martes, 28 de febrero de 2017

The Search for Holiness in Saint John Cassian’s ‘Collationes’


“There is none holy as the Lord" (1 Samuel 2,2)

"For Thou only art holy, Thou only art the Lord, O Jesus Christ, to the glory of God the Father. Amen" (Great Doxology)

“One is Holy! One is the Lord Jesus Christ! To the glory of God the Father, Amen.” (Divine Liturgy of Saint John Chrysostom)

These quotations, selected from the Holy Scriptures and Byzantine liturgical texts, clearly show that the Orthodox Church, deeply rooted in Biblical and Patristic sources, has always believed that holiness belongs to God alone, and that man can only achieve it by participation in the divine life (or, in the words of Saint Seraphim of Sarov, "the acquisition of the Holy Spirit"). Even though all Christians are called to this "life in Christ" (Saint Nicholas Cabasilas) through the process of 'theosis' or divinisation, the radical following of the Lord and the Evangelical precepts is most evidently seen in monastic life, which becomes an example and "lung" for the whole Church.

In this essay we will analyse the search for holiness as found in the first three 'Collationes' by Saint John Cassian, where Abba Moses and Abba Paphnutius, two eminent holy men of the Scetis Desert, set out the itinerary to reach perfection and the contemplation of God, a sort of method to initiate oneself in the spiritual life and a safe orientation to advance though the stages that lead to the gates of the Kingdom of Heaven. Our hope is that these wise indications will also become a beacon of light for us lay Orthodox Christians, "for even one dwelling in a city may imitate the self-denial of the monks" (St. John Chrysostom, Homilies on Matthew, Homily 55).

About the author

Saint John Cassian the Roman (also known as John the Ascetic) is one of the most important writers of the 5th century, and one of the very few who lived between East and West. He was born in Scythia (present-day Romania) around the year 360. As a young man he became a monk in Bethlehem, and some time later he went with his friend Germanus to visit the monasteries in Egypt, where he came into contact with some of the most renowned spiritual masters of his time. In 405 he traveled to Rome in order to intercede for Saint John Chrysostom, who had been sent into exile by the Emperor, and he never returned to the East, as he founded two monasteries in Rome and Marseille. His two main works (Institutes of the Coenobia, about the outer man and the organisation of his life, and Conferences of the Desert Fathers or Collationes, about the inner man) deal with monastic life, and their importance lies in the fact that they introduced the lifestyle of Palestinian and Egyptian 'coenobia' in the West (so much so that the later appearance of Saint Benedict and the mystic movements and religious orders of the Renaissance cannot be understood without them). His death is thought to have taken place in the year 435. John can thus be considered a "bridge" between Eastern and Western Christianity at a time when the two major traditions of the then same faith were starting to develop their own distinctive features.

The goal and end of spiritual life

John Cassian and his closest companion Germanus went to the Desert of Scetis, "where all perfection flourishes", and sought out Abba Moses, the most "splendid flower of good scent" due to his ascetic and contemplative virtues, looking for some words of edification. From the beginning of his 'collatio', John is emphasizing the eminently evangelical character of the Holy Man according to the words of Saint Paul in 2 Corinthians ("For we are the aroma/fragrance of Christ to God", the 'bonus odor Christi' as it is known in the Western tradition). Abba Moses was a hard man, reluctant to open the gates of his knowledge except to those who had a real aspiration to perfection, but after many prayers on the part of the two young men he eventually accepted to impart his teachings to them. We consider that this is a practical example of the so-called 'disciplina arcani' or, using the words of the Gospel according to the Evangelist Matthew: "Do not give what is holy to dogs; and do not throw your pearls before swine".

The first thing that John does (through the words of Abba Moses) is to establish a twofold distinction between the ultimate end and the immediate goal of the spiritual life. The end is the Kingdom of God/Heaven, for the obtention of which we must be ready to accept vigils, fasts, the reading of the Sacred Scriptures, efforts, nudity, deprivations, loneliness, etc., whereas the immediate goal is purity of heart, without which the end cannot be reached. A certain objective of the soul and a firm purpose of the soul (perseverance), is then needed to be able to collect the fruit of holiness. By fixing our look and putting all our attention on the goal, we will be able to advance in a straight line, and if we realise that we are deviating (however slightly it may be) from that line, we must immediately correct ourselves.

Having this said, John also emphasises the need for everything to be done with apostolic charity/love in order for our deprivations not to become sterile and fruitless (1 Cor 13,3), as perfection does not come automatically as a result of our works. Only a perfectly and completely pure heart can offer something pleasing to God, and this purity is expressed in very practical terms: avoiding envy, arrogance, wrath, iniquity, self interest, injustice, bad thoughts against our neighbour... The guard of the heart is thus indispensable in order to preserve it from any sort of infectious perturbation.

Having, then, the purity of heart as the goal of all his desires, the man who aspires to holiness seeks to live in loneliness (in the case of monks) and undertakes fasts, vigils, works, bodily nakedness, readings and the practice of the virtues that turn the heart invulnerable to pernicious passions. However, it must be clear that, according to John, all these elements are just instruments that help us to attain perfection, but they are not perfection itself. What about honest and necessary occupations that prevent us from fulfilling our ideal of life? Abba Moses' answer is that in this case we should not become sad or fall into indignation or wrath, as these are vices that need to be combatted: wrath is worse than not fasting, and despising our neighbour is worse than not reading, for example. Again, charity is the key element here. In contrast with the above, John says that if something, even if it seems useful or necessary, disturbs the tranquility of our mind, it should be eradicated as damaging. We should avoid the nonsense of an errant and wandering spirit and always follow the right direction. This is to be achieved by setting our mind on the divine realities and on God, as all the rest is of secondary importance or even damaging. A good example of this are Martha and Mary (Luke 10,38-42): the former was "worried and upset about many things", while the latter "chose what is better". Of course, this does not mean that virtues are not useful and necessary, but their place is secondary: they must be practised to obtain divine contemplation. This contemplation is the supreme good, but it can only be attained in a gradual way that starts by meditating on the example of a few holy people, and always with the help of God's grace. In fact, virtues and good works are limited by our physical reality, so their usefulness is limited to the present life and will be interrupted in the future, when equality will reign ("Love never fails. But [...] prophecies will cease". 1 Corinthian 13). Charity, then, is the only virtue that transcends our present life and will unite us with God with more passion and confidence due to its perpetual incorruptibility.

How to persevere in contemplation without being trapped by worldly things? John thinks that while man lives in the fragility of the flesh it is impossible for him to be united with God and contemplate Him ceaselessly; however, this should not distract him from his goal: on the contrary, he must direct the intention of his mind and avoid the impurity of fixing his look on other things. If nonetheless his attention deviates from Christ, man must nail the eyes of his spirit on Him, as only when the Devil has been expelled and sin does not reign over his soul will the Kingdom of God be established in his life. Man, then, has a twofold choice: either knowledge (the love of Truth that leads to God) or ignorance (the love of sin that leads to the Devil). Whoever remains in justice, peace and perpetual joy (Isaiah 65,17) finds himself in the Kingdom of God, whereas whoever prefers injustice, discord and sadness belongs to the kingdom of the Devil.

Much has been spoken about the Kingdom of God, but what exactly does this mean for John Cassian? Abba Moses proposes various alternative answers to this: that the Saints will reign over those who are subject to them (Luke 19,19), that the Heavens will become the Kingdom of Christ when every creature has been subjected to God, and that the Saints will reign in Heaven with the Lord. Eschatology, in fact, plays an important role in the 'Collationes', and John states very clearly that in eternal life the soul of man will be subjected to the one he has chosen to serve while in this life. That is why he emphasises the importance of living a virtuous life with a pure heart and a spiritual conscience in order to reach the Kingdom of God. According to Abba Moses, the souls do not remain idle or lack feelings after separating from the body (see the example of Lazarus and the rich man); quite the opposite: they start enjoying (albeit in a limited way) that which is reserved for them after the Final Judgment. The souls do not dissolve in the void, but are united more strongly to the worship of God. By stating this, John Cassian is fighting against some heresies of his time, which to us is a very clear indication of the inextricable interdependence of Orthodoxy (right belief) and Orthopraxis (right action).

Contemplation of God is the main goal of the man who seeks holiness. However, this does not mean that God can only be known by admiring his incomprehensible substance, but also through the greatness of His creatures; through His justice and providence in the governance of the world; when we observe with a pure mind what He has done together with His Saints; when we admire His power that governs, moderates and directs the universe; when we consider His immense wisdom; when we realise that He has created the sand and the waves of the sea, that he controls every drop of rain and that he knows everything past, present and future; when we admire His ineffable mercy; when we contemplate the vocation with which He has freely called us; when we consider how many times He has given us the possibility to save us in order to become our adoptive Father; when He became incarnate for our salvation and made all peoples participants of the wonders of His mysteries. Even though John Cassian does not mention it, our Orthodox Liturgy expresses this last point beautifully in various 'troparia' and 'theotokia', such as the one for tone/mode four: "The mystery hidden from before the ages and unknown even to the angels, through thee, O Theotokos, hath been revealed to those on earth: God incarnate in unconfused union, Who willingly accepted the Cross for our sake and thereby raising up the first-formed man, hath saved our souls from death". In any case, what is clear to Abba Moses is that we can see God and "possess" Him with a pure sight according to the perfection of our life or the purity of our heart, but this contemplation cannot last eternally if there is within us any fleshly affection.

The control of our thoughts is an indispensable element in John Cassian's thinking. According to him, it is impossible for our spirit not to wander because of our thoughts, but with effort these can be either accepted or rejected. The quality of our thoughts depends partly on ourselves: the frequent reading and constant meditation on the Scriptures provokes spiritual thoughts in our memory, and the singing of Psalms, contrition, vigils and fasts prevent our spirit from enjoying earthly goods and encourage it to divine contemplation. If we neglect this aspect, our mind becomes "thick" due to the influence of the vices and loses balance: it inclines itself towards the fleshly side. It is important, then, to examine where the thoughts come from in order to determine how to react to them. In this sense, Abba Moses speaks about three sources: God (when the illumination of the Holy Spirit elevates us, provokes pain in our hearts and arouses good intentions), the Devil (who tries to destroy us by inviting us to the enjoyment of vices and by presenting what is bad as good as an "Angel of Light"), and ourselves (when we remember naturally whatever has happened to us, what we have seen or heard). As a particular instance of the danger of our thoughts, John mentions the perverse interpretation of the Holy Scriptures that leads to their denaturalisation (Protestantism 'avant la lettre?). As we can see, it all comes down to discernment.

On discernment

Discernment is in fact the main topic of the second conversation with Abba Moses. For him this is the "eye and lamp of the body" spoken of in the Gospel according to Matthew (chapter 6, verses 22-23), as it helps man to examine his thoughts and determine what he should do about them. Lacking the virtue of discernment (also often rendered as "discretion") is indeed very dangerous, as it governs our lives and includes wisdom, intelligence and judgment, without which we cannot edify the inner city or accumulate riches. But, according to John, only "robust adults" (i.e. those with experience in life) can take this food.

For Abba Moses, the way to acquire discernment is by true humility, and in a monastic context this means submitting to the judgment of the elders our intentions and thoughts, accepting their opinion and learning from their lips; in other words, not relying on our own judgment. However, true "elderness" does not depend on age alone, so only those Elders who have lived a venerable life should be followed. This obedience to the 'Geronta' is also expressed in the avoidance of extremes (for example, excessive fasting or excessive gluttony) and in the strict observance of the prescrbed diet (except when charity recommends us to eat the same as the brother we are hosting).

The three renunciations

As we have seen so far, for John Cassian the search for holiness manifests itself in very practical ways. In fact, he states that there are three types of vocation according to the three renunciations that they entail. The first vocation comes from God: some unexpected inspiration arouses in our heart the longing for eternal life and salvation, and exhorts us to follow God and adhere to His precepts with a salvific compunction, as happened to the Patriarch Abraham or to Saint Anthony the Great. The second vocation comes from other men: the examples and exhortations of some Saints ignite our spirit. The third vocation, finally, comes from necessity: absorbed by the riches and pleasures of this world, we are assaulted by temptations that endanger our life, or struck by the loss of our goods or the death of our beloved beings, so we have recourse to God. Apparently, the first two types of vocation are more elevated, but John, in this case trough the mouth of Abba Paphnutius, affirms that many perfect and most fervorous men have resulted from the third type, so it should never be underestimated.

As regards the three renunciations, the first type is bodily, when we despise the worldly riches and goods; the second type is when we repudiate the customs, vices and passions of the flesh that belong to "the old man", and the third type is when, by deviating our spirit from present and visible things, we contemplate the future realities only and we long for the unseen goods. By practising the first renunciation with devotion, man will acquire a special benefit even if he adopts the second one with less zeal and ardour. Once the second renunciation has been embraced, man can reach the third one. But perfection in the third renunciation will only come when man's spirit is free from the fleshly contamination that hinders his soul, so that, purged from all earthly affection, it can attain the invisible realities through divine meditation and contemplation. Man should hurry if he wants to reach real perfection, which consists in abandoning with his heart (as he has already done with his body) his parents, motherland, riches and pleasures without ever returning to them. In this sense, he must follow the examples of virtuous life of a few chosen people and reject all the accumulated riches of his past life (the vices) so they will not accompany him to his eternal abode: the virtues beautify after this life those who love them, whereas the vices obfuscate and disfigure the soul. John does not say that riches are bad by themselves (some of them have been earned by virtue and merit), so their value depends on the will and character of the one who uses them; what is clear to him, however, is that the riches of this world do not really belong to man, so he can only claim as his own whatever is to be found in his heart and is united to his soul, which explains why perfection can only be reached with the third renunciation.

Finally, once the three renunciations have been put into practice, man reaches a "fourth degree" as a reward for his ascetic effort: he deserves to enter the "Promised Land", where the "weeds and brambles" of the vices disappear. But this is not just a future reality: man can live it while still in the body provided his heart has been purified by expelling the passions. For John Cassian it is clear that human salvation is a divine initiative, and so is the summit of perfection and purity (Genesis 12: "Go from your country [...] to the land I will show you"), but the "middle station" corresponds to man: he must respond to the opportunities offered by God. Man's effort needs God's help (Psalm 24: "Guide me in your truth"), because "apart from me you can do nothing" (John 15). God strengthens man's soul in order to perform good works and inspires him to the practice of the virtues. John does not deny man's free will, but he is convinced that human freedom needs the constant help and grace of God.

In their lack of experience, young John and his friend Germanus had thought that it was enough to abandon worldly riches and earthly goods (the first renunciation), but with the help of Abba Moses and Abba Paphnutius they discover that they are far away from the summit of monastic life: HOLINESS.

Conclusions

Theosis or Divinisation is the ultimate goal of man. As Saint Ignatius Brianchaninov said: "The world is called by God to become His body", and especially for monks (such us John Cassian) this means living according to the precepts and commandments of the Gospel "in every place, in everything and in every time" (Saint John of the Ladder), a Gospel that must be "learnt by heart" (Saint Pachomius the Great). This, together with the guidance of and obedience to a pneumatophore master, will help man avoid temptation and have a stable life. But everything must be done with charity: "The life or death of our soul depends on our neighbour" (Saint Anthony the Great, 'Apophthegmata'). As we have seen, all these elements (albeit sometimes with different names) are present in John Cassian's vision of the search for holiness.

According to our opinion, it is somewhat surprising that prayer is generally absent from John's account of the monastic life, especially taking into account its eminently practical character: no specific methods, let alone the Prayer of the Heart, are ever mentioned. Also, as lay Orthodox Christians we would have liked to find in the 'Collationes' some indications of a more general character, not strictly addressed to monks. Of course, our experience in the ecclesial life tells us that, 'mutatis mutandis', the strife of the monk is the same as that of any other believer (the city is our "desert"), and that is why we need the guidance of our Spiritual Father. What is clear is that all Christians without exception are called to holiness, as the compelling words of the Gospel remind us: "Be you therefore perfect, even as your Father which is in heaven is perfect".

Bibliography

Briantchaninov, I. (1978), Les miettes du festin. Introduction à la tradition ascétique de l'Église d'Orient. Sisteron: Éditions Présence

Casiano, J. (2016), Conversaciones para iniciarse en la vida espiritual. Salamanca: Sígueme

Casiano, J. (1998), Colaciones, I. Madrid: Rialp

Farrugia, E.J. (2007), Diccionario Enciclopédico del Oriente Cristiano. Burgos: Monte Carmelo

Montes, J.M. (2008), Los Santos en la historia. Madrid: Alianza Editorial


Francisco José Pino Rodríguez, February 2017

Foro ortodoxo-anglicano sobre esclavitud



Bajo los auspicios de Su Santidad el Patriarca Ecuménico Bartolomé tuvo lugar en Constantinopla del 6 al 7 de febrero de 2017 un Foro sobre la Esclavitud Moderna patrocinado conjuntamente por el Patriarcado Ecuménico y la Iglesia de Inglaterra. El Foro surgió como respuesta a una conversación mantenida entre Su Santidad y Su Gracia el Arzobispo Justin de Canterbury durante la visita oficial del Patriarca al Palacio de Lambeth, que tuvo lugar los días 2 y 4 de enero de 2015 como continuación de la primera visita del Arzobispo Justin al Fanar, los días 13 y 14 de enero de 2014.

El objetivo de este encuentro era reunir a estudiosos, profesionales y líderes de todo el mundo para que hablaran sobre la esclavitud de nuestros días y poner en relieve la protección de la dignidad humana y la libertad, puntos fundamentales para la Iglesia y para las comunidades religiosas y de defensa de los derechos humanos. Esta prioridad fue claramente articulada en el Santo y Gran Concilio de la Iglesia Ortodoxa en Creta (junio de 2016), donde los Primados y Jerarcas ortodoxos declararon: "La Iglesia no vive para sí misma. Se ofrece a toda la humanidad para elevar y renovar el mundo en unos nuevos cielos y una nueva tierra".

En su discurso inaugural, Su Santidad comentó: "La Iglesia Ortodoxa es acusada a menudo de descuidar el mundo por cuestiones de culto litúrgico y vida espiritual, fijándose principalmente en el Reino venidero, despreciando los desafíos del presente. Sin embargo, diga lo que diga la Iglesia, y haga lo que haga, lo hace en nombre de Dios y por el bien de la dignidad humana y el destino eterno del Hombre. Es imposible que la Iglesia cierre los ojos ante el mal y sea indiferente a las voces de los necesitados, oprimidos y explotados. La Fe verdadera es fuente de permanente lucha contra los poderes de la inhumanidad".

Su Santidad y el Arzobispo Justin Welby firmaron una Declaración Conjunta "condenando todo tipo de esclavitud humana como el más horrible de los pecados, pues viola la libre voluntad y la integridad de todo ser humano, creado a la imagen de Dios". También "animaron a los líderes mundiales a encontrar formas apropiadas y eficaces de perseguir a los que están implicados en el tráfico de seres humanos, evitando cualquier forma de esclavitud moderna y protegiendo a las víctimas en nuestras comunidades, promoviendo la esperanza allí donde el ser humano esté explotado".

Finalmente, el Patriarcado Ecuménico y el Arzobispo de Canterbury establecieron un grupo de trabajo conjunto para cuestiones de esclavitud.

En el Patriarcado Ecuménico,
7 de febrero de 2017
Secretario en Jefe del Santo y Sacro Sínodo

КАТЕХИЗИСНОЕ СЛОВО О НАЧАЛЕ СВЯТОГО И ВЕЛИКОГО ПОСТА 2017


Ном. Прот. 118

НАЗИДАТЕЛЬНОЕ СЛОВО
НА НАЧАЛО
СВЯТОЙ И ВЕЛИКОЙ ЧЕТЫРЕДЕСЯТНИЦЫ
+ В А Р Ф О Л О М Е Й
МИЛОСТЬЮ БОЖИЕЙ
АРХИЕПИСКОП КОНСТАНТИНОПОЛЯ — НОВОГО РИМА
И ВСЕЛЕНСКИЙ ПАТРИАРХ
ВСЕЙ ПОЛНОТЕ ЦЕРКВИ,
БЛАГОДАТЬ И МИР
ОТ СПАСА И ГОСПОДА НАШЕГО ИИСУСА ХРИСТА
И ОТ НАС ЖЕ МОЛИТВА, БЛАГОСЛОВЕНИЕ И ПРОЩЕНИЕ

* * *

Братья и чада в Господе благословенные,

Благодатью и человеколюбием Божиим мы вступаем завтра в период Святой и Великой Четыредесятницы – наиболее благоприятное время для обращения души человека, нашей души, ко Господу.

Этот период – постоянное сокрушение перед разворачивающейся каждодневно тайной Божией, тайной спасения человека. Потому преданное нам благовремение Священного Поста обладает одной особенной чертой: пробуждение и трезвение души, которая призывается особенно во время сие, исполненное божественных увещеваний и святости, к осознанию всего преходящего и видимого, чтобы постепенно придти к более великому и прекрасному – к невидимому.

Св. Андрей Критский с выразительностью и лаконичностью обращается через его Великий Канон и к самому себе, и к каждой душе, скорбящей же и страждущей под гнётом испытаний и искушений настоящей жизни. Ощущая бремя души человека, больной грехом, он в страдании вопиет: «Душе моя, душе моя, восстани, что спиши». Вопль сей возводит к осознанию суетности (жизни) и к невыразимому страху пред лицом конца земной жизни: «Конец приближается и имаши (душе моя) смутитися». Пред лицом внезапного конца жизни, который грядёт «яко тать в нощи», Светочь Крита призывает и самого себя, и всякую душу, страждущую и одержимую страхом беспомощности:  «Воспряни» же, «да пощадит тя Христос Бог, иже везде сый и вся исполняяй».

Православное святоотеческое учение в предстоящее нам время своим гласом призывает каждого из нас осознать «кто есмы, идеже обретохомся и куда отъыдем», то есть куда мы движемся; осознать суетность преходящей жизни и покаяться во всём, соделанном доныне, «в ведении и в неведении, словом и делом, по обычаю и по всякой немощи», не по Евангелию и не по закону Благодати Христовой, и пробудиться. Только тогда обретём мы милость и благодать, и пощадит нас Господь, испытующий сердца и утробы и тайная всех человеков и ведущий помышления, и не вменит нам неправедные мысли, ведущие к суетным и бесполезным деяниям.

Предстоящий нам подвиг сводится к нашему трезвению и пробуждению, к покаянию. Через покаяние, то есть через познание нашего состояния, и через исповедание жизнь наша увенчается «оставлением грехов, причастием Духа Святого, исполнением Царства Небесного». Пробуждение отожествляется с совестью кающегося человека (ср. 2 Кор. 1, 12 и Рим. 2, 15). Совесть же есть дар Божий.

Братья и чада о Господе,

Мы, православные христиане, призываемся прожить поприще Великой Четыредесятницы как время трезвения и пробуждения совести, как некий миг нашей Православной идентичности в вечности. То есть, мы призваны жить и сожительствовать со Христом; жить церковно и духовно. Поскольку только при жизни во Христе существует возможность пробуждения нашей совести и входа в царство подлинной свободы и непогрешимых критериев в достижении нашего упокоения  и избавления.

В начале сего благословенного периода Вселенский Патриарх и Матерь Святая Христова Великая Церковь  обращается к каждой душе православного христианина, труждающейся и обременённой и не находящей утешения в ценностях, услаждениях и радостях плоти и мира сего, сопутствуя ей и молясь ко «грядущему заклаться и дать Себя в пищу верным Царю Царствующих и Господу господствующих». Сподоби, Господи, всех Православных верующих в мире и сокрушении сердца пройти священное время и наступающий период, «благодетельствуя и укрепляя: яко да достигнем совершивше течение мужески, в Господский день Воскресения Твоего, вси в радости: и да венцы носяще, непрестанно Тя похвалим» (см. Творение господина Феодора, Триодь).

Благословляя вас по-отечески, возлюбленные и верные чада Матери Церкви, будучи с вами едино в молитвах и молениях, мы призываем на всех силу Честного и животворящего Креста и молитвы Госпожи Богородицы, Святых Ангелов и всех Святых, чтобы таким образом жили бы мы достойно нашего звания как Православных и насладились бы утешением и славой Воскресшего Господа, Ему же держава, и благодарение, и честь, и сила, и слава во веки веков Аминь.

Святая и Великая Четыредесятница 2017

+ Константинопольский
пламенный к Богу молитвенник о всех вас.

Читается в церквях в Прощёное Воскресение 26 февраля, сразу после Священного Евангелия

Catechetical Homily on the Occasion of Holy and Great Lent (2017)


Prot. No. 118

CATECHETICAL ENCYCLICAL
ON THE OPENING OF GREAT LENT
+ B A R T H O L O M E W
By God’s Mercy
Archbishop of Constantinople-New Rome and Ecumenical Patriarch
To the Plenitude of the Church
May the Grace and Peace of our Lord and Savior Jesus Christ
Together with our Prayer, Blessing and Forgiveness be with you

* * *

Beloved brothers and children in the Lord,

With the grace and loving kindness of God, tomorrow we enter the arena of Holy and Great Lent, the most suitable period for the soul—our own soul—to turn toward the Lord.

This period is one of constant contrition before the mystery of God that daily unfolds before us, the mystery of our salvation. This is why the opportunity granted to us with the Sacred Fast has a special characteristic: the renewal and vigilance of the soul that is called for during this time filled with divine exhortation and sanctity to become aware of the ephemeral and material, while gradually being transferred to the eternal and spiritual.

Symbolically and summarily, the Great Canon of St. Andrew of Crete addresses its author as well as every soul troubled and distressed by the temptations and distractions of this life. Conscious of the burden carried by a soul wounded by sin, St. Andrew cries out with anguish: “My soul, my soul, arise; why do you sleep?” This cry leads to the realization of vanity and the inexpressible fear of death: “The end is near and [my soul] will be troubled.” Before the unexpected end of life that comes “like a thief in the night,” the illumined Cretan poet invites himself and every soul suffering and consumed by the fear of insecurity to “awaken in order that Christ our God, who is ever present and fills all things, may take care of us.”

The Orthodox patristic teaching calls each of us, during this period of struggle, to recognize “who we are, where we are, and where we are headed.” We are called to realize the vanity of this temporary life and repent for all that we have hitherto done “in knowledge or in ignorance, in word or deed, in action and in all our senses” contrary to the Gospel of Christ and the law of grace. Only then shall we find mercy and grace; and only then will the Lord, who knows hearts and minds as well as the innermost secrets and thoughts of human beings, take care of us and forgive our unjust thoughts that lead us to vain and useless deeds.

The struggle that lies before us culminates in vigilance, renewal and repentance. Through repentance, namely by coming to know our condition, and through confession, our life is crowned with “forgiveness of sins, communion of the Holy Spirit, and fullness of the heavenly kingdom.” This renewal is identified with the conscience of the repentant soul (see 2 Cor. 1.12 and Rom. 2.15) and is a gift of God.

Brothers and children in the Lord,

We Orthodox Christians are called to live the period of Holy and Great Lent as a time of conscientious renewal and vigilance, as an eternal moment of our Orthodox identity. That is to say, we are called to live and experience Christ Himself, to love and experience ecclesiastically and spiritually. For it is only through our life in Christ that we have the possibility to renew our conscience and ascend to the level of true freedom and the infallible criteria for our consolation and salvation.

At the opening of this blessed period, the Ecumenical Patriarch and the Great Church of Christ spiritually visit every Orthodox Christian soul that labors without consolation and is laden by the values and pleasures of the flesh and this world; we travel with and pray to “the King of kings and Lord of lords, who comes to be slaughtered and given as food to the faithful”: O Lord, deem worthy all Orthodox faithful in peace and contrition of heart, that they may journey through this sacred period and the arena that opens up before us, “granting grace and strength to all, that they may reach their goal and courageously walk the way to the festive day of Your Resurrection in order that they may be crowned with joy and ceaselessly give praise.” (Poem of Theodore, Triodion)

We bless all of you paternally, beloved and faithful children of the Mother Church. And united with you in prayer and intercession, we invoke upon all the power of the precious and life-giving Cross, through the intercessions of our Lady Theotokos, the holy angels and all the saints, so that all of us may be worthy of our calling to live as Orthodox Christians and thus enjoy the delight and glory of our Lord’s Resurrection. To Him belong the might, thanksgiving, honor, power and glory, to the ages of ages. Amen.

Holy and Great Lent 2017

+ Bartholomew of Constantinople
Your fervent supplicant before God

To be read in churches on Cheesefare Sunday, February 26, immediately after the Holy Gospel.

lunes, 27 de febrero de 2017

Βαρκελώνη - Κοπή Βασιλόπιτας στην Ελληνική Κοινότητα



Με μεγάλη επιτυχία πραγματοποιήθηκε και φέτος η εκδήλωση της κοπής της βασιλόπιτας της Ελληνικής Κοινότητας Καταλονίας, την Κυριακή 19 Φεβρουαρίου. Στην κατάμεστη αίθουσα του ξενοδοχείου Catalonia,Plaza Espanya,έδωσαν το παρών πάνω από 350 άτομα,φίλοι και μέλη της Ελληνικής Κοινότητας, μέσα σε πνεύμα αγάπης και αδελφοσύνης.

Η πρόεδρος της Ελληνικής Κοινότητας κ.Μαρία Μήτρου, καλωσόρισε τους παρευρισκόμενους και αναφέρθηκε στις ετήσιες δραστηριότητες της κοινότητας,του σχολείου και της εκκλησίας, ενώ δεν παρέλειψε να αναφερθεί και στην ιστορία της βασιλόπιτας, μία ελληνορθόδοξη παράδοση χρόνων.

Ο π.Χριστόδουλος ευλόγησε την πίτα και ευχήθηκε με τη σειρά του καλή δύναμη στο έργο που επιτελεί ο καθένας απο τη μεριά του για την επίτευξη των κοινών σκοπών και χρόνια πολλά και ευλογημένα.

Το παρόν στην εκδήλωση έδωσε και ο επίτιμος πρόξενος της Ελλάδας στη Βαρκελώνη κ.Fernando Turro. Aκολούθησε γλέντι με παραδοσιακή μουσική και χορούς της πατρίδας μας απο το συγκρότημα  TRIO FETA.

Ευχόμαστε να ακολουθήσουν και άλλες παρόμοιες εκδηλώσεις αδελφοσύνης, συνεργασίας και χαράς με τη συμμετοχή όλο και περισσότερων φίλων και συμπατριωτών.

sábado, 25 de febrero de 2017

Novo Bispo de Eucárpia


A Secretaria do Santo Sínodo do Patriarcado Ecumênico de Constantinopla emitiu o seguinte comunicado:

"O Santo Sínodo, sob a presidência de Sua Santidade o Patriarca Bartolomeu I, reuniu-se nesta sexta-feira, dia 17 de fevereiro de 2017, para tratar de vários temas da agenda sinodal. Acolhendo a proposta de Sua Santidade o Patriarca Ecuménico Bartolomeu, e por votos canónicos do Santo Sínodo da Igreja Patriarcal, o reverendo Arquimandrita Hierotheus Zacharis, abade do Mosteiro Patriarcal de Santa Irene-Chrysovalantou, em Astoria (Nova Iorque), foi eleito por unanimidade bispo com o título da outrora próspera diocese de Eucárpia”.


Fonte: www.ecclesia.org.br

ОГЛАСИТЕЛЬНЕ СЛОВО ПЕРЕД ПОЧАТКОМ СВЯТОЇ І ВЕЛИКОЇ ЧОТИРИДЕСЯТНИЦІ


Но. Прот. 118

ОГЛАСИТЕЛЬНЕ СЛОВО
ПЕРЕД ПОЧАТКОМ
СВЯТОЇ І ВЕЛИКОЇ ЧОТИРИДЕСЯТНИЦІ
+ ВАРФОЛОМІЙ
МИЛІСТЮ БОЖОЮ
АРХІЄПИСКОП КОНСТАНТИНОПОЛЬСЬКИЙ — НОВОГО РИМУ
І ВСЕЛЕНСЬКИЙ ПАТРІАРХ
УСІЙ ПОВНОТІ ЦЕРКВИ,
БЛАГОДАТЬ І МИР
ВІД СПАСИТЕЛЯ І ГОСПОДА НАШОГО ІСУСА ХРИСТА,
А ВІД НАС — МОЛИТВА, БЛАГОСЛОВІННЯ І ПРОЩЕННЯ

* * *

Благословенні браття та чада у Господі,

З ласки і чоловіколюбства Бога, ми входимо завтра на етапі Святої та Великої Чотиридесятниці, дуже вдалий час для навернення людської душі, нашої власної душі, до Господа.

Цей період є постійним сокрушенням перед розгортанням на протязі дня таємниці Бога, таємниці спасіння людини. Тому для нас можливість священного посту має спеціальну функцію: помірність i тверезість душі, яка покликана особливо під час святого цього періоду сповнення Божественних домагань відложити тимчасове і видиме і повертатися поступово до кращого і невидимого.

Скромний і грамотний Андрій Критський в своєму Великому Каноні промовляє до себе і до кожної душі страждучої і перевантаженої від спокус і відволікань в цьому житті. Святий Андрій свідомий ваги болі від гріха людської душі, в агонії вигукує: «Душе моя, душе моя, устань — чого спиш?» Цей крик, що призводить до свідомості марнославства і до невираженого страху кінця земного життя: «Кінець наближається і ти стривожишся». Перед несподіваним кінцем життя, що приходить «як злодій», Критське Світило закликає себе і кожного страждаючого і під страхом незахищеності душі: « Пробудися, щоб помилував тебе Христос Бог, що всюди є і все наповняє».

Голос православного святоотцівського вчення закликає нас, на наступному етапі, освідомити «хто ми, і де ми знаходимося, і в чому ми успішні», щоб побачити марне своє нестабільне життя і покаятися тим, що вчинили до сих пір «свідомо чи несвідомо, словом чи ділом, чи думкою, і всіма нашими почуттями» не згідно Євангелія і закону благодаті Христової, і стали знову тверезими. Тільки тоді знайдемо милість і благодать, і нас збереже Господь, що знає серце сокрушене, і внутрішнє, і таємниці, і помисли кожної людини і не буде розраховувати наші неправедні помисли, що призводять до марних і непотрібних діл.

Наша боротьба за досягнення тверезості – в покаянні за нашу нетверезість. Через покаяння, цебто через пізнання нашого стану, і через сповідь, наше життя увінчалося через «відпущення гріхів, через причастя Святого Духа, через повноту Царства Небесного». Людина стає тверезою наскільки кається її совість (див. 1 Кор. 1:12 і Рим. 2:15). Совість є дар Божий.

Браття та чада у Господі,

Ми православні християни покликані пережити час Святої та Великої Чотиридесятниці як час добросовісної настороженості і досягнення тверезості, як в момент вічності нашої православної ідентичності. Тобто, ми покликані жити з Христом, жити духовно і по-церковному. Тому що тільки в житті у Христі є можливість для нашої совісті досягти тверезості і дійти в просторі реальної свободи і безпомилкових критеріїв для нашого відродження і викуплення.

На початку цього благословенного періоду, Вселенський Патріарх і Мати, Свята Велика Церква Христа, закликають всіх православних християнських душ, що струджені та обтяжені, та невтішні від цінності і задоволення і насолоду плоті і світу цього, йти рука об руку і молитися до «Царя над царями і Господа над володарями, що приходить у жертву Себе принести і дати Себе на поживу вірним»: сподоби, Господи, всім православним вірним в мирі та з серцем сокрушеним пройти цей священний період і цей етап, що розпочинається, «тіло і душу щедро наділи й укріпи, щоб усі ми гідно завершили цей похід, і, увінчані, радісно дійшли до Господнього дня твого воскресіння, безустанно тебе прославляючи» (див. твір кира Феодора, Тріодь).

Благословляючи батьківськи Вас, возлюблені чада і вірні Матері-Церкви, і сполучені з Вами в молитвах і предстательствах, закликаємо на всіх силу Чесного і Животворящого Хреста і молитви Владичиці Богородиці, святих ангелів і всіх святих, щоб завжди були достойними назви православних, щоб управлялись і насолоджувались таким чином радістю і славою Воскресіння Господа, Кому належить держава, і подяка, і честь, і сила, і слава на віки віків. Амінь.

Свята і Велика Чотиридесятниця 2017р.

+ Варфоломій Константинопольський,
Палкий молитвенник перед Богом за всіх вас

viernes, 24 de febrero de 2017

Participación de nuestra Iglesia en un acto a favor de los refugiados en Jerez de la Frontera (Cádiz)



El jueves 23 de febrero de 2017, convocado por las asociaciones e instituciones que conforman "Jerez Ciudad Refugio", tuvo lugar en el Patio de Armas del Alcázar la lectura de un manifiesto iluminado por la luz de velas.

El encuentro a favor de los refugiados contó con la participación de cristianos católicos, evangélicos y ortodoxos, así como creyentes musulmanes y personas de buena voluntad en general.

Elevemos nuestras oraciones y acción por tantos inocentes víctimas de la guerra y el fanatismo.

martes, 21 de febrero de 2017

Recepção em Constantinopla a clero da nossa Metrópole



No domingo 19 de fevereiro de 2017 Sua Santidade o Patriarca Ecuménico Bartolomeu recebeu em audiência privada clérigos do Vicariato de Portugal e Galiza da Sacra Metrópole de Espanha e Portugal.

Sua Santidade agradeceu ao clero pela sua obediência e fidelidade ao Patriarcado Ecuménico, ofereceu ao Arquimandrita Philip uma cruz de ouro do Santo e Grande Concílio e concedeu a Cruz Patriarcal ao Hieromonge Juvenal (Mulyarchuk) e ao Pe. Manuel Sumares.


В неділю 19 лютого, 2017, Його Всесвятість Патріарх Варфоломей прийняв на приватну аудієнцію священнослужителів Вікаріату Португалії, що належать до Митрополії Іспанії і Португалії.

Його Всесвятість подякував священникам за їх послух і відданість Вселенській Патріархії. Патріарх Варфоломей подарував Архімандриту Філіпу золотий хрест від Святого Великого Собору і нагородив Патріаршим хрестом ієромонаха Ювеналія і священика Мануела Сумареш.

Visita pastoral de S.E. Policarpo a Valencia (Comunidad Valenciana)



El domingo 12 de febrero de 2017, Domingo II del Triodio o Domingo del Hijo Prodigo, Su Eminencia Rvdma. Policarpo, Metropolita de España y Portugal, ha celebrado la Divina Liturgia en el templo de nuestra Parroquia Greco-Ortodoxa de San Jorge Gran Mártir el Triunfador y San Vicente Mártir y Diácono, en Valencia.

El Metropolita, en su homilía, basándose en la lectura evangélica del día, ha hecho referencia a la importancia del arrepentimiento y a la misericordia amorosa de Dios Padre, deseando a todos los presentes una bendita y santa Gran Cuaresma de Pascua.

Al final de la Liturgia ha celebrado el Oficio de Conmemoración por nuestro hermano Elías, activo parroquiano originario de la Tierra Santa de Nazaret.

domingo, 19 de febrero de 2017

Divina Liturgia para a comunidade ucraniana em Constantinopla


No domingo 19 de fevereiro de 2017 o P. Arquimandrita Philip, Vigário Metropolitano para Portugal e Galiza, participou na Divina Liturgia celebrada para a comunidade ucraniana na Igreja Patriarcal de São Jorge, em Constantinopla.

Na cerimónia foram comemorados os mortos durante o Holodomor (1932-1933) e na recente guerra na Ucrânia.

ΛΟΓΟΣ ΚΑΤΗΧΗΤΗΡΙΟΣ ΕΠΙ Τῌ ΕΝΑΡΞΕΙ ΤΗΣ ΑΓΙΑΣ ΚΑΙ ΜΕΓΑΛΗΣ ΤΕΣΣΑΡΑΚΟΣΤΗΣ


Ἀριθμ. Πρωτ. 118

ΛΟΓΟΣ ΚΑΤΗΧΗΤΗΡΙΟΣ
ΕΠΙ Τῌ ΕΝΑΡΞΕΙ
ΤΗΣ ΑΓΙΑΣ ΚΑΙ ΜΕΓΑΛΗΣ ΤΕΣΣΑΡΑΚΟΣΤΗΣ
+ Β Α Ρ Θ Ο Λ Ο Μ Α Ι Ο Σ
ΕΛΕῼ ΘΕΟΥ
ΑΡΧΙΕΠΙΣΚΟΠΟΣ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ - ΝΕΑΣ ΡΩΜΗΣ
ΚΑΙ ΟΙΚΟΥΜΕΝΙΚΟΣ ΠΑΤΡΙΑΡΧΗΣ
ΠΑΝΤΙ Τῼ ΠΛΗΡΩΜΑΤΙ ΤΗΣ ΕΚΚΛΗΣΙΑΣ,
ΧΑΡΙΣ ΕΙΗ ΚΑΙ ΕΙΡΗΝΗ
ΠΑΡΑ ΤΟΥ ΣΩΤΗΡΟΣ ΚΑΙ ΚΥΡΙΟΥ ΗΜΩΝ ΙΗΣΟΥ ΧΡΙΣΤΟΥ,
ΠΑΡ᾿ HΜΩΝ ΔΕ ΕΥΧΗ, ΕΥΛΟΓΙΑ ΚΑΙ ΣΥΓΧΩΡΗΣΙΣ

* * *

Ἀδελφοί καὶ τέκνα ἐν Κυρίῳ εὐλογημένα,

Διὰ τῆς χάριτος καὶ τῆς φιλανθρωπίας τοῦ Θεοῦ εἰσερχόμεθα ἀπὸ τῆς αὔριον εἰς τὸ στάδιον τῆς Ἁγίας καὶ Μεγάλης Τεσσαρακοστῆς, τῆς καταλληλοτέρας περιόδου διὰ τὴν στροφὴν τῆς ἀνθρωπίνης ψυχῆς, τῆς ἰδικῆς μας ψυχῆς, πρὸς τὸν Κύριον.

Ἡ περίοδος αὐτὴ εἶναι μία διαρκὴς κατάνυξις ἐνώπιον τοῦ ἐκτυλισσομένου καθ᾿ ἡμέραν μυστηρίου τοῦ Θεοῦ, τοῦ μυστηρίου τῆς σωτηρίας τοῦ ἀνθρώπου. Διὰ τοῦτο ἡ παρεχομένη εἰς ἡμᾶς εὐκαιρία τῶν Ἱερῶν Νηστειῶν ἔχει ἓν ἰδιαίτερον χαρακτηριστικόν: τὴν ἀνάνηψιν καὶ τὴν νῆψιν τῆς ψυχῆς, ἡ ὁποία καλεῖται ἰδιαιτέρως κατὰ τὴν γέμουσαν θείων προτροπῶν καὶ ἁγιότητος περίοδον αὐτὴν νὰ συνειδητοποιήσῃ τὰ παροδικὰ καὶ τὰ ὁρώμενα καὶ νὰ μεταβῇ σταδιακῶς πρὸς τὰ μείζονα καὶ τὰ κρείττονα, πρὸς τὰ ἀόρατα.

Ἀναγλύφως καὶ ἐπιγραμματικῶς Ἀνδρέας ὁ Κρήτης διὰ τοῦ Μεγάλου Κανόνος του ὁμιλεῖ πρὸς ἑαυτὸν καὶ πρὸς πᾶσαν ψυχὴν θλιβομένην καὶ καταπονουμένην ὑπὸ τῶν πειρασμῶν καὶ τῶν περισπασμῶν τῆς παρούσης ζωῆς. Συναισθανόμενος ὁ Ἅγιος τὸ βάρος τῆς πονεμένης ἀπὸ τὴν ἁμαρτίαν ἀνθρωπίνης ψυχῆς, ἐν ἀγωνίᾳ κραυγάζει: «Ψυχή μου, ψυχή μου, ἀνάστα τί καθεύδεις;». Ἡ κραυγὴ αὐτὴ ὁδηγεῖ εἰς τὴν συνειδητοποίησιν τῆς ματαιότητος καὶ εἰς τὸν ἀνέκφραστον φόβον τοῦ τέλους τῆς ἐπιγείου ζωῆς: «τὸ τέλος ἐγγίζει καὶ μέλλεις (ψυχή μου) θορυβεῖσθαι». Ἐνώπιον τοῦ ἀπροσδοκήτου τέλους τῆς ζωῆς ποὺ ἔρχεται «ὡς κλέπτης ἐν νυκτί», καλεῖ ἑαυτὸν ὁ τῆς Κρήτης Φωστὴρ καὶ κάθε πονεμένην καὶ ὑπὸ τοῦ φόβου τῆς ἀνασφαλείας διακατεχομέ-νην ψυχήν: «Ἀνάνηψον», λοιπόν, «ἵνα φείσηταί σου Χριστὸς ὁ Θεός, ὁ πανταχοῦ παρὼν καὶ τὰ πάντα πληρῶν».

Ἡ Ὀρθόδοξος Πατερικὴ διδασκαλία καὶ φωνὴ μᾶς καλεῖ, κατὰ τὸ ἐνώπιόν μας στάδιον, νὰ συναισθανθῶμεν ὁ καθεὶς «ποῖοι εἴμεθα, ποῦ εὑρισκόμεθα καὶ ποῦ ὑπάγομεν», ποῦ κατευθυνόμεθα δηλαδή. Νὰ αἰσθανθῶμεν τὸ μάταιον τοῦ προσκαίρου βίου καὶ νὰ μετανοήσωμεν δι᾿ ὅσα «ἐν γνώσει ἢ ἐν ἀγνοίᾳ, ἐν λόγοις ἢ ἐν ἔργοις, ἐν ἐπιτηδεύμασι καὶ πάσαις (ἡμῶν) ταῖς αἰσθήσεσιν» εἰργάσθημεν μέχρι τοῦδε ὄχι κατὰ τὸ εὐαγγέλιον καὶ τὸν νόμον τῆς Χάριτος τοῦ Χριστοῦ καὶ νὰ ἀνανήψωμεν. Μόνον τότε θὰ εὕρωμεν ἔλεος καὶ χάριν καὶ θὰ μᾶς φεισθῇ ὁ ἐτάζων καρδίας καὶ νεφροὺς καὶ τὰ κρύφια πάντα τῶν ἀνθρώπων καὶ τοὺς λογισμοὺς γιγνώσκων Κύριος καὶ δὲν θὰ μᾶς καταλογίσῃ τοὺς ἀδίκους λογισμούς, οἱ ὁποῖοι ὁδηγοῦν εἰς μάταια καὶ ἀνώφελα ἔργα.

Ὁ ἐνώπιόν μας ἀγὼν συμποσοῦται εἰς τὴν νῆψιν καὶ εἰς τὴν ἀνάνηψίν μας, εἰς τὴν μετάνοιαν. Διὰ τῆς μετανοίας, διὰ τῆς ἐπιγνώσεως τῆς καταστάσεώς μας δηλαδή, καὶ διὰ τῆς ἐξομολογήσεως, ἡ ζωή μας στεφανώνεται διὰ «τῆς ἀφέσεως τῶν ἁμαρτιῶν, διὰ τῆς κοινωνίας τοῦ Ἁγίου Πνεύματος, διὰ τοῦ πληρώματος τῆς βασιλείας τῶν οὐρανῶν». Ἡ ἀνάνηψις ταυτίζεται πρὸς τὴν συνείδησιν τοῦ μετανοοῦντος ἀνθρώπου (Πρβλ. Β΄ Κορ. α΄, 12 καὶ Ρωμ. β΄, 15). Ἡ συνείδησις εἶναι δῶρον τοῦ Θεοῦ.

Ἀδελφοὶ καὶ τέκνα ἐν Κυρίῳ,

Καλούμεθα οἱ Ὀρθόδοξοι Χριστιανοὶ νὰ βιώσωμεν τὴν περίοδον τῆς Ἁγίας καὶ Μεγάλης Τεσσαρακοστῆς ὡς χρόνον συνειδησιακῆς νήψεως καὶ ἀνανήψεως, ὡς στιγμὴν αἰωνιότητος τῆς Ὀρθοδόξου ταυτότητός μας. Δηλαδή, καλούμεθα νὰ ζήσωμεν καὶ νὰ συμβιώσωμεν μὲ τὸν Χριστόν. Νὰ ζήσωμεν ἐκκλησιαστικῶς καὶ πνευματικῶς. Διότι μόνον εἰς τὴν ἐν Χριστῷ ζωὴν ὑπάρχει ἡ δυνατότης νὰ ἀνανήψῃ ἡ συνείδησίς μας καὶ νὰ ἀνέλθωμεν εἰς τὸν χῶρον τῆς πραγματικῆς ἐλευθερίας καὶ τῶν ἀλανθάστων κριτηρίων πρὸς ἀνάπαυσιν καὶ λύτρωσίν μας.

Κατὰ τὴν ἔναρξιν τῆς εὐλογημένης ταύτης περιόδου, ὁ Οἰκουμενικὸς Πατριάρχης καὶ ἡ Μήτηρ Ἁγία τοῦ Χριστοῦ Μεγάλη Ἐκκλησία ἐπισκέπτονται πᾶσαν Ὀρθόδοξον Χριστιανὴν ψυχὴν κοπιῶσαν καὶ πεφορτισμένην καὶ ἀπαραμύθητον ὑπὸ τῶν ἀξιῶν καὶ ἡδονῶν καὶ ἀπολαύσεων τῆς σαρκὸς καὶ τοῦ κόσμου τούτου, συμπορεύονται καὶ συμπροσεύχονται πρὸς τὸν «προσερχόμενον σφαγιασθῆναι καὶ δοθῆναι εἰς βρῶσιν τοῖς πιστοῖς Βασιλέα τῶν βασιλευόντων καὶ Κύριον τῶν κυριευόντων»: Ἀξίωσον, Κύριε, πάντας τοὺς Ὀρθοδόξους πιστοὺς ἐν εἰρήνῃ καὶ συντριβῇ καρδίας νὰ διαπορευθοῦν τὴν ἱερὰν περίοδον καὶ τὸ ἀνοιγόμενον στάδιον, «χαριτῶν καὶ δυναμῶν ὅπως προφθάσω-μεν, ἐκτελέσαντες τὸν δρόμον ἀνδρικῶς, τὴν κυρίαν ἡμέραν τῆς Ἀναστάσεώς Σου, καὶ ἐν χαρᾷ στεφανηφοροῦντες αὐτὴν ἀκαταπαύστως αἰνέσωμεν» (πρβλ. ποίημα κυρίου Θεοδώρου, Τριώδιον).

Εὐλογοῦντες πατρικῶς ὑμᾶς, τέκνα ἀγαπητὰ καὶ πιστὰ τῆς Μητρὸς Ἐκκλησίας, καὶ ἡνωμένοι μαζί σας ἐν προσευχαῖς καὶ δεήσεσιν, ἐπικαλούμεθα ἐπὶ πάντας τὴν δύναμιν τοῦ Τιμίου καὶ ζωοποιοῦ Σταυροῦ καὶ τὰς πρεσβείας τῆς Κυρίας Θεοτόκου, τῶν ἁγίων Ἀγγέλων καὶ πάντων τῶν Ἁγίων, ὥστε ἅπαντες ἀξίως τῆς κλήσεως ἡμῶν ὡς Ὀρθοδόξων νὰ πολιτευθῶμεν, καὶ νὰ ἀπολαύσωμεν τοιουτοτρόπως τῆς τρυφῆς καὶ τῆς δόξης τῆς Ἀναστάσεως τοῦ Κυρίου, εἰς Ὃν τὸ κράτος καὶ ἡ εὐχαριστία καὶ ἡ τιμὴ καὶ ἡ δύναμις καὶ ἡ δόξα εἰς τοὺς αἰῶνας τῶν αἰώνων. Ἀμήν.

Ἁγία καὶ Μεγάλη Τεσσαρακοστὴ ,βιζ´

† Ὁ Κωνσταντινουπόλεως
διάπυρος πρὸς Θεὸν εὐχέτης πάντων ὑμῶν

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Ἀναγνωσθήτω ἐπ᾿ ἐκκλησίας κατὰ τὴν Κυριακὴν τῆς Τυρινῆς, κς΄ Φεβρουαρίου, ἀμέσως μετὰ τὸ Ἱερὸν Εὐαγγέλιον.

jueves, 16 de febrero de 2017

Novo sacerdote da nossa Metrópole na Madeira



Na quarta-feira 15 de fevereiro de 2017 o Pe. Andriy Chornous, de origem ucraniana, foi recebido como sacerdote da Sacra Metrópole de Espanha e Portugal por Sua Eminência o Metropolita Policarpo numa cerimónia celebrada na Co-catedral de São Pantaleão, no Porto.

O Pe. Andriy foi logo designado pároco da Paróquia dos Santos Cirilo e Metódio, na Ilha da Madeira.

Bem-vindo à nossa Metrópole, caro Padre Andriy!

domingo, 5 de febrero de 2017

Божественная Литургия в Кордове / Divina Liturgia en Córdoba



Дорогие братья и сестры!

Приглашаем вас на Православную Божественную Литургию в субботу, 11 февраля, в 10 часов.

Константинопольский патриархат.

Parroquia de la Inmaculada (c/ San Diego de Alcalá, 10 - 14005 Córdoba). Вход через чёрные ворота, 2 этаж.


¡Queridos hermanos y hermanas!

Les invitamos a la Divina Liturgia ortodoxa el sábado 11 de febrero a las 10:00.

Patriarcado Ecuménico de Constantinopla.

Parroquia de la Inmaculada (c/ San Diego de Alcalá, 10 - 14005 Córdoba). Entrada por la puerta negra, 2ª planta.