Feast of Holy Pentecost



The Feast of Holy Pentecost is celebrated each year on the fiftieth day after the Great and Holy Feast of Pascha (Easter) and ten days after the Feast of the Ascension of Christ. The Feast is always celebrated on a Sunday.

FROM THE SYNODIKON OF ORTHODOXY :

On every innovation and action contrary to the tradition of the Church, and the teaching and pattern of the holy and celebrated Fathers, or anything that shall be done after this:

Anathema!

Αντίχριστος - Δευτέρα Παρουσία

Προφητεία Αγίου Κοσμά του Αιτωλού

Ακόμη να στοχάζεσθε και την Δευτέρα Παρουσία του Κυρίου μας, καθώς γράφουν τα βιβλία της Εκκλησίας μας και λέγουν εις τον όγδοον αιώνα έχει να γένη το τέλος του κόσμου.

Ανακοινωθέν Μητροπολίτου Πειραιώς

Ἐν Πειραιεῖ τῇ 10ῃ Ἰουνίου 2011

Α Ν Α Κ Ο Ι Ν Ω Θ Ε Ν

Ὁ Ραββίνος τῆς Θεσσαλονίκης κ. Μορντεχάϊ Φριζής, ἐγγονός τοῦ ἀειμνήστου συνταγματάρχου Μαρδοχαίου Φριζῆ, ἥρωος τοῦ ἀλβανικοῦ ἔπους, εἰς συνέντευξιν αὐτοῦ ἀνεφέρθη εἰς τόν ἀναμενόμενον ὑπό τοῦ Ἰουδαϊσμοῦ «Μεσσίαν» καί παρέθεσε τά στοιχεῖα τῆς προσωπικότητός του καί τοῦ ἔργου τό ὁποῖον θά ἐπιτελέσῃ εἰς τόν Ἑβραϊκόν λαόν ἀλλά καί τήν ἀνθρωπότητα...

Ecumenism is the common name for the pseudo-Christianity

Ecumenism is the common name for the pseudo-Christianity

of the pseudo-Churches of Western Europe. Within it is the

heart of European humanism, with Papism as its head.

 

From an interview:

Q: One could conclude that there are various theological views within Orthodoxy about co-operation with Roman Catholic Church since,

The duty of the entire Church

It is the duty of the entire Church, the Royal Priesthood of Believers, to not only be aware of the issues, but to speak out against

Ο δρόμος της ευτυχίας

Τίποτα δεν είναι μεγαλύτερο από την καθαρή καρδιά, γιατί μια τέτοια καρδιά γίνεται θρόνος του Θεού. Και τι είναι ενδοξότερο από το θρόνο του Θεού; Ασφαλώς τίποτα. Λέει ο Θεός γι’ αυτούς που έχουν καθαρή καρδιά:

 

O ευσεβής Έπαρχος της Αλεξανδρείας

Ακούγοντας ο ευσεβής Έπαρχος της Αλεξανδρείας την καλή φήμη του Αββά Μωϋσέως του Αιθίοπος, ανέβηκε κάποτε στη σκήτη να τον γνωρίσει από κοντά.

O λογισμός του Μεγάλου Αντωνίου

Πέρασε κάποτε από  το λογισμό του Μεγάλου Αντωνίου σε τίνος τάχα αγίου μέτρα να είχε φτάσει.

 

Προσέλθετε, προσέλθετε, "Oρθόδοξοι" Οικουμενιστές...

Εν μόνον ποίμνιον υπάρχει: Ο κόσμος, και εις ποιμήν: Ο Πάπας»!!!  Ο αυτός Πάπας εν τη Εγκυκλίω αυτού «ΑΕΤΕRNA DEI SAPIENTIA» εξέφρασε την πεποίθησιν αυτού ότι η Β΄ Βατικάνειος Σύνοδος «θα προσελκύση τα βλέμματα των αναριθμήτων οπαδών του Χριστού και θα προσελκύση αυτούς να συγκεντρωθώσι πέριξ του «ποιμένος των προβάτων του μεγάλου», ο Οποίος ανέθεσε την αέναον διαφύλαξιν της Ποίμνης Του εις τον Πέτρον και εις τους διαδόχους αυτού»! Ομιλών δε προς τους ηγέτας της «Καθολικής Δράσεως» διεκήρυξε: «Θα επιδείξωμεν την Εκκλησίαν εν όλω αυτής τω μεγαλείω και θα είπωμεν προς όλους εκείνους οίτινες είναι κεχωρισμένοι αφ΄ ημών: Αύτη, αδελφοί, είναι η Εκκλησία του Χριστού, δηλαδή η Καθολική Εκκλησία. Προσέλθετε, προσέλθετε. Αύτη είναι η οδός της επιστροφής. Επανέλθετε, ίνα καταλάβητε τας θέσεις, ας κατείχον οι πρόγονοι υμών»

Βούλγαροι "Ορθόδοξοι" και Ρωμαιοκαθολικοί πρόσφεραν στον Πάπα Βενέδικτο μια Τιάρα στο όνομα της οικουμενιστικής ενότητας.

Προσέλθετε, προσέλθετε, προδότες οικουμενιστές....

ΠΝΕΥΜΑΤΙΚΑ ΑΝΘΗ (1)

 Ἡ ἁμαρτωλή συνήθεια

Πολλοί ἄνθρωποι ἀπό τήν νεότητά τους ἱκανοποιοῦν τά σαρκικά τους πάθη καί συνεχίζουν μέχρι τά γεράματά τους. Ἡ ἁμαρτωλή τους συνήθεια εἶναι πολύ ἰσχυρή καί καθημερινά ἐπιδιώκουν τήν ἡδονή. Ὁ Μέγας Βασίλειος λέει γιά τήν δύναμη τῆς συνήθειας: «Ὅταν χρονοτριβεῖ κάποιος μέ προθυμία στίς ἁμαρτίες, δημιουργεῖ μιά σταθερή συνήθεια. Τό παλαιό πάθος τῆς ψυχῆς καί ἡ ἄσκηση τοῦ κακοῦ, πού ρίζωσε μέ τήν πάροδο τοῦ χρόνου εἶναι δυσκολοθεράπευτα ἤ καί παντελῶς ἀθεράπευτα, διότι ἡ

συνήθεια γίνεται φύση. Εἶναι λοιπόν εὐχῆς ἔργο νά μή πλησιάσουμε τό κακό. Δεύτερη δέ προσπάθεια

εἶναι νά τό ἀποφεύγουμε ἀμέσως μετά τή διάπραξη τῆς ἁμαρτίας σάν νά εἶναι πληγή ἀπό φαρμακερό φίδι».

 

What Are the Goals of Ecumenism?

by Hieromonk Savva of the Holy Monastery of Decani, Serbia

The fundamental goal and the primary task of the ecumenical movement is to re-interpret Christianity—or, in other words, to annihilate Orthodoxy completely. The dialogue between various Christian confessions—as, also, the dialogue between Christianity and Islam and Judaism (and other religions, as well)—is one of the tasks that is a part of an over-all plan for unifying the sum-total of humanity.

 

ΣΥΓΚΛΟΝΙΣΤΙΚΗ ΠΡΟΦΗΤΕΙΑ ΤΟΥ ΟΣΙΟΥ ΝΕΙΛΟΥ

(Πιστόν αντίγραφον από το βιβλίον «Ευαγγελικός Κήπος», της Ιεράς Μονής Σταυροβουνίου Κύπρου).

Ο Όσιος Νείλος έζησε τον 16ο αιώνα. Κατήγετο από ένα χωρίον της Τριπόλεως της Πελοποννήσου. Ασκήτευσεν εις το Άγιον Όρος και εκοιμήθη την 12ην Νοεμβρίου του έτους 1651. Εκ του τάφου του Οσίου ανέβλυσεν ευωδέστατον μύρον δι' αυτό και ονομάζεται μυροβλήτης.


«Κατά το 1900 έτος βαδίζοντας προς τον μεσασμόν του 8ου αιώνος (5.508 χρόνια από Αδάμ + 2000 μ.Χ. = 7.508 χρόνια) άρχεται ο κόσμος του καιρού εκείνου, να γίνεται αγνώριστος. Όταν πλησιάσει ο καιρός της ελεύσεως του Αντιχρίστου θα σκοτιστεί η διάνοια των ανθρώπων από τα πάθη της σαρκός και θα πληθυνθεί σφόδρα η ασέβεια και η ανομία τότε άρχεται ο κόσμος να γίνεται αγνώριστος

 

ΑΓΙΟΣ ΝΕΙΛΟΣ Ο ΑΣΚΗΤΗΣ ΠΕΡΙ ΠΡΟΣΕΥΧΗΣ 153 ΚΕΦΑΛΑΙΑ

1. Όποιος θέλει να φτιάξει το ευωδιαστό θυμίαμα, θα πάρει το διαφανές λιβάνι, την κασσία, τον όνυχα και τη στακτή και θα τα ενώσει σε ίσες ποσότητες, σύμφωνα με το νόμο. Αυτά είναι η τετράδα των αρετών. Αν αυτές είναι εντελώς ολοκληρωμένες και ίσες, δε θα προδοθεί ο νους.

Ο ΟΙΚΟΥΜΕΝΙΣΜΟΣ ΕΙΝΑΙ Ο ΤΕΛΕΥΤΑΙΟΣ ΠΡΟ∆ΡΟΜΟΣ ΤΟΥ ΑΝΤΙΧΡΙΣΤΟΥ

του μακαριστού Γέροντος Αθανασίου Μυτιληναίου,
2

Να ξέρετε ότι ο Οικουμενισμός είναι ο τελευταίος πρόδρομος του Αντιχρίστου· διότι όταν θα γίνη μία ισοπέδωσις θρησκευτική και πολιτική – κυβερνητική, θα υπάρξη ένας μόνον που θα κυβερνήση τον κόσμον, αυτός ο ένας, κατά την Αγίαν Γραφήν και τους Πατέρες, θα είναι ο Αντίχριστος.

 

As an Orthodox remember

Remember it is not enough to say : “Well, whatever the ‘Orthodox’ Patriarchs do is of no concern to us; it has nothing to do with us”. What any Patriarch does, affects all of us in one way or another. We are all part of the same Body of Christ, and therefore we are all responsible for the Faith, from the most anonymous layman to the most highly placed hierarch. We are all accountable to God for the precious treasure of Orthodox Christianity. Those of us who fear to speak up must take courage from the example of the greatly-revered Elder Philotheos (Zervakos) of Greece (+1980), who boldly rebuked Patriarch Athenagoras and other Ecumenists for betraying Orthodoxy.

Ὁ Παπισμὸς εἶναι αἵρεση

Ὁ Παπισμὸς εἶναι αἵρεση, κατὰ τὴν ἀλάνθαστη ἀπόφανση τῆς Ἐκκλησίας καὶ τὴ διαχρονικὴ συνείδησή Της, ἐκφρασμένη ἀπὸ πλῆθος Ἁγίων, Οἰκουμενικῶν  (8ης καὶ 9ης) καὶ Τοπικῶν Συνόδων, ἀπὸ τὸ Συνοδικὸ τῆς Ὀρθοδοξίας (9ος – 14ος αἰ.), τὸ ὁποῖο ἐν τῷ προσώπῳ Βαρλαὰμ καὶ Ἀκινδύνου κατακρίνει τὸν λατινικὸ θωμισμὸ καὶ σχολαστικισμό, ἀπὸ  ἐγκυκλίους τῶν Πατριαρχείων τῆς Ἀνατολῆς στὸν 19ο αἰῶνα (1848 καὶ 1895), ἀπὸ τοὺς ἐσχάτως ἀναγνωρισθέντες Ἁγίους θεολόγους Νικόλαο Ἀχρῖδος (Βελιμίροβιτς) καὶ Ἰουστῖνο τῆς Μονῆς τοῦ Τσέλιε (Πόποβιτς) καὶ ἀπὸ πλῆθος ἱερῶν ὀρθοδόξων φωνῶν διαχρονικῶς. Ὁ λατινισμὸς ἀποδέχεται τὴ θέαση τῆς θείας οὐσίας σύμφωνα μὲ τὴν ἀρχαία αἵρεση τοῦ εὐνομιανισμοῦ τοῦ 4ου αἰῶνος, τὸν ὁποῖον κατεδίκασε ἡ Β΄ Οἰκουμενικὴ Σύνοδος (βλ. σχετικῶς καὶ τὰ ἔργα τοῦ π. Ἰω. Ρωμανίδη), ἀκόμη δὲ ἐμπίπτει εἰς τὰ ἀναθέματα τῶν Οἰκουμενικῶν Συνόδων, περὶ ὅσων ἀλλοιώνουν τὸ Σύμβολο Νικαίας-Κωσταντινουπόλεως (προσθήκη “Filioque” στὸ «Πιστεύω»). Τὸ ὅτι ὁ παπισμὸς εἶναι αἵρεση, ἀποτελεῖ αὐτὸ ποὺ στὴν Ἐκκλησία ἐπιστεύθη «πάντοτε, πανταχοῦ καὶ ὑπὸ πάντων», “quod semper, quod ubique, quod ab omnibus creditum est”, ἄνευ οὐδεμιᾶς ἐξαιρέσεως μεταξὺ τῶν Ἁγίων Πατέρων· συνεπῶς, στοὺς ἐκπροσώπους τοῦ αἱρετικοῦ Παπισμοῦ ἁρμόζει θεσμικὴ ἀντιμετώπιση τέτοια ποὺ προβλέπεται ἀπὸ τοὺς ἱεροὺς Κανόνες.

Ανοικτή Επιστολή

ΑΝΑΚΟΙΝΩΘΕΝ ΤΗΣ ΕΚΚΛΗΣΙΑΣ ΤΗΣ ΚΥΠΡΟΥ

Ανακοινωθέν της 3ης του έτους τακτικής συνεδρίας της Ιεράς Συνόδου της Εκκλησίας της Κύπρου 


 Ἡ Ἱερὰ Σύνοδος τῆς Ἐκκλησίας τῆς Κύπρου συνῆλθε σήμερα, Τρίτη 7 Ἰουνίου 2011, στὴν τρίτη τοῦ ἔτους τακτικὴ συνεδρία, ὑπὸ τὴν προεδρία τῆς Α.Μ. τοῦ Ἀρχιεπισκόπου κ.κ. Χρυσοστόμου καὶ ἐργάσθηκε ὡς ἑξῆς:1) Ἐξέφρασε τὴν κοινὴ ἀγωνία της μὲ τὸν Μακαριώτατο εἰς ὅσον ἀφορᾶ τὴν πορείαν τοῦ Ἐθνικοῦ μας θέματος. Τόνισε ὁμόφωνα ὅτι ἡ Ἐκκλησία δὲν ἀναμιγνύεται στὴν Πολιτικὴ ἀλλὰ θεωρεῖ καθῆκον της νὰ ἐκφράζει τὶς ἀρχὲς ἐπὶ τῶν ὁποίων πρέπει νὰ στηρίζεται ἡ πορεία τοῦ ἐθνικοῦ μας θέματος.

Ο Σέρβος Πρωθυπουργός Mirko Cvetkovic επισκέφθηκε τον Μακαριώτατο Αρχιεπίσκοπο Κύπρου

Ο Μακαριώτατος Αρχιεπίσκοπος Κύπρου κ.κ. Χρυσόστομος είχε συνάντηση με τον Πρωθυπουργό της Σερβίας Mirko Cvetkovic στην Ιερά Αρχιεπισκοπή, τη Δευτέρα 7 Ιουνίου 2011. Η συνάντηση του κ. Cvetkovic με τον Μακαριώτατο πραγματοποιήθηκε στο πλαίσιο της επίσημης επίσκεψης του Σέρβου Πρωθυπουργού στην Κύπρο.

The Mission of the Holy Spirit

By: Fr. Anthony Alevizopoulos
PhD. of Theology, PhD. of Philosophy

The Holy Spirit was not revealed in the same manner in which the Son was revealed; He remains unapproachable to man. He is however recognized in His divine energies, through the gifts which He bestows upon the faithful. He is "the treasury of good things and the bestower of life", according to the prayer of the Church.

Many texts in our liturgical books ascribe the work of our salvation to the Holy Spirit:

"The Holy Spirit hath ever been and is,
and shall be, neither beginning nor ending;
but He is ever ranked and numbered
together with the Father and the Son.
He is Life, and life-creating;
Light and light-bestowing;
by nature good, and the source of goodness;
through Him the Father is known,
and the Son is glorified;
and thereby all men acknowledge
a single sovereignty, single covenant, one adoration
of the Holy Trinity."

The Orthodox Church rejects the false doctrine of heretics who maintain that the Holy Spirit is an imper­sonal power or "state" within us. The Holy Spirit has self-awareness (Acts 10,19-20. 13,2), will (Jn 16,8. Acts 2,4. I Cor. 12,11) and acts as a person; He is the third person of the Holy Trinity (Mtth. 28,19. Jn 15,26. II Cor. 13,13) and is distinguished from the power of God (II Cor. 6,6-7. Rm. 15,13. I Cor.1,5).

The Holy Spirit participated in the creation of the world (Gen. 1,2) which was accomplished from the Father, through the Son and "in the Holy Spirit". Then, when man was created the "first putting-on of the Spirit" (πνευματοφορία) took place (Gen. 1,26-27. 7,7). During the new creation, the Holy Spirit was restored to man. A beautiful hymn of the Church states:

"In the Holy Spirit
is all creation renewed,
and doth return to ils pristine state,
for He is of equal power
with the Father and the Word".

In the restoration and recreation of man, the Holy Spirit is "the active principle": From the Holy Spirit, through the Son to the Father; this is the road to salva­tion. There is no other; "no one can say Lord Jesus except in the Holy Spirit (I Cor. 12,3), no one can recognize Christ as Lord, i.e. to enroll in the Church under one Head, Christ, save "in the Holy Spirit" alone; and "no one cometh unto the Father, save through me" (Jn 14,6). No one comes unto the Father save through Jesus Christ!

In order to reach the Father through the Son, we must be "in the Holy Spirit". The Holy Spirit reveals Christ to each and every believer personally and individ­ually (Jn 15,25-26. 16,13-14). He "plants" him through the Holy Spirit into Christ's body, and man regains that from which he fell, a unity in the one human nature, i.e. to be "one in Christ" this is man's rebirth (Jn 3,5. Titus 3,5. Gal. 3,26-28). Through Baptism and Holy Commu­nion the believer becomes "one in body" {σύσσωμος) and "one in blood" (σύναιμος) with Christ and the relationship which exists between Jesus Christ and God the Father is conveyed and given to him through the grace of the Holy Spirit. This is why the Holy Spirit is also called "The Spirit of Christ" and "the Spirit of Adoption" (Rom.8,10. 15-16).

Christ kept His promise: during Pentecost He "sent" the Holy Spirit to the disciples in a personal manner:

The Spirit "rested upon each of them. All of them were filled with the Holy Spirit and began to speak in other languages, as the Holy Spirit gave them ability" (Acts 2,3-4).

Language is a means of communication. At the Tower of Babel, as the result of man's apostasy from God and his autonomy, language became a means of non-communion and non-communication. And now during Pentecost, the restoration of unity, the gathering of the scattered children of God "into one" (Jn 11,52) was declared to those outside the circle of the disciples through a sermon preached in the tongue of the Holy Spirit which was comprehensible to all and is an instru­ment of man's unity (Acts 2,4).

This unity and return of man to the "one nature", to the "one man", i.e. to "one in Christ" does not do away with the special personality of each believer. The Holy Spirit offers His charismata (gifts) to every believer.

"The Holy Spirit provideth all things;
He gusheth forth prophecy;
He perfecteth the priesthood;
He hath taught wisdom to the illiterate.
He hath shown forth the fishermen as theologians.
He holdeth together
the whole institution of the Church.
Wherefore, Ο Comforter, one in essence and throne
with the Father and the Son, glory to Thee".

Within the unity of the one Body, each believer continues to be the concrete person that he is; he is not absorbed by the whole. This is why both in divine worship and in the sacramental life each individual is commemorated by name. He received from the Holy Spirit his own gift, and he is called to use it not egotisti­cally, but for the edification of the other members and for the growth of the overall body, together with his own growth "in Christ". The Apostle St. Paul states: " To each is given the manifestation of the Spirit for the common good. To me is given through the Spirit the utterance of wisdom, to another the utterance of knowl­edge according to the same Spirit, to another faith by the same Spirit, to another gifts of healing by the one Spirit, to another the working of miracles, to another prophecy, to another the discernment of spirits, to another various kinds of tongues, to another the interpretation of tongues. All these are advocated by one and the same Spirit, who allows to each one individually just as the Spirit chooses. For just as the body is one and has many members, and all the members are the body, though many, are one body, so it is with Christ. For in the one Spirit we were all baptized into one body...You are the body of Christ and individually members of it ( I Cor. 12,7-27).

"Are all apostles? Are all prophets? Are all teachers? Do all work miracles? Do all have gifts of healing. Do all speak in tongues? Do all interpret?", St Paul asks with emphasis (I Cor. 12, 29-30) and shows that the mystery of the human personality is not abrogated through the presence of the Holy Spirit, but that it is broadened, for as a member of the overall body he becomes a partaker of the great mystery of the unity "in Christ".

The Holy Spirit does not act independently of the personality and body of Christ, which is the Church. Concerning the Holy Spirit, Christ assured us that" He [the Paraclete-Comforter] will glorify me because He will take what is mine and declare it to you. All that the Father has is mine. For this reason I said that He will take what is mine and declare it to you" (Jn 16,14-15). No one can possess the charismata of the Holy Spirit apart from the unity with Jesus Christ, i.e. outside the Church.

Furthermore, the gifts of the Holy Spirit do not constrain; they are offered on the basis of the divine will (John 3,8. I Cor. 12,12. Heb. 2,4) and not by human methods. If these gifts were the result of human efforts, they would belong to the "created order" and would not constitute true communion with God. This helps us to understand why the Orthodox Church gives special significance to the teaching concerning "uncreated grace" while at the same time discerning divine grace from the divine essence.

If grace were created, then it could not lead us to salvation since communion with something which is created cannot lead man to overcome his created reality and to union with the uncreated God. If again, there is no difference between the essence and the grace of God, then communion with the Divine essence would do away with man's personality. There is then a distinction between God's essence and His grace which is uncre­ated. (It [grace] does not have its source outside of the divine essence), for this reason in the Orthodox Church both are preserved: both the true communion with God and the human person.

Divine Grace however is not offered without man's active participation. The holy Mysteries of the Church are not magical acts; they presuppose the participation of each individual believer. The Angel of the Lord announced to the Virgin Mary: "The Holy Spirit will come upon you and the power of the Most High will overshadow you". But she, however, had to say, "Let it be!" (Lk. 1,35-38).

The believer receives the gift of the Holy Spirit, "the panoply of God" and he is strengthened to begin his spiritual struggle and to victoriously resist "the wiles of the Devil" (Eph. 116,10-20). Man must, however, want to carry on this struggle. The believer has the feeling that he is not struggling alone, but that he is being "strengthened in the Lord and in the strength of His power!".