Δεν υπάρχει άλλος σίγουρος δρόμος σωτηρίας, εκτός από το να εξομολογείται ο καθένας σε πατέρες με πολλή διάκριση και από αυτούς να παίρνει οδηγίες για την αρετή και να μην ακολουθεί το δικό του θέλημα.

(Άγιος Ιωάννης Κασσιανός ο Ρωμαίος.)







Τούτον Δανιήλ υιόν ανθρώπου λέγει είναι, ερχόμενον πρός τον Πατέρα, και πάσαν την κρίσιν και την τιμήν παρ'εκείνου υποδεχόμενον

(Αποστολικαί Διαταγαί, Ε΄, ΧΧ 10, ΒΕΠ 2,92)
Αγία τριάδα


Εθεώρουν έως ότου θρόνοι ετέθησαν και παλαιός ημερών εκάθητο, και το ένδυμα αυτού λευκόν ωσεί χιών, και η θρίξ της κεφαλής αυτού ωσεί έριον καθαρόν... εθεώρουν εν οράματι της νυκτός και ιδού μετά των νεφελών του ουρανού ως υιός ανθρώπου ερχόμενος ην και έως του παλαιού των ημερών εφθασε...

(Δανιήλ Ζ', 9 και 14)



"Πιστεύοντες εις ένα Θεόν εν Τριάδι ανυμνούμενον, τας τιμίας Αυτού εικόνας ασπαζόμεθα."

(Πρακτικά εβδόμης Οικουμενικής συνόδου, Τόμος Β' σελ. 883)

Δευτέρα 30 Σεπτεμβρίου 2013

Ιερείς κατά παραγγελίαν...

Οι Ενάρετοι Κληρικοί και οι Κληρικοί που θέλουν κάποιοι χριστιανοί.

Το μεγαλύτερο μέρος της κακοδαιμονίας που μαστίζει την εκκλησιαστική μας ζωή σήμερα οφείλεται στη διαστροφή της εκκλησιαστικής μας παραδόσεως, που είχε σαν συνέπεια τη διαστροφή του ήθους του λαού μας. Σαν αποτέλεσμα αυτής της διαστροφής, το τωρινό μας ήθος είναι έκφραση μιας θρησκευτικής παραδόσεως ξένης και συχνά αντίθετης προς τη δική μας εκκλησιαστική παράδοση.

Μία περιοχή της εκκλησιαστικής μας παραδόσεως, της οποίας η διαστροφή έπαιξε αποφασιστικό ρόλο στη σημερινή κακοδαιμονία της εκκλησιαστικής μας ζωής, είναι η περί ιερωσύνης διδασκαλία της Εκκλησίας μας.

Οι μισσιονάριοι, που έδρασαν πριν και μετά την Επανάσταση στο χώρο μας, σαν γνήσιοι προτεστάντες, πίστευαν ότι η προσφορά του κληρικού εξαρτάται αποκλειστικά από τις προσωπικές του ικανότητες. Με άλλα λόγια και σ’ αυτό το θέμα εφήρμοζαν, και συνεχίζουν βέβαια να εφαρμόζουν, τις ανθρωποκεντρικές τους πεποιθήσεις, που σε τελική ανάλυση είναι έκφραση μιας στυγνής ειδωλολατρίας, αφού καταργούν ουσιαστικά το Θεό και τον υποκαθιστούν με τον άνθρωπο.

Με βάση πάντως αυτές τις αντιλήψεις τους, οι προτεστάντες μισσιονάριοι, μετρούσαν την προσφορά των κληρικών με το μέτρο των προσωπικών τους ανθρωπίνων επιτευγμάτων, όπως η διαλεκτική σοφία, η εξωτερική ευσέβεια και πολύ συχνά η αγγλοσαξονική ευπρέπεια, που στο δικό τους σύστημα αξιών είχε πρωτεύουσα θέση.

Οι αντιλήψεις αυτές των προτεσταντών μισσιοναρίων επηρέασαν βαθειά το ήθος του λαού μας, επειδή κυρίως τις αποδέχτηκαν με φανατισμό οι διανοούμενοί μας. Αυτοί άρχισαν να ντρέπονται για τους κληρικούς μας που δεν μιλούσαν με το «σεις» και με το «σας», που έτρωγαν σκόρδο, που δεν χρησιμοποιούσαν το «μανδάμ» όταν απευθύνοντο στις... κυρίες και, προπαντός, που δεν ήξεραν να χρησιμοποιούν τη μάσκα της αγγλοσαξονικής ευπρέπειας για να κρύβουν την ανθρώπινή τους κατάντια.

Οι αντιλήψεις αυτές, που επιβάλλουν στην ανθρώπινη εμπειρία μία ολότελα ανυποψίαστη ειδωλολατρία, διαμόρφωσαν το ήθος μας έτσι, που τώρα οι πιο πολλοί από μας να έχουμε χάσει κάθε ελπίδα, επειδή τα είδωλα πια δεν πείθουν, και μερικοί «ευσεβείς» να αναζητούμε ακόμη κάποιον «καλό κληρικό» που κάνει «καλή λειτουργία», «καλό ευχέλαιο» ή που είναι «ενάρετος», για να βεβαιωθούμε ότι δεν έχουν χαθεί όλα και να αισθανθούμε ανακούφιση.

Μάλιστα, για την καλλιέργεια αυτού του κλίματος εδημιουργήθη ένα ολόκληρο κίνημα, που διέθετε, και ακόμη διαθέτει, διαπρεπείς και φλογερούς προφήτες, που, ευχαριστημένοι οι ίδιοι που περιελαμβάνοντο ή που περιλαμβάνονται στη χορεία των «καλών», προσέφεραν και συνεχίζουν να προσφέρουν με... ταπεινή αυταρέσκεια τον εαυτό τους, για να τον λατρέψουν τα πλήθη και εκφράζουν την ασυγκράτητη αποστροφή τους για όλους αυτούς, τους... ανάξιους κληρικούς, που η ύπαρξή τους αμαυρώνει τη λάμψη της δικής τους υπεροχής.

Η σωτηρία μας δεν οφείλεται ασφαλώς ούτε στα ανθρώπινα ούτε στους ανθρώπους. Τη Βασιλεία του Θεού τη δημιούργησε ο Θεός και Εκείνος την προσφέρει στον άνθρωπο. Δεν τη δημιουργεί και δεν την προσφέρει σ’ αυτόν ο κληρικός. Όμως ο κληρικός μπορεί να διευκολύνει ή να παρεμποδίσει την είσοδό του σ’ αυτήν, όπως έκαναν οι Γραμματείς και οι Φαρισαίοι στους οποίους έλεγε ο Χριστός: «Κλείετε την βασιλείαν των ουρανών έμπροσθεν των ανθρώπων, υμείς γαρ ουκ εισέρχεσθε, ουδέ τους εισερχομένους αφίετε εισελθείν» (Ματθ. 23,14).

Είναι επίσης γεγονός πως οι κληρικοί μπορούν περιστατικά να δυσχεράνουν την επικοινωνία μας με το Θεό, πως μπορούν να παρεμβληθούν ανάμεσα σε μας και σε Εκείνον, τόσο με την κακία τους όσο και με την «αρετή» τους.

Μάλιστα αν η κακία του κληρικού μπορεί να μας κρύψει περιστατικά τη θέα του Θεού, η «αρετή» του μπορεί να μας αποπροσανατολίσει τόσο, ώστε να βλέπουμε αυτόν ή κάποιον άλλο «ενάρετο» άνθρωπο αντί για το Θεό κι έτσι να βρεθούμε σ’ έναν πραγματικά πολύ μεγάλο πνευματικό κίνδυνο.

Ο πραγματικά ενάρετος κληρικός είναι αυτός που δεν κρύβει από τους ανθρώπους το Χριστό με τη δική του «αρετή». Η γνήσια αρετή δοξάζει το Θεό, στον οποίο πραγματικά οφείλεται, και όχι τον άνθρωπο, που μόνο γίνεται ο φορέας της.

Πάντως αυτό που τελικά έχει αποφασιστική σημασία είναι να βεβαιωθούμε ότι σωτήρας και λυτρωτής μας είναι ο Ιησούς Χριστός, που μπορεί να μας σώσει και όταν ακόμη έχει χαθεί κάθε ελπίδα απ’ την πλευρά των ανθρώπων. Γιατί «δύναται ο Θεός εκ των λίθων τούτων εγείραι τέκνα τω Αβραάμ» (Ματθ.3,9) και γιατί «παράκλητον έχομεν προς τον Πατέρα Ιησούν Χριστόν δίκαιον» (Ά Ιωάν. 2,1) ο οποίος «σώζειν εις το παντελές δύναται τους προσερχομένους δι’ αυτού τω Θεώ, πάντοτε ζων εις το εντυγχάνειν υπέρ αυτών» (Εβρ. 7,25).

π.Φιλόθεος Φάρος
Αν δεν αποκτήσουμε αυτή τη βεβαιότητα, θα διατρέξουμε οπωσδήποτε μεγάλο κίνδυνο, γι’ αυτό και η χριστιανική παράδοση ανέπτυξε μία θεολογία της ιερωσύνης, που μπορεί να μας προφυλάξει απ’ αυτόν.

Σύμφωνα λοιπόν μ’ αυτή τη θεολογία της ιερωσύνης, εφόσον ο λυτρωτής μας δεν είναι ένας άνθρωπος αλλά ο Χριστός και εφόσον ο κληρικός είναι φορέας της χάριτος που εκπηγάζει από το λυτρωτικό έργο του Χριστού, θα πρέπει να τιμούμε τον κληρικό με την πεποίθηση ότι τιμούμε τον Ιησού Χριστό και όχι το ανθρώπινο πρόσωπο του κληρικού και ότι από το Χριστό δια του κληρικού σωζόμεθα.

«Τίμα τους ιερείς με προσήλωση ως καλούς οικονόμους. Απόδωσε την οφειλομένη τιμή στο λειτούργημά τους και μην ερευνάς τις πράξεις τους. Όσον αφορά το λειτούργημά του ο ιερέας είναι ένας άγγελος, όσον αφορά τις πράξεις του είναι ένας άνθρωπος. Με το έλεος του Θεού έχει γίνει ένας μεσίτης ανάμεσα στο Θεό και στον άνθρωπο».

π. Φιλόθεος Φάρος
 
«Κλήρος, η ανεκπλήρωτη υπόσχεση πατρότητος»
 
Εκδόσεις Ακρίτας

Πηγή: imverias.blogspot.gr
(Σχόλιο Εγκολπίου: Πολύ ωραίο και επίκαιρο το γραφόμενο υπό του πατρός Φιλοθέου. Σε εποχές που βασιλεύει το δόγμα ''το είπε ο γέροντας'', όταν αυτό που λέει ο ''γέροντας είναι αντιχριστιανικό και αντιευαγγελικό, καλό θα ήταν όλοι να κοιτάξουμε κατάματα τον εαυτό μας και να αναρωτηθούμε αν είμαστε Χριστιανοί ή προσωπολάτρες που δε θα δούμε Τον Χριστό μετά θάνατον, γιατί προσκυνούμε τον εκάστοτε γέροντα κι όχι Τον Αληθινό Θεό. 

Αν μάλιστα τα κίνητρα μας γι' αυτό είναι ότι μας φουσκώνει το εγώ ή μας χαϊδεύει τα αυτιά... ακόμα χειρότερα για μας... 

Έχουμε πολλοί από μας νομίζω, συναντήσει ομάδες ανθρώπων που δεν ανοίγουν την Καινή Διαθήκη γιατί τους το απαγορεύει ο ''γέροντας''... Ανθρώπους που δεν φορούν άλλου χρώματος ρούχα παρά μόνο μαύρα γιατί ''έτσι είπε ο γέροντας''. Ομάδες ανθρώπων που έχουν γένια ή μουστάκι γιατί ''έτσι είπε ο γέροντας ή ο πνευματικός''. Ομάδες ανθρώπων που αν δεν είσαι όμοιος τους δε σε θεωρούν Ορθόδοξο. 

Αυτά τα φαινόμενα της ψυχολογικής τρομοκρατίας είναι σημείο ανθρώπων που ουδεμία σχέση έχουν με Χριστό...)

Κυριακή 29 Σεπτεμβρίου 2013

Το χρέος των πνευματικών ποιμένων.

''Eίμαι αχόρταγος, δεν θέλω λίγοι να σωθούν, αλλά όλοι''.

Άγιος Νικόδημος ο Αγιορείτης.
 
http://www.apolytrosis.gr/image/image_gallery?img_id=54863
 
«Με αυτούς τους τέσσερες τρόπους , που είπαμε, έχουν χρέος όλοι γενικά οι Χριστιανοί να βοηθούν στην σωτηρία του αδελφού τους, όπως τους παραγγέλλει ο θείος Απόστολος λέγοντας: ‘’Γι’ αυτό να ενισχύετε και να βοηθήτε ο ένας τον άλλο, όπως άλλωστε και κάνετε’’· εξαιρετικά όμως και εντελώς ιδιαίτερα οφείλουν με τους τέσσερες αυτούς τρόπους να βοηθούν στη διόρθωση των αμαρτωλών οι πνευματικοί ποιμένες και ηγούμενοι του λαού, οι οποίοι είναι οι άγιοι Πατριάρχες και Αρχιερείς και Ιερείς και Πνευματικοί Πατέρες και Διδάσκαλοι του θείου Ευαγγελίου και Καθηγούμενοι των ιερών μοναστηριών. Διότι σε αυτούς δόθηκε από τον Κύριο η εξουσία και η επιμέλεια το να οικοδομούν και να καταφυτεύουν τις ψυχές του ποιμνίου, που τους έχουν εμπιστευτεί, όπως είναι γραμμένο στον Ιερεμία: ‘’Πρόσεξε· από σήμερα θα έχεις την εξουσία στα έθνη και στα βασίλεια να ξεριζώνεις και να γκρεμίζεις, να καταστρέφεις και να ερημώνεις, να κτίζεις και να φυτεύεις’’. Και αυτοί κυρίως πρέπει να αγρυπνούν για τη σωτηρία του λαού, διότι θα δώσουν λόγο γι’ αυτό την ημέρα της Κρίσεως, όπως λέει ο Παύλος: ‘’Να ακολουθείτε πιστά και να υπακούετε στους εκκλησιαστικούς σας ηγέτες. Διότι αυτοί αγρυπνούν για την σωτηρία σας, επειδή θα δώσουν λόγο στον Θεό’’.

Γι’ αυτό λοιπόν αυτοί κυρίως και ιδιαίτερα έχουν χρέος να περπατούν οι ίδιοι, κατά μίμηση του Κυρίου, στις πόλεις και τα χωριά της επαρχίας τους ή στις ενορίες τους ή στα μοναστήρια τους, για να διδάσκουν πάντοτε και να διορθώνουν τους αμαρτωλούς. Διότι αυτοί είναι οι φύλακες εκείνοι, που στέκονται ημέρα και νύχτα στα τείχη της νοητής Ιερουσαλήμ, δηλαδή της Αγίας Εκκλησίας, κηρύττοντας τον λόγο του Κυρίου χωρίς να σιωπούν, για τους οποίους σχετικά γράφει ο Ησαίας: ‘’Πάνω στα τείχη σου έβαλα φρουρούς, Ιερουσαλήμ· ολημερίς και ολονυχτίς δεν πρέπει να σωπάζουν. Εσείς φρουροί , που όλα τα υπενθυμίζετε στον Κύριο, μην ησυχάζετε καθόλου’’.
 
Και αυτοί είναι οι προφυλακτικοί εκείνοι σκοποί και παρατηρητές, οι οποίοι έχουν δοθεί από τον Κύριο στον νέο Ισραήλ, στους Χριστιανούς δηλαδή, όπως λέγει ο Ιεζεκιήλ, για να φανερώνουν το θέλημα του Κυρίου σ’ αυτούς, και να τους επιστρέφουν από την πλάνη και την αμαρτία. Επειδή, εάν σιωπήσουν, το αίμα εκείνων θα ζητηθεί από τα χέρια τους: ‘’Εσένα, άνθρωπε, σε βάζω φρουρό των Ισραηλιτών· θα ακούς τον λόγο μου και θα τους μεταφέρεις τα μηνύματά μου. Αν αποφασίσω, ότι ένας ασεβής το δίχως άλλο θα πεθάνει και εσύ δεν τον ειδοποιήσεις και δεν πεις τίποτα, για να τον αποτρέψεις από τον κακό του δρόμο, για να ζήσει, αυτός θα πεθάνει εξ αιτίας της ανομίας του· εγώ όμως θα ζητήσω ευθύνη από σένα για το θάνατό του’’.
 
Γι’ αυτό λοιπόν σχετικά με αυτά είπε ο μέγας Βασίλειος: ‘’Σε ότι αποστάλθηκε κάποιος, εάν δεν εκπλήρωσε το κήρυγμα με έργο και λόγο, είναι ένοχος του αίματος εκείνων που δεν άκουσαν· και δεν μπορεί να πει τα ίδια λόγια με τον Απόστολο, που διαμαρτύρονταν στους πρεσβυτέρους των Εφεσίων, ότι εγώ είμαι καθαρός από το αίμα όλων σας, διότι δεν δίστασα να σας αναγγείλω ολόκληρο το θέλημα του Θεού’’.
 
Και αυτών, τέλος πάντων, είναι γνώρισμα το να καίγεται η καρδιά τους από την αγάπη της σωτηρίας των λογικών τους προβάτων και να φωνάζουν από μέσα τους μαζί με τον Απόστολο Παύλο, πότε μεν: ‘’Ποιος ασθενεί και δεν ασθενώ και γω; Ποιος υποκύπτει στον πειρασμό και δεν υποφέρω και γω;’’. Πότε δε: ‘’Εγώ μάλιστα με ευχαρίστηση θα τα δώσω όλα, ακόμη και τον ίδιο μου τον εαυτό για χάρη σας’’.
 
Και άλλοτε μεν να οικειοποιούνται το αμάρτημα του αμαρτωλού και να λένε έτσι, όπως υπαγορεύουν οι Διατάξεις των αγίων Αποστόλων: ‘’Ας κάνει ο Επίσκοπος δικό του το πλημμέλημα και ας λέει στον αμαρτωλό , εσύ μόνο επίστρεψε, και εγώ θα καταδεχτώ τον δικό σου θάνατο, όπως ο Κύριος καταδέχτηκε τον θάνατο για μένα και για όλους· διότι ο ποιμένας ο καλός θυσιάζει την ψυχή του για χάρη των προβάτων’’.
 
Άλλοτε πάλι να μιμούνται τον θείο Χρυσόστομο, ο οποίος από το ζήλο που είχε για την σωτηρία των προβάτων του έλεγε: ‘’Πάλι θα πω και πάλι θα μιλήσω· και αν ακόμη δεν ακούσουν όλοι, οι μισοί θα ακούσουν· και αν δεν ακούσουν οι μισοί, θα ακούσει το ένα τρίτο από το μέρος· και αν όχι το ένα τρίτο, το ένα τέταρτο· και αν όχι αυτό, οι δέκα· και αν όχι δέκα, οι πέντε· και αν όχι οι πέντε τουλάχιστον ένας· και αν ακόμη ούτε ένας, εγώ τον μισθό μου τον έχω ολόκληρο’’.
 
Και πάλι· ‘’εγώ είμαι αχόρταγος, δεν θέλω λίγοι να σωθούν, αλλά όλοι· και αν ένας μείνει που πρόκειται να χαθεί, εγώ χάνομαι και νομίζω, ότι μιμούμαι τον Ποιμένα εκείνον που είχε ενενήντα εννέα πρόβατα και έτρεξε σ’ εκείνο που χάθηκε’’».
 
(Απόσπασμα από τον 11ο λόγο, ''Χρηστοήθεια Χριστιανών'', σελ. 348- 350)
 
Πηγή: exprotestant.blogspot.gr

Απαγόρευσαν σε μαθήτρια 10 χρονών να γράψει για τον Θεό.

 
Η 10χρονη Erin Shead από το Memphis του Tennessee, όπως και οι άλλοι μαθητές στο Δημοτικό Lucy στο Millington, άκουσε από την δασκάλα της να ζητάει από τα παιδιά να γράψουν για κάποιο «είδωλο στο οποίο κοιτάνε», ως μέρος ενός μαθήματος. Η μαθήτρια αφού σκέφτηκε λίγο, αποφάσισε να γράψει για τον Θεό. Έφτιαξε ένα διάγραμμα στο οποίο εξηγούσε ότι ένας από τους λόγους γιατί "κοιτάει τον Θεό" είναι γιατί «Αυτός είναι ο λόγος που βρίσκομαι σε αυτή τη γη».
 
«Αγαπώ τον Θεό και τον Ιησού και ο Ιησούς είναι Γιος Του που ήρθε στη γη. Αγαπώ επίσης τον Ιησού», συνέχισε η 10χρονη.
 
«Ο Θεός είναι το είδωλό μου, ποτέ δεν θα τον μισήσω. Αυτός θα είναι πάντα το νούμερο ένα πρόσωπο στο οποίο κοιτάω», πρόσθεσε.
 
Όταν η δασκάλα πήρε την γραπτή εργασία της Erin, είπε στο κορίτσι ότι απαγορεύεται να διαλέξει τον Θεό ως είδωλό της και απαίτησε να ξανακάνει την εργασία και να επιλέξτε ένα νέο είδωλο. Της είπε επίσης ότι την εργασία της με το Θεό, ως το είδωλό της, πρέπει να πάρει στο σπίτι της και ότι δεν επιτρέπεται να παραμείνει στην ιδιοκτησία του σχολείου.
 
Αφού της απέρριψαν τον Θεό, η Erin έγραψε τον Michael Jackson, ως το είδωλό της, κάτι που έγινε αποδεκτό από τη δασκάλα.
 
 
Ωστόσο, όταν η μητέρα της Erica Shead, άκουσε τι συνέβη, οργίστηκε και αποφάσισε να δημοσιοποιήσει την ιστορία, μιλώντας η κόρη της έπεσε θύμα διακρίσεων από το σχολείο, λόγω των θρησκευτικών της πεποιθήσεων. Η Shead είπε στο κανάλι WREG - TV ότι θεωρεί την πρώτη εργασία της κόρης απλά «χαριτωμένη και αθώα» και ότι το σχολείο δεν είχε τη εξουσία να πει η κόρη της ότι δεν επιτρέπεται να γράψει για τον Θεό και τον Ιησού.
 
Η μητέρα του κοριτσιού επισκέφθηκε σύμφωνα με πληροφορίες το δημοτικό σχολείο το πρωί της Τετάρτης ζητώντας από την διεύθυνση να της δείξουν την πολιτική του σχολείου, που να απαγορεύει στα παιδιά να μιλούν για το Θεό εγγράφως.''
 
Από την διεύθυνση πρωτοβάθμιας εκπαίδευσης της περιοχής ειπώθηκε ότι ήταν λάθος της δασκάλας να απαγορεύσει το κορίτσι να γράψει για το Θεό. Η εκπρόσωπος εξήγησε ότι παρόλο που οι εκπαιδευτικοί δεν έχουν τη δυνατότητα να προωθούν τη θρησκεία στην τάξη, δεν υπάρχει κανένας κανόνας που να απαγορεύει τους μαθητές να γράφουν για τη θρησκεία σε κάποια εργασία.
 
Ανάλογες περιπτώσεις που αφορούν θέματα θρησκευτικής ελευθερίας έχουν έρθει στα αμερικάνικα δικαστήρια, όπως η περίπτωση ενός μαθητή από το New Jersey, στον οποίο απαγορεύτηκε να τραγουδήσει τον χριστιανικό ύμνο "Awesome God" σε ένα σχολικό σόου ταλέντων και ενός χριστιανού μαθητή από το Μισούρι, που απειλήθηκε ότι το πτυχίο του θα παρακρατηθεί επειδή αρνήθηκε να υποστηρίξει την υιοθεσία από ομοφυλόφιλα ζευγάρια με επιστολή του προς το νομοθετικό σώμα της πολιτείας.
 
Πηγή: Κόκκινος ουρανός

Σάββατο 28 Σεπτεμβρίου 2013

Μουσική βιομηχανία και μυστικές λέσχες.



Παρασκευή 27 Σεπτεμβρίου 2013

Εβραίος υβρίζει τον Άγιο Κοσμά τον Αιτωλό.

Αυτός ο εβραίος ραββίνος υβρίζει, συκοφαντεί και δηλώνει αμετανόητος για τον θάνατο που επέφερε μαρτυρικώς η φυλή του στον Άγιο... Αν έλεγε κάποιος, άλλης εθνότητος, ότι καλώς έκαναν και σκότωσαν τον τάδε εβραίο θα τον έτρεχαν στα δικαστήρια, θα τον συκοφαντούσαν για ναζιστή, ρατσιστή και τα λοιπά γνωστά. Αλλά ο εβραίος είναι ελεύθερος να λέει ό,τι συκοφαντικό και βλάσφημο θέλει εναντίον των Αγίων της Πίστεώς μας; Όχι βέβαια...





Πηγή βίντεο: Κόκκινος ουρανός

Τετάρτη 25 Σεπτεμβρίου 2013

Όσιος Ιλαρίων του Τροεκούροβο Ρωσσίας. (+ 1853)

Καθηγητοῦ Ἀντ. Μάρκου.
 
Ὁ Ὅσιος Πατήρ ἡμῶν Ἱλαρίων γεννήθηκε τό 1774 σέ οἰκογένεια Ρώσων χωρικῶν. Ὑπῆρξε κι αὐτός ἕνα εὐλογημένο ἄνθος τῆς Ρωσικῆς Ὀρθοδοξίας κατά τόν 19ο αἰῶνα, τόν αἰῶνα τῆς Μοναστικῆς καί Ἡσυχαστικῆς Ἀναγεννήσεως ἡ ὁποία προκλήθηκε ἀπό τούς πνευματικούς ἐπιγόνους τοῦ μεγάλου διδασκάλου τῆς Νοερᾶς Προσευχῆς, τοῦ Πατρός τῆς Σλαβωνικῆς Φιλοκαλίας, Στάρετς ὁσίου Παϊσίου Βελιτσκόφσκυ.
 
Ὁ ὅσ. Ἱλαρίων, χωρίς νά ἔχει διδαχθεῖ κάτι τό ἰδιαίτερο, ἔδειξε ἀπό τήν παιδική του ἡλικία τήν μετέπειτα πνευματική του πορεία στό στάδιο τῆς μοναχικῆς ζωῆς καί τῆς ἐρημητικῆς ἀφιερώσεως, σέ σημεῖο πού οἱ γονεῖς του προβληματίζονταν γιά τό ἄν θά μποροῦσε νά ζήσει στήν κατά κόσμον ζωή. Ὁ μικρός προσευχόταν πολύ (καθημερινά γιά διάστημα ὡρῶν) καί ἔτρωγε μόνο ψωμί καί αὐτό λιγοστό (μόλις δύο «φρατζόλες» τήν ἑβδομάδα). Κατά τήν πρόνοια τοῦ Θεοῦ, ὁ μόνος πού ἀντιλαμβάνοταν την εἰδική κλήση τοῦ παιδιοῦ ἀπό τόν Θεό ἦταν ὁ παππούς του, ὁ ὁποῖος καί τόν πῆρε στό σπίτι του, ὅπου ὁ μικρός μποροῦσε νά ἀκολουθεῖ τό προσευχητικό καί ἀσκητικό του πρόγραμμα χωρίς κοσμικούς περισπασμούς. Ὁ παπποῦς του ἔγινε μάλιστα καί συνοδός του σέ προσκύνημα στούς ἱερούς τόπους τῆς Ρωσικῆς Ἐκκλησίας (τήν Λαύρα τῶν Σπηλαίων τοῦ Κιέβου κ.ἄ.), ὅπου ὁ μικρός ἀναζητοῦσε ἕναν ἔμπειρο πνευματικό ὁδηγό.
 
Στήν ἡλικία τῶν 14 ἐτῶν ὁ Ἱλαρίων ἔχασε τον παπποῦ του και ἔτσι ὑποχρεώθηκε νά ἐπιτρέψει στήν πατρική του οἰκία. Ἐκεῖ, παρά τό γεγονός ὅτι συνέχιζε τόν ἰδιότυπο βίο του, οἱ γονεῖς του τόν ὑποχρέωσαν νά παντρευτεῖ. Ὁ Ἰλαρίων δέχθηκε τόν γάμο ἀπό σεβασμό καί ὑπακοή πρός αὐτούς, ὅμως ἔμεινε γιά πάντα ξένος πρός τήν σύζυγό του καί πρός τίς ὑποχρεώσεις πού ἀπέρρεαν ἀπό τήν νέα του κατάσταση. Μάλιστα ἔνοιωθε ἐγκλωβισμένος στά κοσμικά πράγματα καί ζητοῦσε καταφύγιο στόν π. Τρόφιμο, ἐφημέριο τοῦ γειτονικοῦ χωριοῦ Γκολοβίστινο, ὁ ὁποῖος ἦταν ἕνας πνευματικός καί ἀξιόλογος ἄνθρωπος.
 
Ὅπως εἶναι εὐνοήτο, ἡ κατάσταση αὐτή δέν μποροῦσε νά συνεχιστεῖ γιά πολύ. Ὁ Ἱλαρίων σταθμίζοντας τά πράγματα, προτίμησε τήν φυγή πρός τήν ἐν Χριστῷ ἐλευθερία, παρά τήν ὑποταγή στήν κοσμική πραγματικότητα. Σάν ἄλλος Πατριάρχης Ἀβραάμ προτίμησε νά «ἐξέλθει τῆς γῆς καί τῆς συγγενείας» του καί νά ἀναζητήσει τήν προσωπική του «γῆ τῆς ἐπαγγελίας». Στήν ἡλικία τῶν 20 ἐτῶν ἐγκατέλειψε σύζυγο καί πατρική στέγη καί ἐπέλεξε τήν δύσκολη ζωή τοῦ προσκυνητοῦ.
 
Μετά ἀπό πολλές προσκυνηματικές περιπλανήσεις, ὁ μακάριος Ἱλαρίων προσπάθησε δύο φορές νά ἐνταχθεῖ σέ κοινοβιακό μοναστήρι, ἀλλά προσέκρουσε στήν ἀντίδραση τῆς συζύγου του, ἡ ὁποία προσέφυγε στήν διοίκηση τῆς τοπικῆς Ἐπισκοπῆς. Ἔτσι ὑποχρεώθηκε «ἐκ τῶν πραγμάτων» νά ἀσπαστεῖ τόν ἐρημητικό βίο, γι’ αὐτό κατέφυγε σέ μία ἀπομωνομένη περιοχή, ὅπου ἔσκαψε μερικές σπηλιές στό μαλακό ἔδαφος τοῦ τόπου καί ἐγκαταστάθηκε ἐκεῖ. Γιά διάστημα 6 ἐτῶν ὁ μακάριος ζοῦσε ὡς σπηλαιώτης, τρεφόμενος μόνον μέ τά λαχανικά πού καλλιεργοῦσε ὁ ἴδιος. Καθώς ἡ περιοχή πού ἐγκαταστάθηκε δέν εἶχε κάποια πηγή νεροῦ, πολλές φορές ἔμενε χωρίς νερό, προσευχόμενος καί ἐλπίζοντας νά βρέξει. Χειμῶνα – καλοκαίρι κυκλοφοροῦσε ἀνυπόδυτος, ντυμένος μέ ἕνα λινό πουκάμισο καί ἕνα λευκό ράσο, πάνω ἀπό τά ὁποῖα φοροῦσε βαρειές ἁλυσίδες. Διαρκῶς καί ἀδιαλείπτως προσευχόμενος, προσέλκυσε πάνω του τήν χάρη τοῦ Ἁγίου Πνεύματος, ἀλλά καί τήν μανία τῶν πονηρῶν πνευμάτων. Οἱ ἐπιθέσεις τῶν δαιμόνων ἦταν σφοδρές καί καθημερινές. Μέ ἄγριες φωνές καί θορύβους προσπαθοῦσαν νά τόν κάνουν νά διακόψει τήν προσευχή του καί νά ἐγκαταλείψει τήν ἄσκησή του. Μάλιστα, ὁ διάβολος «ἔμπαινε» καί στά ἄγρια ζῶα τοῦ δάσους, γιά νά τρομοκρατήσει τόν ἀγωνιστή μέ τίς ἐπιθέσεις τους καί νά ὑποχρεωθεῖ νά φύγει. Ὁ Ἱλαρίων ὅμως μέ τήν χάρη τοῦ Θεοῦ συνέχισε τόν ἀγῶνα του.
 
Ἡ φήμη τοῦ νεαροῦ ἐρημίτη σταδιακά ἄρχισε νά διαδίδεται. Πλήθη ἀνθρώπων, πλουσίων καί πτωχῶν, ἄρχισαν νά συρρέουν στήν ἔρημό του, ἐλπίζοντας νά βροῦν λύση στά προβλήματά τους, πρακτικά καί πνευματικά. Ὁ Ὅσιος τούς δέχονταν ὅλους καί - κατά τήν δωρεά τοῦ Θεοῦ - τούς βοηθοῦσε μέ τήν προσευχή καί τίς συμβουλές του. Ὅ,τι τοῦ πρόσφεραν οἱ πλούσιοι, τό ἔδινε ἐλεημοσύνη στούς πτωχούς. Ὅμως ἡ παρουσία τόσου λαοῦ κούραζε τόν ἀγωνιστή, ὁ ὁποῖος ἀναγκαζόταν κάποιες ἡμέρες νά ἀποσύρεται στά βάθη τοῦ ἄγριου δάσους, ὅπου ἀναβαίνοντας σέ ἕνα μεγάλο δένδρο, περνοῦσε τίς ἡμέρες του προσευχόμενος, χωρίς ὕπνο, τροφή καί νερό. Βαθειά ἐκκλησιαστικός ὁ Ὅσιος, παρά τήν μόνωσή του, δέν παρέλειπε τόν κοινό ἐκκλησιασμό στήν ἐκκλησία τοῦ κοντινοῦ χωριοῦ, ὅπου μετελάμβανε τῶν Ἀχράντων Μυστηρίων. Πολλές φορές κάλυπτε τήν ἀπόσταση μέχρι τό χωριό κάτω ἀπό πολύ ἄσχημες καιρικές συνθῆκες. Μία φορά ἐπιστρέφοντας ἀπό τό χωριό, ἔπεσε σέ μία σφοδρή χιονοθύελλα καί σώθηκε ἐπειδή κατά τήν πρόνοια τοῦ Θεοῦ τόν βρῆκε ἀναίσθητο κάποιος διαβάτης καί τόν μετέφερε στό σπίτι ἑνός πιστοῦ, ὅπου ἐπανῆλθε στή ζωή μέ μεγάλη δυσκολία, χάρις στίς εὐχές τοῦ ἐφημερίου καί τήν ἐπίκληση τοῦ ὀνόματος τῆς Παναγίας.
 
Ἡ προσέλευση τόσων ἀνθρώπων στό ἀσκητήριο τοῦ Ἱλαρίωνος, προκάλεσε - ὅπως ἦταν ἀναμενόμενο – τήν προσοχή τῆς Ἀστυνομίας (ἦταν ἡ περίοδος μετά τήν δυτικοποίηση τῆς Ρωσικῆς Αὐτοκρατορίας καί τήν ὑποταγή τῆς Ἐκκλησίας στήν Πολιτεία ἀπό τόν Μέγα Πέτρο καί τήν ἀντικληρική καί ἀντιμοναχική πολιτική τῆς Μεγάλης Αἰκατερίνης καί ὅποιος ἤθελε νά μονάσει, μποροῦσε νά τό κάνει μόνο μέ τήν ἄδεια τῶν Ἀρχῶν). Ἔτσι ὁ Ὅσιος ὑποχρεώθηκε νά ἐγκαταλείψει τά σπήλαιά του καί νά ἀρχίσει τήν περιπλάνηση τοῦ προσκυνητή. Τότε ἐπισκέφθηκε τό Γιελέτς, τό Κίεβο καί τό Ζαντόνσκ. Στό Κούρσκ, ἐνῶ φιλοξενοῦνταν στή Μονή τοῦ Κορενόϋ, ὁ Ὅσιος ἀσθένησε πολύ σοβαρά καί ὁ Ἡγούμενος (ὁ ὁποῖος γνώριζε τους ἀγῶνες του), τοῦ πρότεινε νά χειροτονηθεῖ μυστικά μοναχός. Ὁ Ὅσιος συμφώνησε, δέχθηκε τό Μεγάλο καί Ἀγγελικό Σχῆμα, ἀλλά διατήρησε τό ὄνομα τῆς Βαπτίσεώς του.
 
Μετά τήν ἀνάρρωσή του ὁ Μεγαλόσχημος – πλέον - Ἱλαρίων ἐπέστρεψε καί πάλι στίς σπηλιές του. Ὅμως ὁ ἐχθρός τῆς ἀνθρωπίνης σωτηρίας, ἔφερε σκάνδαλα στήν ἐρημητική ζωή τοῦ Ὁσίου καί πέτυχε νά τόν ἀπομακρύνει ἀπό τήν ἔρημό του. Ἡ περιοχή πού ἀσκοῦνταν ἦταν ἰδιωτική, ἔτσι ὅταν ὁ Ὅσιος κατηγορήθηκε γιά ἀνηθικότητα, ὁ ἰδιοκτήτης ἀπευθύνθηκε στίς Ἐκκλησιαστικές Ἀρχές καί ὁ Ὅσιος δέχθηκε τό ἐπιτίμιο τῆς ἑξάμηνης παραμονῆς στή Μονή τῶν Ἁγίων Πέτρου καί Παύλου, γιά... τιμωρία! Ὁ ἄνθρωπος τοῦ Θεοῦ ὅμως εἶδε στήν ἐξέλιξη αὐτή τήν ὑλοποίηση τοῦ παλαιοῦ πόθου του, νά ζήσει σέ μία κοινοβιακή μονή καί ἔτσι ἀξιοποίησε τήν παραμονή πρός ὄφελος τῆς ψυχῆς του.
 
Μετά τό πέρας τῆς παραμονῆς του στή μονή, ὁ Ὅσιος ἐπέστρεψε στό χωριό καί ὄχι στήν ἔρημό του, διότι ἡ ἐκεῖ διαμονή του εἶχε κλονίσει τήν ὑγεία του. Ἐγκαταστάθηκε ἔτσι στό κωδωνοστάσιο τοῦ ναοῦ. Τότε ἄρχισε να ἐκδηλώνεται το θαυματουργικό του χάρισμα. Κάποια φορά οἱ καλλιέργειες τοῦ Πρίγκιπος Ντολγκοροῦκι στό πλησιέστερο ἀγρόκτημα, κινδύνευαν ἀπό την ξηρασία. Ἔστειλε τότε ὁ Πρίγκηπας ἕνα σημείωμα στόν Ὅσιο καί τόν παρεκάλεσε γιά τίς προσευχές του. Πράγματι, δι’ εὐχῶν τοῦ ὁσίου Πατρός Ἱλαρίωνος, ἔβρεξε καί ἡ σοδειά σώθηκε. Γιά νά εὐχαριστήσει τόν Ὅσιο ὁ Πρίγκηπας, τόν παρεκάλεσε νά μετακομίσει στήν ἐπικράτειά του, κάτι πού ὁ Ὅσιος δέχθηκε. Πέρασε ἔτσι λίγος καιρός χωρίς πειρασμούς, ἀλλά μετά τόν θάνατο τοῦ Πρίγκιπος, οἱ ὑποτελεῖς του ἄρχισαν νά φέρονται ἄσχημα στόν ἄνθρωπο τοῦ Θεοῦ, ὁπότε αὐτός ἄρχισε καί πάλι τίς περιπλανήσεις τοῦ προσκυνηματικοῦ βίου. Τελικά, το 1824, ἕνας πλούσιος γαιοκτήμονας πρότεινε τόν Ὅσιο νά ἐγκατασταθεῖ στήν ἐπικράτειά του, στό χωριό Τροεκούροβο. Ὁ Ὅσιος ἔκανε θερμή προσευχή καί ἀποδέχθηκε τήν πρόταση, ἀφοῦ ἄκουσε μία ὑπερκόσμια φωνή νά τοῦ λέει: «Ἀρκετά περιπλανήθηκες, ἐργάσου γιά τήν σωτηρία σου σέ ἕναν τόπο».
 
Ὅταν ὁ ὅσ. Ἱλαρίων ἐγκαταστάθηκε στό Τροεκούροβο (τόν Νοέμβριο τοῦ 1824), ἦταν 50 ἐτῶν. Τά ὑπόλοιπα 29 χρόνια τῆς ζωῆς τά πέρασε ἀγωνιζόμενος ἐκεῖ. Ὁ γαιοκτήμονας τοῦ διέθεσε τρία μικρά, καλά θερμαινόμενα, δωμάτια (τό κρύο πλέον, μετά ἀπό τόσα χρόνια διαμονῆς στά σπήλαια καί περιπλανήσεων στήν ὕπαιθρο, ἦταν ὁ μεγάλος ἐχθρός τοῦ Ὁσίου). Σέ ἀντιστάθμισμα αὐτῆς τῆς «ἀνέσεως», ὁ Ὅσιος αὔξησε τήν νηστεία του καί τούς περιορισμούς πού ἐπεβαλε στόν ἑαυτό του (λ.χ. τήν ἀπόλαυση ἑνός περιπάτου στήν ἐξοχή). Ἤδη ὁ ἔγκλειστος ἀσκητής εἶχε ἀποκτήσει μία ἐξαυλωμένη μορφή. Πρός τό τέλος τῆς ζωῆς του (στήν ἡλικία σχεδόν τῶν 80 ἐτῶν), ἔμοιαζε μέ τούς παλαιούς ἀσκητές τῆς Αἰγυπτιακῆς ἐρήμου. Λιπόσαρκος ἀπό τήν νηστεία, ἀλλά φωτεινός, χαμογελαστός καί χαρούμενος, εἶχε μακριά ὁλόλευκα μαλλιά καί ἐπίσης μακριά γενειάδα. Κάποιος πού τόν γνώρισε ἔλεγε ἀργότερα: «Ἔμοιαζε μέ Ἄγγελο τοῦ Θεοῦ. Δέν μπορεῖ κανείς νά φανταστεῖ, μέ ποιά ὀμορφιά στολίζει ὁ Κύριος τούς δούλους Του ἐδῶ στή γῆ. Ἄν καί σχεδόν 80 ἐτῶν, ἔμοιαζε σάν νά ἦταν στήν ἀρχή τῆς ζωῆς του».
 
Στό Τροεκούροβο ὁ Ὅσιος ἀκολουθοῦσε ἕνα ἰδιότυπο πρόγραμμα ζωῆς. Ἄν καί ἔγκλειστος συμμετεῖχε στίς ἐκκλησιαστικές ἀκολουθίες καί δέχονταν ἐπισκέπτες, τούς ὁποίους ὑποδέχονταν μέ τά ἀκόλουθα λόγια: «Ἄς κάνουμε τρεῖς μετάνοιες καί ἄς προσευχηθοῦμε στήν Βασίλισσα τῶν Οὐρανῶν». Μιλοῦσε ἁπλᾶ, σύντομα καί συνήθως μέ παραδείγματα. Ἦταν εὐγενικός προς ὅλους. Οἱ ἄνθρωποι ἔφθαναν σ’ αὐτόν φορτωμένοι μέ πολλά προβλήματα, ἀλλά ἔφευγαν ἀνάλαφροι σάν πουλιά μετά τήν συζήτηση μαζί του. Ἀνάμεσα σέ ἄλλους τόν ἐπισκέθηκε κάποτε ὁ νεαρός δάσκαλος Ἀ. Μ. Γκρένκωφ, ὁ ὁποῖος ἤθελε ἀποχωριστεῖ τά ἐγκόσμια. «Πήγαινε ἀμέσως στήν Ὄπτινα», τόν συμβούλευσε ὁ ὅσ. Ἱλαρίων. Ὁ νεαρός ἔκανε ὑπακοή καί τελικά ἀναδείχθηκε ὁ μεγαλύτερος καί πλέον γνωστός Στάρετς τῆς Ρωσικῆς Ὀρθοδοξίας. Πρόκειται γιά τόν Στάρετς Ἀμβρόσιο, ὁ οποίος εὐλαβοῦνταν ἰδιαιτέρως τόν ὅσ. Ἱλαρίωνα καί μέχρι τό τέλος τῆς ζωῆς εἶχε στό κελλί του ἕνα πορτραῖτο του.
 
Πρός τό τέλος τῆς ζωῆς του ὁ ὅσ. Ἱλαρίων ἀποφάσισε τήν ἵδρυση ἑνός κοινοβίου, στό ὁποῖο θά ἐγκαταβίωναν οἱ ἀδελφές πού σταδιακά εἶχαν συγκεντρωθεῖ γύρω του, ἀπό τήν ἐγκατάσταση στό Τροεκούροβο καί μετά. «Οἱ προσευχές μου θά εἶναι πάντοτε σ’ αὐτό τόν τόπο», εἶχε πεῖ προφητικά. «Σέ στιγμές λύπης, ἀσθενείας ἤ ἀμηχανίας, νά διαβάζετε τούς Χαιρετισμούς μπροστά στήν εἰκόνα τῆς Παναγίας τοῦ Βλαδιμήρου καί ἕνα μνημόσυνο γιά μένα τόν ἁμαρτωλό».
 
Ὁ ὅσ. Ἱλαρίων κοιμήθηκε εἰρηνικά τήν 5η Νοεμβρίου 1853. Περίπου 10.000 πιστοί παρακολούθησαν τήν κηδεία του καί ὅλοι ὑπῆρξαν μάρτυρες τῆς θαυμαστῆς εὐωδίας πού ἀνέδυε τό λείψανό του καί εἶχε κατακλύσει τό κελλί του καί τόν ναό, κατά τήν διάρκεια τῆς ἐξοδίου Ἀκολουθίας. Μετά τήν μακαρία του κοίμηση, πολλές ἦταν οἱ ἐμφανίσεις του, μέ τίς ὁποίες παρηγόρησε πιστούς πού εὐλαβοῦνταν τήν μνήμη του. «Γιά ἐκείνους πού πιστεύουν στόν Θεό εἶμαι ζωντανός», εἶπε σέ μία ἀπό αὐτές.

Ἡ μνήμη του τιμᾶται τήν 5η Νοεμβρίου καί τά Λείψανά του τιμῶνται στό Τροεκούροβο καί ἄλλα μέρη τῆς Ρωσίας, τήν Κύπρο καί στήν Ἑλλάδα στό Παρεκκλήσιο τῆς ὁσίας Ξένης τῆς διά Χριστόν Σαλῆς Μάνδρας Ἀττικῆς.
 
Πηγή: Τό κείμενο βασίσθηκε στήν μετάφραση τοῦ Ρωσικοῦ Βίου τοῦ Ὁσίου ἀπό τήν Ὄλγα Oleinikov, πού δημοσιεύθηκε στό «Otechestvennye podvizhniki 18 i 19 vekov» σελ. 325 - 351, Jordanville Νέας Ὑόρκης, 1966.
 
Πηγή: churchsynaxarion.blogspot.gr

+ Επίσκοπος Βρεσθένης Ματθαίος ο Β' !

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Κατά κόσμον Σπυρίδων Λιγνός, γεννήθηκε τό 1893 στό Ἀμαρούσιο Ἀττικῆς, καταγόμενος ἀπό παλαιά οἰκογένεια τῆς πόλεως. Στή γεννέτειρά του παρακολούθησε τίς ἐγκύκλιες σπουδές καί κατόπιν φοίτησε στό Σχολαρχεῖο τῆς ἐποχῆς του.Τό 1909, σέ ἡλικία 16 ἐτῶν, γνώρισε στό Ναό Ἀναλήψεως Παγκρατίου (μετόχι τῆς Ἱερᾶς Μονῆς Σίμωνος Πέτρας Ἁγίου Ὄρους), τόν ἐφημέριο, τότε Ἱερομόναχο καί ἔπειτα Ἐπίσκοπο Βρεσθένης καί Ἀρχιεπίσκοπο Ἀθηνῶν ἅγιο Ματθαῖο τόν Νέο Ὁμολογητή (+ 1950), μέ τόν ὁποῖο συνδέθηκε πνευματικά, ὥστε νά τόν ἀκολουθήσει στήν ἔρημο τοῦ Ἁγίου Ὄρους καί νά ἐγκαταβιώσει μαζί του στό ἐρημητήριο τοῦ ἁγ. Μηνᾶ Βίγλας. Ἐκεῖ ἀγωνιζόμενος δέχθηκε τό Μεγάλο καί Ἀγγελικό Σχῆμα καί τό ὄνομα Νεκτάριος.
Στό ἐρημητήριο τοῦ ἁγ. Μηνᾶ ἔμεινε 23 ὁλόκληρα χρόνια, ἀγωνιζόμενος γιά τήν ψυχική του σωτηρία, ἐργαζόμενος τήν ξυλουργική τέχνη.
Τό 1952, κατά τήν ἀνασυγκρότηση τῆς Ἱερᾶς Συνόδου τῆς Γνησίας Ὀρθοδόξου Ἐκκλησίας, κλήθηκε ἀπό τήν ἔρημο τοῦ Ἄθωνα στήν ἔρημο τοῦ κόσμου, γιά νά ἐξυπηρετήσει τόν Ἀγῶνα ὡς κληρικός καί Ἐπίσκοπος. Τόν Μάρτιο τοῦ 1952 χειροτονήθηκε Διάκονος καί Πρεσβύτερος καί τόν Ἰούλιο τοῦ ἰδίου ἔτους ἐξελέγη καί χειροτονήθηκε Ἐπίσκοπος Βρεσθένης, λαβών τό ὄνομα τοῦ Γέροντά του ἁγίου Ματθαίου.
Ποίμανε τήν ἐπαρχία του (νομό Λακωνίας) μέ νεανικό ζῆλο καί αὐταπάρνηση, μέ κόπους καί ἀγῶνες ἀνεκδιήγητους. Γιά τόν Ἐπίσκοπο Ματθαῖο τά ὅρια τῆς ἡμέρας ἦταν στενά καί ἀνεπαρκῆ, γι’ αὐτό μελετοῦσε καί τήν νύκτα. Καί στόν κόσμο ἔμεινε πτωχός Ἁγιορείτης καί γιά νά μήν ἐπιβαρύνει κανένα μέ τήν παρουσία του, δημιούργησε στή γεννέτειρά του Ἀμαρούσιο ἕνα μικρό ἡσυχαστήριο πρός τιμήν τῆς Παναγίας Μυρτιδιωτίσσης, ὅπου καί διέμενε.
 
 
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Πρό τῆς ἐξωτερικῆς πύλης τῆς Ἱεράς Μονής Παναγίας Πευκοβουνογιατρίσης Κερατέας.
 
 
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Ὁ μακαριστός Ἐπίσκοπος Βρεσθένης Ματθαῖος Β' κατά τήν Ἱερά Σύνοδο τῆς Ἱεραρχίας τοῦ ἔτους 1957. Καθήμενοι διακρίνονται (ἀπό ἀριστερά) οἱ Ἀρχιερεῖς Πατρῶν Ἀνδρέας, Κορινθίας Κάλλιστος, Ἀθηνῶν Αγαθάγγελος καί Βρεσθένης Ματθαῖος Β'. Ὄρθιοι διακρίνονται (ἀπό ἀριστερά) οἱ Ἀρχιερεῖς Θεσσαλονίκης Δημήτριος, Θηβῶν Ἰωάννης καί Μεσσηνίας Γρηγόριος, ὁ Ἀρχιγραμματεύς Πρωθιερεύς Εὐγένιος Τόμπρος καί οἱ Ἀρχιερεῖς Ἀττικῆς Μελέτιος καί Τρίκκης Βησσαρίων.
 
 
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Κατά τήν χειροτονία τοῦ Ἐπισκόπου Τήνου Ἀγαθαγγέλου (1957), στό Παρεκκλήσιο τοῦ ἁγίου Μηνᾶ (Ἱ. Μ. Παναγίας Κερατέας). Ἀπό τά ἀριστερά διεκρίνονται ὁ Ἱεροδιάκονος Γαλακτίων καί οἱ Ἀρχιερεῖς Θεσσαλονίκης Δημήτριος, Σαλαμῖνος Θεόκλητος (ἐπί τοῦ θρόνου, προσφωνῶν τόν χειροτονούμενο), Πατρῶν Ἀνδρέας, Τρίκκης Βησσαρίων καί Βρεσθένης Ματθαῖος Β'.
 
 
Πηγή:  trueorthodoxchyrchphotoarchives.blogspot.gr

Κυριακή 22 Σεπτεμβρίου 2013

Μητροπολίτης Μεσσηνίας Χρυσόστομος! (+1956)

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Ὁ μακαριστός Ἐπίσκοπος Μεσσηνίας Χρυσόστομος Πουλουπάτης, Ἡγούμενος τῆς Ἱ. Μ. Εὐαγγελιστρίας Καλαμῶν (Σκήτης Παναγουλάκη), ἕνας ἀσκητής Ἐπίσκοπος, φωτογραφήθηκε ἐλάχιστα κατά τήν διάρκεια τῆς ζωῆς του. Ἐδῶ μία μοναδικῆς ἱστορικῆς σημασίας φωτογραφία του, ἀμέσως μετά τήν χειροτονία του σέ Ἐπίσκοπο, τό 1952.


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Ἀποτέλεσμα τῶν διώξεων καί τῶν κακουχιῶν πού ὑπέστη ὁ ἀγωνιστής Ἐπίσκοπος Χρυσόστομος, ἦταν ὁ σοβαρός κλονισμός τῆς ὑγείας του. Ὁ θάνατός του ἐπῆλθε τήν 27η Ἀπριλίου 1956 στό Λαϊκό Νοσοκομεῖο τῶν Ἀθηνῶν, ὅπου ἐνοσηλεύετο. Ἀξίζει νά σημειωθεῖ, ὅτι ἀκόμη καί νεκρός ὁ Μητροπολίτης Μεσσηνίας Χρυσόστομος ἀντιμετώπισε διωγμό. Ὁ Νεοημερολογίτης Μητροπολίτης Μεσσηνίας Χρυσόστομος Δασκαλάκης δέν ἐπέτρεψε νά ἀποσφραγιστεῖ ἕνας ἀπό τούς ναούς τῆς Σκήτης Παναγουλάκη γιά νά ψαλλεῖ ἡ Νεκρώσυνη Ἀκολουθία! Ἔτσι τό φέρετρο μέ τόν σεπτό νεκρό τοῦ ἐπισκόπου Χρυσοστόμου τοποθετήθηκε πάνω σ’ ἕνα τραπέζι, ἔξω ἀπό τήν σφραγισμένη πόρτα τοῦ Ναοῦ τῆς Εὐαγγελιστρίας, μέ ἐπιτραχήλιο καί ὠμοφόρειο καί τήν ἀρχιερατική μίτρα ἐπί δίσκου, δέχθηκε τήν προσκύνηση κλήρου καί λαοῦ καί παρά τήν παρουσία δύο Ἀρχιερέων (τοῦ Κορινθίας Καλλίστου καί τοῦ Βρεσθένης Ματθαίου Β’ ), ἡ Χωροφυλακή δέν ἐπέτρεψε τήν τέλεση τῆς ἐξοδίου ἀκολουθίας καί ὁ νεκρός ἐνταφιάστηκε ''ἀδιάβαστος''!!! Ὁ γέρων κληρικός πού διακρίνεται δεξιά εἶναι ὁ Θεολόγος Καθηγητής καί ποιητής Μοναχός Κυπριανός Λαχανᾶς (+ 1980), ἀσκητής στή Μονή Τιμίου Προδρόμου Κορώνης. (Σχόλιο Εγκολπίου: Αυτή εμφανίζεται ως η κανονική εκκλησία της Ελλάδος. H μισαλλόδοξη και αιρετική συναγωγή που ακόμα και νεκρούς φοβάται τους επισκόπους  της Εκκλησίας των Γνησίων Ορθοδόξων Χριστιανών.)
 
 
Πηγή: trueorthodoxchyrchphotoarchives.blogspot.gr

Ο Ύμνος της Αγάπης!


Βασίλισσα του κόσμου!



Σάββατο 21 Σεπτεμβρίου 2013

Φωτογραφία του Οσίου Λεοντίου της Σάμου!

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Όσιος Λεόντιος Σάμου, (+ 1993). Τον βίο του διαβάστε τον κάνωντας κλίκ εδω

Πέμπτη 19 Σεπτεμβρίου 2013

Οι τρείς βαθμοί Ιεροσύνης.

Αποδείξεις από πρωτοχριστιανικά κείμενα- ντοκουμέντα για την ύπαρξη ειδικής ιεροσύνης στην Χριστιανική Εκκλησία.

Παρακάτω, φέρουμε μερικές από τις αποδείξεις περί της ύπαρξης ειδικής ιεροσύνης, μόνο από πρωτοχριστιανικά κείμενα των τεσσάρων πρώτων αιώνων.
 
1η Κλήμης Ρώμης (95- 98 μ Χ η πιθανή περίοδος συγγραφής).
 
Ο Κλήμης Ρώμης χαρακτηρίζεται από τον καθηγητή Στ. Παπαδόπουλο ως «φορέας της αποστολικής παραδόσεως» (Α’ τόμος Πατρολογίας, σελ. 160). Στην επιστολή του, κατά τον καθηγητή Χ. Κρικώνη, συμβουλεύει «τους Κορινθίους να έχουν μεταξύ τους ομόνοια και να πειθαρχούν στους λειτουργούς τους[…] Με την μεσολάβηση του ο Κλήμης κατακρίνει τις ενέργειες των προπετών Κορινθίων σε βάρος των μονίμων λειτουργών, για τους οποίους επικαλείται την αποστολική διαδοχή και συνιστά υποταγή σ’ αυτούς τους λειτουργούς ….» (Αποστολικοί Πατέρες, σελ. 36). Ο Στεφανίδης αναφερόμενος στην σπουδαιότητα της εν λόγω επιστολής, γράφει· «Εκ της κοινότητος της Ρώμης προέρχονται τρείς συγγραφαί. Η πρώτη επιστολή Κλήμεντος Ρώμης, πολύτιμος δια τας πληροφορίας περί της διοργανώσεως της αρχαίας Εκκλησίας» (Εκκλ. Ιστορία, σελ. 59).
 
Σχετικά με το κύρος του Κλήμη Ρώμης, αναφέρει ο Βλ. Φειδάς· «Ο Κλήμης κατατάσσεται μεταξύ των μαθητών του αποστόλου Παύλου και χαρακτηρίζεται ‘’συνεργός’’ του, γι’ αυτό και δεν ήταν ξένος προς το μεγάλο κύρος των συνεργατών των αποστόλων κατά την μεταποστολική εποχή» (Εκκλησιαστική Ιστορία, σελ. 78).
 
Αναφέρει ο Κλήμης Ρώμης τους τρείς βαθμούς της ειδικής ιεροσύνης.
 
«Τω γαρ αρχιερεί ίδιαι λειτουργίαι δεδομέναι εισί, και τοις ιερεύσιν ίδιος ο τόπος προστέτακται, και Λευίτες ίδιαι διακονίαι επίκεινται· ο λαϊκός άνθρωπος τοις λαϊκοις προστάγμασιν δέδεται. Εκαστος ημών, αδελφοί, εν τω ιδίω τάγματι ευαρεστείτω θεώ εν αγαθή συνειδήσει υπάρχων, μη παρεκβαίνων τον ωρισμένον της λειτουργίας αυτού κανόνα, εν σεμνότητι» (Κεφάλαιο 40).
 
Δηλαδή, «Γιατί στον Αρχιερέα έχουν δοθεί ιδιαίτερες λειτουργίες και στους ιερείς ο ίδιος τύπος έχει καθοριστεί, και στους λευίτες ιδιαίτερες διακονίες παρέχονται · ο λαϊκός άνθρωπος έχει δεσμευτεί με τα προστάγματα για τους λαϊκούς. Ο καθένας από μας, αδελφοί, στο ιδιαίτερο τάγμα που ανήκει να ευχαριστεί το θεό, έχοντας συνείδηση αγαθή, χωρίς να παραβαίνει τον ορισμένο κανόνα της λειτουργίας του, με σεμνότητα».
 
Ο Βλ. Φειδάς, αναφέρει· «Ο Ιερός κλήρος διακρινόταν σαφώς από την τάξη των λαϊκών ήδη κατά τους αποστολικούς χρόνους. Οι λαϊκοί ως διακεκριμένη από τον κλήρο τάξη αναφέρεται για πρώτη φορά στην Α Κλήμεντος (κεφ. 30)» (Εκκλησιαστική Ιστορία, Α’ τόμος, σελ. 208).
 
2η Διδαχή των Αποστόλων (90- 110 μ Χ).
 
Το έργο αυτό «γνώριζε και τιμούσε ιδιαίτερα η αρχαία Εκκλησία», και «ρίπτει αρκετό φως στην ζωή της πρώτης Εκκλησίας», κατά τον Στ. Παπαδόπουλο (Α’ τόμος πατρολογίας, σελ.170). Κατά τον καθηγητή Π. Χρήστου, «κανέν άλλο τόσον σύντομον κείμενον δεν διεφώτισε σπουδαίως τόσον πολλάς όψεις του βίου της Εκκλησίας όσον αυτό» (Β’ τόμος πατρολογίας, σελ. 25).
 
Στην Διδαχή, αναφέρεται, «Επίσης ο αληθινός διδάσκαλος δικαιούται και αυτός, όπως ο εργάτης, την τροφή του. Κάθε λοιπόν πρωτογέννημα, ητοι το πρώτο και εκλεκτότερο μέρος των γεννημάτων από το πατητήρι των σταφυλιών και από το αλώνι και από τα βόδια και τα πρόβατα αφού λάβεις να προσφέρεις στους προφήτες, διότι αυτοί είναι οι αρχιερείς σας» (Κεφάλαιο 13, 2-3, σελ 29, Αποστολικοί Πατέρες, Χ. Κρικώνη).
 
«Πας δε προφήτης αληθινός θέλων καθήσθαι προς υμάς άξιός εστι της τροφής αυτού. ωσαύτως διδάσκαλος αληθινός εστιν άξιος και αυτός ώσπερ ο εργάτης της τροφής αυτού. πάσαν ουν απαρχήν γεννημάτων ληνού και άλωνος, βοών τε και προβάτων λαβών δώσεις την απαρχήν τοις προφήταις· αυτοί γαρ εισιν οι αρχιερείς υμών».
 
Πολύ καθαρό. Αναφέρεται σε αρχιερείς, ενώ σε άλλα σημεία αναφέρει την Θεία Ευχαριστία ως θυσία, και αναφέρεται και σε λειτουργία.
 
Οι επίσκοποι και οι διάκονοι που χειροτονούνται λειτουργούν και αυτοί την  λειτουργία των προφητών και διδασκάλων’’.
 
«Χειροτονήσατε ουν εαυτοίς επισκόπους και διακόνους αξίους του Κυρίου, άνδρας πραείς και αφιλαργύρους και αληθείς και δεδοκιμασμένους· υμίν γαρ λειτουργούσι και αυτοί την λειτουργίαν των προφητών και διδασκάλων».
 
Η λειτουργία αυτή, αναφέρεται στην Θεία Ευχαριστία.
 
Ο μητροπολίτης Περγάμου, κ. Ι. Ζηζούλιας, αναφέρει σχετικά· «Παρόμοιον συμπέρασμα εξάγεται και εκ της μελέτης της ''Διδαχής''. Εις το έργον τούτο η Θ. Ευχαριστία εμφανίζεται ως λειτουργία και των προφητών, όπερ επιτρέπεται το συμπέρασμα, ότι και οι χαρισματούχοι γενικότερον, οσάκις επεσκέπτοντο τοπικήν τινά Εκκλησίαν, ηδύναντο να προσφέρουν την Θ. Ευχαριστίαν». Συνεπώς, αφού μιλάμε για προσφορά της Θ. Ευχαριστίας που έχει χαρακτήρα θυσίας, οι επίσκοποι και οι διάκονοι μετέχουν ειδικής ιεροσύνης.
 
Όπως εξηγεί ο Βλ. Φειδάς, «ο προφήτης της Διδαχής, έχοντας την εξουσία να τελεί την Θ. Ευχαριστία σε οποιαδήποτε τοπική Εκκλησία, έχει λάβει δια χειροτονίας την ιεροσύνη» (Εκκλησιαστική Ιστορία, Ά Τόμος, σελ. 74), σχετίζοντας άμεσα την ‘’ιεροσύνη’’ με την τέλεση της Θείας Ευχαριστίας, όπως αναφέρεται στο εν λόγο σύγγραμμα.
 
3η Ιγνάτιος ο Αντιοχείας (107 μ Χ).
 
Κατά τον πατρολόγο Στ. Παπαδόπουλο, «ο θεοφόρος Ιγνάτιος είναι ο πρώτος Πατήρ και Διδάσκαλος της Εκκλησίας, όπως είναι και ο πρώτος μεγάλος θεολόγος μετά τους αποστόλους»(Α’ τόμος Πατρολογίας, σελ. 173). Ενώ, «η θεολογία του Ιγνατίου, που φέρει τη σφραγίδα του μεγάλου έργου, είναι γνήσια κι έγινε φρόνημα, ήθος και Παράδοση της Εκκλησίας» (ίδιο έργο, σελ. 174).
 
«Κατά τον Ευσέβιο ο Ιγνάτιος υπήρξε δεύτερος επίσκοπος Αντιοχείας, που επισκόπευσε από το 70 έως το 107, μετά τον Ευόδιο, ενώ κατά τον Ωριγένη υπήρξε διάδοχος του απ. Πέτρου. Ο Ιωάννης ο Χρυσόστομος αναφέρει γενικά ότι ο Ιγνάτιος συναναστράφηκε τους αποστόλους, το δε Μαρτυρολόγιο του γράφει ότι ήταν ακροατής του Ιωάννου».
 
(Αποστολικοί Πατέρες, Τόμος Α, Χ Κρικώνη, σελ 113)
 
Προς Φιλαδελφοίς, κεφάλαιο 4. «Φροντίστε λοιπόν να συμμετέχετε σε μια ευχαριστία· διότι ένα είναι το σώμα του Κυρίου μας Ιησού Χριστού και ένα ποτήρι που ενώνει με το αίμα Του· ένα θυσιαστήριο, όπως ένας επίσκοπος μαζί με το πρεσβυτέριο και τους διακόνους, τους ομοδούλους μου, ώστε ότι κάνετε, να το κάνετε όπως θέλει ο Θεός».
 
«Σπουδάσατε ουν μία Ευχαριστία χρήσθαι· μία γαρ Σάρξ Κυρίου ημών Ιησού Χριστού, και εν ποτήριον εις ένωσιν του Αίματος Αυτού, εν θυσιαστήριον, ως εις επίσκοπος άμα τω πρεσβυτερίω και διακόνοις, τοις συνδούλοις μου» (Προς Φιλαδελφοίς, IV).
 
Ευχαριστία (Σώμα και Αίμα Χριστού), θυσιαστήριο, τρεις βαθμοί ιεροσύνης.
 
4η Τερτυλιανός (150/60- 225/40).
 
Ο Τερτυλλιανός, αναφέρει στα κείμενά του τις λέξεις sacerdos (= ιερέας), και sacerdotes (= ιεροσύνη). Ο καθηγητής Βλ. Φειδάς, στην Εκκλησιαστική Ιστορία , τόμος Α’, σελ. 209, γράφει· «Με την ίδια σαφήνεια χρησιμοποιεί τον λατινικό όρο ‘’ordo’’ και ο Τερτυλλιανός (De monogamia, 12) ο οποίος, παρά την αποδοχή της μοντανιστικής υπερβάλλουσας προβολής της γενικής χαρισματικής ιεροσύνης των λαϊκών (Α Πέτρου, 2,5. Αποκ.1,6), έκανε και τη σαφή διάκριση αυτής από την ειδική ιεροσύνη του κλήρου, τόνιζε δε ότι ‘’ημείς οι λαϊκοί δεν είμεθα και κληρικοί’’ (De pudicitia, 7)».
 
Ο καθηγητής, σαφώς αναφέρει ότι ο Τερτυλλιανός στο σύγγραμμα που παραθέτει, έχει ήδη πέσει στην πλάνη του Μοντανισμού. Ο Μοντανισμός αρχικά δεν δέχονταν την ειδική ιεροσύνη. Παρόλα αυτά, ο Τερτυλλιανός, (είτε θέτει ερώτηση είτε όχι), από τα λόγια του κάνει σαφή διάκριση λαϊκού και κληρικού, είτε το λέει καταφατικά είτε το θέτει ως ερώτημα. Ακόμα και ως ερώτημα να το έθετε, το θέτει επηρεασμένος από το αιρετικό αυτό κίνημα και το ρωτάει απευθυνόμενος (μάλλον) προς την εκκλησία, πράγμα που δείχνει ότι η Εκκλησία έκανε αυτήν την λειτουργική (μόνο) διάκριση. Όπως όμως είδαμε, η διακριση αυτή μαρτυρείται ήδη από παλαιότερα στην επιστολή του αγίου Κλήμη Ρώμης, προς Κορινθίους.
 
5η Πολυκράτης Εφέσου.
 
Ο Β. Στεφανίδης, παραθέτοντας χωρίο από την Εκκλησιαστική Ιστορία του Ευσεβίου, αναφέρει· «Ο σύγχρονος του Ειρηναίου Πολυκράτης, επίσκοπος Εφέσου, προς τον Ρώμης κατά την αυτήν χρονολογίαν (σημείωση, το 192 μ Χ) έγραψεν περί του Αποστόλου Ιωάννου τα επόμενα, ‘’Ο επί το στήθος του Κυρίου αναπεσών, ος εγενήθη ιερεύς το πέταλον πεφορεκώς και μάρτυς και διδάσκαλος, ούτος εν Εφέσω κεκοίμηται’’». (Εκκλησιαστική Ιστορία Στεφανίδη, σελ. 39).
 
Ο Πολυκράτης Εφέσου (2ος αιώνας), χαρακτηρίζει τον απόστολο Ιωάννη ως ιερέα που φόρεσε το πέταλο, δηλαδή ως ‘’αρχιερέα’’. Ο Ευσέβιος στην Εκκλησιαστική Ιστορία, αναφέρει· «..έτι δε και Ιωάννης, ο επί το στήθος του Κυρίου αναπεσών, ος εγενήθη ιερεύς το πέταλον πεφορεκώς και μάρτυς και διδάσκαλος, ούτος εν Εφέσω κεκοίμηται» (Εκκλησιαστική Ιστορία Ευσεβίου, 5,24,3).
 
6η Ιππόλυτος Ρώμης (170- 235).
 
Ο Στ. Παπαδόπουλος αναφέρει τον Ιππόλυτο Ρώμης ως «τον καλύτερο μάρτυρα της λειτουργικής παραδόσεως», και ως «συγγραφέα παραδοσιακό, φορέα της ορθοδόξου γενικά θεολογίας» (Πατρολογία Ά τόμος, σελ. 370). Τα συγγράμματά του «εκάλυπταν όλα τα πεδία της θεολογικής γραμματείας από της δογματικής μέχρι της ποιήσεως», κατά τον Π. Χρήστου (Β’ τόμος πατρολογίας, σελ. 723). Αλλά και ο Δ. Μπαλάνος αναφέρει ότι «Ο Ιππόλυτος ήτο εις εκ των πολυγραφωτέρων, πολυμερεστέρων και σοφοτέρων συγγραφέων της αρχαίας Εκκλησίας…» (ΒΕΠΕΣ 5, Εισαγωγή στα έργα του Ιππολύτου Ρώμης).
 
Ο Ιππόλυτος Ρώμης, στο ''Κατά πασών αιρέσεων'', χαρακτηρίζει τους αποστόλους ως έχοντες αρχιερατεία και τους λειτουργούς ως διαδόχους τους στην αρχιερατεία. «…το εν τη Εκκλησία παραδοθέν Άγιον Πνεύμα, ου τυχόντες πρότεροι οι απόστoλoι μετέδοσαν τοις ορθώς πεπιστευκόσιν· ων ημείς διάδοχοι τυγχάνοντες της τε αυτής χάριτος μετέχοντες αρχιερατείας τε και διδασκαλίας και φρουροί της Εκκλησίας λελογισμένοι ουκ οφθαλμώ νυστάζoμεν ουδέ λόγον ορθόν σιωπώμεν, αλλ’ ουδέ πάση ψυχή και σώματι εργαζόμενοι κάμνομεν…» (Κατά Πασών Αιρέσεων, βιβλίο Α, ΒΕΠΕΣ 5, σελ. 199).
 
Ο καθηγητής Βλ. Φειδάς, στον πρώτο τόμο της Εκκλησιαστικής Ιστορίας, γράφει· «Ο Ιππόλυτος (Φιλοσοφούμενα, IX, 12) συνδέει σαφέστερα τον όρο προς τους κληρικούς, οι οποίοι συνάπτουν γάμο μετά την χειροτονία ‘’ειδέ και τις εν κλήρω ων γαμοιη, μένειν τον τοιούτον εν κλήρω ως μη ημαρτηκότα’’» (σελ. 208)
 
7η Κυπριανός Καρχηδόνος (200/210- 258 μ Χ)
 
Ο άγιος Κυπριανός Καρχηδόνος, αναφέρεται πολλές φορές στην χριστιανική ιεροσύνη (sacerdos). Στα έργα του αγίου Κυπριανού, συναντούμε τις λέξεις κλήρος και κληρικός, clericus. Ο Στ. Παπαδόπουλος, στον πρώτο τόμο της πατρολογίας του σελ. 432, αναφέρει για την θεολογία του Κυπριανού αναφορικά με το θέμα της επισκοπής και της μοναδικότητας της Εκκλησίας· «Ότι όμως έχει τεράστια σημασία και αποτελεί θεολογική προσφορά του Κυπριανού είναι η αναζήτηση της γνησιότητος της τοπικής Εκκλησίας στη σχέση και τη συμφωνία των ιερέων της με τους ιερείς της απανταχού Εκκλησίας. Εκκλησία είναι ο λαός, ο ενωμένος με το Χριστό, αλλά και με τον ιερέα (επίσκοπο) (Επιστολή 66,8)» .
 
8η Ωριγένης (185- 253/254 μ Χ)
 
Ο Ωριγένης, αναφέρει ότι ο κληρικός οφείλει να είναι καλό παράδειγμα και ότι πολλοί λαϊκοί θα αποδειχθούν μακάριοι επειδή φυλάνε τον λόγο της διδασκαλίας. «…ίστε δε ότι ου πάντως ο κλήρος σώζει· πολλοί γαρ και πρεσβύτεροι απολούνται, πολλοί και λαϊκοί μακάριοι αποδειχθήσονται» (Ομιλία ΙΑ εις τον προφήτη Ιερεμία).
 
Αν φυσικά δεν υπήρχε ιερατείο μέσα στην Χριστιανική Εκκλησία, θα απουσίαζαν στα κείμενα των πρώτων αιώνων οι λέξεις: κλήρος, κληρικός, λαϊκός, ordo, ordo ecclesiasticus, clericus.
 
Πηγή: exprotestant.blogspot.gr
 
(Σχόλιο Εγκολπίου: Οι Διαμαρτυρόμενοι ή κοινώς γνωστοί ως Προτεστάντες, πιστεύουν ότι δεν υπήρχε ποτέ η Ιεροσύνη όπως την γνωρίζουμε σήμερα στην Εκκλησία. Όλοι οι Χριστιανοί κατ' αυτούς μπορούν να τελέσουν την Θεία Λειτουργία. Αποδείξεις ότι δεν ήταν ποτέ τα πράγματα έτσι για Την Εκκλησία Του Χριστού είναι το πολύ αξιόλογο άρθρο που αναδημοσιεύουμε από το προαναφερόμενο σοβαρό ιστολόγιο. 
 
Παρακλάδια προτεσταντικά είναι οι Ευαγγελικοί, οι Πεντηκοστιανοί, οι Μορμόνοι, οι Αντβεντιστές, οι Χριστιανοί του τετράγωνου Ευαγγελίου, οι Επισκοπιανοί, οι Βαπτιστές, οι Μεθοδιστές και πολλές άλλες ομάδες που αναφύονται συνεχώς, με νέα ονόματα. Οι ομάδες αυτές σήμερα αριθμούν χιλιάδες...)

Τετάρτη 18 Σεπτεμβρίου 2013

THE LIFE OF ST. MATTHEW THE NEW CONFESSOR (+ 1950)

By Constantine Kouris
 
On the 14th of May, the Holy Orthodox Church commemorates St. Matthew the New Confessor, Archbishop of Athens & all Greece, who reposed in peace.

 
St. Matthew, the Archbishop of Athens and all Greece, is to be praised for his zealous protection of the Orthodox Church and it’s Apostolic Succession, his Theological knowledge, his incredible monastic practice, and his love of God.

CRETE - ALEXANDRIA - JERUSALEM

He was born on March 1, 1861, in the village of Panethimon, (Kissamos, Chanea, island of Crete, Greece). His family were pious and God fearing Christians known for their strict adherence to the Orthodox faith. He was the tenth child born to Presbyter Haralambos Karpathakis, and Presbytera Kyriaki. He was baptized by his father and given the name George, after St. George the Greatmartyr. When George reached the age of 12, his father reposed in the Lord. George’s older brother Constantine had followed in their father’s footsteps and had been ordained a Priest. After the repose of his father, George approached his brother Presbyter Constantine and his mother the widowed Presbytera Kyriaki and received their blessings to enter the nearby Monastery of Chrysopigi in Chanea.
 
George was received into the monastery in October of 1872 by the Abbot Archimandrite Kallinikos. He was then shortly thereafter tonsured a Reader, and was also given a blessing to serve as an acolyte. His hunger for ecclesiastical and spiritual knowledge was nourished as he studied at the monasteries library. Under Father Kallinikos’s tutelage, he studied among many other things, the writings of the Holy Fathers, the Typicon of the Orthodox Church, and the Holy Scriptures. George, who had a beautiful voice, also studied Byzantine Music, and also excelled in the holy art of Iconography.
 
During that time, the island of Crete was under Turkish occupation. George could therefore not pursue his secular education as the Turks had forbidden the Greek population from receiving any education. So in 1876, after spending 4 years at the monastery, he received a blessing from the Abbot Kallinikos to travel to Alexandria (Egypt), to live with a relative so as to complete his High School education. While attending High School he also worked at a pharmacy which his aforementioned relative owned. Through hard work and determination, he graduated from High School at the top his class.

While in Alexandria, he had become acquainted with a group of pious Greek Orthodox laity who were planning a pilgrimage to Jerusalem to celebrate Pascha at the Holy Sepulchre, therefore he decided to join them. In 1880, George along with the group of Holy Land Pilgrims arrived in Jerusalem the day before Pascha. He travelled throughout the Holy Land tracing the footsteps of our Lord and Saviour Jesus Christ, while also venerating the Holy Places throughout the region. He then proceeded to the Offices of the Patriarch of Jerusalem, Hierotheos, so as to receive his blessing. Patriarch Hierotheos, being a holy and clairvoyant man, sensed a unique and divine gift within George. After discussing several theological topics, Patriarch Hierotheos proceeded to successfully convince George to stay and study in the Holy Land at the prestigious Holy Cross Theological School. The curriculum at Holy Cross School was an extremely strenuous one. Over a course of five years, studies included the mastering of the Old and New Testaments, Ancient Church History, Patrologeia, Biblical Archeology, Philosophy, Dogmatics, Apologetics, Canon Law, Civil History, Mathematics, Botany, Laguages (Greek, Latin, Russian, Arabic, and French) among many other subjects. George always answered in complete humility showing great reverence when the things of God were discussed.
 
Through his humility, work ethic and love of God, his fellow students and teachers alike came to greatly admire and respect him. In this School George had as co-students Meletios Metaxakis (an Ecumenist, at first Metropolitan of Kition, then Metropolitan of Athens and Patriarch of Constantinople and finally Patriarch of Alexandria) and Chrysostomos Papadopulos (the Metropolitan of Athens who changed the Orthodox Calendar in 1924). In 1885, George graduated from the Holy Cross Theological School with top honors, and was ordained a Hierodeacon by the Patriarch Nicodemos of Jerusalem, at the Church of the Resurrection of Christ where George continued to serve for another year.

ON THE HOLY MOUNT ATHOS

George’s spiritual life flourished, but he was bothered by the hectic life in Jerusalem. He wished to crucify himself to the world, engulf himself in constant prayer and partake of the hermitage of monastic life. George therefore received a blessing from the Patriarch of Jerusalem to go to Mount Athos. On April 30, 1886 George left for the Holy Mountain via sea travel. From the moment he stepped foot on the boat bound for the Holy Mountain, he submerged himself into a sea of calmness through prayer in anticipation of his arrival. Upon arriving on the Holy Mountain, he travelled to St. Anna’s Skete, where he began his life on the Holy Mountain under obedience of the Holy Elder Nectarios.

Under Elder Nectarios watchful eye George excelled in all the aspects of ascetism. His spiritual brothers marveled at the accomplishments of George, and were all drawn to his holiness. Elder Nectarios acknowledging the spiritual gifts of George wished to bestow upon him the then extremely rare honor of tonsuring him a Great-Schema monk. Therefore on September 26, 1886 he was tonsured and renamed Matthew. This rare and holy honor strengthened Ft. Matthew in the spiritual arena as he delved into the rich beauties of monasticism, perfecting the art of intense fasting and unceasing mental prayer. He kept himself continually busy, if not with prayer, then with manual labor.

After 7 years on the Holy Mountain, the monastic community of St. Anna’s Skete along with Elder Nectarios insisted on the ordination of Ft. Matthew to the rank of Hieromonk. Therefore on July 26, 1893, Elder Necatrios and Ft. Matthew travelled to the Holy Monastery of St. Gregory, where he Matthew was ordained a Hieromonk.

Ft. Matthew possessed nothing that might offer any bodily comfort. His cell also was a reflection of his deep love of monasticism, bereft of any comforts. Only out of necessity would he eat, and even then exercising extreme self control. He began composing ecclesiastical poetry which would inspire and bring tears to its readers. Ft. Matthew was beside himself in a state of ecstasy, shedding tears of compunction, while marveling at the great mercy and love of God towards man. It is during this time that he became the spiritual father and confessor of the Holy Monastery of Simonotetra, the Great Lavra of St. Athanasios the Athonite and the Holy Skete of Kavsokalivia. His fame began to spread throughout all of the Holy Mountain and Greece, his family of spiritual children continued to grow. Hundreds upon hundreds of people, clergy, monks and laymen alike would travel to see Fr. Matthew or write to him to receive his spiritual pearls of wisdom. It is during this time that those who knew him began calling him “the Holy Father” (in Greek "Agios Pateras".

Ft. Matthew labored intensively and faithfully in the mystical vineyard of Christ. His labors were done with the utmost humility all the while glorifying and thanking God. He became an elected vessel of Divine Grace, living as a flesh bearing Angel, and a treasury of Divine knowledge, love and humility. He toiled in his ascetic labors in such a way so as to not make others envious of him, but instead inspired them to reach for the spiritual heavens. His all-night vigils, continual prayer, and unceasing tears, were a great spiritual inspiration to all, and were only exceeded by his incredible humility. He had completely submerged himself into the monastic angelic life, partaking of all of the spiritual fruits which the Holy Mountain offered. As a soldier is trained for battle, the same way he trained himself through the mercy of God, to be a spiritual soldier for Christ.

A PREACHER THROUGHOUT GREECE

In 1910, Ft. Matthew made an open krisis to Prince Constantine (later King Constantine I), for his mariage to the non Ortodox German Prinses Sophia. For this reason he was exiled to Peloponessus. Some months earlier, several Orthodox communities throughout Greece petitioned the Sacred Community of Mount Athos for spiritual help. The Sacred Community of Mount Athos elected and blessed their most prized spiritual athlete, Hieromonk Matthew to travel throughout Greece to preach the Divine Word.

So Ft. Matthew descended unto Greece and arrived in Nafplion (a town in Peloponnese, first capital of Greece) on the feast of the Sunday of All-Saints. Upon his arrival, he served an all night vigil, in a remote church dedicated to St. John the Baptist. To this day there are 2 icons at this church which he had painted. They are the icons of the Holy Napkin and the Evangelist Matthew, many still travel great distances to venerate these holy icons, which are signed ‘Hieromonk Matthew, Athonite, 1910’.

While in Nafplion, Ft. Matthew made his residence at the Holy Monastery of the Life Giving Spring (in Greek "Agia Moni"). Using this as his spiritual base, he travelled the Peloponnese region spreading the word of God, confessing the people, and renewing their faith, while occasionally returning to the Monastery to replenish his strength through intense prayer and fasting. It is during this time that Ft. Matthew became the spiritual father and confessor of the historic Pantanassa Convent in Mystra (the Byzantine capital of the Peloponnese Despotat in 14th c.). That period the monastery was under Abbes Paisia Giatrakos (+ 1945).

As the fame of Ft. Matthew spread through the region, more and more people would descend on the Monastery of the Life Giving Spring to partake of the all-night Vigils he served. Many would travel for great distances to be confessed by and communed by the hand of “the Holy Father”. He was a great lighthouse at a time spiritual darkness that inspired many to live a life pleasing to God. He had a deep connection to the people of the region, as well as a great love for the area itself; this is why he had wanted to establish a monastery in the region, but to due to various circumstances to no avail. The generation in that region that partook of the holiness of ft. Matthew never forgot his face, and considered his stay to be a blessing from God.
 
FT. MATTHEW’S RELATIONSHIP WITH ST. NECTARIOS

Still in 1910, Ft. Matthew travelled to Athens, and went to the Rizzarios Ecclesiastical School, so as to meet its Dean, Metrop. Nectarios of Pentapolis (Patriachate of Alexandria). Ft. Matthew, who in his youth had lived and worked in Alexandria, had heard of the holiness of Bishop Nectarios, as well as the persecution that he suffered. The two holy servants of Christ were immediately drawn to each other in spiritual friendship. Bishop Nectarios was extremely impressed with Ft. Matthew’s zeal, missionary work, and Ortho-praxis. He confided in Ft. Matthew about the difficulties he had faced in Egypt, as well as his worries about the direction the Hierarchs of the Church were heading. Bishop Nectarios, a holy clairvoyant, felt the holiness of his spiritual friend and decided to raised him to the rank of Archimandrite, adding to that, he gave him his Epigonatıon, as a blessing. The Epigonatıon can to this day be venerated at the Keratea Convent. Bishop Nectarios and Archimandrite Matthew continued a deep spiritual relationship and continually exchanged letters (about the theme of martyrdom) and maintained contact until Bishop Nectarios’s repose, in 1920.
 
In that period Ft. Matthew was again in Mount Athos, in St. Menas the Greatmartyr Hermitage, at the Ahtonite desert, with a small brotherhood of monks. When a discussion if Nectarios was a Saint began among the monks, Ft. Matthew asked of them to pray and he himself went out to the desert to pray alone. When he returned back at the morning, he said “Yes, he is a Saint” and gave his name to one of his monks (the late Monk Nektarios, since 1952 Bishop of Vresthena Matthew II, + 1963). From that time Bishop Nectarios took his position in the Hagiologion of the True Orthodox Church, years before his official declaration by the Newcalendarist Ecumenical Patriarchate.

A SECOND PILGRIMAGE TO THE HOLY LAND

Upon his return to Nafplion, Ft. Matthew became victim to the jealousy of the local Priests. These Priests resented the fact that hundreds of laity flocked to the monastery that Ft. Matthew resided in, to be confessed by him, and partake of his holiness. Therefore the jealous priests began slandering him to the local Metropolitan. Ft. Matthew being of extreme humility returned to the Holy Mountain so as to avoid any scandal.

In 1911, Ft. Matthew decided to make another pilgrimage to the Holy Land, for 14 months. En route to the Holy Land, Ft. Matthew made a brief stop in Constantinople and Smyrna. Upon arriving in Constantinople, he proceeded to the offices of the Ecumenical Patriarch, to receive a blessing to preach in the region. After receiving this blessing, he travelled throughout Asia Minor giving spiritual strength to the persecuted Orthodox communities. These Orthodox communities marvelled at Ft. Matthew’s fiery preaching and divine zeal, drawing great strength and guidance from him. That period in Smyrna was met with National Greek Martyr Metropolitan Chrysostomos Kalafatis, who later, in 1922, was killed by the Turks.

In July of 1911, Ft. Matthew arrived in Jerusalem. He immediately proceeded to the Offices of the Jerusalem Patriarch to receive a blessing to preach in the surrounding areas. Patriarch Damianos received Ft. Matthew with great joy as the fame of ‘the Holy Father’ had spread as far as the Holy Land. Patriarch Damianos assigned him to serve at the most Holy Church of the Resurrection of Christ. Ft. Matthew, having heard of the strict monastic order of the nearby Holy Monastery of St. Savvas, wished to partake of the famed angelic life this monastery had become accustomed to. Upon his arrival at the monastery, a great joy filled his heart, his soul leaped to new bounds and he received a God given tranquility which set the stage for a spiritual blossoming. During his time at the monastery Ft. Matthew painted a beautiful icon of the Holy Napkin. He continued writing to his spiritual children never allowing even one letter to go unanswered. The monks of the monastery marvelled at the spiritual feats of Ft. Matthew and his continual pushing of himself to glorify God through his Ortho-Praxis. His monastic life soared with the eagles, while he attained to new heights within the monastic arena.

Ft. Matthew, prior to leaving the Holy Land, received a divine inclination to venerate the Holy Relics of St. Catherine the Greatmartyr. Upon arriving at St. Catherine’s Monastery, Sina, he was overwhelmed with tears as he approached the Relics of St. Catherine. As he humbly venerated the Holy Relics, he felt a divine strength possess him, as if to replenish him to continue his holy service to Christ and the Orthodox Church. He was so inspired by this event that he painted an icon of the Holy Napkin which he left as a gift at the Monastery. He had visited the Holy Land for a total of 14 months, from July 1911 until September 1912, continuously in prayer, serving, confessing, communing, painting icons, and spreading the Word of God. In September of 1912, he returned to Mount Athos to distribute the spiritual pearls he had gathered in the Holy Land to his monastic brothers and spiritual children.

AGAIN IN MOUNT ATHOS

Upon his arrival on Mount Athos, he returned to his cell in the Holy Monastery of Simonopetra. Inspired by his experiences throughout the Holy Land, Ft. Matthew began pushing himself harder in the monastic arena. He began wearing chains under his monastic wear so that any form of comfort would be foreign to him. He performed all-night vigils continually, tying ropes and chains underneath his arms and around his body suspending himself upright so as to prevent falling asleep. For 3 straight years Ft. Matthew submerged himself in a strict monastic rule, continuously studying the writings of the Holy Fathers, all the while holding the position of spiritual father and confessor of the Holy Monastery of Simonopetra.

In 1916, Simonopetras’ Community elected Ft. Matthew to serve at the Metohion of the Ascension, in Athens. Upon arriving he was greeted by the Elder Father Panaretos, a Hieromonk (the two deeply respected each other and grew to be great friends). Ft. Matthew brought with him the Ortho-Praxis he had lived all his life, which inspired many within the Church. His homilies became legendary, his spiritual care healing all, attendance continued to grow at the church until there was no room within the church and people would wait outside just to catch a glimpse and receive a blessing from ‘the Holy Father Matthew’.

In 1923, Ft. Matthew in extreme humility returned to the Holy Mountain with tears in his eyes praying for those that had persecuted him. Upon his return to Mount Athos, he wished to find a place of solitude, so as to progress in the spiritual battle and to receive divine spiritual strength through intense prayer and fasting. After praying to Christ and the Theotokos to find a suitable dwelling, his prayers were answered when he found such a place just outside of the Great Lavra Monastery of St. Athanasios. It is here that he built a hut; below this hut was a cave where he toiled in his ascetic labours day and night. The cave offered no protection against the intense heat of the day or the rigid cold of the night, but yet these discomforts were not enough for him. He again began wearing chains under his monastic garb, partaking of dry bread and water only once a week, while receiving his divine sustenance from the Holy Mysteries of Christ. He truly was living the angelic life, all the while delving deeper and deeper into a spiritual euphoria. While in his cave he painted a beautiful Holy Icon of St. Anna, which today can be venerated at the Monastery of Keratea. He also had a deep spiritual reverence for St. Menas the Greatmartyr. He wished to honor the Saint by building a chapel dedicated to him. Therefore with the help of one of his spiritual children, he built a beautiful little chapel which was dedicated to St. Menas.

LEADER OF THE HOLY STRUGGLE OF THE TRUE ORTHODOX CHRISTIANS

In 1924, through freemasonic influence, for the benefit of synchronizing the pan-heresy of Ecumenism, the Ecumenical Patriarch followed by the Church of Greece uncanonicaly adopted the New Calendar. Through this adoption of the New Calendar, the Church of Greece and the Ecumenical Patriarch created a schism within the Orthodox Church, and fell under the numerous Anathemas against the New Calendar. Leading up to the calendar change, the Government had banned all newspapers from being delivered to the Holy Mountain. This was done so as to keep the zealots of the Holy Mountain “in the dark” as to the purposed calendar change and ecumenist behaviour of the Ecumenical Patriarch.

The zealot monks of Mount Athos upon learning of the ecumenist apostasies and New Calendar adoption of the EP and Church of Greece, immediately severed communion with the innovating Hierarchs, and formed “The Sacred League of the Zealot Monks”. Likewise various pious Orthodox communities throughout Greece consisting of clergy and laity severed communion with the new calendarists and continued serving on the Orthodox ecclesiastical “old calendar.” As the “Oldcalendarists” were left without a Hierarchy, they commemorated “every Orthodox Bishop” a petition which is completely canonical in times of apostasy, heresy and schism. Although the Newcalendarists and those with them had fallen into schism, the Oldcalendarists placed their faith within our Lord’s word which assures us the gates of hell shall never prevail against the Church. Although the “Oldcalendarists” were not specifically aware of their names, there were rightly confessing Orthodox Hierarchs outside of Greece which in no way were in communion with the Newcalendarists or those with them. Therefore by commemorating “every Orthodox Bishop”, the “Oldcalendarists” were in fact commemorating these rightly confessing Orthodox Hierarchs.

In 1926, the “Oldcalendarists” petitioned Ft. Matthew and other Zealot Athonite Elders to take leadership of their Holy Struggle. The “Oldcalendarists” sent Alexandros Simeonidis to the Holy Mountain to plead with Ft. Matthew and return with him to Athens as quickly as possible. Ft. Matthew therefore in 1926 returned to Athens, where he was handed leadership over the “Oldcalendarists”. The “Oldcalendarists” began referring to themselves as Genuine Orthodox Christians, so as to differentiate themselves from there schismatic New Calendar counterparts. Under Ft. Matthew’s care, the faithful of the GOC were given strength, their faith was solidified, and there focus unified towards the glorification of the Holy Trinity. The GOC under him multiplied to over 800 communities throughout Greece. Ft. Matthew travelled throughout Greece building churches, and educating the faithful as to the schism of the Newcalendarists and the dangers of the anathematized new calendar.

THE FOUNDATION OF THE MONASTRIES OF HOLY THEOTOKOS AT KERATEA AND HOLY TRANFIGURATION AT KOUVARAS

In 1927, Ft. Matthew received a divine revelation which inspired him to build, with the help of his spiritual daughter Mariam and other 6 nonices, the Convent of the Entry of the Holy Theotokos to the Temple, near the vilagge of Keratea, Attica. As they travelled the region searching for appropriate grounds for the Convent, they passed by the “kaki thalassa” (in English "evil sea"). This body of water off the east coast of Greece had been given this name due to its volatile and loud crashing waves. Ft. Matthew began praying to God, and then made the sign of the Cross over the body of water. To the amazement of those with him, the sea became calm, and to this day is still an extremely calm body of water in contradiction to its name. A short distance from the “evil sea” on the nearby hills is where Ft. Matthew founded the Convent. The aforementioned Mariam went on to be the first Abbess of the Convent. Under Ft. Matthew’s spiritual guidance and Abbess Mariam’s watchful eye, the population of the Convent in Keratea rapidly grew, at its peak housing over 400 nuns (in ’40).

The Holy Convent did not escape the persecution of the Newcalendarists. At the behest of the Newcalendarists, the State Police made daily “visits” to the Convent. During these “visits” they would interfere with the Convents construction, halt supply deliveries, prevent pilgrams from visiting, as well as trying to prevent the serving of Divine Liturgy. The Newcalendarists persecuted the GOC with a barbarous tyranny. Although the Convent faced much adversity, by the grace of God and under Ft. Matthew’s care, those at the Convent faced the persecution with great bravery and zeal. Many members of the GOC in Athens were forced to scatter to the surrounding mountains, living in caves to escape imprisonment. The Convent offered shelter and safety to those who were hunted by the State Police for merely adhering to the traditions of the Orthodox Church.

As the fame of the Convent grew, it became a place of pilgrimage. On one occasion it was visited by a barren woman who for some time had been trying to become pregnant. This woman had heard of Ft. Matthew’s holiness, and that he had performed miracles. Upon meeting the barren woman, and hearing her humble pleas, he read a prayer over her and told her to drink of the water from the spring of the monastery. The woman did as she was told and left. A little over a month later she returned to the Convent frantic with joy. She informed everyone that she and her husband had conceived. When word began to travel of this wonderful miracle, barren women began to flock to the Convent pleading for help. Ft. Matthew would read the same prayer over these women and direct them to drink of the water of the spring, and woman after woman would return some time after to inform the Convent that they indeed had conceived. For this reason a chapel (and later, in 1948, a large church) dedicated to the Life Giving Spring of the Most Holy Theotokos were builded over the spring.

Over the next few years, pious men, spiritual children of Ft. Matthew, began joining him; month after month the number of them grew, eventually outgrowing the poor housing capabilities outside the Convent of the Holy Theotokos. So in 1934, he founded the Transfiguration Monastery at the village of Kouvara. The first chapel of the new monastery was dedicating to the Prophet Elias. The monastery grew to a point of over 170 residents.

Through Ft. Matthew’s great pastoral care, the Genuine Orthodox Communities of Greece continued to grow. He continued to preach throughout Greece about the dangers of the anathematized New Calendar and Freemasonry, all the while teaching the saving grace of the Orthodox Church. This greatly troubled the Newcalendarists, who thought that by this point the Genuine Orthodox Church would have disintegrated. They however did not foresee the fiery preaching and holy zeal of the servant of God Ft. Matthew. The Newcalendarist State Church enraged at the prosperity of the GOC, continued in its persecution of the Oldcalendarists by way of among other things, seizing churches and private properties, beatings, jailing, and segregation within the school systems. The laity of the GOC humbly endured all of this persecution, as they had been given inspiration by Ft. Matthew to suffer with joy when suffering for our Lord and Saviour Jesus Christ and His Orthodox Church. All the laity of the GOC greatly loved and respected him, as they realized he had given his very existence over to serving them, the Holy Orthodox Church, and God.

THE CONSECRATION OF ST. MATTHEW TO THE HIERARCHY
 
In 1935, three Hierarchs of the Newcaledarist State Church of Greece (Metropolitans Germanos of Demetrias and Chrysostomos of Zakynthos, together with the retired former Metropolitan of Florina Chrysostomos) left the Newcalendarist schism and expressed their desire to join the GOC. The three Hierarchs then openly read their confession of faith which declared the Newcalendarists schismatic. This was witnessed by over 25,000 faithful at the Church of the Dorimition of Theotokos in Kolonos, Athens. Because the consecrations of Bishop Germanus of Demetrias (in 1907 by Hierarchs of the Church of Greece) and Chrysostomos formerly of Florina (in 1908 by Hierarchs of the Ecumenical Patriarch) took place prior to the 1924 Newcalendarist schism, their consecrations were valid. It was by this confession of faith, which declared the Newcalendarists completely schismatic, that the two Hierarchs were received into communion by the GOC with whatever level of Priesthood they had prior to their loss of grace in 1924 when they fell into schism through the New Calendar innovation. Immediately after this, on the same day, Metropolitans Germanos and Chrysostomos, read a cheirothesia on Metrop. Chrysostomos of Zakynthos, because he had been consecrated Bishop after the Schisn of 1924.

Following this, Metropolitan Germanos of Demetrias became the canonical active Bishop of the G.O.C. He thus assumed the position of President and first-hierarch of the G.O.C. and Ft. Matthew humbly handed the 800 parishes into Metropolitan Germanos's care.

The three Hierarchs ( the first Holy Synod of the True Orthodox Church of Greece), then proceeded in consecrating 4 more Bishops. These consecrations took place at the chapel of the Virgine Martyr Marina, within the Holy Convent of the Entry of the Theotokos, at Keratea, which Ft. Matthew had founded. The newly consecrated Bishops and the dates they were consecrated were: Germanus of the Cyclades on May 23(o/s), Christopher of Megara on May 24(o/s), Polycarp of Diavlia on May 25(o/s), and Matthew of Bresthena on May 26(o/s). These consecrations were officially announced via an Encyclical which specifically praised the spiritual labours of Ft. Matthew:
 
"Thus this past Wednesday (May 23, 1935, Orthodox Calendar) the All-righteous Archimandrite Germanus Varykopoulos was elected and consecrated as Bishop of the Cyclades. On Thursday the Archimandrite and Military Dean, Christopher Chatzis, was elected and consecrated canonically as Bishop of Megaris, being relieved from the headquarters of the Archdiocese of Athens. On Friday, Archimandrite Polycarp Liosis, Parish Priest and Preacher of the Parish of the Presentation of Christ in Piraeus, was elected and canonically consecrated as Bishop of the once shining in days of old Diocese of Diaulia.

On the next day, the Holy Synod gathered under the Presidency of the Most Eminent Metropolitan Germanus of Demetrius, and taking into account the very honorable services which the following has offered and continues to offer for the sake of the Sacred Struggle, whom we select for the elevation of Orthodoxy and pacification of the Church, the All-righteous Kathegumen of the Holy Monastery of Keratea, Hieromonk Matthew Karpathakis, graduate of the Theological School of the Holy Cross, and desiring on the one hand that he continue his most honorable services, and on the other hand so that he may be encouraged and strengthened even more in this Orthodox Struggle, [the Holy Synod] unanimously elected and canonically consecrated him as Bishop of the once shining in days of old Diocese of Bresthena...

+ Metropolitan Germanus of Dimitriados
+ Metropolitan Chrysostomos former of Florina
+ Metropolitan Chrysostomos of Zakynthos"

Therefore after the consecrations, the GOC Hierarchy consisted of seven Bishops, they were: Metropolitan Germanus of Demetrius, Chrysostomos former of Florina, Chrysostomos of Zakynthos, Germanos of Cyclades, Christopher of Megara, Polycarp of Diavlia, and Matthew of Bresthena. All of the Bishops received their ruling diocesan titles and were given different parts of Greece to shepherd. Bishop Matthew of Bresthena was commemorated in the entire Peloponnese region, as well as in Crete, his homeland. He was also commemorated in the three parishes he founded in Athens as well as in the Keratea Convent and Kouvara Monastery in Eastern Attica region. Bishop Matthew was given the Diocese of Bresthena due to its close proximity to the Convent of Pantanassa, located in the Castle of Mistras, in the region of Lakonia. Since 1910, Bishop Matthew had been the spiritual father of this monastery.

Following the GOC consecrations, the Newcalendarists had the GOC Hierarchy arrested and put on trial. While awaiting trial, the GOC Hierarchy were subject to intense pressure and threats to join the New Calendar State Church. Bishop Matthew valiantly confessed the truth all throughout this “trial”; those that heard him were in awe of his God given zeal. Once they were put on trial, all were “defrocked” and the consecrations of 1935 deemed invalid by the Newcalendarists. Metropolitan Chrysostom of Zakynthos, Bishops Christopher of Megara and Polycarp of Diavlia, betrayed the GOC, and rejoined the Newcalendarists. Metropolitan Germanus of Demetrius, Chrysostomos formerly of Florina, and Bishop Germanus of Cyclades were exiled to various monasteries throughout Greece. Bishop Matthew of Bresthena was sentenced to house arrest due to health issues and advanced age and was confined to his Monastery by armed guards. Prior to their exile and house arrest the GOC Hierarchy issued a Pastoral Encyclical which again proclaimed the Newcalendarists as schismatics and void of grace in their “mysteries”.

While under house arrest Bishop Matthew carved a small “cave” into the wall in his cell. He hid this “cave” with a very large icon that was placed in front of it. It was in this “cave” that he would retire to for days on end without food or water, so as to submit himself to prayer undisturbed, hidden behind the icon. No one would know where he had gone. The nuns of the monastery worried for him, while the armed guards feared that he escaped.

In 1937, Metropolitan Germanus of Demetrius, Chrysostomos formerly of Florina, and Bishop Germanus of Cyclades were allowed to return from exile. Bishop Matthew rejoiced as he was reunited with his fellow Hierarchs. Unfortunately this joy was short lived. Shortly after their return, Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina began preaching a heretical theory that the Newcalendarists were not actually schismatic put only “potentially” schismatic, and that the Newcalendarist mysteries were valid. This completely contradicted the confession of faith which these 2 Hierarchs helped compose and both signed. That very confession of faith was the foundation of these Hierarchs being received into the GOC and given leadership of it. Being that they now betrayed that very confession of faith, they had voided the prerequisites required for reception into the GOC, and for them to be handed leadership over it. It was a complete betrayal of the confession of faith which allowed them to be received in the GOC.These irresponsible actions caused great confusion and protest within the GOC, and the Newcalendarists capitalized on this state of discord and intensified their persecution of the Oldcalendarists further weakening the GOC. Bishop Matthew concerned with the salvation and well being of his flock, immediately sent an epistle to Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina asking that they condemn this new and unorthodox theory, or at the very least clarify their positions. This epistle was unfortunately completely ignored. Therefore Bishop Matthew sent an epistle pleading for a conveying of a council so as to condemn this blasphemous theory. Again this epistle was completely ignored, and Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina continued in their preaching of their heresy. Therefore Bishop Matthew sent a final epistle severing communion with them for their preaching of ecclesiological heresy. This epistle was followed shortly thereafter by another epistle written by Bishop Germanus of Cyclades, who also severed communion with Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina for the preaching of their ecclesiological heresy.

THE MIRACLE OF THE SIGN OF THE CROSS IN THE SKY OF CRETE (1937)

On September 14(o/s) 1937, the GOC Church of Crete, which was under the omophorion of Bishop Matthew, had gathered at the church of the Exaltation of the Precious Cross in Mount Kophinas, for an all-night vigil on the occasion of the Feast of the Exultation of the Cross. During the vigil, to the amazement of all, the sign of the precious Cross appeared in the sky, much like it did in 1925. Bishop Matthew’s confessing of the Genuine Orthodox faith was a lighthouse among the spiritual darkness and confusion which was created by the treacherous former Hierarchy of the GOC. Likewise this miracle was a lighthouse directing those that were in stasis or confusion to go under the omophorion of the right confessing Hierarch of the GOC, Bishop Matthew of Bresthena.

The miracle of the appearance of the Holy Cross in the sky in Crete caused many to leave Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina and join Bishop Matthew of Bresthena. Metropolitan Chrysostomos formerly of Florina became enraged at this, and began by any means possible to slander and persecute Bishop Matthew. He went so far as to write a letter of petition to the Ministry of Religion in Greece asking for the persecution of Bishop Matthew of Bresthena and Germanus of Cyclades and that the decision of the New Calendarists regarding the calendar be made obligatory to everyone . The Minister of Religion along with the New Calendar State Church gladly accommodated Metropolitan Chrysostomos formerly of Florina request. Therefore in March of 1938, Bishops Matthew of Bresthena and Germanus of Cyclades were tried at the State Court in Chalkis. Bishop Matthew, a true zealot of Christ, boldly confessed the truth, never compromising the Orthodox confession of faith. But to the dismay and scandal of many, Bishop Germanus of Cyclades betrayed the faith by stating: “I am not an Archpastor, since I have ceased to be that after I had been deposed.” (Referring to his pseudo and uncanonical deposition in 1935 by the Newcalendarists prior to his exile.)

Bishop Germanus of Cyclades behaviour set off a round of protests throughout Greece among the faithful of the Genuine Orthodox Church. But this scandalous behaviour was overshadowed by the genuine confession of faith given by Bishop Matthew of Bresthena. Word of the uncompromising zeal that Bishop Matthew showed in the trial began to spread throughout the Genuine Orthodox communities of Greece. The Clergy, monastics, and laity drew great strength and inspiration on hearing of Bishop Matthew’s bold confession. They began wearing the persecution against them by the Newcalendarists for the sake of the Church as a badge of honour, following the example of Bishop Matthew of Bresthena.

Much like St. Mark of Ephesus, Bishop Matthew of Bresthena, even under intense pressure and persecution from the State and from his current and former brother Hierarchs, never compromised the Orthodox confession of Faith. The Newcalendarists marvelled at the zeal of Bishop Matthew and sent wave after wave of persecution against him, hoping that he would follow the example of the other former Hierarchs of the GOC, and compromise. But Bishop Matthew through his zeal, like a fortress encompassed the communities of the GOC, and protected their confession of faith from the heretical assaults of the treacherous Newcalendarists and their “Oldcalendar” accomplices. Bishop Matthew had toiled with these Genuine Orthodox Christians since the Calendar change. They were not just faces or names to him, but were his spiritual children who had suffered greatly for their faith. Bishop Matthew had witnessed first-hand the persecution which the GOC had suffered from the very beginning. The torture, the beatings, the jailing, and vandalism which the GOC suffered at the hands of the Newcalendarists, he had witnessed first-hand. These people he knew by name, he had been to their homes and eaten with them, he had prayed with them, and blessed them. Not only were the laity and clergy of the GOC his spiritual children, they were his brothers and sisters in the Holy Struggle, and by no means, no matter how much persecution he suffered, he would never betray them or the Orthodox Church.

Bishop Germanus of Cyclades continued in his erratic and inconsistent behaviour. Several of his clergy and laity became concerned after reading some of Bishop Germanus of Cyclades encyclicals, and hearing him preach. It was brought to Bishop Matthew’s attention that Bishop Germanus was preaching several anti-traditional beliefs. Bishop Matthew wrote an epistle to Bishop Germanus asking him to repent of these anti-traditional and blasphemous beliefs. Bishop Germanus of Cyclades ignored the epistle but responded by beginning to slander Bishop Matthew and refusing to serve with him. Bishop Germanus of Cyclades then contined in his blasphemy by proclaiming that he did not sever communion with Metropolitan Germanus of Demetrius and Chrysostomos formerly of Florina over matters of faith. To the disappointment of the GOC, Bishop Germanus of Cyclades did not repent but continued on his destructive path, forcing the GOC to sever communion with him. The majority of his clergy and laity left Bishop Germanus of Cyclades and were received under the omophorion of Bishop Matthew of Bresthena. In 1948, Bishop Germanus of Cyclades had been arrested and sentenced to a 2 year prison sentence.

THE CONSECRATIONS OF 1948.
 
In 1945, the clergy and laity of the GOC began petitioning Bishop Matthew of Bresthena to consecrate Bishops on his own and to re-form the Synod of Bishops. Bishop Matthew while realizing the urgent need for consecrations so as to insure the continuation of the Apostolic Succession of the Genuine Orthodox Church, wished to explore every available option before exercising an economia of the Holy Canons and proceeding with consecrations by himself. Therefore Bishop Matthew in extreme humility pleaded but to no avail with Metropolitan Chrysostomos formerly of Florina to return to the GOC ecclesiology and to assist in consecrations. Metropolitan Chrysostomos formerly of Florina refused to repent of his ecclesiastical heresy as well as refusing to participate in consecrations.

Therefore within Greece, Bishop Matthew of Bresthena was the only Hierarch that held fast to the GOC 1935 confession of faith, and the only Hierarch that believed the Apostolic Succession of the GOC should continue. Bishop Matthew therefore attempted to contact Hierarchs from outside of Greece. Several Hierarchs (according to Archbishop Andreas in Poland), expressed their willingness to participate in consecrations with Bishop Matthew, and gave their blessings for them, but due to various political reasons within their countries of residence they were not able to obtain travelling visas.

Bishop Matthew sent one last appeal dated July 3, 1948, to Metropolitan Chrysotomos formerly of Florina, pleading for a union based on a genuine Orthodox confession of faith, and for his assistance in performing consecrations. Metropolitan Chrysostomos in 1945, publicly swore to the Newcalendarists that he and those with him would never participate in consecrations. But Bishop Matthew had hope that with the passage of a few years, and with the several humble epistles sent by him, that Metropolitan Chrysostomos would have heeded to the desperate pleas of the GOC and repented of his heresy and his uncanonical refusal to participate in consecrations. But unfortunately Bishop Matthew’s pleas fell on deaf ears. Metropolitan Chrysostomos sent an epistle dated July 6th 1948 back to Bishop Matthew, in which he stated that the issue of consecrations was a finished one, and that he would not participate in any consecrations.

Having exhausted every possible option, the Genuine Orthodox Church called an extraordinary clergy-laity meeting. This council discussed the only option which was left to the GOC, Bishop Matthew performing consecrations by himself. Hence, on August 26, 1948, a clergy-laity meeting of the "Matthewite" Synod decided that:

"...Our most Reverend Bishop Matthew of Bresthena should proceed to the consecration of new bishops, insofar as the other pseudo-bishops of the True Orthodox Christians neither understand nor confess Orthodoxy, nor unite with us, nor even agree to make consecrations. We grant him the authority to proceed both to the election of people and to their immediate consecration, in accordance with the divine and sacred canons and the opinions of our canon law experts, and in accordance with the practice of the whole Church of Christ, which has accepted, in case of necessity (as is the case today) such an act of economia [otherwise known as "leniency" or "dispensation"], as we have just heard from our Chancellor, Archpriest Eugene (Tombros), who explained the validity of the consecration of one Bishop by one Bishop alone in accordance with the law of our Orthodox Church...''

Therefore Bishop Matthew on September 6(o/s) 1948 exercised an economia of the Holy Canons of the Orthodox Church by consecrating (and renaming) the Athonite Archimandrite Gideon (former Abbot of Xenophontos’ Monastery in Mount Athos), as Bishop Spyridon of Trimythus. (The Genuine Orthodox Church of Cyprus had been petitioning Bishop Matthew to consecrate a Bishop for Cyprus since 1946. The local Canons of Cyprus permit the election of a Hierarch by the clergy and faithful in times of need. All of the hierarchy within Cyprus had apostatized to the New Calendar, so there was no hierarch in Cyprus that could assist with the election or consecration). The consecration of Bishop Spyridon took place at the Transfiguration Monastery of Kouvara, in the Chapel of the Prophet Elias. In the days following the consecration of Bishop Spyridon, Bishop Matthew together with him consecrated Hieromonk Andreas (brother of Transfiguration Monastery) as Bishop of Patras on September 13 (o/s). Then on Sept 20(o/s) the Hieromonk Dimitrios (also brother of Transfiguration Monastery) was consecrated as Bishop of Thessalonica. Then on September 27(o/s) the Hieromonk Kallistus (brother of Annunciantion Monastery at Corinth) was consecrated as Bishop of Corinth.
 
On September 15 (o/s) 1949, the Holy Synod unanimously elected and enthroned Bishop Matthew of Bresthena as the Archbishop of Athens and all Greece of the Genuine Orthodox Church. What joy the Genuine Orthodox Church felt seeing there Elder, “the Holy Father” Matthew enthroned as Archbishop of Athens and all Greece. I ask the reader to imagine themselves as the laity in 1948-49, imagine the anguish these people felt having suffered so much for the Orthodox faith, having their pleas for consecrations go unanswered for so long. Imagine how the thoughts swirled in their minds that they would be left orphaned without a Hierarchy. Now imagine the joyous occasion of seeing the Apostolic Succession of their Church safeguarded by God’s grace by the man who had struggled with them shoulder to shoulder from the very beginning. And then to see him enthroned as the Archbishop of Athens and all Greece. This glorious and historic occasion was and is an inspiration and a miracle, an answer to their prayers to all who were and are Genuine Orthodox Christians.

Afterwards the other 4 Bishops were elevated to the rank of Metropolitans. The joyous occasion was proclaimed through an encyclical which was distributed throughout the Kingdom of Greece and abroad. Communities of the GOC all throughout Greece rejoiced, and gave praise to God. What a historic sight to behold, Archbishop Matthew of Athens and all Greece, Metropolitans Spyridon of Trimythus, Andreas of Patras, Demetrios of Thessalonica and Callistos of Corinth, the Holy Synod of the Genuine Orthodox Church.

The Holy Synod in November of 1949, held an extraordinary council which declared an Anathema against one of the many enemies of Orthodoxy, Freemasonry. The clergy and laity marvelled at the zeal of their new Hierarchs as they all held firm to the Orthodox confession of faith, even under intense persecution. A few months earlier, on the Feast of Theophany 1949, Archbishop Matthew led a beautiful procession, assisted by Bishops Demetrios of Thessalinica and Callistos of Corinth. The faithful drew great strength from this Holy and joyous event.

As mentioned, the consecrations performed by Bishop Matthew gave great spiritual strength and stability to the Genuine Orthodox Church. Genuine Orthodox Churches began to be built, new communities throughout Greece were established, and the membership of the Church grew. But the consecrations, much like the Genuine Orthodox Church itself were subject to resentment and persecution by the Newcalendarists and their “Old Calendar” accomplices. The Newcalendarists had been assured by the other “old calendar factions” that they would not participate in consecrations of Hierarchs. Without consecrations to replenish the need for Hierarchs, the Newcalendarists and other “old calendar factions” believed that the Apostolic Succession of the Genuine Orthodox Church would eventually cease to exist, and the GOC clergy and laity would be forced to submit to the Newcalendarists. The enemies of the GOC gnashed their teeth and their blood boiled with anger as their satanic plan to destroy the Genuine Orthodox Church was by God’s grace foiled by the heroic efforts of Bishop Matthew. With the holy and historic consecrations, the Hierarchy of the Genuine Orthodox Church was replenished, and its Apostolic Succession safeguarded.
 
THE REPOSE OF ARCHBISHOP MATTHEW (14.5.1950)

The time approached for Archbishop Matthew to leave this temporal life and partake of the everlasting Glory of God. He had fallen sick and was bed ridden. With great humility and gratitude he praised God continually for everything, never complaining of the pain caused by his sickness. He, even as he lay on his deathbed, showed no concern for himself, but instead only showed concern for the Holy Orthodox Church. He had the Hierarchs and clergy gather and exhorted them to serve and protect the Orthodox Church with all their being. He then gave his blessing to all that came to see him.

On Saturday May 14, 1950, on the feast of Pentecost, Archbishop Matthew, the humble servant of God, at the age of 89 years old, surrendered his holy soul into the hands of the Lord. Hierarchs, clergy, monastics and laity hurried to view and venerate the body of St. Matthew the New-Confessor which begat a heavenly aura. All cried and lamented having been deprived of their Holy Archbishop and Shepherd. As word spread throughout Greece that Archbishop Matthew had reposed in the Lord, thousands of people descended upon the monastery so as to pay their respects to him. All of the True Orthodox monasteries and churches tolled their bells from the day of his repose to the day of his burial, in respect for St. Matthew. Thousands upon thousands of letters and flowers were sent to the monastery as word spread outside of Greece about his repose. His spiritual children from around the world traveled great distance so as to pay their respects to their Spiritual Father.In preparation for the funeral the monastery was draped in complete humility. But our Lord and Saviour glorifies his Saints, and therefore the monastery although decorated in humility, glowed with a royal splendour. Three days later the funeral for St. Matthew the New-Confessor was held. Hierarchs, clergy, monastics, and laity descended upon the monastery for the funeral, which turned into an enormous procession. As the funeral was in the summer, and in those days they did not have refrigeration for the deceased, many worried that the body of Archbishop Matthew would stink or start to decompose. But as mentioned before, our Lord and Saviour Jesus Christ glorifies His Saints. Even after several days of intense heat, the body of St. Matthew did not begin to smell or decompose at all. In fact, as St. Matthew’s body was brought out of the Chapel of Martyr Marina, in the countryard of the Convent, his body began to exude heavenly fragrant myrrh which abundantly flowed from his feet. All present marvelled at this miracle. Some of the myrrh was collected and distributed as a blessing to all present. Even after this, St. Matthew’s body poured forth the heavenly myrrh, continuing through the burial service. Upon exhuming his Relics some years later the heavenly myrrh continued to pour forth. And still to this day, his Relics pour forth myrrh. This myrrh and his holy and precious Relics have been known to be wonderworking and can be venerated today at the Theotokos Convent in Keratea.

In 1959, the Holy Synod of the Genuine Orthodox Church under the presidency of Archbishop Agathangelos, uncovered the Holy Relics of St. Matthew the New-Confessor. St. Matthew’s Relics were found to be fragrant, and myrrh streaming. St. Matthew’s Relics were then reburied, and a beautiful service was composed for him by the nuns of the Keratea Convent. In 1962, his Relics were again uncovered and again found to be fragrant, and myrrh streaming.His entire life had been lived in complete service to God and the Orthodox Church.

St. Matthew had served as the spiritual leader of the GOC for 9 years prior to the return of 3 Hierarchs in 1935. It is under St. Matthew’s care that the GOC experienced its most prosperous time, growing to over 800 communities throughout Greece. He toiled and laboured establishing these communities, building dozens upon dozens of churches as well as several monasteries. He never in his life communed with the schismatic new calendarists, never betrayed the GOC, and never betrayed the GOC confession of faith or his Apostolic Succession.

Although St. Matthew endured many disappointments, betrayals and hardships, his Orthodox confession of faith was never compromised. His monastic labours to this day are revered and looked upon with great admiration and inspiration. His holiness is acknowledged, even by those that betrayed him. He served his spiritual children with all of his being.We are left with several pieces of his poetry, his inspiring encyclicals and pastoral homilies, the many churches and monasteries he founded, the beautiful icons he painted, and even his holy relics as memories of this holy servant of God. But what greater thing is there to remind us of St. Matthew than the very apostolic succession of the Genuine Orthodox Church. Only through the mercy of God and the holy struggles of this great confessor Matthew did the Apostolic Succession tracing back to the pre schism Church of Greece survive.

St. Matthew the New Confessor fulfilled the main responsibility of a Hierarch, which is, to pass on the confession of Faith and Apostolic Succession preserved and unchanged. When he did this, a few years later he reposed in the Lord, having protected the Apostolic Succession and Future of the GOC. For having practised every virtue, he was fittingly glorified by God.

SOME OF THE MIRACLES PERFORMED BY ST. MATTHEW

CURING OF A BACK AILMENT
 
“We were going on holiday to Greece. The day before we left, I suddenly felt a pain in my back. I had slipped a disc. I felt awful. The last time it had happened, I had had to sleep on the carpet in our sitting-room, and could barely move or look after our little son. The doctor came, and I had to walk very straight, without bending, going down through my knees, etc. I had to get my back muscles back into shape again, and it took a long time – about two weeks.My husband was in ill health, and the next day we had to board the plane. I got out of bed with great pain. I could hardly dress myself. Somehow I had to make it to the airport as I did not want to spoil the holiday for my family. My eldest son and his wife and little son were coming, too. I still don’t know how I managed to walk and get on the plane. It was agony. By the time we arrived at the hotel where we were booked in, I was bent over and walking very slowly in great pain. My face showed it. The hotel staff were not very happy to see me in such a state because it seemed as if I were suffering from a terminal illness and this was not very pleasant for the other holiday-makers in the hotel. I had a plank put under my mattress, and my food was brought to me.Near the hotel was the wonderful women’s monastery of the Mother of God in Keratea. I had read about the founder of the monastery, Bishop Matthew, a great wonderworker and confessor of the Orthodox Faith who died in 1950, whose Relics were reported to be fragrant and working miracles of healing. I was convinced that he could help me, so I asked my husband to take me there so as to venerate his skull. My husband hired a car, and he and my son escorted me very slowly to the door of the car. The hotel waiters looked on sympathetically. When we arrived at the monastery, I gingerly got out of the car with great difficulty and in excruciating pain. Supported by two people, I made my way to the little room where the skull was standing on a table in a Bishop’s mitre. There was an opening in the mitre on the top of the skull. With great difficulty I stooped to kiss the skull through the opening. Immediately the pain disappeared and I was able to stand up straight! My family was very surprised and delighted. The next day I was playing tennis, which is unheard of for anyone who has just had a slipped disc!When we returned to the hotel the waiters did not recognize me. I greeted them, but they looked at me as if I were a stranger. “Don’t you know who I am?” I asked. “I’m staying here.” I felt no pain, and I was walking quickly and upright. They shook their heads in disbelief. I told them what had happened, and as they were all Orthodox believers they had no difficulty in understanding my explanation...”

ST. MATTHEW APPEARS IN A VISIOΝ
 
‘After the death of the Holy Father Matthew, I along with the then Bishop of Patras Andreas and the nuns of the Monastery were imprisoned in Kallithea due to the persecution of the un-Orthodox New Calendarists. In the same prison there were also political prisoners (communists). A nun, Sister Anna, got sick and the prison staff asked if one of the other nuns could care for her, but no one volunteered. Only a political prisoner had offered her help. This lady had a dream, where a short Elder, who was holding a book was sorting out who was to go to paradise and who was to go to hell. As she neared the Elder, he stopped her and said ‘you are for paradise because you are helping my spiritual child, Sister Anna’, after which she awoke. Later, during Bishop Andreas visit, she noticed the “konkarda” of the Holy Father Matthew. Immediately she began to exclaim ‘that is the Elder from my dream!’ The Elder from the dream was in fact St. Matthew the New Confessor. She then gave an Orthodox confession of faith, received a blessing with Holy Myron, and became Orthodox.’
 
ST. MATTHEW CURES A CHILD ON HER DEATHBED
 
‘A bank officer by the name of Zacharias had a 12 year old daughter that was extremely ill, in fact, near death. Zacharias called the Holy Father and pleaded with him to come read a blessing over his daughter. St. Matthew told the couple that their daughter will get well, but they must dedicate her to the Theotokos, to which they agreed. St. Matthew made the sign of the cross over a glass of water and sprinkled the girl with the blessed water. Immediately the little girl regained consciousness, got up, and was completely healed.’

ST. MATTHEW CURES A PARALYTIC
 
‘A family from Volos, which had a paralyzed member, travelled to the Monastery on a pilgrimage. As their car pulled up, St. Matthew stepped out onto the balcony to see who it was. They family showed him the paralyzed man and pleaded with the Saint for his help. St. Matthew replied, ‘only God may make him well’, he then made the sign of the Cross over the paralytic, and behold the wonder, the paralytic was cured. All the monks that witnessed this marvel were overcome with emotion and began crying.''
 
THE APPEARENCE OF THE THEOTOKOS
 
‘Four possessed women came to the Monastery and entered the Church while St. Matthew was serving the Divine Liturgy. The demonized women began arguing amongst themselves causing a great disturbance. During the Cherubic Hymn, St. Matthew, came out to cense the people. Suddenly all present felt water sprinkled on them which was from the Life Giving Spring. The possessed women became stiff as boards and silent until the end of the Liturgy. Everyone had assumed that St. Matthew had sprinkled them with the Holy water but in reality during the time of the Cherubic Hymn, the Holy Theotokos had appeared and blessed the Holy Father Matthew, she then took water from the Life Giving Spring and sprinkled the people. The now healed four women when they came to at the end of the Holy Liturgy testified to this.’
 
ST. MATTHEW EXPELS A DEMON
 
‘Another time, Sister Maria was being held by 5 other nuns to protect her against the physical attacks of the demons. These demons would take Sister Maria into the woods and try to kill her. That particular day, while Divine Liturgy was being served in the chapel of St. Menas, the demons came and took Sister Maria and brought her to the sea to drown her. The nuns immediately notified St. Matthew. St. Matthew then knelt and began to pray to the Lady of Angels the Theotokos, for her to drive the demons out of Sister Maria and return her to him. And behold the wonder! Everyone heard a noise and low and behold who was standing there? Sister Maria, soaked with water up to her neck. She had been in the sea close to being drowned, but through the mercy of the Theotokos and prayers of St. Matthew the New Confessor she was saved.’

ST. MATTHEW HEALS A WOMΕΝ
 
‘There was once a teacher who had a picture of St. Matthew. However she did not believe St. Matthew was a Saint, and threw away the picture. After a while she began having a problem with her vocal cords. Over time, the problem progressed to the point where she could no longer teach. But she never connected her ailment to her throwing out the picture of Saint Matthew. She went to go see a Spiritual Father, who after some questioning, discovered that she had thrown away the picture of Saint Matthew. The Spiritual Father told her about the life of St. Matthew as well as the miracles which he performed, even after his death. She repented of her mistake, and proceeded to the Monastery of Keratea, so as to venerate St. Matthew’s tomb. She then drank of the water in the Life Giving Spring, and after a few days her vocal chords were miraculously cured. What was even a greater miracle was when she returned home after visiting the Monastery in Keratea, the picture which she had thrown away was there. 
 
THE APPEARANCE OF THE GREAT MARTYR MENAS
 
''St. Matthew along with a group of monks and laity were travelling to the remote chapel of St. Menas for Divine Liturgy. During the long journey they became lost. St. Matthew began praying to St. Menas to show them the way to his chapel. To the marvel of all, St. Menas appeared riding his horse, and proceeded to show them the way. All marvelled at the great miracle.''
 
ST. MATTHEW EXPELS A DEMON
 
‘There was a very beautiful woman named Alexandra who was around 22 years old, who was from Theavas. She was at the Monastery in Keratea with her parents and 12 years old sister. Alexandra was possessed by 7 demons 25 days ago. Her parents, being pious Orthodox, seeing their daughter in this condition brought her to the Monastery in Keratea for help. Alexandra screamed continuously day and night. Three nuns had to restrain her as she continuously tried to run towards the steep hills. Satan through Alexandra began yelling and swearing at St. Matthew, her voice so loud that it could be heard throughout the entire Monastery. Satan howled at St. Matthew, saying ‘you wrinkled old man, you will become the Patriarch of Constantinople, there are 160 Angels standing over you!! You wrinkled old man, you are gathering all these people here and burning us, you are taking these people from us, they were ours and now you are taking them.’ Everyone that witnessed this was terrified. The demon then turned to the faithful and howled ‘what are you doing here, you have your own priests in your villages, go away!! We have conquered the whole world, we have conquered half of Mount Athos, and the Archbishop Chrysostomos (Newcalendarist) is seated to the right of Lucifer! I will be gone in 4 days, Emmanuel will chase me off at his resurrection will I go... ’ At the time of Liturgy, all became scared because Alexandra refused to enter the Church, and had to be forced in. During the readings of the Exapsalmon and the 12 Gospels, the demons began swearing at St. Matthew. When St. Matthew came to the 87th Psalm, the demon began grinding his teeth, roaring like a wild animal, proclaiming that all the sinners and demons will fall into the dark hole, but the believers will not go with them. St. Matthew rebuked the demon and told him to silence himself which the demon did.The possessed girl’s family asked St. Matthew what will happen to their daughter. St. Matthew wanting to know how deep their faith was and so asked them what they wanted to happen with their daughter to which they replied they wished for her to be rid of the demon. St. Matthew answered them that ‘the Theotokos will rid her of this demon tomorrow’. The next day was Pascha, as Christos Anesti was chanted, the demon began to scream ‘I am going but where am I going, I have far to go’. Alexandra was now on the floor convulsing, roaring, and mooing like a cow. She then bit a finger off of her left hand. As St. Matthew approached her, he made the sign of the Cross over her 3 times while proclaiming “Christ is Risen”, St. Matthew then commanded the demon, ‘depart and go to your father Lucifer’. The girl’s body became as dead. St. Matthew instructed that the bells were to be tolled because the girl’s soul was freed from the grasp of Satan. He crossed her 3 times and reached out with his right hand and said ‘get up Alexandra’. To the wonder of all, Alexandra opened her eyes and stood up, completely healthy. Truly a glorious miracle performed by the Theotokos through the prayers of St. Matthew the New Confessor.’
 
THROUGH THE PRAYERS OF ST. MATTHEW THE MONASTERY IS FED
 
‘In 1942, the monks of the monastery set out on their boats to fish. After days on the sea they had caught nothing. St. Matthew went down to the sea and went fishing with the rest of them. St. Matthew made the sign of the Cross over the ocean and said a prayer. That day the nets ripped from the weight of the captured fish. When the Holy Father got off of the water, a bright light came out of the sea towards the sky. Everyone in the Monastery witnessed this and marvelled as they proclaimed ‘miracle’.’
 
ST. MATTHEW’S PRAYERS ARE ANSWERED
 
‘During the German occupation, German generals came to see the Holy Father Matthew, the abbot of the Holy Convent of Keratea, and told him the convent was to be moved from it’s current location in order to house the wounded German soldiers from Crete. St. Matthew answered: ‘Impossible! You can cut off my hand but I will never sign.’(In Greek, this means a refusal to co-operate with the request). The Germans became extremely upset but left planning to come back to force the issue. St. Matthew instructed all the monks and nuns to commence a strict three day fast. At the end of the fast, he gathered everyone together and while distributing antidoron he proclaimed: ‘An order has come from above, the Germans will do nothing.’ The next day the German generals came to the convent and pleaded for forgiveness from St. Matthew.’
 
ST. MATTHEW’S PROPHECY IS FULLFILLED
 
‘In 1930 during the persecution of the Orthodox (by the Newcalendarists), St. Matthew had gone to Theava to preach. One night as he was sitting there, he sighed and prophesized: ‘I see a big lion around these villages; all of these villages will turn into ashes.’ In 1946 his prophecy came to be when the Germans surrounded the villages and then later burned the villages to ashes.’
 
ST. MATTHEW CURES A LEPOR
 
‘The was a man who was suffering from leprosy on his head and face. This man went to visit St. Matthew. St. Matthew gave the man his blessing and instructed him: ‘go and wash up at the Life Giving Spring at the Convent. Sure enough the leper went, washed up, and to everyone’s surprise the scales fell of him into the water, just as when a fish is descaled. He was completely cured.’
 
ST. MATTHEW CURES A PARALYTIC
 
‘A monk named Anthimos was busy working at a great height and fell a great distance to the ground breaking his spine. He was transported to Athens where the doctors who examined proclaimed: ‘there is no hope for this man’. (As per chance?) St. Matthew was also in Athens at the metohion on Alexander the Great Ave. The paralyzed monk was brought to the monastery. Mother Mariam asked the monk what the doctors had said, to which the reply was: ‘no hope’. St. Matthew asked for the monk to be brought to him. St. Matthew then took a glass of water and made the sign of the cross over it. St. Matthew then ran the blessed water down the back of the monk along the spine, and proclaimed ‘this will be your medication.’ To the amazement of all, the monk recovered from his life threatening injuries. The doctors marvelled as no amount of examination could explain this miracle.’
 
ST. MATTHEW’S PROPHECY IS FULLFILLED
 
In 1932, St. Matthew prophesized that Mother Mariam would be jailed and martyred for the Orthodox faith. In 1950, after the repose of Saint Matthew, Mother Mariam was in fact imprisoned and martyred for her adherence to the Genuine Orthodox Church.
 
ST. MATTHEW EXPELS A DEMON
 
‘On August 15, 1938, just prior to the Vespers service at the Convent in Keratea, there appeared a woman possessed by 25 demons. As Saint Matthew was entering the Church while the bells were ringing, the possessed woman began to scream and roar. Saint Matthew lifted and icon and commanded: ‘devil stop until the Doxologia’. The woman roared one final time and then stopped. During the procession of the Epitafios of Panagia, the demon began to yell: ‘she is lumunious, glorious day, she is luminous, the wrinkled one (Saint Matthew) is accompanied by 300 angels in the heavens.’ St. Matthew approached the possessed woman and touched her with his Holy Staff, the demons squealed in agony: ‘There are 25 of us, we are leaving, we are leaving immediately.’
 
ST. MATTHEW’S PROPHECY IS FULLFILLED
 
‘A woman from the island of Chios came to the Monastery. St. Matthew welcomed her and asked: ‘where are you from?’ ‘From Chios’ she replied. St. Matthew told her: ‘I must talk to you. When you return to Chios tell everyone to repent, because very soon there will be a large earthquake.’ The woman returned to Chios but disobeyed St. Matthew and did not say anything about the earthquake or repentance. Sure enough, shortly thereafter a large earthquake struck the island. The woman’s home was completely destroyed.’
 
ST. MATTHEW EXPELS A DEMON
 
‘A possessed man was brought to the Convent in Keratea with the hopes of curing him. He entered the church during Divine Liturgy and layed down in front of the Holy Gates. As St. Matthew exited the Alter holding the Holy Mysteries, the man began to violently and loudly bark like a dog. As St. Matthew passed over him the man became dead silent and was made well.
 
Through the prayers of St. Matthew the New-Confessor, Lord Jesus Christ have mercy of us!
 
Πηγή: churchgoc.blogspot.gr

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