Άγιος Μαρτίνος, πάπας Ρώμης, ο Ομολογητής & στύλος της Ορθοδοξίας (13 Απριλίου)

 

Παρακαλώ, ας διαβάσουμε το παρακάτω αφιέρωμα, για να γνωρίσουμε τη συγκινητική ζωή ενός μεγάλου αγίου από το ορθόδοξο παρελθόν της Δύσης, πριν το Μεσαίωνα. Χριστός ανέστη!

Εδώ 

 

 

Δείτε επίσης:

 Άγιος Αντίπας ο αρχαίος, ο αναφερόμενος στην Αποκάλυψη

ΗΠΑ: Πάνω από 1.100 κατηχούμενοι βαπτίζονται Ορθόδοξοι το φετινό Πάσχα — Γροιλανδία: Βαπτίσεις στους πάγους!

 

Ένωση Ορθοδόξων Δημοσιογράφων

Εντυπωσιακή αύξηση των κατηχούμενων στις ΗΠΑ. Περισσότεροι από 1.100 άνθρωποι προετοιμάζονται να δεχθούν το Βάπτισμα στην Ορθόδοξη Εκκλησία της Αμερικής (OCA) το Πάσχα.

Στις ΗΠΑ έγινε γνωστό ότι περισσότεροι από 1.100 κατηχούμενοι στην επαρχία του Μεσοδυτικού της Ορθόδοξης Εκκλησίας στην Αμερική (ΟCΑ) προετοιμάζονται να δεχθούν την ορθοδοξία το Πάσχα, αναφέρει η ΕΟΔ στις ΗΠΑ.

Σύμφωνα με τα στοιχεία της επαρχιακής διοίκησης, τώρα στις πολιτείες της περιοχής περισσότεροι από 1,1 χιλιάδες άνδρες και γυναίκες παρακολουθούν κατήχηση και πνευματική προετοιμασία πριν την είσοδό τους στην Εκκλησία. Τους μελλοντικούς πιστούς συνοδεύουν ιερείς, διάκονοι και κατηχητές-λαϊκοί, βοηθώντας τους να προετοιμαστούν για τα Μυστήρια της Βάπτισης, του Χρίσματος και της Θείας Κοινωνίας.

Ο αντικαγκελάριος της επαρχίας ιερέας Εστέμπαν Βάσκες σημείωσε ότι η Μεγάλη Τεσσαρακοστή ιστορικά είναι ο σπουδαιότερος καιρός για την προετοιμασία εκείνων που αποφάσισαν να γίνουν μέρος της Εκκλησίας. Μέσω της προσευχής, της νηστείας και της συμμετοχής στις θείες λειτουργίες οι κατηχούμενοι ενισχύονται στην πίστη και εισέρχονται στη ζωή των ενοριών τους. Σύμφωνα με τον ιερέα, αυτός ο καιρός τους βοηθά να προετοιμάσουν τις καρδιές τους για τη λήψη των χαρισματικών δώρων.

Τη μαζική εισροή νέων μελών στην επαρχία την αποκάλεσαν σημάδι ελπίδας και πνευματικής αναγέννησης. Τον κλήρο και τους ενορίτες κάλεσαν να προσεύχονται για τους κατηχούμενους σε αυτή την υπεύθυνη περίοδο.

Νωρίτερα η ΕΟΔ  έγραψε για νέες μαζικές βαπτίσεις σε Αφρική, ΗΠΑ και Σουηδία που επιβεβαιώνουν τη συνεχή εξάπλωση της Ορθοδοξίας παγκοσμίως, με αυξημένες μεταστροφές από άλλες θρησκείες και δόγματα.

Ορθόδοξη ιεραποστολή στη Γροιλανδία: Βαπτίσεις στους πάγους από τον Μακάριο

Ένωση Ορθοδόξων Δημοσιογράφων

Ο Επίσκοπος Μακάριος ξεκινά αποστολή στη Γροιλανδία για την τέλεση Βαπτίσεων και της Θείας Λειτουργίας. Ένα οδοιπορικό πίστης ανάμεσα σε παγετώνες και ακραίες συνθήκες.

Ο Επίσκοπος Μακάριος Ντράγκοι της Ρουμανικής Ορθόδοξης Επισκοπής Βόρειας Ευρώπης έφτασε στη Γροιλανδία τη Δευτέρα, όπου θα περάσει μια εβδομάδα τελώντας τη Θεία Λειτουργία και βαπτίζοντας τους ντόπιους που επιθυμούν να έρθουν σε κοινωνία με την Εκκλησία.

Σε μήνυμα που δημοσιεύτηκε στη σελίδα της επισκοπής στο Facebook, ο επίσκοπος ανέφερε ότι η αποστολή λαμβάνει χώρα υπό συγκεκριμένες συνθήκες.

«Ανάμεσα σε παγετώνες και απέραντες εκτάσεις χιονιού και πάγου, μοιραζόμαστε τη ζεστασιά και το φως του Ευαγγελίου του Χριστού Σωτήρα», είπε.

«Παρόλο που η γη είναι καλυμμένη με χιόνι και πάγο, ελπίζουμε ότι οι καρδιές των ανθρώπων θα ζεσταθούν με τη χάρη του Θεού», πρόσθεσε ο επίσκοπος.

Απηύθυνε επίσης έκκληση για προσευχές για το ιεραποστολικό έργο που διεξάγεται στην περιοχή.

«Προσευχηθείτε εδώ, εν μέσω παγετώνων και των ψυχρών ανέμων της Γροιλανδίας, να γίνουμε όλοι πηγές χάριτος και πνευματικής χαράς», είπε.

Η Γροιλανδία είναι αυτόνομη περιοχή εντός του Βασιλείου της Δανίας και είναι το μεγαλύτερο νησί στον κόσμο.

Νωρίτερα η ΕΟΔ έγραψε ότι το Πατριαρχείο Ρουμανίας κάλεσε για ειρήνη στη Μέση Ανατολή και στην Ουκρανία.

Ὁ ἅγιος Βενέδικτος τῆς Νουρσίας, ὁ προστάτης τῆς Εὐρώπης (14 Μαρτίου)

Επισκεπτόμαστε:

Ὁ ἅγιος Βενέδικτος τῆς Νουρσίας, ὁ προστάτης τῆς Εὐρώπης

Άγιος Βενέδικτος της Νουρσίας, ο πατέρας του δυτικού ορθόδοξου μοναχισμού

Άγιος Γρηγόριος ο Διάλογος (ο Μέγας), πάπας Ρώμης (12 Μαρτίου)

Ορθόδοξοι άγιοι στις χώρες της Δύσης

A Modern Lent

 

 

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Fr. Stephen Freeman / Glory 2 God for all things 

EΛΛΗΝΙΚΑ: Μια μοντέρνα Σαρακοστή – Μετάνοια από τον σύγχρονο κόσμο

Few things are as difficult in the modern world as fasting. It is not simply the action of changing our eating habits that we find problematic – it’s the whole concept of fasting and what it truly entails. It comes from another world.

We understand dieting – changing how we eat in order to improve how we look or how we feel. But changing how we eat in order to know God or to rightly keep a feast of the Church – this is foreign. Our first question is often, “How does that work?” For we live in a culture of utility – we want to know the use of things. Underneath the question of utility is the demand that something make sense to me, and that I be able to ultimately take charge of it, use it as I see fit and shape it according to my own desires. Perhaps the fast could be improved?

Our modern self-understanding sees people primarily as individual centers of choice and decision. A person is seen as the product of their choices and decisions – our lives are self-authenticated. As such, we are managers.

Of course there are many problems with this world-view from the perspective of Classical Christianity. Though we are free to make choices and decisions, our freedom is not unlimited. The largest part of our lives is not self-determined. Much of the rhetoric of modernity is aimed towards those with wealth and power. It privileges their stories and mocks the weakness of those without power with promises that are rarely, if ever, fulfilled.

Our lives are a gift from God and not of our own making. The Classical Christian spiritual life is not marked by choice and self-determination: it is characterized by self-emptying and the way of the Cross.

When a modern Christian confronts the season of Lent – the question often becomes: “What do I want to give up for Lent?” The intention is good, but the question is wrong. Lent quickly becomes yet another life-choice, a consumer’s fast.

The practice of the traditional fast has been greatly diminished over the past few centuries. The Catholic Church has modified its requirements and streamlined Lenten fasting (today it includes only abstaining from meat on the Fridays of Lent – which makes them similar to all the other Fridays of the year). The Protestant Churches that observe the season of Lent offer no formal guidelines for Lenten practice. The individual is left on their own.

Orthodoxy continues to have in place the full traditional fast, which is frequently modified in its application (the “rules” themselves are generally recognized as written for monastics). It is essentially a vegan diet (no meat, fish, wine, dairy). Some limit the number of meals and their manner of cooking. Of course, having the fast in place and “keeping the fast” are two very different things. I know of no study on how Orthodox in the modern world actually fast. My pastoral experience tells me that people generally make a good effort.

Does any of this matter? Why should Christians in the modern world concern themselves with a traditional practice?

What is at stake in the modern world is our humanity. The notion that we are self-authenticating individuals is simply false. We obviously do not bring ourselves into existence – it is a gift. And the larger part of what constitutes our lives is simply a given – a gift. It is not always a gift that someone is happy with – we would like ourselves to be other than we are. But the myth of the modern world is that we, in fact, do create ourselves and our lives – our identities are imagined to be of our own making. We are only who we choose to be. It is a myth that is extremely well-suited for undergirding a culture built on consumption. Identity can be had at a price. The wealthy have a far greater range of identities available to them – the poor are largely stuck with being who they really are.

But the only truly authentic human life is the one we receive as a gift from God. The spirituality of choice and consumption under the guise of freedom is an emptiness. The identity we create is an ephemera, a product of imagination and the market. The habits of the marketplace serve to enslave us – Lent is a call to freedom.

A Modern Lent

Thus, a beginning for a modern Lent is to repent from the modern world itself. By this, I mean renouncing the notion that you are a self-generated, self-authenticating individual. You are not defined by your choices and decisions, much less by your career and your shopping. You begin by acknowledging that God alone is Lord (and you are not). Your life has meaning and purpose only in relation to God. The most fundamental practice of such God-centered living is the giving of thanks.

• Renounce trying to improve yourself and become something. You are not a work in progress. If you are a work – then you are God’s work. “For we are His workmanship, created in Christ Jesus for good works, which God prepared beforehand that we should walk in” (Eph 2:10).
• Do not plan to have a “good Lent” or imagine what a “good Lent” would be. Give up judging – especially judging yourself. Get out of the center of your world. Lent is not about you. It is about Christ and His Pascha.
• Fast according to the Tradition instead of according to your own ideas and designs. This might be hard for some if they are not part of the traditional Church and thus have no fasting tradition. Most Catholics have differing rules for fasting than the Orthodox. If you’re Catholic, fast like a Catholic. Don’t admire other people’s fasting.

If you’re Protestant but would like to live more traditionally, think about becoming Orthodox. Short of that, covenant with others (family, friends) to keep the traditional fast. Don’t be too strict or too lenient, and if possible keep the fast in a manner that is mutually agreed rather than privately designed. Be accountable but not guilty.

• Pray. Fasting without praying is called “the Fast of Demons,” because demons never eat, but they never pray. We fast as a means of drawing closer to God. Your fasting and your prayer should be balanced as much as possible. If you fast in a strict manner, then you should pray for extended periods. If you fast lightly, then your prayers may be lighter as well. The point is to be single – for prayer and fasting to be a single thing.
• To our prayer and fasting should be added mercy (giving stuff away, especially money). You cannot be too generous. Your mercy should be as invisible as possible to others, except in your kindness to all. Spend less, give away more.

Eating, drinking, praying and generosity are very natural activities. Look at your life. How natural is your eating? Is your diet driven by manufactured, processed foods (especially as served in restaurants and fast food places)? These can be very inhuman ways of eating. Eating should take time. It is not a waste of time to spend as much as six hours in twenty-four preparing, sharing, eating and cleaning up. Even animals take time to eat.

• Go to Church a lot more (if your Church has additional Lenten services, go to them). This can be problematic for Protestants, in that most Protestant worship is quite modern, i.e. focused on the individual rather than directed to God, well-meant but antithetical to worship. If your Church isn’t boring, it’s probably modern. This is not to say that Classical Christianity is inherently boring – it’s just experienced as such by people trained to be consumers. Classical Christianity worships according to Tradition and focuses its attention on God. It is not there for you to “get something out of it.”
• Entertain yourself less. In traditional Orthodox lands, amusements are often given up during the Lenten period. This can be very difficult for modern people in that we live to consume and are thus caught in a cycle of pain and pleasure. Normal pleasures such as exercise or walking are not what I have in mind – although it strikes me as altogether modern that there should be businesses dedicated to helping us do something normal (like walking or exercising), such that even our normal activities become a commodity to consume.
• Fast from watching/reading the news and having/expressing opinions. The news is not presented in order to keep you informed. It is often inaccurate and serves the primary purpose of political propaganda and consumer frenzy. Neither are good for the soul. Opinions can be deeply destructive to the soul’s health. Most opinions are not properly considered, necessary beliefs. They are passions that pass themselves off as thoughts or beliefs. The need to express them reveals their passionate nature. Though opinions are a necessary part of life – they easily come to dominate us. Reducing the need to express how we feel about everything that comes our way (as opposed to silently weighing and considering and patiently speaking what we know to be true) is an important part of ascesis and self-control.

I could well imagine that a modern person, reading through such a list, might feel overwhelmed and wonder what is left. What is left is being human. That so much in our lives is not particularly human but an ephemeral distraction goes far to explain much of our exhaustion and anxiety. There is no food  for us in what is not human.

And so the words of Isaiah come to mind:

Ho! Everyone who thirsts, Come to the waters; And you who have no money, Come, buy and eat. Yes, come, buy wine and milk Without money and without price. Why do you spend money for what is not bread, And your wages for what does not satisfy? Listen carefully to Me, and eat what is good, And let your soul delight itself in fatness (Isa 55:1-2).

“Let your soul delight itself in fatness…” the irony of Lent.

Η αφύπνιση της καρδιας με τον φόβο του Θεου

 

Αρχιμ. Ζαχαρίας Ζάχαρου

Ι. Μονή Τιμίου Προδρόμου, Έσσεξ Αγγλίας (φωτο)

Από τη διαδικτυακή ομάδα Γέροντας Φιλόθεος Ζερβάκος 

Το βίντεο Αν όχι ταπείνωση, τότε τι; - Αρχιμ. Ζαχαρίας Ζάχαρου, από το διαδικτυακό κανάλι Απαρχή
 

Ἡ μνήμη του θανάτου, ως συνάντηση μὲ τὴ ζῶσα αἰωνιότητα του Θεου, πλήττει ἀποφασιστικὰ τὸν ὅλο ἄνθρωπο, γιατί φανερώνει τὸν ἅδη τῆς ἀπουσίας τοῦ Θεοῦ ἀπὸ τὴν καρδιά του καὶ ἀποκαλύπτει τὴν πνευματικὴ πτώχεια καὶ ερήμωση του νου.

Ἡ ὀδυνηρὴ αυτὴ ἐμπειρία γεννᾶ τὸν φόβο τοῦ Θεοῦ, που αρχίζει νὰ περιβάλλει τὴν καρδιὰ καὶ νὰ ἀλλάζει τὸ φρόνημά του. Ὅπως ἡ μνήμη τοῦ θανάτου, ἔτσι καὶ ὁ Θεῖος φόβος ποὺ τὴν διαδέχεται, δὲν εἶναι ψυχολογικὸ συναίσθημα ἀλλὰ πνευματικὴ κατάσταση, δῶρο τῆς Xάριτος.

Κάθε εἴδους ἐπαφὴ μὲ τὴν αἰωνιότητα, καὶ μάλιστα στὰ ἀρχικὰ στάδια, προξενεῖ φόβο στὴν ψυχή, γιατί ἡ αἰωνιότητα βρίσκεται ἔξω ἀπὸ τὸν ἄνθρωπο. Ὅπως ἤδη ἀναφέραμε, ἡ μνήμη τοῦ θανάτου προκαλεῖ τὴ χαρισματικὴ ἀπόγνωση στὸν ἄνθρωπο, χάρη στὴν ὁποία ἐλευθερώνεται ἀπὸ τὴν ἕλξη τῶν παθῶν καὶ τῶν κτισμάτων.

 

Ὁμοίως καὶ ὁ φόβος τοῦ Θεοῦ, προερχόμενος ἀπὸ ἄνωθεν ἔλλαμψη, βοηθεῖ τὸν ἄνθρωπο νὰ ἀνανήψει ἀπὸ τὸν μακραίωνα ὕπνο τῆς ἁμαρτίας καὶ τὸν ὁδηγεῖ σὲ ἐγκράτεια. Ἐνισχύει τὴν καρδιά του, ὥστε μὲ σταθερὴ βούληση νὰ προτιμᾶ «τὰ μὴ βλεπόμενα» καὶ «αἰώνια» ἀντὶ τῶν «βλεπομένων» καὶ «πρόσκαιρων». Ἀκριβῶς στὴν προτίμηση αὐτή ἔγκειται τὸ νόημα καὶ ἡ ἀλήθεια τοῦ λόγου «ἀρχὴ σοφίας φόβος Κυρίου».

Ἔχοντας ὁ ἄνθρωπος τὴ σοφὴ αὐτὴ στάση πρὸς τὸν Θεὸ καὶ τὰ χαρίσματά Του συνάπτει, κατὰ κάποιον τρόπο, μαζί Του μία πνευματικὴ διαθήκη. Προκρίνει ἀποφασιστικὰ νὰ μὴν παραδοθεῖ στὴ φθορὰ καὶ στὸν αἰώνιο θάνατο ποὺ τὸν κυκλώνουν, ἀλλὰ νὰ ἐκζητήσει διὰ παντὸς τὸ Πρόσωπο τοῦ Ὑψίστου, φιλοτιμούμενος νὰ ἐκπληρώσει «τὸ θέλημα τοῦ Θεοῦ, τὸ ἀγαθὸν καὶ εὐάρεστον καὶ τέλειον». Γιὰ τὴν ἀγαθὴ αὐτὴ προαίρεσή του ὁ ἄνθρωπος δέχεται τὸν φωτισμὸ τοῦ Προσώπου τοῦ Χριστοῦ ποὺ ἀναζωπυρώνει τὴν καρδιά του.

 

Μὲ τὸν ἐσωτερικὸ φωτισμὸ τοῦ φόβου τοῦ Θεοῦ ὁ ἄνθρωπος ἀποκτᾶ γνώση τῆς ἀληθινῆς καταστάσεώς του. Ἀρχίζει νὰ βλέπει τὸν ἑαυτό του, ὅπως τὸν βλέπει ὁ Θεός. Πείθεται ὅτι γύρω του βασιλεύει τὸ ἀπαράδεκτο κράτος τοῦ θανάτου καὶ ὅτι μέσα του ἑδρεύει τὸ σκότος τῆς φθορᾶς καὶ τῆς ἄγνοιας, σὲ βαθμὸ μάλιστα ποὺ προκαλεῖ μαρτυρικὴ βάσανο στὸ πνεῦμα του.

Ἀνακαλύπτει βαθμηδὸν τὴν κρυφὴ δολιότητα καὶ τοὺς πονηροὺς λογισμοὺς ποὺ ἐμφωλεύουν στὴν καρδιά του καὶ τρέμει γιὰ τὸ ἐνδεχόμενο τῆς αἰώνιας ἀπώλειάς του. Ἂν καὶ δὲν εἶναι σὲ θέση νὰ ἀτενίσει κατὰ πρόσωπο τὴν πηγὴ τοῦ Φωτός, ὡστόσο γίνεται ἱκανὸς νὰ ἀποτιμήσει τὸ κατάντημά του.

Τὸ σημαντικότερο ὅμως εἶναι ὅτι δὲν ἀπελπίζεται γιὰ τὴν αἴσθηση τῆς ἀθλιότητάς του, γιατί δὲν τὴν ἀποκόμισε μὲ τὴ βοήθεια κάποιας ψυχολογικῆς μεθόδου, ἀλλὰ εἶναι πολύτιμος καρπὸς τῆς ἐνέργειας τῆς Χάριτος. Ἀπεναντίας, ἐμπνέεται νὰ ἐκχύσει τὸ περιεχόμενο τῆς καρδιᾶς του στὴν προσευχὴ καὶ νὰ συνεργασθεῖ μὲ τὸν Θεὸ γιὰ τὴν κάθαρση καὶ τὴ θεραπεία του.

Ἀπὸ τὰ πρῶτα στάδια τοῦ φωτισμοῦ καὶ τῆς θεραπείας της ἡ καρδιὰ τοῦ ἀνθρώπου συλλαμβάνει μερικὲς ἀλήθειες. Διαισθάνεται τὸ ἄμετρο μεγαλεῖο τῆς εὐαγγελικῆς κλήσεως καὶ τὸ ἀνέφικτο ὕψος τῶν ἐντολῶν τοῦ Κυρίου ποὺ νομοθετοῦν τὴν ὁδό Του.

Συνειδητοποιει ἐξίσου σαφῶς τὸ μέγεθος τῆς ρυπαρότητάς του. Συνέχεται ἀπὸ φόβο μήπως παραβεῖ τὰ Θεία προστάγματα καὶ κατανοεῖ ὅτι ἡ σταύρωση εἶναι ἀναπόφευκτη γιὰ νὰ εἰσέλθει στὴ Βασιλεία. Τὸ ὕψος τοῦ σκοποῦ αὐτοῦ καὶ τὰ παθήματα ποὺ συνδέονται μὲ τὴν πραγμάτωσή του αὐξάνουν τὸν φόβο. Καρδιὰ καὶ νοῦς κυριεύονται ἀπὸ τὴν ἀγωνιώδη μέριμνα νὰ μὴν ἀποδειχθεῖ ὁ ἄνθρωπος ἀνάξιος τοῦ Θεοῦ τῆς ἀγάπης.

Εικ. 

 

Ὅπως ὁ Κύριος ἔδειξε τὴν τελειότητα τῆς ἀγάπης Του «διὰ παθημάτων», ἔτσι καὶ ὁ μαθητής Του, ποὺ ἐπιθυμεῖ νὰ εἰσέλθει στὴν Οὐράνια Βασιλεία, πρέπει νὰ ὑπομείνει θλίψεις καὶ παθήματα, γιὰ νὰ ἐξαγνίσει τὴν καρδιά του. Καθὼς ὅμως τὰ μετέρχεται μὲ καρτερία, ἔρχεται σὲ ἐπίγνωση τῆς ἀστάθειας τῆς φύσεώς του. Ἀποδεικνύεται ἀνίκανος νὰ ἀγαπήσει μὲ σταθερότητα τὸν Χριστό, ὁ Ὁποῖος «πρῶτος ἠγάπησεν ἡμᾶς».

Γνωρίζει τότε ἐμπειρικὰ τὴν ἀσθένειά του καὶ βεβαιώνεται ὅτι «πᾶς ἄνθρωπος ψεύστης», γιατί δὲν μπορεῖ νὰ σταθεῖ στὸ ἴδιο μέτρο ἀγάπης. Ἡ θλιβερὴ αὐτὴ διαπίστωση ἐντείνει τὸν Θεῖο φόβο ποὺ συντρίβει καὶ ταπεινώνει τὴν καρδιά, ὥστε νὰ γίνει εὔθετη γιὰ τὴν ἀγάπη τοῦ Θεοῦ.

Ὁ φόβος τοῦ Θεοῦ ἐνεργεῖ ποικιλοτρόπως στὴν καρδιὰ τοῦ ἀνθρώπου κατὰ τὰ διάφορα στάδια τῆς πνευματικῆς ζωῆς. Ἀρχικά τοῦ δίδει τὴ σύνεση νὰ προτιμᾶ τὰ αἰώνια ἀγαθὰ καὶ τὴν ἔμπνευση νὰ τὰ ἀναζητεῖ. Στὴ συνέχεια τὸν ὁδηγεῖ σὲ ἐπίγνωση τῶν μέτρων τῆς ἀσθενικῆς φύσεώς του, ὥστε νὰ μάθει νὰ διαφυλάττει τὴ Χάρη τοῦ Θεοῦ.

 

Ἡ κενοδοξία ἀφανίζει τὸν τόπο τῆς βαθειᾶς καρδιᾶς. Ὁ φόβος τοῦ Θεοῦ εἶναι συνεπῶς ἀπαραίτητος, γιὰ νὰ διδάξει τὸν ἄνθρωπο «μὴ ὑπερφρονεῖν παρ’ ὁ δεῖ φρονεῖν», ἀλλὰ μὲ ταπείνωση νὰ διατηρεῖ ζωντανὴ τὴν αἴσθηση τοῦ Θεοῦ στὴν καρδιά του.

Τελικά, ὅταν ἡ μεγάλη ἀγάπη τοῦ Χριστοῦ πληθύνει στὴν καρδιά, τότε ὁ Θεῖος φόβος γίνεται προστατευτικός. Μεταδίδει τὸ τέλειο φρόνημα τῆς ταπεινώσεως, τὴ βαθειὰ αἴσθηση τῆς ἀναξιότητας τοῦ ἀνθρώπου ἐνώπιον ἑνὸς τέτοιου Θεοῦ, Θεοῦ τῆς ἀγάπης, ὅπως εἶναι ὁ Χριστός. Ἡ ταπεινὴ εὐγνωμοσύνη δὲν παύει τότε νὰ αὐξάνει τὸ πλήρωμα τῆς Θείας ἀγάπης, ὡσότου ἐπιτελεσθεῖ τὸ μεγαλύτερο θαῦμα στὴν ἱστορία τοῦ κόσμου: «Ὁ Θεὸς ἑνώνεται μὲ τὸν ἄνθρωπο σὲ ἕνα».

 

Για το διπλανό βιβλίο εδώ

 

Κατὰ τὸ μέτρο ποὺ ἔχει τὸν φόβο τοῦ Θεοῦ ὁ ἄνθρωπος, μπορεῖ νὰ ἔχει καὶ τὴν ἀγάπη. Ἔτσι συναγωνίζεται τὰ Χερουβίμ, τὰ ὁποῖα τρέμουν καὶ φρίττουν, ἀλλὰ καὶ ἀγαποῦν τὸν Κύριο μὲ ὅλο τους τὸ εἶναι. Καὶ οἱ δύο αὐτὲς αἰσθήσεις ὀφείλουν νὰ συνοδεύουν τὸν ἄνθρωπο καθ’ ὅλη τὴ διάρκεια τῆς ζωῆς του, ὥστε νὰ κατορθώσει νὰ διαφυλάξει ἐκείνη τὴν καρδιὰ τὴν ὁποία ἀναγνωρίζει ὁ Θεός, καὶ στὴν ὁποία ἀναπαύεται τὸ Πνεῦμα τοῦ Κυρίου.

Ὁ φόβος τοῦ Θεοῦ εἶναι κατὰ κάποιον τρόπο φυσικὸς γιὰ τὸν ἄνθρωπο ποὺ δὲν γεύθηκε τὴ Θεία Χάρη, γιατί δὲν γνωρίζει τὸ μέγεθος τῆς ταπεινώσεως, τῆς πραότητας καὶ τῆς ἀγάπης τοῦ Κυρίου. Ὡστόσο, καὶ ὅταν ἀκόμη ὁ νοῦς καὶ ἡ καρδιὰ ἁρπαγοῦν στὴ φωτοφόρο ἀπειρότητα τοῦ Οὐρανοῦ, καὶ ἐπιστρέψει ἔπειτα ὁ ἄνθρωπος ἀπὸ τὸ πανηγύρι τῆς Θείας ἀγάπης στὴν καθημερινὴ πραγματικότητα, εἰσβάλλει ἐκ νέου ὁ φόβος μὲ τὴ σκέψη: θὰ ἐπιστρέψει ἄραγε ποτὲ ὁ Ἀπελθών;

 

Στὴν ἀρχὴ ὁ ἄνθρωπος ἔχει φόβο, γιατί δὲν εἶναι οἰκεῖος μὲ τὸ ἔλεος τοῦ Κυρίου.

Ὅταν ὅμως γνωρίσει τὸ μέγεθος τῆς εὐσπλαχνίας Του, τότε τρέμει καὶ συντρίβεται γιὰ τὸ κενὸ ποὺ μπορεῖ νὰ δημιουργήσει ἡ ἀποχώρησή Του. Αὐτὸς εἶναι ὁ τέλειος φόβος τῶν δικαίων. Καίτοι οἱ Ἅγιοι μετὰ τὴν ἁρπαγή τους καὶ τὴν ὅραση τοῦ Θείου Φωτὸς ἐλευθερώνονται ἀπὸ τὸν φόβο τοῦ θανάτου, παρ’ ὅλα αὐτὰ διατηροῦν τὴ σύνεσή τους, ὥστε καὶ τότε νὰ μὴν ἔχουν ὑπερβολικὴ παρρησία καὶ ἔτσι νὰ φυλάγουν ἀταλάντευτη τὴν παράστασή τους ἐνώπιόν τοῦ Κυρίου. Συνεπῶς ἡ ταπείνωση τοῦ τέλειου φόβου κατασφαλίζει τὸ χάρισμα τοῦ Θεοῦ καὶ ἀποθησαυρίζει στὴν καρδιὰ τὴν πνευματικὴ γνώση.

 

Ὁ ἅγιος φόβος διακατέχει τὴν ψυχὴ τοῦ πιστοῦ καθ’ ὅλη τὴν πορεία του πίσω ἀπὸ τὸν Κύριο. Σὲ κάθε βαθμίδα τῆς πνευματικῆς ἀναβάσεως ὁ φόβος αὐτὸς προηγεῖται τῆς ἀγάπης καὶ ἀκολουθεῖ πάντοτε ὡς ἀκόμη πιὸ βαθειὰ ταπείνωση. Ὅταν τελικὰ ὁ ἄνθρωπος ἀξιωθεῖ νὰ κατοπτεύσει τὸ Πρόσωπο τοῦ Κυρίου, τότε ἐμφορεῖται ἐξ ὁλοκλήρου ἀπὸ τὸ διπλὸ καὶ ὑγιὲς αἴσθημα τοῦ φόβου καὶ τῆς ἀγάπης. Αἰσθάνεται φόβο, γιατί ὁ Κύριος εἶναι ὁ Δημιουργὸς καὶ ἡ ἁγιωσύνη Του ἀνέφικτη. Αἰσθάνεται ἀγάπη, γιατί ὁ Θεὸς εἶναι πολυέλεος Πατέρας ποὺ συγκαταβαίνει ἀπὸ τὸ ὕψος τῆς δόξας Του νὰ κατοικήσει στὴν καρδιά του. Ἡ τέλεια ὅμως αὐτὴ ἀγάπη, ὅπως μαρτυρεῖ ὁ μεγάλος μαθητὴς τῆς ἀγάπης Ἰωάννης, διώχνει τὸν ἀτελῆ ἐκεῖνο φόβο, ποὺ «κόλασιν ἔχει».

 

Βλέπουμε, ἑπομένως, ὅτι ὁ Θεῖος φόβος ἀφυπνίζει τὴν καρδιὰ τοῦ ἀνθρώπου, τὴν καλλιεργεῖ καὶ τὴν τελειοποιεῖ μὲ τὴ Θεία ἀγάπη, γιὰ νὰ καταστεῖ ἱκανὴ νὰ δεχθεῖ τὸν ἀνεκτίμητο θησαυρὸ τῆς γνώσεως καὶ τῆς σοφίας τοῦ Θεοῦ. Χωρὶς ἀναγεννημένη καρδιὰ ὁ ἄνθρωπος «ματαιοῦται ἐν τοῖς διαλογισμοῖς αὐτοῦ» καὶ ἀποδεικνύεται ἀδόκιμος γιὰ τὴν ἀπόκτηση σοφίας.

Ἀκόμη καὶ ἂν ἡ εὐχάριστη διάθεση τοῦ ἀνθρώπου ἔχει ἁγνὰ ἐλατήρια, ὁ φόβος τοῦ Θεοῦ τὸν συμβουλεύει νὰ καλλιεργεῖ πάντοτε τὴ σύνεση, κατὰ τὸ ρῆμα Του: «Δουλεύσατε τῷ Κυρίω ἐν φόβῳ καὶ ἀγαλλιάσθε Αὐτῷ ἐν τρὸμῳ». Βαδίζοντας σοφὰ πάνω στὴ γῆ μὲ τὸν φόβο τοῦ Θεοῦ, κάθε μέρα ἐπιτελεῖ ἁγιωσύνη καὶ λαμβάνει τὴν κληρονομιὰ τοῦ Θεοῦ, σύμφωνα μὲ τὴν ἀδιάσειστη ὑπόσχεσή Του: «Ἔδωκας κληρονομίαν τοῖς φοβουμένοις τὸ Ὄνομά Σου, Κύριε».

 

Ἀκόμη καὶ κατὰ τὶς μεγάλες στιγμὲς τῆς ἐπισκέψεως τοῦ Θεοῦ καὶ τῆς ἐξάρσεως ἀπὸ τὴ Χάρη Του, ὁ ἄνθρωπος διδάσκεται νὰ περιορίζει μὲ διάκριση τὸν ἐνθουσιασμὸ τοῦ περιφρουρώντας ταπεινὰ τὸν φόβο τοῦ Θεοῦ. Βαδίζει ἔτσι μέσα στὴν εὐδοκία τῆς ἐπισκέψεως τοῦ Θεοῦ, χωρὶς νὰ μολύνεται ἀπὸ τὴν ἀνθρώπινη τόλμη. «Ἐπὶ τινα ἐπιβλέψω, ἀλλ’ ἢ ἐπὶ τὸν ταπεινὸν καὶ ἡσύχιον καὶ τρέμοντα τοὺς λόγους μου;» λέει ὁ Κύριος. Ὁ ἅγιος Ἰωάννης ὁ Σιναΐτης, ὁ ὁποῖος συνιστᾶ σύνεση κατὰ τὶς μεγαλειώδεις στιγμὲς τῆς ἐπισκέψεως τοῦ ἀνθρώπου ἀπὸ τὴ Χάρη τοῦ Θεοῦ, συμβουλεύει τὰ ἑξῆς: «Μὴ παρρησιάζου, κἄν καθαρότητα κέκτησαι· ταπεινοφροσύνη δὲ μᾶλλον πολλὴ πρόσελθε, καὶ πλέον παρρησιασθήση». Δυστυχῶς, τὰ χαρίσματα τοῦ Ἁγίου Πνεύματος ἀποβαίνουν ἐπικίνδυνο ὅπλο, ὅταν ὑπερισχύσουν στὸν ἄνθρωπο ἡ ἄγνοια καὶ ἡ ὑπερηφάνεια.

 

Ἀπό τό βιβλίο: «Ὁ κρυπτός της καρδίας ἄνθρωπος»,

ἔκδ. Ι. Σταυροπηγιακῆς Μονῆς Τιμίου Προδρόμου, Ἔσσεξ, Ἀγγλίας

 

THE ORTHODOX ROOTS OF THE WEST: A FACTOR FOR PAN-EUROPEAN UNITY

To παρακάτω άρθρο είναι μεταφορά στα αγγλικά αυτού του ελληνικού άρθρου και δημοσιεύεται στην αγγλόφωνη ιστοσελίδα της ΝΙΚΗΣ. Η δημοσίευσή του συνιστά όχι μόνον ένα σημαντικό πνευματικό άνοιγμα της ΝΙΚΗΣ προς τον Δυτικό άνθρωπο, αλλά και μια ξεκάθαρη τοποθέτηση έναντι του Οικουμενισμού, εφόσον στο άρθρο ο Παπισμός & ο Προτεσταντισμός καταγγέλλονται ευθέως ως αιρέσεις, με παραπομπές στους ορθοδόξους αγίους ομολογητές, όπως ο άγιος Μάρκος ο Ευγενικός και ο άγιος Ιουστίνος Πόποβιτς.

Αυτό το άρθρο προσφέρεται σε όλους εμάς, για αναδημοσίευση και αξιοποίηση. 

Phoro from here

 

Democratic Patriotic People's Movement NIKH - Greek Political Party 

Romeosyne 

European Member of Parliament for the Greek political party “NIKI” - Nikos Anadiotis - had organized in the European House of Parliament  on December 9^th  of 2024, an event on the theme: “An Orthodox Proposal for Life: The Philokalian Person” (1).

The pursuant thoughts are intended to touch on this topic.

*****

The religion-less character that the European Union has embraced is absolutely contrary to the Christian spiritual roots of Europe.

This character happens to also be driven by a “defensive” spirit that has led -for example- to activities by political groups, for the exclusion of religion from public life, (2) while abundant phenomena of “Christianophobia” have also been observed in various European countries - such as racist behavior towards people who publicly express their Christian beliefs. This phenomenon is mainly attributed to the unhealed wounds inflicted on Western societies by “Christian” representatives who have been dominating them over the last thousand years. The horrific “Middle Ages”, as well as colonialism, the religious wars, moralism and many other ugly experiences, have hurt and continue to hurt the Western European so much, that they felt forced to dispose of the Christian religion that was imposed on them like a heavy quilt.

However, Western European brethren are not aware that all the “versions of Christianity” which have dominated the Western European world for the last thousand years - in the Roman Catholic and Protestant areas - are clearly heretical and are essentially deviations from the authentic teaching and life of the original Church that was founded by Jesus Christ, in all its basic points (3).

This deviation is not theoretical: God was perceived as a cruel dictator, man was underestimated and annihilated; he was excluded from the possibility of union with God (which constitutes salvation - which Christ came to actualize) and he was made to feel like an accused before Him; the Church was separated from the people and had assumed absolute authority over the people – as did the pope, over the entire Church. The Middle Ages with all its pathology is a product of these deviations, the consequences of which continue to this day.

It is self-evident that the teaching of Jesus Christ about love for one's neighbor has nothing to do with fanaticism, cruelty, pietism and moralism, which –sadly- Western Europeans have come to believe as characteristics of Christian religiosity.  Unfortunately they do not know - although some are slowly discovering it - that the authentic, primordial Church that He founded - the Church of indigent apostles and martyrs, spiritual fighters and open-minded teachers of love - has never ceased to exist. It existed and continues to exist - just a breath's distance from their homes. It is the Orthodox Church.

Impacted by the judgments of prejudiced scholars, mainly the much earlier ones, about the historical space of Orthodoxy, most Western Europeans probably identify Orthodoxy with imperial Byzantine machinations or with tsarist feudalism. But Orthodoxy does not in the least identify with them. On the contrary, the true, holy, Orthodox teachers fought against injustice and oppression, wherever it may have come from. Orthodoxy also does not identify with any rich and powerful ecclesiastic establishment that “manages” people's faith and superstitions. The Body of Christ (the Church) consists of God’s people,  - of all people, clergy and laity, men and women, children and adults, rich and poor, educated and illiterate, rulers and workers, even virtuous and sinful, brave and cowardly, believers and unbelievers, are invited to unite on par with fellow man, with Jesus Christ, with the Triune God, and by extension with all beings, and to reach (while still living, not just 'after death') the most perfect possible spiritual state: to become ‘gods by grace’ - that is, saints - and to reign with Christ in His eternal Realm.

It is a way of life, which, when followed with seriousness and consistency, leads man to the healing of his soul from the passions (that is, from whatever causes him dependency) and the establishment within him of humble and selfless love for all people and all beings. All the elements that this way of life contains, such as confession, Holy Communion, prayer, fasting, but also the practice of the virtues, exist to help man walk this path - the path that Christ Himself had taught.

Historically, hundreds of thousands of people of every era have progressed spiritually along this path and have become saints. Of course, not even in traditionally Orthodox nations do all people follow this path, especially in our time, as the ideological currents of the West are spreading through all the lands (including Greece), making spiritual confusion spread more and more. However this path is a fundamental element of our civilization and is followed even today by many; in fact, it is also being discovered by increasingly more people.

Important holy teachers of the 20^th century, as well as Orthodox thinkers (from St. John Maximovich to St. Sophrony of Essex; of the fathers and academics, George Florovsky and John Romanides to Fr. Nicholas Loudovikos and several others from Western countries are also mentioned below), have enriched recent bibliography with exceptional works, which can now inform the reader about the authentic character of Orthodoxy.

In Western Europe, 'liberation from religion' was inevitably not accompanied by any moral progress, nor, of course, by the acquisition of happiness. Even today the world is ruled by the potentates of wealth, while the laity is sinking in despair and misery - albeit in a different manner than during the era of feudalism, or even later on, during the industrial revolution. Thus, in their search for substitutes to fill the spiritual void left by the expulsion of religion, people have been resorting to new 'opiates', such as yoga, ecological and social activism, cultural events, the internet or social networks. The demand for freedom and justice continues to plague Western Europe, exactly as it did during the Age of “Enlightenment”.  Just as a West European person does not suspect that the “Christianity” of his medieval ancestors is a mosaic of heresies, he likewise does not suspect that in the past, more than a thousand years (before the Great Schism of 1054), Western Europe was an Orthodox Christian continent.

Nowadays many assert that we share a “common religious heritage” of the first thousand years of Christianity together with the “Roman Catholic Church”. Unfortunately, this is untrue. Although it is self-evident that in the Roman Catholic world (as in many other religions) many commendable personalities have emerged - full of sincerity and love - the truth is that the “Roman Catholic Church” is the rejection and the negation of the authentic Christian origins. Orthodoxy indeed has a common religious tradition with Western Europe – but of the early Christian centuries – however, contemporary Western Europe did not continue to pursue this tradition.

In their past, Western European peoples had hundreds of their own saints, ascetics, martyrs, spiritual fighters and teachers, who were Orthodox saints, ascetics, fighters, etc. (4), whose spiritual heritage was disregarded when Catholicism dominated the Western European territories, altering Christianity from a path of love, healing, self-knowledge and holiness, into an oppressive superstition.

Thus arises a strong and urgent necessity, not only for the discovery by Western European brethren of their ancient Christian roots, but more importantly for their return to them.

This return is regarded as necessary and urgent, for serious reasons such as:

A) Orthodoxy is the authentic, original European spiritual heritage, the one that can offer every European inner peace, self-knowledge and joy and can also heal wounds, both of individuals and of society. The constant and uncompromising struggle of the holy Fathers and Teachers of Orthodoxy for fellow-man is evidence of a treasury of spiritual energy which drives a person to action: action that is motivated by love and forgiveness (also providing all the means necessary for their acquisition and cultivation), not hatred, nor the relentless demand for justice or the thirst for revenge.

B) Regardless of individual beliefs, it must be reassured with awareness and honesty that Orthodoxy is the path for man’s union with God, through Christ – a union that also constitutes the union of love for one another - among people, and with the whole of God's creation - of all beings.

In our day and age, what Western man is seeking from within the pantheism of Native Americans or the Shamans or the mystical practices of Buddhism and Hinduism (i.e., harmony with the self and with the almost obliterated  -by their own civilization- natural environment to become 'one with creatures'), is actually the heart of their true spiritual Tradition, which they had abandoned ages ago - even though in close proximity, the neighboring Orthodox countries had never abandoned that original Tradition.  More accurately, it was never entirely abandoned, because (indicatively), Greek societies had suffered serious defeats (including spiritual ones) from Western expansionism, and their losses were heavy.  But, thank God, holy people still exist, in the streets of their cities, in their villages, in their forests, as well as in their monasteries.

C) The truly common, original Christian Tradition of Europe - which is a unifying factor for the European peoples of East and West - is Orthodoxy. Orthodoxy unites the peoples of Eastern Europe and it should be acknowledged as the most precious treasure. It also unites them with the peoples of the West. Without Orthodoxy – if one may say so – in essence it will be very difficult to find connecting links with the West.

The history of the last centuries has been separating East from West, whereas Orthodoxy only connects them. 

The ideas and practices of the Franks  -and later of Catholicism- had been condemned as heretical by the Ecumenical Councils of 879-880 and 1341 (which are regarded by some to be the 8^th and 9^th Ecumenical Councils respectively), while a direct and analytical condemnation of the papal heresies can be found in the 1848 Council of the Patriarchates of the East, and of course in a large number of individual holy Fathers and Teachers of Orthodoxy - from Saint Mark of Ephesus to contemporary Saint Justin Popovich – and even Westerners, such as Popes John VIII, who participated in the Council of 879-880, and also Leo III.  Hence, it is not a question of whether Catholicism perhaps “is not a heresy”; this fact is also revealed by common sense: a simple comparison of Catholicism’s history with the Gospel (with shining exceptions, as already mentioned above) is enough to reveal the vast gulf that separates them.

The same applies to the Protestant sphere and of course to the Pentecostals and the so-called 'born again' or the 'charismatic Christians' (groups that fall into a trance and believe that 'the Holy Spirit' enters them and leads them into various prophetic and miraculous situations) – all of which have practically nothing in common with the Orthodox – the exception being their invocation of a general faith in Christ (5).

However, the necessity for the return of the Western Europeans to their Orthodox roots by no means implies a return 'to us' -  to a specific ‘Orthodox embrace' - since all human beings likewise need a return to Christ. It means exactly what was said previously: a return to one’s proper self. The West may have discovered “human rights” for every person and citizen, for all ages, for both genders, at educational and economic levels... as well as for the rights of animals, plants and the planet itself (which are often inspired by pagan or pantheistic cultures of other civilizations). However, it was not the West which had discovered the way for man to transcend passions and show respect (in practice) to the aforementioned rights of others, nor the path (through that said respect) that leads mankind to its divine destination.  Of course the West remains unaware of the (existing) sources of inspiration on these issues by which it can be guided: that is, by the lives and teachings of (even its own) ancient saints, the unified and Orthodox Western saints, with their particular cultural characteristics, but nonetheless belonging to the universal Orthodox Church.

In recent years, a number of spiritual seekers have appeared in the Western world, who are discovering the ancient Christian Church – Orthodoxy - and finding the confidence to join it.  To mention some examples: the Spanish Franciscan monk Paul de Ballester Convalier (who was murdered in Mexico in 1984, after having been ordained an Orthodox bishop); the French monk Fr. Placide Deseille; the French Professor of Patrology Jean-Claude Larchet (author of the work The Healing of Spiritual Diseases, in which he highlights the therapeutic character of Orthodoxy); the English professor of the University of Oxford and Bishop of Diokleia, Fr. Kallistos Ware;  the Swiss theologian and monk Fr. Gabriel Bunge; the American philosopher Fr. Seraphim Rose; the well-traveled spiritual seeker Klaus Kenneth, e.a.. Of course, there are thousands more examples. A particularly characteristic case is of a Protestant Confession in the USA, which returned to Orthodoxy in the 1980s in its entirety, together with its priests and bishops, after their meticulous research into the ancient sources of Christianity. Their history is recorded by their bishop, Fr. Peter Gilquist, in his book “Becoming Orthodox”.

Albeit beyond Europe, it is worth mentioning  that in Latin America there has been a movement towards Orthodoxy of hundreds of thousands of people in recent years, especially in Guatemala, who have departed from Catholicism and the “charismatic movement” sphere.

This is Europe’s future.  With sincere love and respect for everyone, it must be stressed that outside of Orthodoxy - even in the noblest, atheistic, humanitarian activisms, or in the wanderings through the streets of ancient European paganism, of magic, and of Asian mysticism, hell rages, relentlessly: the personal hell of loneliness, despair, depression, and the social hell of the domination of the neo-colonialist giants of Economy, who manage the fate of all the peoples - not just in a certain continent, but in the entire planet.

Theodoros I. Riginiotis

Theologian

Head of the Thematic Group of NIKI for the Cultural

(Translation A.N.)

 

NOTES

(1) See “Event of MEP Nikolaos Anadiotis, on the theme 'Orthodox Life Proposal: The Philokalic Man'”. The entire event here: https://www.youtube.com/watch?v=WDRmnbfozi0.

(2) Various related news articles:

· Isabel Vaughan-Spruce: Arrested for silent prayer

· Woman paid £13k after silent prayer arrest

· Silent prayer outside abortion clinics to be banned under new law

· 2024 Annual Report – United Kingdom Section

· Army veteran convicted for silent prayer near abortion clinic

· BBC News: Silent prayer arrest and settlement

· The Public Order Act 2023 – UK Legislation.

(3) Although it may be redundant for some Roman Catholic readers, there is a link by the Rev. Metropolitan Hierotheos of Nafpaktos and Saint Vlasios, here: Basic points of difference between the Orthodox Church and Papism.

(4) To name a few of the ancient saints of the West:

Irenaeus of Lyons, Clement of Rome, Hilarion of Poitiers, Martin of Rome, Gregory Dialogus, John Cassian of Autun, Ambrose of Milan, Martin of Tours, Dionysus and Genevieve of Paris, Benedict of Nursia, David of Wales, Columba of Iona, Cuthbert of Lindisfarne, Patrick of Ireland, Hilda of Whitby, Isidore and Leander of Seville, and many others...

For the Orthodox roots of the West, there are several other sources that may be of added interest to Greek speaking readers - for example in the books by Professor George Piperakis, “Η εν Ορθοδοξία Ηνωμένη Ευρώπη” (Europe United in Orthodoxy), Eptalofos publications, Athens 1997, and “Πανάγιον Ορθοδόξων Αγίων” (All-holy Orthodox Saints), Metamorfosis Sotiros publications, Milesi 2006; in the book by Christoforos Commodatus, Bishop of Telmissos, "Οι άγιοι των Βρεττανικών Νήσων” (Saints of the British Isles), Athens 1985, but also in the book by Hieromonk Damascenos, “Father Seraphim Rose – His life and Works”, Vol.B, Myriobiblos publications 2006, chapter 78 “Orthodox Roots in the West), pp.520-543.

Additional links are available at the following addresses:

-Pre-Schism Orthodox Saints of the West

-Orthodox Saints who evangelized Western Europe and Scandinavia

-Index of British & Celtic Orthodoxy

-Religion of the Celts

-Index of Biographies

-A Brief History of the Orthodox Church in the British Isles

There are also very many Orthodox sites by Metropolises and Parishes in Western European countries, including related dedications in the periodical “The Orthodox Word”, editions 64, 72 and 74 (here).

(5) On this matter one can refer to the work by Fr. Seraphim Rose, “Orthodoxy and the Religion of the Future” ed. 2011 (in full, here) and the book by Fr. Alexios of Karakalou Monastery, Holy Mountain, publ. 2006: “ In Peace Let Us Pray to the Lord: An Orthodox Interpretation of the Gifts of the Spirit” (English publication).