Today the Church ascends Mount Tabor. A blessed day to continue our pilgrimage*!
Prayer, Memory and Sacrifice
After the celebrations in honour of Saint Stephen the Great, our pilgrimage through Romania continued with visits to several of Iași’s most treasured holy places.
Our first stop was the Church of Saint Nektarios of Pentapolis, one of the city’s newer churches, where countless faithful gather to seek the prayers of one of the most beloved saints of the modern Orthodox world.
From there we made our way to the magnificent Church of Saint Parascheva of Epivates, the spiritual heart of Iași and the resting place of the incorrupt relics of Romania’s beloved patroness. Throughout the year, pilgrims from across Romania and far beyond come here to venerate the saint whose life of humility and holiness continues to inspire generations of Orthodox Christians.
Beneath the church lies the beautifully arranged Ecclesiastical Museum, whose collections preserve centuries of Romanian Orthodox history through manuscripts, icons, liturgical vessels, vestments and other treasures of the Church. More than a museum, it offers visitors a quiet glimpse into the rich spiritual heritage of the Romanian people.
The Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs
Before leaving Iași, we visited one of the city’s newest Orthodox churches, the Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs. Consecrated in 2021, it is distinguished by its magnificent mosaics, beautifully crafted stained-glass windows and harmonious architectural design.
What makes this church especially remarkable is that many of its mosaics and stained-glass windows were created on site through the dedicated work of the parish priest’s family together with volunteers from the local parish community—a beautiful expression of faith offered through craftsmanship.
The church also features an unusual architectural design. The floor slopes gently towards the sanctuary, allowing even those standing at the very back to participate fully in the Divine Services with an unobstructed view of the Holy Altar.
It is a striking example of how artistic beauty, community dedication and thoughtful pastoral care can come together in the building of a contemporary Orthodox church.
Photographs: The Church of the Holy Mandylion of Our Lord and the Holy Brâncoveanu Martyrs.
Leaving Iași behind, we travelled westward into the wooded hills of Neamț County, one of Romania’s great monastic regions. There, surrounded by forests that have sheltered generations of monks and hermits, stands the historic Secu Monastery, where prayer, history and sacrifice meet remarkably.
Nestled deep within the forests of Neamț County, Secu Monastery is one of Romania’s oldest and most beautiful monastic communities. Hidden in the quiet valley of the River Secu, it has remained a place of prayer and spiritual life for almost five centuries.
Its origins date back to the beginning of the sixteenth century, when a small group of hermits settled in this secluded valley under the guidance of Hieroschemamonk Zosima from nearby Neamț Monastery. Around 1530, they established Zosima’s Hermitage, and a few years later, the Moldavian ruler Petru Rareș built a church for the growing community. His wife, Princess Elena, later enclosed the hermitage with strong stone walls, parts of which still survive today beside the monastery cemetery.
During the following decades, the monastery steadily expanded, receiving generous support from successive rulers of Moldavia. What had begun as a tiny hermitage gradually developed into one of the most important spiritual centres of the region, preserving an unbroken tradition of Orthodox monastic life that continues to this day.
Yet Secu Monastery is remembered not only for its peaceful monastic witness, but also for one of the most moving chapters in modern Greek history.
On 3 July, a memorial service was celebrated at Secu Monastery in honour of the Greek heroes who fell here during the Greek War of Independence.
It was within these monastery walls, in September 1821, that the revolutionary leaders Georgakis Olympios and Ioannis Farmakis, together with their remaining companions, made their final stand against overwhelming Ottoman forces. Choosing death rather than surrender, they transformed the monastery into a place forever linked with both martyrdom and freedom.
The memorial service was held at the very site of their sacrifice and beside their graves. It was a deeply moving act of remembrance and gratitude towards those whose courage marked the closing chapter of the Greek struggle in the Danubian Principalities.
Standing in this quiet monastery today, it is difficult to imagine the violence that once shattered its silence. Yet perhaps that contrast itself speaks most eloquently. The same walls that once echoed with the sounds of battle now resound with prayer, reminding every pilgrim that sacrifice offered for Christ, for freedom, and for one’s neighbour is never forgotten.
Memory eternal to the heroes of Secu Monastery!
May the prayers of all the saints of Romania strengthen our own pilgrimage, until we too reach the heavenly homeland, where every earthly pilgrimage finds its true fulfilment.
May the uncreated light of the Transfigured Christ illumine our hearts, strengthen our faith, and guide us on the path of salvation. May we faithfully hear His voice, follow His Gospel, and reflect His glory in our lives. Blessed Feast of the Holy Transfiguration!
“Kali Panagia”, Καλή Παναγιά!, is a traditional Greek seasonal greeting meaning “Blessed Panagia” or “May you reach the feast of the Panagia in good health,” used in the days leading up to August 15. My love and poor prayers for all of you, and forgive the belated post.
Our pilgrimage began in Iași, where we were invited to participate in the celebrations of Saint Stephen the Great together with the fathers of the Holy Monastery of Saint Arsenios the Cappadocian. Their moving presentations on Saint Paisios the Athonite and Saint Arsenios the Cappadocian—both of whom they had personally known—gave a special spiritual character to the opening of our journey.
On this occasion, the holy relic of Saint Arsenios the Cappadocian was brought to Iași for the veneration of the faithful, while our pilgrimage also extended to the surrounding regions of Suceava, Putna and other places closely associated with the rich spiritual heritage of Moldavia.
The former abbot of the Holy Monastery of Saint Arsenios the Cappadocian, Elder Theoklitos, together with the present abbot, Elder Synesios, had been invited to Romania to participate in the celebrations of Saint Stephen the Great (Voivode), whose feast is celebrated on 2 July.
The centre of the festivities was the Holy Church of Saint Stephen the Great (Voivode) in Iași, where the Fathers took part in the festal services and the parish’s patronal celebration. At the conclusion of Great Vespers, the precious relic of Saint Arsenios the Cappadocian was solemnly brought forth for the veneration of the faithful, who gathered in great numbers to receive his blessing.
On the following afternoon, Elder Theoklitos and Elder Synesios again participated in the celebrations, which included Byzantine hymns and a joint address devoted to Saint Paisios the Athonite and Saint Arsenios the Cappadocian. Drawing upon their own personal acquaintance with Saint Paisios, they offered moving recollections of the Elder and spoke about the unique spiritual relationship between these two beloved Cappadocian saints.
The Holy Church of Saint Stephen the Great (Voivode)
The church hosting the celebrations is dedicated to Saint Stephen the Great, the most renowned ruler of medieval Moldavia and one of the greatest saints of the Romanian Orthodox Church.
According to the Chronicles of the Land of Moldavia written by Grigore Ureche, Stephen was already honoured as a saint immediately after his repose on 2 July 1504. The chronicler simply records:
“After his death, until today, he is remembered as Holy Voivode Stephen.”
This spontaneous veneration reflected the life he had lived. Throughout his reign, Stephen regarded the defence of his homeland and of the Orthodox faith as a sacred vocation. He declared that he would rather “taste death a hundred thousand times” than surrender Moldavia to its enemies.
For almost half a century he stood as one of the principal defenders of Christian Europe against Ottoman expansion. Before the great Battle of Vaslui in 1475, he wrote:
“With all the power given to us by Almighty God, we are always ready, with all our strength and with all the zeal of our hearts, to fight for Christianity.”
His victories earned him the admiration of rulers and chroniclers throughout Europe. Venetian diplomat Matteo Muriano praised his wisdom, justice and generosity, while the Polish historian Jan Długosz considered him the most worthy Christian prince of his age. Even Pope Sixtus IV commended his defence of Christendom against the Ottoman advance.
Yet Stephen himself attributed every victory not to military skill but to the grace of God. Following his famous victory at Vaslui, he ordered that no one should praise him, but only God, and according to Jan Długosz he observed a forty-day fast of bread and water in thanksgiving.
The Holy Cross remained the guiding sign of his entire reign. Churches, monasteries and stone crosses were raised in gratitude after victories, and many of the churches he founded were dedicated on the Feast of the Exaltation of the Holy Cross. Above all, he believed that prayer was the true foundation of a nation’s strength.
His greatest legacy is therefore not only the victories he won on the battlefield, but the remarkable network of monasteries and churches he built throughout Moldavia. More than five centuries later, these holy places continue to draw countless pilgrims who find in Saint Stephen not merely a national hero, but a ruler whose courage was inseparable from humility, repentance and unwavering faith in Christ.
May Saint Stephen the Great and Saint Arsenios the Cappadocian intercede for all who seek to defend the Orthodox faith—not only through courage in times of trial, but through a life of prayer, humility and steadfast trust in God.
Friday the 12th, part 2. Panorama monastery is very beautiful. Set up in the hills above Thessaloniki, one can see the bay. Indeed, we can see over to the place (1) where St. Paisios rests. We venerated Elder Symeon’s tomb (2).
We had two hours of great wisdom. Followed by the blessing from the Hegumenos I. Our discussions were focused on the teachings of St. Simeon the New Theologian, sharing mystical experiences centred on humility.
The teachings of St. Simeon the New Theologian draw heavily from the Desert Fathers. Direct experience of God is something to which all Christians should aim and indeed aspire. The teachings which I read many years ago from St. Symeon the Theologian came flooding back, and the discussion made me want to revisit the books which were formative in my embrace of Orthodoxy. Indeed, the power of the Holy Spirit to change lives is real, and to change individuals, to transform them, and to transform situations in which we find ourselves sometimes feeling rather hopeless.
A theme which, at this time, post-Pentecost days, has been realised in many churches where young people are beginning to return to the church. There is a revival of hope.
The conversation echoed a previous thought about the need for solitude of one‘s self within that space where God exists. If one wants to become a channel of divine grace to others, but this is God’s grace. It is nothing to do with ourselves. It is not ours.
We are nothing, but God makes us something. It’s simply a yes to God in all circumstances. St. Simeon the Theologian emphasises the need to listen to the advice of your spiritual father.
The priest Lev Gillet, in his book, called Encounter at the Well, discusses the situation that our Lord found himself in with a Samaritan woman. Christ, wearied by his journey, asks for some water at Jacob’s well. The martyr St. Philoumenos, who was a priest at the well, was with us in the evening in the form of little prayer cards, those magnetic ones which you attach to your fridges, which we had received earlier in the week from a priest.
We were able to give these to the children. The T family came to greet us, to share their love amongst us, to take a blessing and to sing for us. It was like refreshing water on a hot day.
We Christians thirst for God, and we receive him in fellowship, amongst others who are like-minded. He gives abundantly of His life and of His life-giving spring. The evening concluded with a late meal with M, E, G or J, depending on what you wanted to call him, and A. It was a joyous conclusion to a day of deep discussion, shared experiences, and surprising connections that we made.
Although we should not be surprised by those connections, since we have the same Lord, we have the same Christ, and because in His great love and humility for us, He calls us His friends. Amen.
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(1) Souroti, the Monastery of St. John the Theologian.
Thursday the 11th of June, the Feast of St. Luke Symferoupol and the revelation of Axion Estin by the angel Gabriel.
The journey to St. Kyriaki monastery was quite eventful. St. Kyriaki monastery is where a number of our Antiochian nuns found themselves.
At one point in the journey, engrossed as we were, in deep conversation and with the Paraklesis of St. Luke Symferoupol providing the background ison to our talk, we took a wrong road. My fault, I’m afraid, as I was the co-pilot, supposed to be directing the way.
The sign Local Road did not really do justice to the rather barely marked track that we found ourselves on in this huge field. However, Sat Nav came to the rescue and revealed to us the way that we should go. We needed a U-turn.
U-turns can be life-saving in a religious and a spiritual point of view, from sin and death and the roads which lead to destruction, to the way that leads to Paradise.
A reliable source told me how beautiful this place was, and indeed there was no hyperbole from that source.
This beautiful monastery, which is really a hidden gem amidst the beautiful countryside, reminded me of the Hymns of Resurrection from St. Ephraim, also a Syrian.
In his Hymn to the Resurrection, chapter 15, verse 10, he writes this:
“Let us summon and invite the saints,
the martyrs, apostles and prophets,
whose own blossoms and flowers
shine out like themselves –
such a wealth of roses they have,
so fragrant are their lilies:
from the Garden of Delights do they pluck them,
and they bring back fair bunches
to crown our beautiful feast.
O praise to You from the saints who are blessed.”
Sister T told us how the nuns came to be there, and it reminded me of another verse from St. Ephraim the Syrian, verse 12, in the same poem:
“Receive our offering, O our King,
and in return grant us salvation;
give peace to the land that has been devastated,
rebuild the churches that were burned,
so that when deep peace has returned,
we may plait you a great wreath,
with flowers and people to plait it,
coming in from all sides
so that the Lord of Peace may be crowned.
Blessed is He who has acted and is able to act.”
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For those of you who missed it, the story of the Sisters of War and St. Kyriaki monastery in Veria can be read here
Even though it is is 31C, it is raining. One of our friends said, “you have brought the rain with you from Manchester.” Indeed, but I drank from the fountain of Christ’s Mercy.
St Efraim the Syrian writes:
“Thanksgiving be to Him who caused a stream to flow forth
in the mouths that had been closed,
so that they might give praise without end, through the Son,
to the worshipful Father.”
Nisiben hymns 69
The evening was spent in conversation with Sister A and S at C’s house. The conversation was pastoral in nature, and the conversation revolved around the vicissitudes of life that we all suffer. Set within that larger framework of God’s divine plan.
It is a blessing to share one another’s burdens and to focus on our faith, our common heritage, within a world which often has taken the wrong direction and that is searching for answers. St Paul, in his letter to the Galatians in chapter 6 v. 2, writes, “Bear one another’s burdens, and so fulfil the law of Christ.” So, in acceptance of these words, we were indeed bearing one another’s burdens, and in so doing, fulfilling that law of Christ, to love God and to love one’s neighbour.
St Porphyrios says, “Christ is everything.” So, we should not add or subtract anything to our Christian faith, since, by adding, we compromise, and by subtracting, we fall short of that perfection which God calls us to. C.S. Lewis calls this “Mere Christianity.”To Wormwood, his nephew, in the Screwtape Letters, he says, what we must do is to keep them in the state of mind I call ‘Christianity and …’, you know, ‘Christianity and Crisis’, ‘Christianity and the New Psychology’, ‘Christianity and the New Order.’” To add to that, perhaps ‘Christianity and Politics.’
The horror of the same old thing is one of the most valuable passions we have produced in the human heart. It creates an endless source of heresies. Pure Christianity, with nothing added and nothing taken away, we find in the monasteries.
C.S. Lewis writes again: “just as we pick out and exaggerate the pleasure of eating to produce gluttony, so we pick out the natural pleasantness of change and twist it into a demand for absolute novelty.”
Original, authentic and unadulterated Christianity does not need nor seek approval of the world, or indeed embrace its passing fads and fashions and fantasies. It remains steadfast to apostolic order, to true doctrine and to the living tradition.
Any movement that is required is impelled by the action of the All-Holy Spirit. Amen.
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 seein 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!
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Cf. Gabriel Bunge, The Rublev Trinity; Garrett Johnson, St. Thomas Aquinas Parish, Manchester, for the imagesand the insights
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.
Dear brothers and sisters, a blessed Theophany in our hearts!
Today, I attended the church services at the Ascension Church, a church dating back in 1894, in the area of the “castles” or “countrysides” in the city of Thessaloniki. Throughout the long services, I was deeply moved and felt many times “the celestial joining the terrestrials”.
To begin with, I suddenly recalled, most vividly, dear childhood memories with priests, catechists, music teachers and choir masters, long departed from this life, yet so present today! They ‘joined’ us ‘on this day’… This was, after all, the first parish in my life where, other than the Sunday and Feasts liturgies, I also regularly attended piano and choir lessons at its parish classes as a very young child. May their memory be eternal!
Then, my grandmother Styliani also ‘joined’ us. This is the church she used to come for decades and offer her embroidery for charity. A holy widow, her husband died when she was about 25 years old leaving her all alone with two little children between world wars, who spent all her life in prayer and charity works despite her poverty. My childhood memories of her are of a gentle, quiet soul sitting in an armchair, silently praying and embroidering tablecloths. I remember her telling me once how an angel helped her in a dream and explained to her how to embroider a very intricate pattern! We were so connected together, especially through her last confession before her death. (This is a very moving story to be told in more detail another time). May her memory be eternal.
Then, Sister Aggeliki ‘joined’ us. On this day of Theophany, Sister Aggeliki fell asleep in the Lord. What a living signpost! I remembered today all her dedication, patience, prayers, and especially one miracle of hers to a young member of our family. It involved a long trip to the States and a small, yet vital surgical operation ‘photographed’ by her, but this too is another, very moving story to be sometime told in more detail. May her memory be eternal.
Then, Eldress Sophia, the holy “fool for Christ” of Panagia Kleisoura Monastery, ‘joined’ us. I recently found out that when she first arrived to Thessaloniki as a refugee, she spent some time here in this church, serving as a sexton/ sacristan before she departed for Kleisoura monastery. Hence, her icon at the entrance and her relics. More photos here
The more the service advanced, the more ‘celestials were joining with the terrestrials’, and this was felt throughout the whole parish. I only offer a few examples even for myself…
Then, Fr P. started saying the holy prayers of Epiphany:
“That it may become a cleansing of the souls and bodies of all those who in faith draw and partake of it, let us pray to the Lord. Choir… That we may be made worthy to be filled with sanctification through the partaking of this water, by the invisible manifestation of the Holy Spirit, let us pray to the Lord. … That the Lord God may hearken unto the voice of supplication of us sinners and have mercy on us, let us pray to the Lord.”
… Here he just broke down in tears and could not continue! I have never experienced anything like this in all my life in a church or a monastery or even the Jordan river itself! We were all in tearsand started silently praying with all our hearts … for some time …In the end, another priest concluded the prayers, and soon a Holy procession followed and the waters at Thermaikos golf, outside, were blessed too.
“Many Christians, with a devout desire, seek to be baptized in the Jordan River, but no matter how many times they enter the Jordan River and how many bottles of holy water we drink, if we do not repent, we will not be saved. Near us, next to us, is the Jordan River. It flows within the Church, it is sweet repentance and confession. Let us bathe in repentance, because with it all sins are erased. And the bath of repentance is the second baptism. And this bath of Divine baptism, which is called repentance, is done consciously and decisively. I wash, so as not to get dirty again, regardless of whether I fail. But I wash with the decision not to get the robe of my soul dirty again.” +Elder Ephraim Philotheitis.
+ Father Gregorios, 19 November, 2019 — 6th year Memorial service
Memory Eternal, dearest Father!
“Love in Christ is a sacrificial Love, a self-sacrificing, self-denying Love, Agape. You sacrifice everything for the person you love, “your neighbour”. By “our neighbour”, we mean every person as God’s Image, even our enemy. By “love” we do not mean that we should do whatever the other person wants us to do, but to love him with Christ’s burning and flaming Heart, for his salvation” (+ Elder Gregorios Papasotiriou)
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This is how we have always felt his love! For years, Gerondas Gregorios of blessed memory offeredhis prayers with tears and his never-to-be-forgotten spiritual guidance. My rebirth in Christ ((John 3:4), my new life literally started with his guidance about 40 years ago.I feel so unworthy of such a blessing!
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“Father Gregorios, born Dimitrios Papasotiriou, was born on February 16, 1940 in Paleokomi, Serres, to pious parents, Alexios and Efthymia.
From his childhood, he was characterized by an inclination for life in Christ and very early he felt the divine call for the priesthood and complete dedication to the Lord through the monastic calling. Thus, after completing his studies at the Theological School of Aristotle University of Thessaloniki, he came to the Holy Metropolis of Kassandria, where he was ordained a deacon and priest by the blessed Metropolitan Synesios Visvinis. During his stay in Polygyros, the Elder, together with other fathers under the guidance of Fr. Spyridon Trantelis (later Metropolitan of Lagadas), formed a group that served the people of God, as well as the children of the Polygyros boarding school for boys, with much love and self-sacrifice.
From his student years, the Elder particularly loved Mount Athos. He visited it very often and was particularly associated with the Holy Monastery of Saint Dionysios and the blessed Hegumen Fr. Gabriel, who became his spiritual father for a number of years. However, the main turning point in the Elder’s spiritual journey was his acquaintance with Saint Paisios the Athonite. He became connected to him with an unbreakable spiritual bond, becoming his disciple and striving throughout his life to imitate his holy life. In fact, Saint Paisios also became his godfather during the monastic tonsure of Elder Gregory in the cell of the Holy Cross in the year 1977.
In the year 1970, the flame of hesychia led Father Gregory to the then dilapidated Metochion of the Holy Monastery of Saint Dionysios in Metamorphosis, Chalkidiki, where, with the blessing of the local Bishop, he settled in a monastic cell-barn next to the Church of the Holy Forerunner.
This place from then on became the arena of his great ascetic struggles and the base for his priestly-pastoral ministry here in Chalkidiki. Only God knows his ascetic labors and efforts in order to serve the people of God with the pilgrimages, the preaching, the confession, the holy services, the vigils, the divine Liturgies. Saint Porphyrios, who attended a divine Liturgy in 1974, commented: “When Father Gregory serves the Holy Liturgy, all of God is within him and all of Father Gregory is within God.”
With the encouragement or rather the command of Saint Paisios, the life of the Monastery begins in 1975. The Holy Monastery of Dionysios grants the necessary area for the construction of the Holy Hesychasterion. The blessed Abbots Fr. Gabriel and Fr. Charalambos supported Elder Gregory with great love, foreseeing that the now deserted place of the old Metochion would be transformed into a spiritual oasis. Then the first group of spiritual children of the Elder was established, which formed the nucleus of the later sisterhood. The first Abbess was Eleni Paschaloglou from Rodolivos, Serres – herself a spiritual child of Elder Gregory -, later Elder Ephemia, who passed away to the Lord almost five months after the Elder’s “fallen asleep” after 45 years of sacrificial ministry in the Monastery.
The life of Father Gregory is henceforth spent in material and spiritual labours for the construction of the Hesychastirion, for the guidance of the Monastics, but also in his great offering as a priest, preacher and above all a spiritual father to the people of God. The Elder who abhorred worldly prominence and loved humility and obscurity, is now becoming well known as Father Gregory the Spiritual Father. Hundreds of souls found the path to salvation with him, thousands rested under his rock, countless were helped by his spiritual guidance.
The blessed Elder suffered from many illnesses throughout his life, which he bore with great patience and a doxological disposition as if someone else were suffering. Especially the last few years were a cross of painful trials and a life of patience, because the pain and illnesses reached their peak.
The good God, wanting to rest the good shepherd and His faithful steward, called him to Himself after a sudden stroke on November 19, 2019. The funeral service and burial were held on November 21, the day of the Feast of the Entrance into the Temple of Our Most Holy Lady the Theotokos and Ever-Virgin Mary, the birthday of the Monastery, when 45 years ago Saint Paisios gave the blessing and the command to Father Gregory to begin the great work for which he sacrificed his life.” (Ραδιοχρηστότητα, by his spiritual son and priest Father Nikolaos at St. Palnteleimon, Mesimeri )
May we have his prayers! “Kai sta dika mas.” “And to our own!” May we be reunited with you dearest Father in Heaven in God’s Kairos!
“We pray again for the repose of the soul of your servant Dionysios the Monk… † October 19, 1993
The famous and great singer Dionysios Theodosis who became a monk at Mikra Agia Anna on Mount Athos, shortly before cancer led him to Christ at the age of 35…
No one knew his secret throughout his battle with the incurable disease, until at his funeral procession at the Church of St Thomas the Apostle in Goudi, his spiritual director, Fr. Spyridon Mikragiannanitis, mentioned: “We pray again for the repose of the soul of your servant Dionysios the Monk!” Everyone was speechless.
Dionysios Theodosis (June 16, 1958 – October 19, 1993) was a Greek singer. During his career, he collaborated with well-known Greek composers including Yiannis Spanos, Giorgos Hatzinasios and Marios Tokas and with singers such as Giorgos Dalaras, Dimitra Galani and Haris Alexiou.
He was experiencing great existential impasses, until he met Saint Paisios, who discerned his pain and said: “You, my child, are bringing me a lot of pain, you need to confess, and to a good spiritual father. Go to the Mikra Agia Anna and talk to Father Dionysios, he is good and will help you”.
Dionysis followed the advice and set off by boat for Mikra Agia Anna. A monk next to him struck up a conversation and introduced himself: “Father Dionysios Mikragiannanitis”. After the initial surprise, they struck up a conversation for a while, but Dionysis thought he was a “jester” since this was not the image he had had until then of a spiritual person: that is, a serious, perhaps even grim old man. His illness, however, came to radically change the landscape. He began chemotherapy in London. His visits to Mikra Agia Anna intensified and he announced to the Fathers that he wanted to become a monk! At least once a month when he finished at dawn his work he would take his motorcycle and travel to Mount Athos.
With his mother, also a singer, in a shop somewhere in Istanbul…
During that time, the song “As Long as a Coffee Lasts” was also written, which he performed himself and which few know that he dedicated to his Elder!
He wished to get well and dedicate his life to hesychasm. His elder, Dionysios, before leaving for treatment abroad, shaves his head and allows him to visit the hospital in England without his cassock.
On Mount Athos, together with Elder Efraim Katounakia
No one knows his secret, not even his mother Despo, who stands by his side in his last moments and reads a book he gave her about the garden of the Virgin Mary.
She is impressed by what he tells her about Mount Athos.
She prays to God in her heart: “May my son get well and with my blessing come to serve you.”
Dionysios says his prayers in the bed of the hospital and she does not know that those prayers are his monastic rule! One day, the English nurse tells Dionysis’ mother in a lacklustre voice, lacking any real emotion: «he died».
The funeral took place in Greece. Among other relatives, friends, well-known singers, actors and musicians, his elder, Dionysios, also attended.
Fr. Spyridon revealed the secret at the ceremony when he said the name of the deceased: “the servant of God, monk Dionysios”(!) The congregation was amazed.
Immediately after the ceremony the Fathers took his body, wrapped it in a sheet and monk Dionysios was buried in Mikra Agia Anna, in the place where he wanted to become a monk.
His stepfather and godson Benjamin Koul, a person who converted to Orthodoxy by Dionysis often visited his grave, knowing the people of Mikra Agia Anna. (Benjamin was a Turk and was baptized in Greece. His son, Dionysis Theodosis, was his godfather in the Sacrament…)
At the baptism of his step-father and godson
His wish was to be buried next to his child when he departed this life.
His wish was fulfilled. He fell ill a few years later and also departed this life, adding another painful loss to the lady-Despo who, when the three years of his burial had passed, took the bones and brought them to Ouranoupoli.
There the monks received them and buried them next to those of his spiritual father, godfather and child, monk Dionysis.
From the page, “Dionysis Theodosis / DionisisTheodosis” and Amfoterodexios
Please watch monk Dionysis sing the song he dedicated to his spiritual father. At first sight, it looks erotic but it is about Agape!
As long as a coffee lasts
Dedicated to his spiritual father
Don’t leave me alone this night, I am roaming in a minefield When I drink you up and dry up this night Either I’ll be saved or I’ll be lost
Stay a little longer Until I escape And if you want, hold me As long as a coffee lasts Stay a little longer Until I escape And then say bye And that you will come again
Don’t leave me alone this night My mind turns to evil Comfort my pain this night Lead me on with your love, like a baby
Stay a little longer Until I escape And if you want, hold me As long as a coffee lasts Stay a little longer Until I escape And then say bye And that you will come again (2)
ORTHODOX CHRISTIAN FAITH AND LIFE 