Sunday, March 29, 2020

Saint Nikephoros the Leper appears in Bulgaria and gives the cure for Coronavirus

“…… I learned from the internet that the journalist Angel Bonchev was preparing a book about the unknown for us Saint Nikephoros the Leper, at a critical moment when the world was covered by the coronavirus pandemic and thousands died, killed by this new plague.

I called him on the phone and he briefly told me about his suffering life and the heavy cross that had been given to him. I was very anxious and disturbed in the weeks before by all that was heard on the media, but at that moment I felt comforted, especially when I learned that St. Nikephoros had appeared to a man in Greece to inspire courage and a willingness to help people against this evil.

Since up to this point I did not have much information about his life, akathist, prayers, I was comforted by the little I already knew and told myself that the saint would help, I had faith that he would be with us, I felt close to him. I cried all night, praying to him, thinking about what was happening in the world and the cases of infected people that were growing every day in Bulgaria.
Saint Nikephoros the Leper: The first night

At 4 o’clock that night I fell asleep. In my dream, he visited me – Saint Nikephoros the Leper. I recognized him immediately. I saw him in his black dew, standing up, holding a golden cross in his right hand. He addressed me with the words: “Warn all Christians to pray to me, but repeatedly. Let them also read the services. There is a cure and this is the Holy Communion. There’s also a herb to drink, it’s thyme, it kills viruses. And in any case, be sure to visit the house of God at this difficult time, because there is no contagion there and no one can be infected. ” It was the first night. 

Second night
The next night, he came again and said this time that many Christians, and not only, had prayed to him because he had also spread through social networks about his appearance in Greece. He also told me to tell to my son to pray to him, but not only once, as he had once said to him, – that is not enough. “Many times,” the saint repeated. The next day I asked my child, “How many times have you prayed to St. Nikephoros?” And he replied that only once in the morning. I explained to him that it was not enough.

The third night
The third night I saw him again. But this time, the most important thing I understood was that Bulgaria would be protected from the virus. I turned to him with the question: “Will all of Bulgaria be preserved?” He said to me, “Yes!” At that moment I saw our country as a map, and he stood over it, over Southern Bulgaria, and more precisely somewhere over Plovdiv. And he said, “Ring the bells, ring the bells, ring the bells!” I asked, “Are there bells in the Diocese of Plovdiv?” “Yes!” He said very briefly and affirmatively. Then he ascended to heaven, and with his golden cross in his hand he blessed from above. From the very cross a light came down and illuminated the whole country. The last thing he said was, “It will pass!”

After all this, a tremendous change occurred in me – the reassurance and strength that Saint Nikephoros the Leper Coronavirus Miracle Worker breathed into me, in the face of the panic that has engulfed everyone in the world and in our country … “

Based on a testimony from Bulgaria

In the photo a monk with the icon of the saint of his name: Saint Nikephoros the Leper. Vatopedi monastery, Mount Athos.

Saturday, March 21, 2020

Why Demons Attack Us ( St. Maximos the Confessor )

There are said to be five reasons why God allows us to be assailed by demons. The first is so that, by attacking and counterattacking, we should learn to discriminate between virtue and vice. The second is so that, having acquired virtue through conflict and toil, we should keep it secure and immutable.

The third is so that, when making progress in virtue, we should not become haughty but learn humility. The fourth is so that, having gained some experience of evil, we should ‘hate it with perfect hatred’ (cf. Ps. 139:22). The fifth and most important is so that, having achieved dispassion, we should forget neither our own weakness nor the power of Him who has helped us.

"Four Hundred Texts on Love". Second Century. From Philokalia, Vol. 2.

St. Maximos the Confessor

Sunday, March 15, 2020

33 intercessions to pray using a prayer rope

1) Be mindful, O Lord, for the peace of the world!

2) O Lord Jesus Christ, have mercy on our Church and our Orthodoxy.

3) O Lord Jesus Christ, have mercy on our Bishop and his clergy.

4) O Lord Jesus Christ, have mercy on all Orthodox clergy and laity in every land.

5) O Lord Jesus Christ, have mercy on our spiritual father and his community.

6) O Lord Jesus Christ, have mercy on our country and on our armed forces.

7) O Lord Jesus Christ, have mercy on the civil authorities.

8) O Lord Jesus Christ, have mercy on those who hate us, on those who love us, and those who pray for us.

9) O Lord Jesus Christ, have mercy on our parents, our sponsors, and our teachers.

10) O Lord Jesus Christ, have mercy on our brethren and relatives, according to the flesh and spiritual.

11) O Lord Jesus Christ, have mercy on the elderly and the monastics.

12) O Lord Jesus Christ, have mercy on infants, the defenseless, and the powerless.

13) O Lord Jesus Christ, have mercy on the youth in schools.

14) O Lord Jesus Christ, have mercy on the adolescent and our youth.

15) O Lord Jesus Christ, have mercy on the drug-addicted, alcoholics, and smokers.

16) O Lord Jesus Christ, have mercy on the marriages of Orthodox families.

17) O Lord Jesus Christ, have mercy on our sisters who are pregnant.

18) O Lord Jesus Christ, have mercy on the widows and orphans.

19) O Lord Jesus Christ, have mercy on our brothers and sisters who are martially separated and tempted.

20) O Lord Jesus Christ, have mercy on the weak in soul and body.

21) O Lord Jesus Christ, have mercy on those who do works of mercy and labor in the holy monasteries and parishes.

22) O Lord Jesus Christ, have mercy on the pious pilgrims of monasteries and churches.

23) O Lord Jesus Christ, have mercy on those who journey by sea, by land, or by air, those who are imprisoned and the despairing.

24) O Lord Jesus Christ, have mercy on the poor and our brethren who are afflicted.

25) O Lord Jesus Christ, have mercy on our judges and elected representatives.

26) O Lord Jesus Christ, have mercy on those who are deceived and blaspheme our Orthodoxy.

27) O Lord Jesus Christ, have mercy on us and grant peaceful seasons.

28) O Lord Jesus Christ, guard us from sickness, wrath, and danger, and enlighten our physicians and nurses.

29) O Lord Jesus Christ, guard us from poverty, danger, and misfortune.

30) O Lord Jesus Christ, guard us from heat, fire, and earthquake.

31) O Lord Jesus Christ, guard us from flood, drowning, and frost.

32) O Lord Jesus Christ, grant rest also to the souls of our fathers, mothers, brethren, relatives, grandfathers and great-grandfathers.

33) O Lord Jesus Christ, have mercy on me, the sinner!

Sunday, March 8, 2020

Τhe Desire for Heaven..( Saint Gregory of Nyssa)

But so as not to fatigue your mind in vain by gazing out over the infinite, we’ll desist from poring over the nature of God Who lies beyond, because it’s impossible to understand Him. From what we’ve looked at, we’ve formed some sort of notion of His greatness, but all we’ve really gained is the knowledge that we’re unable to understand much else. And the more superior we believe the nature of God to be to our knowledge, the greater our sorrow is, because the summum bonum, from which we’ve been separated, is so great, and is such that we can’t bear any real knowledge of Him.

And yet, sometimes we find ourselves in such close communion with God that it defies any attempt at explanation. And this God, Who’s beyond our comprehension, is so profoundly entrenched in our nature that we can actually be transformed in accordance with the original image, so that we seem to be new persons because of the absolute likeness. Because, whatever we think now about God, all of it was – once upon a time – inside people. People once enjoyed incorruption and blessedness and composure and freedom. They didn’t know sorrow or the cares of life. They were closer to God and saw Him with a clear and free intellect, unhindered by any intermediate impediment. In short, all of this suggests to us the reason for the creation of the world, when it says that people were made in the image of God, that they lived in paradise and enjoyed the trees planted there. The fruit of these trees was life, knowledge and so on.

If we had all that, how is it possible not to mourn the disaster that befell us, when you compare and contrast the blessedness we knew then and today’s misery. We who were elevated have been humbled; we who were made in the image of the heavenly, have become dust; we who were destined to become royalty, are slaves; we who were created immortal have been destroyed by death; we who enjoyed the delights of paradise have been transported to this afflicted and wearisome place.

We’ve exchanged the ambience of freedom from the passions for this tedious and mortal life. We, who were once free and autonomous, are now dominated by so many and such varied evils that it’s not easy even to number our vicissitudes. Because each of the passions we have within us, when it becomes dominant, takes control of the person who’s subject to it. And just like any tyrant, when it captures the citadel of the soul, it exploits the occupants with the things that should be subject to them: each passion uses our very thoughts to our detriment, in order to benefit from them.

In this way, anger, fear, cowardice, audacity, excessive sorrow or joy, hatred, contentiousness, callousness, harshness, envy, flattery, resentment, heartlessness, and all the passions, which are all ranged in antipathy towards us, are simply an enumeration of some of the tyrants and oppressors who subjugate our souls as captives. And if you think about the bodily tribulations which have become part and parcel of our very nature, meaning the many and varied forms of illness we suffer from and yet which, initially, we had no experience of, you’ll weep all the more at seeing woe where there was once weal and at comparing what is bad with what is so much better.

It appears that this is what the Lord is teaching when He praises mourning, that is that the soul looks to the real good and doesn’t wallow in the essential falseness of this life. Because, if you look carefully at things the way they really are, how can you live without tears? In the same way, if you don’t – and are absorbed in the pleasures of life- how can you understand that you’re actually floundering in a pernicious morass and are in no better state than dumb animals? The way their bodies have been formed is miserable. What could be worse than being deprived of reason?

They’ve got no idea of their distressed condition, yet their lives go on, with some sort of pleasure. A horse, for example, will whinny when it’s pleased, and a bull will paw the ground and send up dust; a pig raises the hairs on its back and dogs play; calves gambol. You can see in each of the animals how they express their pleasure by certain signs. If these animals had any understanding of the value of reason, they wouldn’t spend their dumb, miserable lives in sensual pleasure. The same is true of those people who have no cognizance of the good things of which our nature’s been deprived. For them, enjoyment of the present life means sensual pleasure.

True Beauty

What words can describe the magnitude of the damage done by the failure of the effort to know God? What more can your intellect conceive of? How can you manifest and describe the ineffable in words, and that which is beyond conception by the intellect? But if the eye of your intellect is so well cleansed that you can somehow see what Christ promises in the Beatitudes, you’ll scorn all human discourse, because it’s unable to express what you think. But if you’re still bound to the bodily passions and have the eyes of your soul closed, as though from illness, because of your impassioned condition, then the whole power of rhetoric is of no avail, for that very reason. It’s the same for those who are insensitive, whether you play down or overstress the wonders of words.

In the same way, describing a shaft of sunlight in words is neither use nor ornament to somebody who’s been blind from birth, because you cannot convey the brightness of a ray through the hearing. In a somewhat similar manner, you have to have special eyes adjusted to the spiritual and true light in order to see this beauty. If, by divine dispensation and in an inexplicable manner, you’ve seen this, you preserve the wonder deep in your consciousness. But those who haven’t seen it can’t even begin to comprehend the damage to those who’ve been deprived of it.

How can you describe to them the good they’re missing out on? How can you show anybody something which is beyond expression? We don’t know any special words that would do justice to that beauty. There’s nothing in creation that we can use as a reference. And comparisons wouldn’t do it justice either. How can you compare a small spark with the sun? Or a drop of water with the boundless oceans? Because the ratio between a drop and the enormous masses of waters in the deeps, or a little spark and the great rays of the sun, is retained with regard to everything we view as good when seen in relation to the beauty that is to be perceived around the first good, and beyond and above any other good.

So how can we present the magnitude of this catastrophe to those who have suffered it? I think David expresses this inability very well. On one occasion he was caught up in his mind with the power of the Holy Spirit and, as if transcending his self, in this state of blessed ecstasy, he saw this indescribable and unimaginable beauty. He saw what is possible for a person to see if they’re relieved of their corporeal impedimenta and are able to enter, through the intellect, into contemplation of conceptual and bodiless things. And since he wanted to say something commensurate to what he’d seen, he let out this great cry, which everyone repeats: “All people are liars” (Ps. 115, 2).

Now this, as I understand it, means that anyone who tries to interpret the indescribable light by using words, is really a liar. Not because they hate the truth, but because they’re unable to describe it. Because with visible beauty, such as we have in our lives on earth, whether in inanimate objects or animate beings with dazzling colours, we have the potential to admire them and accept them and to tell others about them, painting their description in words, like an image of their beauty. But how can words reveal something, the original of which is beyond understanding, when there’s no means of description? We can’t talk about colour, or shape, size or even harmony of form or any other such irrelevance in general. How can you perceive something through the things that can be understood by the senses alone, when it’s so far away, and is shapeless, unformed and foreign to the very idea of size and to all the things that are manifest in and around materials and the senses.

But just because it appears to be beyond our powers of comprehension is no reason to despair that our desire will be forever unrequited. On the contrary, however much greater and more sublime the thing we desire is shown to be, the more it’s necessary to elevate our intellect and to bring it up to the mark of our desideratum, so that we’re not excluded from communion with God. Because there’s a great danger that we’ll stop thinking about Him completely, precisely because He’s so sublime and so far beyond description, since we can’t base our knowledge of Him on any of the things we know.

Saint Gregory of Nyssa

Monday, March 2, 2020

God is not interested in how old we are when we come before His Judgment... ( St. John of Kronstadt )

How long we live, what disease or illness accompanies our death,such things are not the proper concern of Orthodox Christians. 
Although we sing "many years" for one another at Name-days and other celebrations, this is only because the Church in her wisdom knows that we indeed need "many years" to repent of our sins and be converted, not because a long life has any value in itself. 
God is not interested in how old we are when we come before His Judgment, but whether we have repented; He is not concerned about whether we died of a heart attack or cancer, but whether our soul is in a state of health.

Therefore, "we should not dread any human ill, save sin alone; neither poverty, nor disease, nor insult, nor malicious treatment, nor humiliation, nor death" (St. John Chrysostom, On the Statues), for these "ills" are only words; they have no reality for those who are living for the Kingdom of Heaven. The only real "calamity" in this life is offending God. If we have this basic understanding of the purpose of life, then the spiritual meaning of bodily infirmity can be opened for us.

St. John of Kronstadt