarves for people who desperately need to know that someone, somewhere, is thinking of them.

I don’t solve the world’s biggest problems. I just sit in a sunny room and knit with some incredible women. But I’ve learned that sometimes, that’s exactly the way to save a life.

Embrace Great Lent: 55 Maxims for Spiritual Renewal

Dear brothers and sisters, I wish you all a blessed Great Lent! This 40-Day Fast is considered in Orthodox tradition, “the tithe of the year”, a spiritual offering of roughly 10% of our time (40 days plus Holy Week) to God, intended for intense spiritual renewal, prayer and fasting. It acts as a reminder that all time, all possessions and all gifts belong to God, encouraging us to reorient our lives away from passions and toward Him.

Especially for this time, I find +Rev. Thomas Hopko’s 55 Maxims are most relevant, those “55 things that a believer, very simply, would do if they were really a believer and were really obedient to God and wanted to live the way God would have us live”. These 55 Maxims may appear too practical and down-to-earth, but are in truth profound and deep. May we put these 55 Maxims into practice for the following 40 Days and ever, Amen!

1 Be always with Christ and trust God in everything. Never forget God.

2 Pray as you can, not as you think you must. Pray as God inspires you to pray, not as you want to, but as God gives. And for a Christian, that would mean in one’s heart, in one’s room, and in one’s Church.

3  Have a keepable rule of prayer done by discipline. You can’t just pray when you feel like it. You have to pray by discipline, the times of day where you would remember God and say your prayers.

4 Say the Lord’s Prayer several times each day. Just as one is getting into one’s car or walking into one’s office or into one’s classroom or before eating a meal, when waking in the morning, when going to sleep at night. Just say the Lord’s Prayer. It’s the prayer that the Lord gave, a short prayer, but it contains everything that a human being needs to pray if Christ is crucified, raised, and glorified.

5 Repeat a short prayer when your mind is not occupied. This short prayer could simply be “Lord have mercy” or “Lord Jesus Christ have mercy.” The person just might say “Jesus.” A person might say “God,” but just some short prayer that fills the mind when the mind is not working in order to have the remembrance of God in one’s life, in one’s heart.

6 Make some prostrations when you pray. Kneel down. Bend over. Bow down. Use your body. As St. Ephraim said, “If your body is not praying when you’re praying, you’re not really praying.” Prayer is not just an activity of the mind and heart. It’s an activity of the whole person.

7 Eat good foods in moderation and fast on fasting days.

8 Practice silence, inner and outer. Just sit for a few minutes every day in total silence. Turn off all the appliances. Open oneself to God. Don’t think about anything. Watch the thoughts that come, and turn them over to God.

9 Sit in silence 20 to 30 minutes each day.

10 Do acts of mercy in secret.

11 Go to liturgical services regularly.

12 Go to Confession and Holy Communion regularly.

13 Do not engage intrusive thoughts and feelings.

14 Reveal all your thoughts and feelings to a trusted person regularly.

15 Read the scriptures regularly.

16 Read good books, a little at a time.

17 Cultivate communion with the saints.

18 Be an ordinary person, one of the human race. 

19 Be polite with everyone, first of all family members.

20 Maintain cleanliness and order in your home.

21 Have a healthy, wholesome hobby.

22 Exercise regularly.

23 Live a day, even a part of a day, at a time.

24 Be totally honest, first of all with yourself.

25 Be faithful in little things.

26 Do your work, then forget it.

27 Do the most difficult and painful things first.

28 Face reality.

29 Be grateful.

30 Be cheerful.

31 Be simple, hidden, quiet and small.

32 Never bring attention to yourself.

33 Listen when people talk to you.

34 Be awake and attentive, fully present where you are.

35 Think and talk about things no more than necessary.

36 Speak simply, clearly, firmly, directly.

37 Flee imagination, fantasy, analysis, figuring things out.

38 Flee carnal, sexual things at their first appearance.

39 Don’t complain, grumble, murmur or whine.

40 Don’t seek or expect pity or praise.

41 Don’t compare yourself with anyone.

42 Don’t judge anyone for anything.

43 Don’t try to convince anyone of anything.

44 Don’t defend or justify yourself.

45 Be defined and bound by God, not people.

46 Accept criticism gracefully and test it carefully.

47 Give advice only when asked or when it is your duty.

48 Do nothing for people that they can and should do for themselves.

49 Have a daily schedule of activities, avoiding whim and caprice.

50 Be merciful with yourself and others.

51 Have no expectations except to be fiercely tempted to your last breath.

52 Focus exclusively on God and light, and never on darkness, temptation and sin.

53 Endure the trial of yourself and your faults serenely, under God’s mercy.

54 When you fall, get up immediately and start over.

55. Get help when you need it, without fear or shame.

Pramvir and St Tikhon Orthodox Church

Confronting Demons: An Encounter with Elder Gregory

From a speech by the blessed Elder Gregory, my first spiritual father, from the Holy Hermitage of the Holy Forerunner. In the photograph above, he is on the right, at the monastery of the Holy Forerunner, together with St. Paisios in the middle and Mother Euphemia on the left.

“I will mention an incident that made an impression on me. Here, when I was hearing confessions, a Mother came with her little child, a teenager, just fifteen years old. The child was thoughtful, and his Mother told me that he was sick and that they had read exorcisms on him, that he had been put under a magic spell. The child came in, and when he came, he sat next to me and told me that his whole body was in great pain and that he was suffering greatly.

Of course, I did not say anything because he was experiencing internal turmoil. I told him to go out for a walk, to go outside for a little while, with the thought of going inside the Temple, inside the Church. He accepted, agreed, and we entered the outer Narthex.

He was quite comfortable there; a pilgrim stood before him, but he did not approach the icons. He looked at the icons, somewhat scared. I told him to make a bow to them, but he did not accept. The devil does not bow, of course; the one who was inside him began to react. I told him, “Make your cross,” and he did not do it correctly; he made some hasty movements, as if he were playing the guitar; this was not a cross he made! “Make your cross correctly, my child”, I told him, but he did not make a cross on himself at all, and I thought of a multitude of Christians who go to church regularly and do not make their cross correctly. The cross has great power; we will talk about the Cross another time. The devil trembles a lot at the Cross.

I took the child, and we walked inside the Church (internal narthex, pronaos). When we reached the main Church, the middle part, he was so scared, so agitated that he wanted to leave. “Why did you bring me here for a walk? Didn’t you tell me we were going for a walk? What did you bring me here for?” “Was this the walk?” 

Of course, it was not the child that was talking; it was the demon that was talking. He was very agitated when I put him inside the main church. I don’t know what he would do if I put him inside the sanctuary, the altar area. The devil wasn’t worried outside; he was worried inside the church. The demon is very afraid of the holy relics.

I had an icon of the Virgin Mary with me, and I sneaked it in unnoticed. As soon as I put it on, he started to get agitated, to burn, to sweat. How agitated the demon gets with just an icon of the Virgin Mary! And how bad you do to yourselves, those of you who don’t wear the Holy Cross on you. All Christians must have the Holy Cross with them.

The poor little child then asked me for water. I went into the sanctuary and, along with the water, I added a little holy water. He wouldn’t drink it at all! “No”, he said to me, “give me some water from the tap to drink”. The demon understood that I had put holy water together with plain water in the glass.  That is why it is a very good habit for those of you who, after their morning prayer, drink a little holy water and then go to work.

From this torment of the sick child, we sometimes wonder, my brothers, if these poor children who have demons inside them suffer so much here, in this life, what will happen when they go up there….”

You do understand, don’t you? 

These are a few thoughts I wanted to tell you, my brothers, and sometimes we wonder”.

A Sack of Potatoes

One Saturday morning, a very young woman dressed in black came to the church of Saint Constantine in Glyfada, where we were at the time, holding her two young children in her arms. A 5-year-old girl and a 7-year-old boy. She had lost her husband, who was also very young, and with him she lost the land beneath her feet. She had come to confess to Fr. Constantine, and she had brought her children for Catechism.

Naturally, during her confession, she wondered and asked Fr. Constantine, as she later confided in me, what would happen to her children if she died too! The Father had reassured her that if she died, he would take care of her children, which would be very good for them!

But when she wondered why such great evil had befallen her, and why God did not take pity on her and gave her something she could not bear, then Father asked her:

– May I ask you for a moment for a favour?

– Of course, Father, whatever you want.

– Here outside the sanctuary, they have left a sack of potatoes for me. Should we call your son to bring it here, so I can give it to you?

– Thank you, Father, but my son is only 7 years old. How many kilograms does the sack weigh?

– It is 20 kilograms.

– Well, a 7-year-old child cannot lift a 20-kilogram sack of potatoes!

– Yes, but I want to give it to you. How can he bring it to us?

– How? Should we give him a little bag to put a few potatoes in, as many as he can lift, and bring them to us here, little by little? Or bring them to us little by little with his little hands if you don’t have a bag? What do you say?

– Is this what you are suggesting? Little by little?

– How else? He can’t carry them all at once, since he is a little child.

– Ah! So you are thinking of your child who can’t lift 20 kilos of potatoes, and God doesn’t think of you, who are His child, and gives you more than you can lift?

– Oh Father, what are you saying to me now?

– I’m telling you the truth. God doesn’t think of you, who are His child, while you think of your son?

The sequel is amazing since this advice took root in the family.

Recently, I saw the widow in question by chance on the street and now a grandmother! After we hugged and kissed, she told me that her children got married and had children too, and the family grew, but her daughter’s husband got cancer with all that that entails…

“But”, she tells me, “whenever I say to my daughter, ‘Ah, my child, what you are going through!’, she answers me 40 years after that confession of mine, ‘Mom! Remember the potatoes! I can handle what I’m lifting’ “.

Her son’s wife abandoned them, and the widowed mother says to her son, “Ah, my child, why did that girl leave and leave you? What harm she has done to us!” And my son replies, “Mom! The potatoes! That’s all I can handle!”

“So”, she tells me, “as you can see, potatoes have been on the agenda in our house for 40 years now, and so we can’t complain about anything!”

This was Father Konstantinos. Inventive about everything!

He changed our minds! He gave breath and impetus to our lives! He healed our pains and our souls!

He often said about whining in his speeches, what a soul-destroying disease it is.

(As Much as a Book can Hold, Memories by Fr. Konstantinos Stratigopoulos)

*

That is a powerful sentiment to start the year! Whether those “potatoes” are unexpected challenges or the daily grind, whatever heavy stuff life throws our way, having the resilience to carry them, the perspective to see the harvest ahead, and most importantly, faith and trust in His Providence, makes all the difference. May we all carry our ‘bags of potatoes’, without whining, this year and all our lives! May our “sack” be light, our grip be strong, and our harvest be plentiful. Amen! 

*

The photograph was taken last year at a wedding in Glyfada by a child. The priest dressed in white, holding the Gospel, is the spiritual father of the newlyweds, who had already reposed long before. He was not visible at the time the photo was taken, yet he appeared in the image. One can see the glorious light surrounding him…Saintly Father, please pray for us!!

He is identified as Father Konstantinos Stratigopoulos. More about this saintly Father at a future blog. Your prayers