IN THIS ISSUE:
YORK , PENNSYLVANIA
STEWARDSHIP 18
THE LADDER Monthly newsletter of the Greek Orthodox Church of the Annunciation.
Submissions for consideration are due on the 10th of each month. Send to cpapayannis@gmail.com
GREEK ORTHODOX CHURCH OF THE ANNUNCIATION
2500 Pine Grove Road, York, Pennsylvania 17403 Phone: 717-741-4200 E-mail: annunciationyorkpa@gmail.com Fax: 717-747-0468 Website: www.agocy.org
Office Hours: Mon-Fri—9:00 am-2:00 pm, please call ahead to confirm Father Andrew’s Office Hours: Variable, please call ahead to confirm
Father Andrew’s e-mail: fr.andreas@comcast.net
Clergy Rev. Economos Fr. Andrew N. Tsikitas, Parish Priest
Parish Council President Lola Lamnatos Vice President Chriss Papayannis Secretary Maria Skouras Treasurer Kelly Sheasley Dr George Margetas Thomas Livaditis George Karanicolas Christopher Barakos Pete Harmantzis Dr Nick Agapis Mike Hiras
Church Staff
Schedule of Worship Hours
9:45 AM Divine Liturgy
Schedule of Church Events Pastoral Visitations: By request Home & Business Blessings: By request
Departments Choir Director Dr. George Lapes Food Festival Committee Pete Harmantzis GOYA Coordinator VACANT Greek School Teacher Eleni Veron Greek Dance Instructor Vicky Milonopoulos HOPE & JOY Coordinators Leah Kocoronis & Pres. Katherine Tsikitas Sunday School Director Yianna Vellios Oratorical Festival Coordinator VACANT Philoptochos Stacey Kourliouros & Tina Harmantzis Grounds & Maintenance Michael Hiras Tech & Security Committee Pete Harmantzis Stewardship Committee VACANT Scholarship Committee Dorothy Livaditis Social Committee Lola Lamnatos
AUGUST 2021 PAGE 3
ON THE COVER …
Saint Thaddeus, Apostle of the Seventy, was by descent a Hebrew, and he was born in the Syrian city of Edessa.
The holy Apostle Thaddeus of the Seventy must be distinguished from Saint Jude, also called Thaddeus or Levi
(June 19), who was one of the Twelve Apostles.
When he came to Jerusalem for a feastday, he heard the preaching of John the Forerunner. After being baptized
by him in the Jordan, he remained in Palestine. He saw the Savior, and became His follower. He was chosen by
the Lord to be one of the Seventy Disciples, whom He sent by twos to preach in the cities and places where He
intended to visit (Luke. 10: 1).
After the Ascension of the Savior to Heaven, Saint Thaddeus preached the good news in Syria and Mesopotamia.
He came preaching the Gospel to Edessa and he converted King Abgar, the people and the pagan priests to
Christ. He backed up his preaching with many miracles (about which Abgar wrote to the Assyrian emperor
Nerses). He established priests there and built up the Edessa Church.
Prince Abgar wanted to reward Saint Thaddeus with rich gifts, but he refused and went preaching to other cities,
converting many pagans to the Christian Faith. He went to the city of Beirut to preach, and he founded a church
there. It was in this city that he peacefully died in the year 44.
Beloved Brothers and Sisters, Fellow Children of the Theotokos,
Today is truly a day of glory, when the Mother of our God is enthroned as Queen of Heaven and Intercessor for
the world! Through the grace of Her Son, our Lord, she is received into the celestial heights, there to live forever
as a promise of the Resurrection for all humankind.
And we, who are brothers and sisters of our Lord Jesus Christ, and of one another, are therefore also the
adopted children of the Theotokos and Ever-Virgin Mary. She is truly our mother, and we all depend upon her,
and bless her as did the nameless woman who lifted up her voice: “Blessed is the womb that gave birth to You,
and the breasts that You suckled” (Luke 11:27).
For the Mother of God is the most perfect image of the Church, the pure and virginal Bride of Christ. She
miraculously gives birth to every one of us through Holy Baptism, and nourishes and feeds us from her own
Body, with the milk of the teaching of the Fathers that flow from her, and with the very Body and Blood of
Christ which can never be exhausted.
This present Feast reminds us all that the last chapter in our history is written by God. We possess this hope and
this faith even as we witness the outrage against the Great Church of Hagia Sophia. On earth, the Great Church
suffers; but in Heaven, the Queen stands at the right hand of her Son and our God. There, she reigns “arrayed in
a vesture of inwoven gold, adorned in varied colors.” Let this year’s “little Pascha,” the Holy Feast of the
Dormition be a reminder to all of us that whatever comes our way, the will of God cannot be undone by anyone
or anything. The Church is, and will always be victorious, through the grace, dominion, and power of “Him
Who dwelt within her ever-virgin womb” ( μτραν οκσας ειπρθενον – Kontakion of the feast).
With paternal love in our Lord Jesus Christ,
†ELPIDOPHOROS
PAGE 4 THE LADDER
Join in on the fun! Enter your best πτα
from the region of Greece you are from...
Bring your πτα to the Church picnic
on August 15th….
AUGUST 2021 PAGE 5
THE VOICE OF OUR FAITH
All of the virtues and powers of God are attained primarily by prayer. Without prayer, there is no spiritual life.
As the Russian bishop, Theophan the Recluse, has said, “If you are not successful in your prayer, you will not be
successful in anything, for prayer is the root of everything” (Theophan the Recluse, 19th c., The Art of Prayer,
Igumen Chariton, ed.).
And when you pray, you must not be like the hypocrites; for they love to stand and pray in the synagogues and at
the street corners, that they may be seen by men. Truly, I say to you, they have their reward. But when you pray,
go into your room and shut the door and pray to your Father who is in secret; and your Father who sees in secret
will reward you (Mt 6.5–6).
Prayer must be in secret. This is the first rule given by Christ. The person who prays must do so in such a way
that he would not be seen by men to be praying.
THE CALL OF THE KATYDIDS—THOMAS SHELLEY
At the beginning of the Fast of Great Lent the very first Monday Great Compline challenges us with these words from
the 21st chapter of St. Luke’s Gospel:
And [Jesus] told them a parable: "Look at the fig tree, and all the trees; as soon as they come out in leaf, you see for
yourselves and know that the summer is already near. So also, when you see these things taking place, you know that
the kingdom of God is near.”
The gentle emergence of green tipped buds and early spring bulbs serve to remind us that the struggle of the Great
Fast is at hand. Months later, the flowering of lilies planted after previous Paschas herald the Nativity of the
Forerunner, Prophet, and Baptist John.
Yet it is the animal kingdom which provides the signal for the beginning of the Dormition Fast. Most years as certain
as clockwork the early night has any stillness shattered by the incessant chattering of insects, most especially the
katydids.
Their chatter katydid-katydidn’t, katydid-katydidn’t in constant cadence of 1-2-3/1-2-3-4 is the source of their name. But
since their racket usually begins precisely on August 1, I prefer to “hear” their song as kimisis Theotokos, kimisis
Theotokos 1-2-3/1-2-3-4 and, more importantly, to appreciate that clamor as a call to prayer.
During those first fourteen August evenings with stillness shattered by that katydids’ chatter we come together night
after night to pray, just as we have fasted day after day. The labor of fasting is balanced by the labor of prayer. And
both of these labors can be enriched if we seek ways to offer greater alms … perhaps to the benefit of hospices or other
ministries which care for those approaching the end of their earthly days.
“Truly, I say to you, this generation will not pass away ‘til all has taken place. Heaven and earth will pass away, but my
words will not pass away. But take heed to yourselves lest your hearts be weighed down with dissipation and
drunkenness and cares of this life, and that day come upon you suddenly like a snare; for it will come upon all who dwell
upon the face of the whole earth. But watch at all times, praying that you may have strength to escape all these things
that will take place, and to stand before the Son of man." (Luke 21:32-36)
Take heed, watch and pray! Perhaps the call of the katydids is really “time to pray Paraklesis, time to pray Paraklesis”!
May the call of the katydids summon us to deeper faith, firmer hope, and richer love!
PRAYER—FR. THOMAS HOPKO
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In the spiritual tradition of the Church, the words of Christ “go into your room” have been
interpreted in two ways. First of all, they have been understood to be a literal commandment.
The praying person must close himself off physically during times of prayer in order to pray
secretly and to avoid being seen.
Secondly, these words of Christ have been understood to mean that the praying person must
enter within himself, praying secretly in his mind and heart at all times, without displaying his
interior prayer to others. Thus the “room” which one must “go into” is the “room of the soul.”
The room of the soul is the body; our doors are the five bodily senses. The soul enters its room when the mind does
not wander here and there, roaming among the things and affairs of the world, but stays within, in our heart. Our
senses become closed and remain closed when we do not let them be passionately attached to external sensory things
and in this way our mind remains free from every worldly attachment, and by secret mental prayer unites with God
its Father.
God who sees all secret things sees mental prayer and rewards it openly with great gifts. For that prayer is true and
perfect which fills the soul with divine grace and spiritual gifts (Saint Gregory Palamas, 14th c., How All
Christians Must Pray Without Ceasing).
Thus, in the spiritual tradition of the Christian teachers of prayer, the unification of the mind and the heart within
the soul is seen to be the fulfillment of the basic condition of prayer as commanded by Christ (cf. The Art of Prayer,
Igumen Chariton, ed.).
And in praying, do not heap up empty phrases as the heathen do; for they think that they will be heard for their
many words. Do not he like them, for your Father knows what you need before you ask Him (Mt 6.7–8).
God knows the needs of His people. Man prays in order to unite his mind and heart with God. He prays in order
that God’s will would be done in his life. He prays so that whatever he needs from God would be given. He prays
so that he would consciously and with full awareness express the fact that all that he is, has and does is
dependent on God. It is man who needs to pray. It is not God who needs man’s prayers.
True Christian prayer must be brief. It must be simple and regular. It must not be many-worded. Indeed it need
not have words at all. It may be the totally silent inner attitude of the soul before God, the fulfillment of the words
of the psalmist:
Commune with your hearts ... and be silent. Be still, and know that I am God (Ps 4.4, 46.10).
The teaching about brevity and silence in prayer is found in all of the spiritual teachers. Saint Dimitry of Rostov
sums up this teaching when he says that the publican prayed only “God be merciful to me a sinner” and was
justified; the repentant thief prayed only “Remember me ...” and received paradise; and the prodigal son and the tax
-collector, Zacchaeus, said nothing at all, and received the mercy of the Father and the forgiveness of Christ (Lk
15.20, 18.13, 19.5, 22.42; cf. St Dimitry of Rostov, 17th c., The Art of Prayer, Igumen Chariton, ed.).
Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. For everyone who asks
receives, and he who seeks, finds, and to him who knocks it will be opened ... If you who are evil know how to give
good gifts to your children, how much more will your Father who is in heaven give good things to those who ask
Him!
Whatever you ask in My name, I will do it, that the Father may be glorified in the Son; if you ask anything in My
name, I will do it (Jn 14.13–14).
Truly, truly I say to you, if you ask anything of the Father, He will give it to you in My name. Until now you have
asked nothing in My name; ask, and you will receive, that your joy may be full (Jn 16.23–24).
Whatever one asks in the name of Jesus will be given. This does not mean that man can ask God for anything at
AUGUST 2021 PAGE 7
all. He cannot ask for what is not needed, or for what is evil. He can ask, however, and must ask for “good gifts,”
for whatever can be asked in the name of Christ, for whatever is holy and sinless and good. If one asks for good
things in faith, he will certainly receive them if God thinks that he should have them for his life and salvation.
This is the promise of the Lord Himself.
If you abide in Me and My words abide in you, ask whatever you will, and it shall be done for you (Jn 15.7).
And whatever you ask in prayer, if you have faith, you will receive (Mt 21.22, cf. Lk 18.1–8).
Every prayer directed to God in faith is answered. This does not mean that what is asked is always given, for God
knows better than the person who prays what is good for him. For this reason the spiritual teachers warn man
against being too long and insistent in his concrete demands of the Lord. God knows best what is needed, and in
order to prove this to His servants, He may at times yield to their insistent demands and give what they want, but
should not have, in order to show them quite clearly that they should have trusted in His wisdom. Thus it is
always best to be silent and brief in prayer, and not too specifically demanding. It is always best to pray: “Give
what is needed, O Lord. Thy will be done.”
How many times have I prayed for what seemed a good thing for me, and not leaving it to God to do, as He knows
best, what is useful for me. But having obtained what I begged for, I found myself in distress because I had not
asked for it to be, rather, according to God’s will ... (Saint Nilus of Sinai, 5th c., Texts on Prayer).
Prayer as an important aspect of our spiritual life
The Nature of Prayer
What, after all, is the nature of prayer? Is it worth the toil, concern and effort that goes into it? Let us examine the
words of the holy Fathers for insight.
St. John Chrysostom says:
"Prayer is a harbor in the storms of life, an anchor for those who are storm-tossed, the treasure of the poor, the
security of the rich, the healing of the sick, the preservation of health. Prayer banishes evil things, and preserves the
good."
And the God-bearing ecumenical father continues:
"Prayer silences the passions of the soul, assuages the rebellion of anger, dismisses envy, dissipates evil desire,
withers the love of worldly things, and brings great peace and serenity to the soul."
The essence of prayer becomes clear from what it offers. St. John of the Ladder says that prayer is the means
which unites man with God. The most ascetic St. Gregory of Sinai, who wanted to traverse the universe to teach
everyone the benefits of prayer, penetrates the matter more deeply proclaiming:
"Prayer is a pleasant fire for beginners, 'a light made fragrant when activated' for the advanced. Prayer informs the
heart; it is the hope of salvation, the sign of purification, a symbol of holiness, the knowledge of God, the
engagement of the Holy Spirit, the joy of Jesus, the gladness of the soul, the mercy of God, the sign of reconciliation,
the seal of Christ, the ray of the intelligible sun, the confirmation of Christianity, proof of angelic life."
Serious obstacles to prayer are too much sleep, too much food, too much talk, and luxurious living. These
contribute to forgetfulness of God and a sluggish body, while making vigilance and exaltation of the spirit
difficult. They do not help in purification and they confuse mind, heart and judgment, which should be calm,
peaceful and in quietude during prayer.
How should I pray? When should I pray? How extensive should my prayer be? Questions such as these reveal an
PAGE 8 THE LADDER
absence of fervent and continuous prayer. For the one who loves prayer intensely there are no bounds. He will
simply pray at every opportunity. Today's prayer is a continuation of yesterday's. And today's prayer will be
continued tomorrow. It is said that a holy man never used the dismissal prayer "Through the prayers of our
holy Fathers ..." because his prayer life had no end.
Difficulty in making prayer a daily experience is indicative of a serious weakness in our spiritual life. But, with
recognition and acknowledgment of this weakness, we should not be disheartened. Rather, we should let it be a
stimulus to intensified and more persistent efforts. We can learn to pray virtually anywhere we may be,
whenever we think of it. But there should be special times, in addition to church services, when we conduct our
individual prayers. And, as Abba Isaac suggests for each monk within his cell, we must seek the most quiet
place available for our prayers.
Once Abba Makarios of Egypt was asked how we should pray and he answered in this way:
"It is not necessary to babble foolishly at great lengths, but to extend your arms and to say: 'Lord, have mercy on
me as You desire and know best.' And if there is a war about to break out, say: 'Lord, help me,' for he knows what
is best for us and provides his mercy."
We have prayer with words, and we can also make our entire life a prayer, a sacrifice of consecration to God, a
prayer without words, which is perhaps the strongest and greatest prayer. Let us sit, patiently, tirelessly, as
permanent disciples listening to God speak. Ignorant, innocent, humble, poor, dumb before the all-merciful
Father, let us beseech his mercy, his salvation and his salutary help with "ineffable sighs." With a silent humble
prayer, let us allow God to speak in our life. Let us allow him to do whatever he desires with us, that we may
become similar to the saints, his ever obedient children, and be restored to our pristine and original beauty,
making his life truly our own life.
Abba Isaac says that when you approach God to pray, "think of yourself as an insignificant ant, a creeping
creature of the earth, a leech, a stammering infant."
Abba Serapion says that the stance of people in prayer must be like that of soldiers standing guard, constant,
vigilant, in a state of emergency and courageous readiness.
That great teacher of prayer, St. John Chrysostom, whose entire life was a petition, has this to say:
"We must pray with ever vigilant attention. And this will be possible if we understand well with whom we are
conversing, and that during such time we are his servants offering sacrifice to God. We must pray with contrition,
with tears, with reverence, with serenity and great calmness. Our sins should not stop us from prayer. We should
be ashamed of our sins, but they should not keep us from our prayers. Even though you are a sinner, approach
God with prayer, that you may be reconciled with him; give him an opportunity to forgive your sins, which he
will, in order to reveal his love for mankind."
And the holy Father continues:
"If you are afraid to approach God because of your sins, you are actually hindering him, to the extent, at least, that
is dependent upon you, from expressing his goodness and the wealth of his providential care. Remove afar,
therefore, every hesitation and doubt about prayer because of sin."
How to Pray
Compressing lengthy, beautiful and comprehensive homilies of St. John Chrysostom on prayer, we offer the
following salient points to help the praying person. Prayer must be a systematic and regular practice in our life,
with a pious and reverent stance, and with absolute attention. To pray as we should, with the reverence
appropriate to conversation with God, we should be aware of the great benefit of prayer, independently of
knowing whether there have been specific responses. The person whose prayer is truly a conversation with God
AUGUST 2021 PAGE 9
is transformed into an earthly angel.
God does not ask that we converse with him using beautiful words, but that what we say
emanates from a beautiful soul. Prayer does not need mediators, formalities, or appointments
at prescribed hours. God's door is always open and he awaits us. If we are withdrawn from
God that is something totally dependent upon us. He is always near. We need no particular
eloquence. He hears us no matter how softly we speak. He understands us completely even if
we say little. All hours are appropriate and all places good. And prolonged instruction in the
art of prayer in unnecessary. It is sufficient that we want to pray; then learning becomes rapid and effortless.
It is the manner of prayer that is significant. We must pray with perspicacity and contrition seeking spiritual
progress, forgiving others and asking their forgiveness, being truly humble. Our prayers will be received and
heard if we are praying as God wants us, if we persist in our prayers, if we seek what is profitable to our souls
and the souls of others, if our motives are pure, and if we avoid focusing exclusively on material things. And
please note that all the prayers of the Prophet Moses and of St. Paul were not heard by God, simply because it
was not expedient.
It cannot be overemphasized that when we pray, our efforts should not focus exclusively on the idea of
receiving. The objective of making our soul better is necessary and this too is accomplished through prayer. The
one who prays with this objective becomes stronger than the force of worldly things and is able to fly high above
them all.
We mentioned earlier that prayer is obstructed by much sleeping, much eating, much talking and luxury. If
these are obstacles to effective prayer, then certainly vigils, fasting, silence, quietude and asceticism are the
wings which make our prayers fly higher.
Vigils are inseparable from the life of prayer. As there is no bird without wings, there cannot be a life of prayer
without vigils. A night without the memory of God is like a garden without flowers, a tree without fruit, a house
without a roof. The prayers best loved by God are those of the night: before we sleep, after we sleep a little and
arise at midnight, and early in the morning, before dawn. In this way we dedicate the night not only to bodily
rest, but also to the well-being of the soul. By sacrificing some of our sleep, we give something of our own to
God who sacrificed his Son for our sins. Nocturnal prayer makes our sleep sweeter because the words of prayer
continue to be active and stimulate beautiful dreams. It is said that St. Arsenios the Great would begin his prayer
each Saturday night just as the sun was setting in the west. He would conclude just as the sun arose to shine in
his face on Sunday morning. That is how he measured his time of prayer!
A simple and frugal diet of fasting gives clarity to the mind and vigilance to the soul. A person who has eaten to
satiety cannot pray, nor can one pray who is starved. One should eat just enough not to be hungry, perhaps a
little less.
Silence is the adornment of the people of God who measure their words and do not use their tongue as a lethal
weapon. The person who is easy-going with words may find it difficult to pray effectively. Loquacity confuses,
tires and obscures. Silence concentrates the mind, gives rest to the spirit, and keeps it in constant readiness.
Monks persistently search for the most quiet corner possible to set up their sanctuary. The objective is to have
external quietude penetrate into the soul, for without inner silence and peace, external quiet is of no avail. When
the serenity of the soul is accompanied by gratitude toward God, great results can be achieved.
According to St. Makarios of Egypt, guarding our thoughts and praying with much quietude and peace are
fundamental to prayer. And, according to St. Ephraim the Syrian, the one who prays purely will burn and
banish demons, while he who prays carelessly will become the demons' laughing stock.
Monk Moses, from the book Athonite Flowers. Edited for space, to read the entire chapter on Prayer, go to:
https://www.goarch.org/-/prayer-as-an-important-aspect-of-our-spiritual-life
1 6th Sunday of
Matthew 8:30 am Orthros
9:45 am Div Lit
1
Αγαπητο μου αδελφο και αδελφς, αγαπημνα τκνα της Θεοτκου,
Σμερα εναι πραγματικ μα ημρα δξας, καθς η Μητρα του Θεο μας ενθρονζεται ως
Βασλισσα των Ουρανν και Μεστρια για λο τον κσμο! Με τη χρη του Υιο της και Κυρου
μας γνεται δεκτ στα επουρνια για να ζσει εκε για πντα ως διαρκς υπενθμιση της
υπσχεσης για την Ανσταση λης της ανθρωπτητας.
Κι εμες, που εμαστε αδελφο και αδελφς με τον Κριο μας Ιησο Χριστ και μεταξ μας,
εμαστε ταυτχρονα τκνα της Θεοτκου και Αειπαρθνου Μαρας εξ υιοθεσας. Αυτ εναι
ντως η μητρα μας, σ’ αυτν στηριζμαστε λοι και την μακαρζουμε πως κανε και η
αννυμη εκενη γυνακα που αναφνησε: “Μακαρα κοιλα βαστσασ σε και μαστο ος θλασας” (Λουκ. 11,
27).
Διτι η Θεοτκος αποτελε την τελειτερη εικνα της Εκκλησας, της αγνς και παρθνου νμφης του Χριστο. Η
Εκκλησα θαυματουργικ γενν λους μας δια του Αγου Βαπτσματος, μας τρφει και μας συντηρε απ το Σμα
Της με το γλα της διδασκαλας των Πατρων που ρει εξ αυτς και με το διο το Σμα και το Αμα του Χριστο “τ
μηδποτε δαπανμενον”.
Η παροσα εορτ μας υπενθυμζει τι το τελευταο κεφλαιο της ιστορας μας εναι γραμμνο απ το Θε. χουμε
αυτ την ελπδα και την πστη, ακμα κι ταν γινμαστε μρτυρες της βαναυστητας εναντον της Μεγλης
Εκκλησας της Αγας Σοφας. Η Μεγλη Εκκλησα υποφρει επ γης· αλλ στον ουραν η Βασλισσα στκει στα
δεξι του Υιο της και Θεο μας. Εκε, βασιλεει “ν ματισμ διαχρσ περιβεβλημνη κα πεποικιλμνη”. Ας
αποτελσει το φετιν “μικρ Πσχα”, η αγα εορτ της Κοιμσεως της Θεοτκου, μα υπενθμιση σε λους μας πως
οτιδποτε κι αν ρθει στο διβα της ζως μας, τποτα και καννας δεν μπορε να αναιρσει το θλημα του Θεο. Η
Εκκλησα εναι και πντοτε θα εναι νικηφρα δια της χριτος, της κυριαρχας και της δναμης “το μτραν
οκσαντος ειπρθενον” (Κοντκιον της Εορτς).
Με πατρικ εν Χριστ τω Κυρω ημν αγπη
† ο Αμερικς Ελπιδοφρος
Ο ΑΓ. ΘΑΔΔΑΙΟΣ Ο ΑΠΟΣΤΟΛΟΣ ΕΚ ΤΩΝ 70— 21 ΑΥΓΟΥΣΤΟΥ
Εβραος απ την δεσσα ο Θαδδαος και πολ μορφωμνος στις θεες Γραφς, εχε ανβει στην Ιερουσαλμ για
προσκνημα την εποχ του Ιωννου του Βαπτιστο. ταν κουσε το κρυγμ του και εδε την αγγελικ του ζω,
τσο πολ εντυπωσιστηκε, στε επεδωξε και βαπτστηκε απ' αυτν. Μετ μως, ταν κουσε τη διδασκαλα και
εδε τα θαματα του Κυρου μας Ιησο Χριστο, τον ακολοθησε μχρι το σωτριο Πθος. Μετ την Ανληψη του
Κυρου, επστρεψε στην πατρδα του δεσσα. Εκε καθρισε απ τη λπρα τον τοπρχη Αγαρο και κατπιν τον
βπτισε χριστιαν. Αφο δδαξε και φτισε με το λγο της αληθεας πολλος και δρυσε πολλς
εκκλησες στις πλεις της Συρας, φθασε στη Βηρυτ. Ο Θαδδαος και εκε με τη χρη του Θεο δδαξε το Ευαγγλιο
και βπτισε πολλος. Τελικ, εκε παρδωσε ειρηνικ το πνεμα του, αφο στη ζω του εφρμοσε πλρως την
εντολ που δωσε ο Κριος στους μαθητς Του: "Πορευθντες μαθητεσατε πντα τα θνη, βαπτζοντας αυτος εις
το νομα του Πατρς και του Υιο και του Αγου Πνεματος". Πηγανετε, δηλαδ, και κνετε μαθητς σας λα τα
θνη, βαπτζοντας αυτος στο νομα του Πατρς και του Υιο και του Αγου Πνεματος.
ΑΡΧΙΕΠΙΣΚΟΠΙΚΟ ΜΗΝΗΜΑ ΤΗΣ ΚΟΙΜΗΣΕΩΣ
AUGUST 2021 PAGE 13
ΤΟ ΚΑΛΕΣΜΑ ΤΟΥ ΓΡΥΛΟΥ—ΘΩΜΑΣ SHELLEY
Στην αρχ της νηστεας της Μεγλης Σαρακοστς το πρτο Μγα Απδειπνο της Καθαρς Δευτρας μας
προκαλε με αυτ τα λγια απ το 21ο κεφλαιο του κατ Λουκν Ευαγγλιον:
«Κα [ο Ιησος] επε παραβολν ατος δετε τν συκν κα πντα τ δνδρα. 30 ταν προβλωσιν δη,
βλποντες φ' αυτν γινσκετε τι δη γγς τ θρος στν οτω κα μες, ταν δητε τατα γινμενα,
γινσκετε τι γγς στιν βασιλεα το Θεο.» (29-30)
Η απαλ εμφνιση πρσινων μπουμπουκιν και βολβν νωρς την νοιξη χρησιμεει για να μας υπενθυμσει
τι ο αγνας της Μεγλης Νηστεας πλησιζει. Μνες αργτερα, η ανθοφορα των κρνων που φυτετηκαν μετ
απ τον προηγομενο Πσχα, ανακοιννουν τη Γννηση του Προδρμου, Προφτη και Βαπτιστο Ιωννη.
Ωστσο, εναι το ζωικ βασλειο που παρχει το σμα για την ναρξη της Νηστεας του Δεκαπενταγουστου. Τα
περισστερα χρνια εναι σγουρα τι οποιαδποτε ακινησα υπρχει στις αρχς της νχτας διακπτεται απ την
συνεχ φλυαρα των εντμων, κυρως του γρλου.
Η συνομιλα τους, που βρσκεται σε συνεχ ρυθμ 1-2-3/1-2-3-4 εναι η πηγ του ονματς τους στα Αγγλικ.
Αλλ επειδ ο θρυβος τους ξεκιν συνθως την 1η Αυγοστου, προτιμ να «ακοσω» το τραγοδι τους ως
κλση προς την Κομηση της Θεοτκου και, το πιο σημαντικ, να εκτιμσω αυτ τη φων ως κλση στην
προσευχ.
Κατ τη διρκεια αυτν των πρτων δεκατεσσρων απογευμτων του Αυγοστου με την ηρεμα που θα
γκρεμιστε απ τη φλυαρα των γρλων, συναντιμαστε κθε νχτα για να προσευχηθομε, πως χουμε
νηστεσει μρα με τη μρα. Η εργασα της νηστεας ισορροπεται απ την εργασα της προσευχς. Και οι δο
αυτς οι ασκσεις μπορον να εμπλουτιστον εν αναζητσουμε τρπους να προσφρουμε μεγαλτερες
ελεημοσνες … σως προς φελος των ξεννων λλων υπηρεσιν που φροντζουν αυτος που πλησιζουν στο
τλος των επγειων ημερν τους.
«μν λγω μν τι ο μ παρλθ γενε ατη ως ν πντα γνηται. ορανς κα γ παρελεσονται,
ο δ λγοι μου ο μ παρλθωσι. Προσχετε δ αυτος μποτε βαρηθσιν μν α καρδαι ν κραιπλ
κα μθ κα μερμναις βιωτικας, κα αφνδιος φ' μς πιστ μρα κενη ς παγς γρ πελεσεται
π πντας τος καθημνους π πρσωπον πσης τς γς. γρυπνετε ον ν παντ καιρ δεμενοι να
καταξιωθτε κφυγεν πντα τ μλλοντα γνεσθαι κα σταθναι μπροσθεν το υο το νθρπου.»
Κατ Λουκν 21:32-36
Γρηγορετε, προσξτε και προσευχηθετε! σως το κλεσμα των γρλων να εναι πραγματικ «καιρς να
προσευχηθε η Παρκληση, καιρς να προσευχηθε η Παρκληση!» Ας το κλεσμα των γρλων να μας καλσει σε
βαθτερη πστη, ισχυρτερη ελπδα και πλουσιτερη αγπη!
ΠΕΡΙ ΠΡΟΣΕΥΧΗΣ—ΓΕΡΟΝΤΟΣ ΠΟΡΦΥΡΙΟΥ ΚΑΥΣΟΚΑΛΥΒΙΤΟΥ
Οι προσευχς μας δν εισακοονται, διτι δν εμαστε ξιοι. Πρπει να γνεις ξιος, γι να προσευχηθες. Δεν
εμαστε ξιοι, διτι δεν αγαπμε τν πλησον μας ως εαυτν. Το λει ο διος ο Χριστς: «αν ουν προσφρης τ
δρον σου επ τ θυσιαστριον κκει μνησθς τι ο αδελφς σου χει τι κατ σου, φες εκε το δρον σου
μπροσθεν του θυσιαστηρου και παγε πρτον, διαλλγηθι τω αδελφ σου κα ττε ελθν πρσφερε το δρον
σου». Να πεις πρτα να συμφιλιωθες μ τν αδελφ σου, να συγχωρεθες, για να γνεις ξιος. ν δεν γνει
αυτ, δεν μπορες να προσευχηθες. ν δεν εσαι ξιος, δεν μπορες να κνεις τποτα. ταν τακτοποισεις λες
τις εκκρεμτητες και ετοιμασθες, ττε πεις και προσφρεις τ δρο σου.
ξιοι γνονται σοι επιθυμον και λαχταρον να γνουν του Χριστο, σοι δνονται στο θλημα του Θεο. Να
μην χεις καννα θλημα, αυτ χει μεγλη αξα, εναι το πν. Ο σκλβος δεν χει καννα θλημα. Το να μην
χομε καννα θλημα μπορε να γνει μναν τρπο απαλ με την αγπη στν Χριστ κα τν τρηση των
PAGE 14 THE LADDER
Δεν υπρχει λλη αρετ υψηλτερη και αναγκαιτερη απ την ιερ Προσευχ. Και εναι υψηλτερη απ’
λες τις αρετς, διτι εν εκενες, π.χ. το να νηστεουμε, ν’ αγρυπνομε, να κοιμμαστε χμω, να
δινμαστε στην ασκητικ ζω, να παρθενεουμε, να κνουμε ελεημοσνες, και λα τ’ λλα καλ ργα που
αποτελον τη χρυσ γενι, τον εναρμνιο χορ και την ουρανπλεχτη σειρ των θεοειδν αρετν, παρλο
τι εναι θεκ γνωρσματα, αναφαρετο κτμα και αθνατο στλισμα της κθε ψυχς, ωστσο δεν
εννουν τον νθρωπο με το Θε. λα αυτ τον προετοιμζουν και τον προωθον γι’ αυτ την νωση, μα
δεν τον εννουν με το Θε. Αυτ το κατορθνει μονχα η ιερ Προσευχ μνο αυτ εννει τον νθρωπο
με το Θε, και το Θε με τον νθρωπο, κνοντας τους δο να πνεμα γιατ με την προσευχ γνεται μια
νωση μεση κ’ να σφιχτ δσιμο του Κτστου με τα λογικ κτσματα. Αυτ βροντοφωνζει και ο μγας
εκενος διδσκαλος και πολπειρος εργτης της ιερς προσευχς, ο μεγλος ποιμν και ιερρχης της
Θεσσαλονκης και λης της Εκκλησας του Χριστο, ο γιος Γρηγριος ο Παλαμς: «Η επικοινωνα που
αποκτομε δι των αρετν, κνει τους ενρετους ικανος, λγω της ομοιτητας, και τους προετοιμζει να
υποδεχτον το Θε, λλα δεν τους εννει μαζ Του η δναμη της προσευχς μως εναι εκενη που
εντολν Του. «Ο χων τς εντολς μου και τηρν αυτς, εκενος στιν ο αγαπν με ο δ αγαπν με
αγαπηθσεται υπ του Πατρς μου και εγ αγαπσω αυτν και εμφανσω αυτ εμαυτν» Χρειζεται αγνας.
χομε να παλψομε «προς τος κοσμοκρτορας του σκτους του αινος τοτου» χομε να παλψομε «με τον
λοντα τον ωρυμενον» Δεν επιτρπεται στν αγνα να επιτχει ο πολυμχανος.
Αυτ προποθτει δκρυα, μετνοια, προσευχ, ελεημοσνη, ατηση με συνοδεα τν εμπιστοσνη στν Χριστ
κα χι την ολιγοπιστα. Μνον ο Χριστς μπορε να μας βγλει απτν κλοι της ερημις. Προσευχ κα
μετνοια κα ελεημοσνη. Δστε στω κι να ποτρι νερ, ν δεν χετε χρματα. Κα ν ξρετε τι σο
αγιζεσθε, τσο εισακοονται οι προσευχς σας.
Να μην εκβιζουμε με τις προσευχς μας τον Θε. Να μ ζητμε απτον Θε ν μας απαλλξει απ κτι,
ασθνεια κ.λ.π., ν μας λσει τα προβλματ μας, αλλ να ζητμε δναμη και ενσχυση απ Εκενον, γι ν
τ υπομνομε. πως εκενος κροει με ευγνεια τν πρτα της ψυχς μας, τσι κι εμες να ζητμε ευγενικ αυτ
πο επιθυμομε κι αν ο Κριος δν απαντει, ν σταματμε ν τ ζητμε. ταν ο Θες δν μας δδει κτι πο
επμονα ζητμε, χει τ λγο Του. χει κι ο Θες τ «μυστικ» Του. Εφσον πιστεουμε στν αγαθ Του πρνοια,
εφσον πιστεομε τι Εκενος γνωρζει τ πντα απτ ζω μας κι τι πντα θλει τ αγαθν, γιατ ν μ
δεχνομε εμπιστοσνη; Να προσευχμαστε απλ κα απαλ, χωρς πθος κα εκβιασμ. Ξρομε τι παρελθν,
παρν κα μλλον, λα εναι γνωστ, γυμν κα τετραχηλισμνα ενπιον του Θεο. πως λγει ο Απστολος
Παλος, «…ουκ στι κτσις αφανς ενπιον αυτο, πντα δ γυμν και τετραχηλισμνα τοις οφθαλμος Αυτο».
Εμες ν μν επιμνονε η προσπθεια κνει κακ αντ για καλ. Μν κυνηγμε ναποκτσομε αυτ πο
θλομε, αλλ ν ταφνομε στ θλημα του Θεο. Γιατ, σο το κυνηγμε, τσο αυτ απομακρνεται. ρα,
λοιπν, υπομον κα πστη και γαλνη. Κι αν τ ξεχσομε εμες, ο Κριος ποτ δν ξεχνει και ν εναι γι τ
καλ μας, θα μας δσει αυτ πο πρπει κι ταν πρπει.
Να ζητμε στν προσευχ μνο τ σωτηρα της ψυχς μας. Δν επε ο Κριος: «Ζητεται δ πρτον τν
Βασιλεαν του Θεο… και τατα πντα προστεθσεται υμν»; Εκολα, ευκολτατα ο Χριστς μπορε ν μας
δσει ,τι επιθυμομε. Και κοιτξτε το μυστικ. Το μυστικ εναι ν μν τ χετε στ νο σας καθλου ν
ζητσετε το συγκεκριμνο πργμα. Το μυστικ εναι να ζηττε την νωσ σας μ τν Χριστ ανιδιοτελς, χωρς
να λτε, «δσμου τοτο, εκενο…». Εναι αρκετ να λμε, «Κριε Ιησο, ελησον με». Δεν χρειζεται ο Θες
ενημρωση απ μας γι τις διφορες ανγκες μας. Εκενος τα γνωρζει λα ασυγκρτως καλτερα απ μας κα
μας παρχει την αγπη Του. Το θμα εναι νανταποκριθομε σαυτ τν αγπη μ τν προσευχ κα τν
τρηση τν εντολν Του. Ν ζητμε ν γνει το θλημα του Θεο αυτ εναι τ πι συμφρον, τ πι ασφαλς
γι μας κα γι σους προσευχμαστε. Ο Χριστς θ μας τα δσει λα πλοσια. ταν υπρχει στω κα λγος
εγωισμς, δεν γνεται τποτα.
AUGUST 2021 PAGE 15
ιερουργε και τελεσιουργε την ανταση του νθρωπου προς τον Θε και την νωση μ’ Εκενον, γιατ εναι ο
σνδεσμος των λογικν κτισμτων με τον Κτστη τους» (Λγος περ Προσευχς, κεφ. α’).
Και απ τοτη την νωση του νθρωπου με τον Θε, την οποα κατορθνει η ιερ Προσευχ, πσα μεγλα
χαρσματα, μλλον πσες πηγς χαρισμτων δεν πλημμυρζουν τον νθρωπο που εναι ενωμνος με τον
Θε; Απ αυτ την νωση αποκτομε τη δναμη να διακρνουμε την αλθεια απ’ το ψμα να βλπουμε στο
βθος τα κρυμμνα μυστρια της φσεως να προβλπουμε και να προγινσκουμε τα σα θα συμβον στο
μλλον ν’ αποχτομε τη θεα λλαμψη, δηλαδ εκενο που ονομζουν ενυπστατο φωτισμ στην καρδι.
ρχεται ο εξασιος ρως προς τον Θε, που οδηγε σ’ κσταση λες τις δυνμεις της ψυχς μας στην αρπαγ
μας νω, προς τον Κριο εκε που υπρχει η αποκλυψη των αλλητων μυστηρων του Θεο. Μ’ να λγο,
«απ την νωση αυτ γεννιται η πολυθρλητη θωση του ανθρπου, που λοι την ζητον και την ποθον,
λλα ελχιστοι και πολ σπνια την απολαμβνουν—«μλις νας απ κθε γενι», κατ τον γιο Ισακ
(Λγ. λβ’) - γιατ «εναι πργμα δυσερετο, δυσκολοπρφερτο και δυσκολοαπκτητο», κατ τον γιο
Γρηγριο Θεσσαλονκης (Λγος εις τον γιο Πτρο τον Αθωντη). Αυτ η θωση εναι το σχατο τλος και ο
σκοπς για τον οποο ζομε, ο πρτος και πιο υψηλς απ’ λους τους σκοπος που βαλε ο Θες, για τον
ποιο υπρχει απ την αρχ των αινων ως τη συντλεια, ο προαινιος Προορισμς και η Πργνωση, η
γχρονη δημιουργα της Κτσεως, η δση του φυσικο και του γραπτο Νμου, η χρη της Προφητεας, η
νσαρκος οικονομα του Λγου του Θεο, η επιδημα του αγου Πνεματος.
Η θεα Προσευχ εναι αναγκαιτερη απ’ λες τις λλες αρετς, διτι: 1. σο αναγκαα και απαρατητη
εναι η βοθεια του Θεο στον νθρωπο, το διο του εναι αναγκαα η προσευχ, η οποα μπορε να φρει τη
βοθεια του Θεο. τσι λοιπν, αν χωρς τη βοθεια του Θεο δεν μπορε ο νθρωπος να κμει καννα
καλ ργο, κατ το λγο του Κυρου «χωρς εμο ου δνασθε ποιεν ουδν» (Ιω. ιε’ 5), ρα και χωρς την
Προσευχ, με την οποα ρχετ&alpha