Illness, Cure and the Therapist according to Saint John of the Ladder

 

By Metropolitan Hierotheos of Nafpaktos and Agiou Vlasiou

Today, there is a lot of talk about the cure of man, since we have realized that, by living an individualistic way of life, separated from community and reality, obliged to live in a tradition that has lost its communal character, where there is no communion and preservation of the person, man is sick. Naturally, when we talk of illness we do not mean its neurological and psychological aspect, but we mean illness as the loss of the true meaning of life. It is an illness that is first and foremost ontological (i.e. to do with our very being).

The Orthodox Church seeks to heal the sick personality of man and indeed this is the work of Orthodox theology. In the Patristic texts we see the truth that Orthodox theology is a therapeutic science and method: on the one hand, because theologians are those who have acquired personal knowledge of God, within the context of revelation, and thus all the powers of their soul have been already cured by the Grace of God; on the other hand because these theologians, who have found the meaning of life, the true meaning of their existence, go on to help others in their journey along this way, the way of theosis.

In attempting to study human problems we come to the realization that at their very depth these problems are theological, since man was created according to the Image and Likeness of God. This means that man was created by God to have and to maintain a relationship with God, a relationship with other people, and a relationship with the whole of creation. This relationship was successful for first-formed human beings, Adam and Eve, precisely because they possessed God's Grace. When, however, man's inner world became sick, when human beings lost their orientation towards God and consequently God's Grace, then this living and life-giving relationship ceased to exist. The result of this was that all his relationships with God, with his fellow man, with creation and with his own self were upset. All his internal and external strength was disorganized. He ceased to have God as his focus, and instead he replaced him with his own self. A self, however that was cut off from those other parameters became autonomous, resulting in him becoming sick in both essence and reality. Therefore, in all that follows health is understood as a real and true relationship, and illness, as the interruption of that relationship, when man falls away from his essential dialogue with God, his fellow men and creation, and sinks into a tragic monologue.

"The Ladder" of Saint John of Sinai as Spiritual Tablets Engraved by God

By Panagiotis Andriopoulos

Today is the Fourth Sunday of the Fast, and the Church honors Saint John of Sinai, the author of The Ladder.

I leaf through the Ladder of Saint John and try to understand — on an intellectual level, of course — the very deep concepts (as I suspect) contained in its respective chapters: On Detachment, On Exile (Living as a Stranger), On Joyful Mourning, On Insensibility, On Well-Discerned Discernment, On the Different Types of Hesychia and their Distinction (!) and so on. The words I encounter are also very distinctive and, I would say, powerful — Greek words which, of course, are no longer part of our everyday vocabulary: θεήλατος (divinely-driven), καλλίπενθος (beautifully mournful), ταπεινόνους (humble-minded), φερέπονος (pain-bearing), αμετεώριστος (unwavering), σύννοια (unity of mind), απαράκλητος (inconsolable), and others.

Saint Porphyrios of Kavsokalyva on Saint John Climacus

“In one of my visits to Greece,” recounts Archbishop Damianos of Sinai, “when I went to confess to Elder Porphyrios, he was holding the book of Saint John of the Ladder — at that time the edition of the book had been published by the Sacred Monastery of Parakletos, which included both the text and commentary — and he said to me:

"My child, this cannot be… I have seen which angel had taken his hand and was writing."

"What was he writing, Elder?"

And the Elder was trying to find a passage that had especially impressed him, but at that moment something interrupted us, and unfortunately we did not note that point and that detail escaped us. Later we realized that this passage from the Ladder had impressed him because he had seen that an Angel of the Lord was guiding the hand of Saint John.

Prologue in Sermons: March 24

Against Dancing Among the Common People

March 24

(A Homily of Saint John Chrysostom on Games and Dancing)

By Archpriest Victor Guryev

Among you, Orthodox Christians, there exists a very bad custom, especially on Sundays and feast days, of gathering in your village streets and beginning dances there. This custom both angers God and brings about destructive consequences.

In order to abandon it, listen to what Saint Chrysostom says about it.

“Dancing,” says the universal teacher, “is not a human but a demonic activity. Demons teach it to us so that they may not be the only ones tormented in hell. And of all amusements it is the worst, for it draws a person away from God and leads him down to the depths of hell. And a woman who dances is called the bride of Satan, the adulteress of the devil, and the consort of demons; and she who dances will not only herself be brought down to the depths of hell, but also all who danced with her. She does not preserve her honor, and through her the devil tempts many, both in sleep and in wakefulness. All who love dancing will be condemned to the unquenchable fire. And it is vile and shameful for a man to live with such a woman.

Listen to what happened: people sat down to eat and drink, became full and drunk, and began to dance — and then to commit sin. After that they turned to idols and began to offer sacrifices to them. Then the earth opened and swallowed twenty-three thousand of them. Thus the Lord showed an image of punishment to all who sin and do not do the will of God. Therefore, brothers and sisters, beware and do not love unlawful, demonic amusements. Especially avoid dancing, lest you be condemned to eternal torment.”*

Remembering Patriarch Ilia II of Georgia (Metropolitan Hierotheos of Nafpaktos)

Metropolitan Hierotheos of Nafpaktos spoke exclusively to orthodoxtimes.gr about the personal relationship he had developed with the late Patriarch of Georgia, Ilia. Among other things, he refers to the humility of the late Hierarch and to his decisive role in the ecclesiastical and social life of the country. Read what the Metropolitan said to orthodoxtimes.gr below, and after read a text by Metropolitan Kallinikos of Kastoria that supplements the text:

Remembering Patriarch Ilia II of Georgia

By Metropolitan Hierotheos of Nafpaktos

From my repeated visits to Georgia for the presentation of my books that were translated into Georgian, and from the lectures I gave in Tbilisi with the blessing of the late Patriarch Ilia, I observed the devotion of the Georgians to the Orthodox Church, as well as their deep respect for their Patriarch. I always visited him at the Patriarchate, and despite the health problems he had in recent years, I noticed that he enjoyed universal recognition from the ecclesiastical and political spheres as well as from the people.

The late Patriarch Ilia had particular gifts, such as simplicity, humility, and discernment. He was an iconographer, knowledgeable in Georgian music, and a composer of ecclesiastical hymns. He took care for the construction of a magnificent Cathedral of the Holy Trinity in the center of Tbilisi, on different levels, with halls and auxiliary spaces, with a height of 71 meters.

Homily for the Sunday of Saint John Climacus (Fr. Daniel Sysoev)

Homily for the Sunday of Saint John Climacus 

By Fr. Daniel Sysoev

In the name of the Father and of the Son and of the Holy Spirit!

I congratulate you all on the day of commemoration of our father, the Venerable and God-bearing John Climacus, who the Church has established to be celebrated on the fourth Sunday of Great Lent! The Venerable John, in his ABCs of spiritual life, a global textbook on the ascent to Heaven, describes the framework and detailed methods by which this can be achieved. This work — the Ladder — is very important for us now, because people have forgotten what they ought to strive for.

The Apostle Paul says: “For our citizenship is in heaven, from which we also eagerly wait for the Savior, the Lord Jesus Christ” (Phil. 3:20). Such an understanding always existed in the ancient Church, and it is preserved among pious Christians. But for many Christians who do not keep watch over themselves, it has been replaced by another feeling — that although they know this, earthly matters seem more important. All these things obscure for us the simple truth that our homeland is in Heaven. There we must ascend; and whoever does not ascend will perish together with this world.

Holy Hieromartyr Nikon and Those With Him in the Hymnography of the Orthodox Church

 

By Fr. George Dorbarakis

 

Saint Nikon lived during the time of the governor Quintilian and was from the land of the Neapolitans. He was a handsome young man and radiant in appearance, and in wars his bravery struck fear into his opponents. His father was an idolater, while his mother was a Christian. In a great war, and indeed in a fierce battle, the blessed one remembered the exhortations of his mother, and after sighing deeply and saying, “Lord Jesus Christ, help me,” he made the sign of the Cross as though he were being surrounded by a wall, and advanced mightily into the midst of the enemy. Some he struck with the sword, others with the spear, and he did not cease until he had utterly defeated them all and put them to flight. All were astonished at his conduct, because the war turned favorably for them; thus, together with the others, he returned to his home. He revealed to his mother his intention for the future, and he sailed to the regions of Constantinople.

When he arrived at an island called Chios, he went up its mountain and remained there for seven days, devoted to fasting, vigils, and prayers. Then a divine angel informed him to go down to the shore with a staff, which the one who appeared to him had given him. Reaching the shore, he found a ship, boarded it, and after two days, when he disembarked, he arrived at Mount Ganos. By divine providence, a bishop appeared to him in the guise of a monk, and taking him by the hand, led him to a cave where he himself dwelt. There he catechized him and baptized him in the name of the Holy Trinity, also imparting to him the Holy Mysteries. After three years he ordained him a presbyter, and then a bishop.

Prologue in Sermons: March 23

What Does Complete Renunciation of the World Consist In?

March 23

(A word about a merchant who entered the monastic rank and was saved.)

By Archpriest Victor Guryev

I ask you, brethren, what must one do in order to renounce the world completely? What will you say to this? You will say: “One must go into monasticism.” That is true, brethren, I agree with you, but still, in my opinion, this alone is not enough; something more is required. What is it?

Once the Venerable Paphnutios prayed to God that He would show him to whom he was comparable. And the Lord revealed this to him. He heard a voice saying to him: “You are like a merchant seeking good pearls. Arise, then, do not be slothful, and you will find one like yourself.” Paphnutios left his cell and met a certain man from Alexandria, very rich and at the same time pious and merciful. This man conducted great trade with the Thebaid and had three ships transporting his goods. Everything that he gained from his trade he gave to the poor, and his servants followed him carrying food for them as well. Seeing this, Paphnutios exclaimed: “What does this mean, my friend?” The pious merchant replied: “These are the fruits of my trade, offered to God through the hands of the righteous.” Paphnutios said: “And when will you receive the monastic name?” “I will try to do so,” answered the merchant. Paphnutios continued: “How long will you carry on earthly trade and forget the heavenly? The latter is higher than the former. Leave all earthly things now and follow the Savior, and soon you will depart entirely to Him.” After this, the pious merchant gave all his possessions to the poor, keeping nothing for himself, went to the mountain where two monks had died before him, and there, shutting himself in a cave, he soon left his earthly body and became a citizen of heaven.

Homily on the Fourth Sunday of Great Lent (Righteous Alexei Mechev)

 

 

Homily on the Fourth Sunday of Great Lent*

By Righteous Alexei Mechev

“He said: ‘Teacher, I brought my son to You, who has a mute spirit… and I told Your disciples to cast it out, but they could not’” (Mark 9:17–18).

Many times our Lord healed the sick, even those gravely ill and possessed by unclean spirits: with a single word, by a touch, even from a distance. More than once the disciples of the Lord, by the grace given to them by Him, healed the sick, cleansed lepers, and cast out demons. But today’s Gospel tells us an example of a difficult and prolonged healing of a man possessed by a spirit of muteness. At the time when Jesus Christ was on the mountain, withdrawn in prayer, among the multitude of people gathered to see and hear the Lord, a father came with his sick son. Not finding the Lord, he turned to His disciples: they made attempts, laid hands on him, but could not cast out the evil spirit. The unfortunate father then approaches the Lord upon His return from the mountain, and see how even here, in the hands of the Almighty, the work of healing is accomplished slowly. The Lord commands that the sick boy be brought to Him; at that moment the boy had a severe seizure, “he fell on the ground and rolled about, foaming at the mouth” (Mark 9:20). It would seem that the merciful heart of the Lord would incline Him immediately to compassion and healing. But the Lord asks questions: how long this has been happening to him, how often it occurs; and in response to the father’s urgent pleas, the Lord requires faith from him — and only when the father cried out to the Lord with tears (that is, weeping, stricken with grief, he threw himself before the Lord) — only then did the Lord command the evil spirit to come out of him. The word of the Almighty could not fail to act, but even here resistance was shown. The evil spirit cried out violently, shook the boy greatly, as if struggling to remain in him, and, weakened, departed from him. Is this not the history of the correction of our sins? Is this not a vivid image of the slowness and stubbornness with which we part from our passions and infirmities? The father is each one of us — he brings into the infirmary his own sick soul; does not the same happen to it as to the afflicted boy? We resort to the saving remedies of the Church — and they do not help: prayer does not act, fasting is not accepted by our time, confession is cold, and the Holy Mystery of Communion does not change the sinner.