Our dear friend Peter has graciously shared these beautiful videos of Elder Zacharias speaking at St. John the Compassionate Mission in Toronto in February, 2014. The theme is The Enlargement of the Heart. Enjoy.
I believe the overall importance of spiritual mothers should be spoken of more often. Hear what Archbishop Mark (Arndt) of Berlin has to say about the importance of a spiritual relationship with an abbess or elder nun in a convent:
If a monastery lacks a spiritually-experience guide, if there is no opportunity to reveal one’s thoughts to a spiritual father on a daily basis, what is to be done? In particular, this is the situation in some women’s convents.
In my opinion, a spiritual father should be secondary in a convent—the abbess must be the one with whom a nun should share her thoughts. Or an abbess can appoint a senior nun to counsel the younger sisters. In any case, I think, it is better when a nun can talk to someone of the same sex, not to a man. A priest, a spiritual father is provided to take confession, which is somewhat different than revealing one’s innermost thoughts. Of course, an abbess can summon any spiritually-experienced person for the nuns to talk to. But such a person should display a great deal of tact and approach with caution so as not to interfere in the internal matters of the monastic community. In the Holy Land, two large convents are under my care. Of course, I do provide some counsel to the sisters, I hold discussions with them, but I always stress that at the end of the day, the abbess must rule. Unfortunately, in many monasteries they underestimate the importance of an abbess or elder nun.
In the early Church, there was no special or official healer, because every Christian was a healer. Healing was the mission of the early Church. The missionary effort of the early Church was not like that of today’s Orthodox Church, which sometimes consists of advertising our beautiful beliefs and traditional form of worship as though they were nothing but products for sale. For example, we talk like this: “Take a look, folks! We have the most beautiful doctrines, the most beautiful worship, the most beautiful chanting, and the most beautiful vestments. See what a beautiful robe the bishop is wearing today!” And that sort of thing. We try to dazzle the with our staffs, our robes, and our head coverings so that we can carry out our missionary work. Of course, there is some sense and some success in doing missionary work this way, but it is not genuine missionary work like that of the early Church.
Today’s missionary work consists mainly of this: we enlighten superstitious people and make them Orthodox Christians, without trying to heal them. By doing this, however, we are just replacing one superstition with another. And I say this because when Orthodoxy is presented in this way and is offered in this way, how is it different from superstition? After all, when Orthodoxy is presented and offered as a Christianity that does not heal – despite the fact that healing is its primary task – how is it different than superstition?
As quite a few readers of Lessons from a Monastery are from various countries and know various languages, I wanted to introduce you to a new website called The Orthodox Path, a multilingual Orthodox website. It is a great resource and has made spiritual articles available in many languages, including Greek, English, German, Albanian, Romanian, Turkish, as well as others. Below is just one of the website’s many jewels. It is a translation of a talk given by the renowned Elder Symeon of Panorama. Enjoy!
People today are complicated, multi-faceted, confused, and in one way or another, their souls are layered: layer upon layer of blindness, layer upon layer of callousness, layer upon layer of pride. For this reason they are never healed once and for all. As soon as you take a humble attitude, though, Grace intervenes and works a miracle: you are freed. But the work does not end here. This Grace, this light, this healing that comes proceeds also to the next layer further down. And here the sin is more unyielding, is more strongly rooted, the resistance is uncompromising. If you say, “May it be blessed, My God. I will look even deeper and I will acknowledge my stubbornness and my sin, and will humble myself”, then another miracle takes place. And in some incomprehensible way, the second and the third, the fourth and the fifth layers of the soul are put right. But some people will not accept this. They remain at the superficial layers, and spend their life like this and are never healed.”
Transcribed talks by Arch. Symeon Kragiopoulos (trans. by Fr. Matthew Penney)
Through the prayers of the Holy Fathers, may we have the courage to continually look deep within ourselves and receive the grace of healing!
The Miracle of the Holy Chief Commander Archangel Michael at Colossae. In Phrygia, not far from the city of Hieropolis, in a place called Cheretopos, there was a church named for the Archangel Michael, built over a miraculous spring.
This church was built by a certain inhabitant of the city of Laodicia in gratitude to God for healing his mute daughter. The holy Chief Commander Michael appeared to this man in a dream and revealed to him that his daughter would receive the gift of speech after drinking from the water of the spring. The girl actually did receive healing and began to speak. After this miracle, the father and his daughter and all their family were baptized. In fervent gratitude, the father built the church in honor of the holy Chief Commander Michael. Not only did Christians begin to come to the spring for healing, but also pagans. In so doing, many of the pagans turned from their idols and were converted to the faith in Christ.
At this church of the holy Chief Commander Michael, a certain pious man by the name of Archippus served for sixty years as church custodian. By his preaching and by the example of his saintly life he brought many pagans to faith in Christ. With the general malice of that time towards Christians, and especially against Archippus, the pagans thought to destroy the church in order to prevent people from coming to that holy place of healing, and at the same time kill Archippus.
Toward this end they made a confluence of the Lykokaperos and Kufos Rivers and directed its combined flow against the church. St Archippus prayed fervently to the Chief Commander Michael to ward off the danger. Through his prayer the Archangel Michael appeared at the temple, and with a blow of his staff, opened a wide fissure in a rock and commanded the rushing torrents of water to flow into it. The temple remained unharmed. Seeing such an awesome miracle, the pagans fled in terror. Archippus and the Christians gathered in church glorified God and gave thanks to the holy Archangel Michael for the help. The place where the rivers plunged into the fissure received the name “Chonae”, which means “plunging.”
The Chudov (“of the Miracle”) monastery in Moscow is named for this Feast.
September 1 is the beginning of the Orthodox ecclesiastical year.
According to Tradition, it was on September 1 that our Lord and Saviour entered the synagogue in his hometown of Nazareth and was given to read a scroll from the prophet Isiah. It was customary at that time for the Jewish male to read in the synagogue once he had reached his thirtieth year. It was not a coincidence that Christ read prophetic words which referred to Him personally. It was the will of God for Him to be revealed in this manner. When He stood to read these were the words He uttered:
“The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, To preach the acceptable year of the Lord” (Isiah 61:1-2).
St. Luke’s gospel tells us Christ then “closed the book, and gave it again to the minister, and sat down. And the eyes of all them that were in the synagogue were fastened on him. And he began to say unto them, This day is this scripture fulfilled in your ears. And all bare him witness, and wondered at the gracious words which proceeded out of his mouth” (Luke 4:20-22).
The Church, in her wisdom, decided the appropriate day to begin the Church year was the very day on which Christ began His ministry, the day He began to “preach the acceptable year of the Lord”.
Interestingly, the ecclesiastical year begins and ends with the Theotokos. On September 8 we celebrate her nativity, just one week into the new Church year. We celebrate her dormition, or falling asleep, on August 15, two weeks before the end of the Church year.
I don’t think we can view this as a coincidence. Our salvation begins with her as she was the long-awaited one; without her Christ would not have been born. So her own nativity is a kind of “beginning of our salvation” (Troparion of the Nativity of Christ). Her falling asleep and being escorted by her Son to Paradise is the appropriate ending. Taking our cue from the Lady Theotokos an appropriate “new year’s resolution” should be to die with Christ so that we can live with Him, to endure so that we too will reign.
“For if we have died with him, we will also live with him; and if we endure we shall also reign with him” (2 Tim. 2:11).