وجبـــــــة روحيـــــ(†)ــــــــــة يوميـــــــــة

[Mary Naeem]

Elder Porphyrios (Bairaktaris), a Short Biography

Elder Porphyrios (Bairaktaris), a Short Biography

On November 27, 2013, the Holy Synod of the Patriarchate of Constantinople accepted the resolution to canonize Elder Porphyrios (Bairaktaris) of Kafsokalivia. His commemoration date is December 2, on which OrthoChristian.com will post more on the elder’s teachings. Here we present a short biography from a book by Klitos Ioannidis.

His family

Elder Porphyrios was born on the 7th of February 1906, in the village of St. John Karystia, near Aliveri, in the province of Evia. His parents were poor but pious farmers. His father’s name was Leonidas Bairaktaris and his mother’s was Eleni, the daughter of Antonios Lambrou.

At baptism he was given the name Evangelos. He was the fourth of five children, and the third child of the four that survived. His oldest sister, Vassiliki, passed away when she was a year old. Today, only his youngest sister, who is a nun is still alive.

His father had a monastic calling but obviously did not become a monk. He was, however, the village cantor, and St. Nectarios called upon his services during his journeys through the area, but poverty forced him to emigrate to America to work on the construction of the Panama canal.

His childhood years

The Elder attended the school in his village for only two years. The teacher was sick most of the time and the children didn’t learn much. Seeing the way things were, Evangelos left school, worked on the family farm and tended the few animals that they owned. He started working from the age of eight. Even though he was still very young, in order to make more money, he went to work in a coal mine. He later worked in a grocer’s store in Halkhida and in Piraeus.

His father had taught him the Supplicatory Canon (Paraklisis) to the Mother of God (Panagia), and whatever else of our faith he could. As a child he developed quickly. He himself told us that he was eight years old when he first started shaving. He looked much older than he actually was. From his childhood he was very serious, industrious and diligent.

While he was looking after the sheep, and even when working in the grocer’s store, he slowly read the life story of St. John the Hut-dweller. He wanted to follow the example of the saint. So he set off for Mt. Athos many times, but for various reasons he never made it and returned home. Finally, when he was about fourteen or fifteen years of age, he again left for Mt. Athos. This time he was determined to make it and this time he did.

The Lord, who watches over the destinies of us all, brought about things in such a way that Evangelos met his future spiritual father, the hieromonk Panteleimon, while he was on the ferry boat between Thessaloniki and the Holy Mountain [Mt. Athos] Father Panteleimon immediately took the young boy under his wing. Evangelos was not yet an adult, and so should not have been allowed on the Holy mountain. Fr. Panteleimon said he was his nephew and his entrance was assured.

The monastic life

His elder, Fr. Panteleimon, took him to Kavsokalyvia to the Hut of St. George. Fr. Panteleimon lived there with his brother Fr. Ioannikios. The well-known monk, the blessed Hatzigeorgios had once lived there too.

In this way, Elder Porphyrios acquired two spiritual fathers at the same time. He gladly gave absolute obedience to both of them. He embraced the monastic life with great zeal. His only complaint was that his elders didn’t demand enough of him. He told us very little about his ascetic struggles and we have few details. From what he very rarely said to his spiritual children about it, we can conclude that he happily and continuously struggled hard. He would walk barefoot among the rocky and snowy paths of the Holy Mountain. He slept very little, and then with only one blanket and on the floor of the hut, even keeping the window open when it was snowing. During the night he would make many prostrations, stripping himself to the waist so that sleep would not overcome him. He worked; wood-carving or outside cutting down trees, gathering snails or carrying sacks of earth on his back for long distances, so that a garden could be created on the rocky terrain near the Hut of St. George.

He also immersed himself in the prayers, services and hymns of the Church, learning them by heart while working with his hands. Eventually from the continual repetition of the Gospel and from learning it by heart the same way, he was unable to have thoughts that were not good or that were idle. He characterized himself, in those years, as being “forever on the move.”

However, the distinguishing mark of his ascetic struggle was not the physical effort he made, but rather, his total obedience to his elder. He was completely dependent upon him. His will disappeared into his elder’s will. He had total love faith and devotion for his elder. He identified himself completely with him, making his elder’s conduct in life his own conduct. It is here that we find the essence of it all. It is here, in his obedience, that we discover the secret, the key to his life.

This uneducated boy from the second grade, using the Holy Scriptures as his dictionary, was able to educate himself. By reading about his beloved Christ he managed in only a few years to learn as much as, if not more than, we ever did with all our comforts. We had schools and universities, teachers and books, but we did not have the fiery enthusiasm of this young novice.

We do not know exactly when but certainly not long after reaching the Holy Mountain, he was tonsured as a monk and given the name Nikitas.

We should not find it strange that divine grace should rest upon this young monk who was filled with fire for Christ and gave everything for His love. He never once considered all his labors and struggles.

It was still dawn, and the main church of Kavsokalyvia was locked. Nikitas, however, was standing in the corner of the church entrance waiting for the bells to ring and the doors to be opened.

He was followed by the old monk Dimas, a former Russian officer, over ninety years old, an ascetic and a secret saint. Fr. Dimas looked around and made sure that nobody was there. He didn’t notice young Nikitas waiting in the entrance. He started making full prostrations and praying before the closed church doors.

Divine grace spilled over from holy Fr. Dimas and cascaded down upon the young monk Nikitas who was then ready to receive it. His feelings were indescribable. On his way back to the hut, after receiving Holy Communion in the Divine Liturgy that morning, his feelings were so intense that he stopped, stretched out his hands and shouted loudly “Glory to You, O God! Glory to You, O God! Glory to You, O God!”

The change wrought by the Holy Spirit.

Following the visitation of the Holy Spirit, a fundamental change took place in the psychosomatic makeup of young Monk Nikitas. It was the change that comes directly from the right hand of God. He acquired supernatural gifts and was vested with power from on high.

The first sign of these gifts was when his elders were returning from a far-away journey, he was able to “see” them at a great distance. He “saw” them there, where they were, even though they were not within human sight. He confessed this to Fr. Panteleimon who advised him to be very cautious about his gift and to tell no-one. Advice which he followed very carefully until he was told to do otherwise.

More followed. His sensitivity to things around him became very acute and his human capacities developed to their fullest. He listened to and recognized bird and animal voices to the extent that he knew not just where they came from, but what they were saying. His sense of smell was developed to such a degree that he could recognize fragrances at a great distance. He knew the different types of aroma and their makeup. After humble prayer he was able to “see” the depths of the earth and the far reaches of space. He could see through water and through rock formations. He could see petroleum deposits, radioactivity, ancient and buried monuments, hidden graves, crevices in the depths of the earth, subterranean springs, lost icons, scenes of events that had taken place centuries before, prayers that had been lifted up in the past, good and evil spirits, the human soul itself, just about everything. He tasted the quality of water in the depths of the earth. He would question the rocks and they would tell him about the spiritual struggles of ascetics who went before him. He looked at people and was able to heal. He touched people and he made them well. He prayed and his prayer became reality. However, he never knowingly tried to use these gifts from God to benefit himself. He never asked for his own ailments to be healed. He never tried to get personal gain from the knowledge extended to him by divine grace.

Every time he used his gift of discernment, (diakrisis) the hidden thoughts of the human mind were revealed to him. He was able, through the grace of God, to see the past, the present and the future all at the same time. He confirmed that God is all-knowing and all-powerful. He was able to observe and touch all creation, from the edges of the Universe to the depth of the human soul and history. St. Paul’s phrase “One and the same Spirit works all these things, distributing to each one individually as He wills” (1.Cor.12:11) certainly held true for Elder Porphyrios. Naturally, he was a human being, and received divine grace, which comes from God. This God who for reasons of His own sometimes did not reveal everything. Life lived in grace is an unknown mystery for us. Any more talk on the matter would be a rude invasion into matters we don’t understand. The Elder always pointed this out to all those who attributed his abilities to something other than grace. He underlined this fact, again and again, saying “It’s not something that’s learnt. It’s not a skill. It is GRACE.”

Return to the world

Even after being overshadowed by divine grace, this young disciple of the Lord continued in his ascetic struggles as before, with humility, godly zeal and unprecedented love of learning. The Lord now wanted to make him a teacher and shepherd of His rational sheep. He tried him out, measured him up, and found him adequate.

Monk Nikitas never but never thought of leaving the Holy Mountain and returning to the world. His divine all-consuming love for our Savior drove him to wish and to dream of finding himself in the open desert and, except for his sweet Jesus, completely alone.

However, severe pleurisy, finding him worn down from his superhuman ascetic struggles, caught hold of him while he was gathering snails on the rocky cliffs. This forced his elders to order him to take up residence in a monastery in the world, so that he could become well again. He obeyed and returned to the world, but as soon as he recovered he went back to the place of his repentance. He again fell ill; this time his elders, with a great deal of sadness, sent him back into the world for good.

Thus, at nineteen years of age, we find him living as a monk at the Monastery Lefkon of St. Charalambos, close to his birthplace. Nevertheless he continued with the regime he had learnt on the Holy Mountain, his psalms and the like. He was, however, forced to scale down his fasting until his health got better.

Ordination to the Priesthood

It was in this monastery that he met the Archbishop of Sinai, Porphyrios III, a visiting guest there. From his conversation with Nikitas he noticed the virtue and the divine gifts that he possessed. He was so impressed that on the 26th of July 1927, the feast of St. Paraskevi, he ordained him a deacon. The very next day, the feast of St. Panteleimon, he promoted him to the priesthood as a member of the Sinaite Monastery. He was given the name Porphyrios. The ordination took place in the Chapel of the Holy Metropolis of Karystia, in the Diocese of Kymi. The Metropolitan of Karystia, Panteleimon Phostini also took part in the service. Elder Porphyrios was only twenty-one years old.

The Spiritual Father

After this the resident Metropolitan of Karystia, Panteleimon appointed him with an official letter of warrant to be a father confessor. He carried out this new “talent” that was given him with humanity and hard work. He studied the “Confessor’s Handbook.” However, when he tried to follow to the letter what it said regarding penance, he was troubled. He realized that he had to handle each of the faithful individually. He found the answer in the writings of St. Basil, who advised, “We write all these things so that you can taste the fruits of repentance. We do not consider the time it takes, but we take note of the manner of repentance.” (Ep.217no.84.) He took this advice to heart and put it into practice. Even in his ripe old age he reminded young father confessors of this advice.

Having matured in this way the young hieromonk Porphyrios, by God’s grace, applied himself successfully to the work of spiritual father in Evia until 1940. He would receive large numbers of the faithful for confession every day. On many occasions he would hear confession for hours without a break. His reputation as a spiritual father, knower of souls, and sure guide, quickly spread throughout the neighboring area. This meant that many people flocked to his confessional at the Holy Monastery of Lefkon close to Avlona, Evia. Sometimes whole days and nights would pass by with no let-up and no rest, as he fulfilled this godly work, this sacrament. He would help those who came to him with his gift of discernment, guiding them to self-knowledge, truthful confession and the life in Christ. With this same gift he uncovered snares of the devil, saving souls from his evil traps and devices.

Archimandrite

In 1938 he was awarded the office of Archimandrite from the Metropolitan of Karystia, “in honor of the service that you have given to the Church as a Spiritual Father until now, and for the virtuous hopes our Holy Church cherishes for you” (protocol no. 92/10-2-1938) as written by the Metropolitan. The hopes of whom, by the grace of God, were realized.

He was assigned by the resident Metropolitan as a priest to the village of Tsakayi, Evia. Some of the older villagers cherish fond memories of his presence there to this day. He had left the Holy Monastery of St. Charalambos because it had been turned into a convent. So, around 1938 we find him living in the ruined and abandoned Holy Monastery of St. Nicholas, Ano Vathias, Evia, in the jurisdiction of the Metropolitan of Halkhida.

In the desert of the city

When the turmoil of the Second World War approached Greece, the Lord enlisted His obedient servant, Porphyrios, assigning him to a new post, closer to his embattled people. On the 12th of October 1940 he was given the duty of temporary priest to the Chapel of St. Gerasimos in the Athens Polyclinic, which can be found on the corner of Socrates and Pireaus Street, close to Omonia Square. He himself requested the position out of the compassionate love he had for his fellows who were suffering. He wanted to be near them during the most difficult times in their lives, when illness, pain and the shadow of death showed the hopelessness of all other hope except for hope in Christ.

There were other applicants with excellent credentials who were also interested in the post, but the Lord enlightened the director of the Polyclinic. Humble and charming, Porphyrios, who was uneducated according to the standards of the world but wise according to God, was chosen. The person who made this choice later expressed his amazement and joy in finding a true priest saying, “I found a perfect father, just like Christ wants.”

He served the Polyclinic as its employed chaplain, for thirty whole years and then in order to be of service to his spiritual children who sought him there, voluntarily, for a further three years.

Here as well as the role of chaplain, which he carried out with complete love and devotion, celebrating the services with wonderful devotion; confessing, admonishing, healing souls and many times bodily ailments too, he also acted as spiritual father to as many of those that came to him.

“Yes, you yourselves know that these hands were provided for my necessities and for those who were with me.” (Acts 20:34)

Elder Porphyrios, with his lack of academic qualifications, agreed to be chaplain of the Polyclinic for a salary of next to nothing. It was not enough to support himself, his parents and the few other close relatives who relied on him. He had to work for a living. He organized in succession, a poultry farm and then a weaving-shop. In his zeal for services to be celebrated in the most uplifting manner, he applied himself to the composition of aromatic substances which could then be used in the preparation of the incense used in divine worship. In fact in the 1970’s he made an original discovery. He combined charcoal with aromatic essences, now censing the church with his own slow-burning charcoal that gave off a sweet fragrance of spirituality. He never, it seems, revealed the details of this discovery.

From 1955 he leased the small monastery of St. Nicholas, Kallisia, which belongs to the Holy Monastery of Pendeli. He systematically cultivated the land around it, putting in a lot of hard work. It was here that wanted to establish the convent which he eventually built elsewhere. He improved the wells, built an irrigation system, planted trees, and tilled the soil with a digging machine that he worked himself. All this together with duty, twenty-four hours a day, as chaplain and confessor.

He valued work highly and would allow himself no rest. He learnt from experience the words of abba Isaac the Syrian, “God and his angels find joy in necessity; the devil and his workers find joy in idleness.”

Departure from the Polyclinic

On the 16th February 1970, having completed thirty-five years of service as a priest, he received a small pension from the Hellenic Clerical Insurance Fund and left his duties at the Polyclinic. In essence, however, he remained until his replacement arrived. Even after that he continued to visit the Polyclinic to meet his great number of spiritual children. Finally, around 1973, he minimized his visits to the Polyclinic and instead received his spiritual children at St. Nicholas’ in Kallisia, Pendeli, where he celebrated the liturgy and heard confession.

My strength is made perfect in weakness

Elder Porphyrios, in addition to the illness that forced him to leave Mt. Athos, and that kept his left side especially sensitive, suffered with many other ailments, at various times.

Towards the end of his service at the Polyclinic he became ill with kidney trouble. However, he was operated on only when his sickness was in its advanced stages. This was because he worked tirelessly despite his illness. He had become used to being obedient “unto death.” He was obedient even to the director of the Polyclinic, who told him to put off the operation, so that he could celebrate the services for Holy Week. This delay resulted in him slipping into a coma. The doctors told his relatives to prepare for his funeral. However, by divine will, and despite all medical expectations, the Elder returned to earthly life to continue his service to the members of the Church.

Some time before that, he had fractured his leg. Related to which is a miraculous instance of St. Gerasimos’ (whose Polyclinic chapel he served) concern for him,.

In addition to this his hernia, from which he suffered until his death, worsened., because of the heavy loads he used to carry to his home, in Turkovounia, where he lived for many years.

On the 20th August 1978, while at St. Nicholas, Kallisia, he had a heart attack (myocardial stroke). He was rushed to the “Hygeia” hospital, where he remained for twenty days. When he left the infirmary he continued his convalescence in Athens in the homes of some of his spiritual children. This was for three reasons. Firstly, he couldn’t go to St. Nicholas, Kallisia, as there was no road and he would have to walk a long way on foot. Furthermore, his house in Turkovounia did not even have the most basic comforts. Finally, he had to be near to doctors.

Later, when he had settled into a temporary shelter in Milesi, the site of the convent he founded, he had an operation on his left eye. The doctor made a mistake, destroying the sight in that eye. After a few years the Elder became completely blind. During the operation, without Elder Porphyrios’ permission, the doctor gave him a strong dose of cortisone. The Elder was particularly sensitive to medication, and especially to cortisone. The result of this injection was continuous stomach-haemorraghing which returned every three months or so. Because of his constantly bleeding stomach he couldn’t eat regular food. He sustained himself with a few spoonfuls of milk and water each day. This resulted in him becoming so physically exhausted that he reached the point where he could not even sit up straight. He received twelve blood transfusions, all of them in his accommodation at Milesi. In the end, although he was again at Death’s door, by the grace of God he survived.

From that time on, his physical health was terribly compromised. However, he continued, his ministry as a spiritual father as much as he could, all the time confessing for shorter periods and often suffering from various other health problems and in the most frightful pain. Indeed, he steadily lost his sight until in 1987 he became completely blind. He steadily decreased the words of advice he gave to people, and increased the prayers he said to God for them. He silently prayed with great love and humility for all those who sought his prayer and help from God. With spiritual joy he saw divine grace acting upon them. Thus, Elder Porphyrios became a clear example of St. Paul the Apostle words, “My strength is made perfect in weakness.”

He builds a new convent

It was a long held desire of the Elder’s to found a holy convent of his own, to build a monastic foundation in which certain devout women, who were spiritual daughters of his, could live. He had vowed to God that he would not abandon these women when he left the world because they had been faithful helpers of his for many years. As time went on it would be possible for other women who wanted to devote themselves to the Lord to settle down there.

His first thought was to build the Convent at the place in Kallisia, Pendeli, which he had leased in 1955 from the Holy Monastery of Pendeli. He tried to persuade the owners many times either to donate or sell him the land required. It was to no avail. It now seemed that the Lord, the wise regulator and provider of all, destined another place for this particular undertaking. So the Elder turned his sights to another area in his search for real estate.

In the meantime, however, with the co-operation of his spiritual children, he put together the legal charter for the foundation of the Convent and submitted it to the proper church authorities. Since he had not yet chosen the specific place where his convent would be built, he identified Turkovounia in Athens as the place where it would be founded. Here he had a humble little stone house, which, without even the basic comforts, had been his impoverished abode since 1948.

Elder Porphyrios did not do anything without the blessing of the Church. Thus, in this instance he sought and received the canonical approval both of His Eminence the Archbishop of Athens and of the Holy Synod. Although the relevant procedures had started in 1978, it was only in 1981, after overcoming much procedural bureaucracy and other difficulties, that he was privileged enough to see the “Holy Convent of the Transfiguration of the Savior” recognized by a Presidential decree and published in the governmental gazette.

The search for a suitable site to establish the Convent had been started by the Elder long before his stroke, when he was more than certain that it wouldn’t be at Kallisia. With extreme care and great zeal, he searched tirelessly for a site which would have the most advantages. When his strength had moderately recovered after the stroke and when he felt he could, he continued the intense search for the place he wanted. He spared no effort. He traveled around the whole of Attica, Evia and Viotia in the cars of various spiritual children of his. He looked into the possibility of building his convent on Crete or some other island. He worked unbelievably hard. He inquired about hundreds of properties and visited most of them. He consulted many people. He traveled for thousands of kilometers. He made countless calculations. He weighed up all the factors; and finally he selected and purchased some property on the site of Hagia Sotira, Milesi by Malakasa, Attica, near Oropos.

Early in 1980 he took up residence on this property at Milesi, which had been bought for the construction of a convent. For more than a year at the start, he lived in a mobile home under very difficult conditions, especially in winter. Afterwards he settled into a small and shabby house in which he suffered all the hardship of three-months of continuous stomach-haemorraghing and where he also received numerous blood transfusions. The blood was donated with much love by his spiritual children.

The construction work, which the Elder followed closely, also began in 1980. He paid for the work from savings that he, his friends and his relatives had made over the years with this aim in mind. He was also helped by various spiritual children.

The building of the Church of the Transfiguration

His great love for his fellow man was centered upon guiding them to the joy of transfiguration according to Christ. Together with St. Paul the Apostle, he implored us, his brothers and sisters, through God’s compassion “Do not be conformed to this world, but be transformed by the renewing of your mind, that you may prove what is the good and acceptable and perfect will of God.” (Rom.12:2). He wanted to guide us to the state in which he lived, according to which, “We all with unveiled face, beholding as in a mirror the glory of the Lord, are being transformed into the same image from glory to glory, just as by the Spirit of the Lord.” (2 Cor.3:18)

This is why he also called his Convent the “Transfiguration” and why he wanted the church to be dedicated to the Transfiguration. Finally, through his prayers, he influenced his fellow workers in this venture and succeeded in his aim. After much consultation and hard work on the part of the Elder, a simple, pleasing and perfect design was arrived at.

In the meantime, through the canonical intervention of His Eminence the Archbishop of Athens, the local Metropolitan (whose seat falls within the Athenian Archdiocese), gave permission for the church to be built within his jurisdiction, at Milesi.

The laying of the foundations took place at midnight between the 25th and the 26th February, 1990 during an all night vigil in honor of St. Porphyrios, Bishop of Gaza, the Wonderworker. Elder Porphyrios, sick and unable to climb the eleven meters down to the ground where the cornerstone was to be laid, with great emotion, offered his cross for the cornerstone. From his bed he prayed, using these words: “O Cross of Christ, make firm this house. O Cross of Christ, save us by Your strength. Remember, O Lord, Your humble servant Porphyrios and his companions…” Having prayed for all those who worked with him, he directed that their names to be placed in a special position in the church, for their eternal commemoration.

The work of building the Church (out of re-enforced concrete) began immediately. Accompanied by the Elder’s prayers, it progressed without interruption. He was able to see with his spiritual eyes – for he had lost his natural sight many years before -, the church reaching the final stages of that phase of its construction. That is to say, at the base of the central dome. It actually reached this point on the day of the Elder’s final departure.

He prepares his return to the Holy Mountain.

Elder Porphyrios had never emotionally left Mt. Athos. There was no other subject that interested him more than the Holy Mountain, and especially Kavsokalyvia. For many years he had a hut there, in the name of a disciple of his who he visited on occasion. When he heard in 1984 that the last resident of St. George’s hut had left for good and taken up residence in another monastery, he hastened to the Holy Great Lavra of St. Athanasios, to whom it belonged and asked that it be given to him. It was at St. George’s that he had first taken his monastic vows. He had always wanted to return, to keep the vow made at his tonsure some sixty years earlier, to remain in his monastery until his last breath. He was now getting ready for his final journey.

The hut was given to him according to the customs of Mt. Athos, with the monastery’s sealed pledge, dated 21st September 1984. Elder Porphyrios settled different disciples of his there in succession. In the summer of 1991 there were five. This is the number, that he had mentioned to a spiritual child of his some three years before as the total that indicated the year of his death.

Return to his Repentance

During the last two years of his earthly life he would frequently talk about his preparation for his defense before the dread judgment seat of God. He gave strict orders that if he should die here, his body should be transported without fanfare and buried at Kavsokalyvia. In the end, he decided to go there whilst he was still alive. He spoke about a certain story in the Sayings of the Fathers:

A certain elder, who had prepared his grave when he felt his end was near, said to his disciple, “My son, the rocks are slippery and steep and you will endanger your life if you alone take me to my grave. Come, let us go now that I am alive.” And surely his disciple took him by the hand and the elder lay down in the grave and gave up his soul in peace.

On the eve of the Feast of the Holy Trinity, 1991, having gone to Athens to confess to his very old and sickly spiritual father, he received absolution and left for his hut on Mt. Athos. He settled in and waited for the end, prepared to give a good defense before God.

Then, when they had dug a deep grave for him according to his instructions, he dictated a farewell letter of advice and forgiveness to all his spiritual children through a spiritual child of his. This letter, dated June 4 (Old Calendar) and June 17 (New Calendar), was found amongst the monastic clothes that were laid out for his funeral on the day of his death. It is published in full on pages 57-58 of this book and is just one more proof of his boundless humility.

“Through my coming to you again”

Elder Porphyrios left Attica for Mt. Athos with the hidden intention of never returning here again. He had spoken to enough of his spiritual children in such a way that they knew they were seeing him for the last time. To others he just hinted. It was only after his death that they realized what he meant. Naturally, to those who would not be able to stand the news of his departure, he told them that he would be coming back. He said so many things about his death, either clearly or in a cryptic way, so much so, that only the certainty of those around him that he would survive like all the other times (a hope born of desire), can possibly explain the suddenness of the announcement of his death.

Maybe he himself hesitated like St. Paul the Apostle, who wrote to the Phillipians, “For I am hard pressed between the two, having a desire to part and be with Christ, which is far better. Nevertheless, to remain in the flesh is more needful for you.” (Phil.1:23-24) Maybe…

His spiritual children in Athens were constantly calling upon him and he was twice forced to return to the Convent against his will. Here, he gave consolation to all those who needed it. On each occasion he stayed only for a few days, “that our rejoicing for him would be more abundant in Jesus Christ by his coming to us.” (Paraphrasing the words of the Apostle, Phil. 1:26.) He would then hurry back to Mt. Athos as quickly as possible. He ardently desired to die there and to be quietly buried in the midst of prayer and repentance.

Towards the end of his physical life he became uneasy over the possibility of his spiritual children’s love affecting his wish to die alone. He was used to being obedient and submitting to others. Therefore he told one of his monks. “If I tell you to take me back to Athens, prevent me, it will be from temptation.” Indeed, many friends of his had made different plans to bring him back to Athens, since winter was approaching and his health was getting worse.

He reposes in the Lord

God, who is all-good, and who fulfills the desires of those who feared him, fulfilled Elder Porphyrios’ wish. He made him worthy of having a blessed end in extreme humbleness and obscurity. He was surrounded only by his disciples on Mt. Athos who prayed with him. On the last night of his earthly life he went to confession and prayed noetically. His disciples read the Fiftieth and other psalms and the service for the dying. They said the short prayer, “Lord Jesus Christ, have mercy upon me,” until they had completed the rule of a great schema monk.

With great love his disciples offered him what he needed, a little bodily and lot of spiritual comfort. For a long time they could hear his holy lips whispering the last words that came from his venerable mouth. These were the same words Christ prayed on the eve of his crucifixion “that we may be one.”

After this they heard him repeat only one word. The word that is found at the end of the New Testament, at the conclusion of the Divine Apocalypse (Revelation) of St. John, “Come” (“Yes, come, Lord Jesus”)

The Lord, his sweet Jesus came. The saintly soul of Elder Porphyrios left his body at 4:31 on the morning of the 2nd of December, 1991 and journeyed towards heaven.

His venerable body, dressed in the monastic manner, was placed in the main church of Kavsokalyvia. According to custom, the fathers there read the Gospel all day, and during the night they held an all-night vigil. Everything was done in agreement with the detailed verbal instructions of Elder Porphyrios. They had been written down to avoid any mistake.

At dawn, on the 3rd of December 1991, the earth covered the venerable remains of the holy Elder in the presence of the few monks of the holy skete of Kavsokalyvia. It was only then, in accordance with his wishes, that his repose was announced.

It was that time of day when the sky becomes rose-colored, reflecting the brightness of the new day that is approaching. A symbol for many souls of the Elder’s transition from death to light and life.

A brief sketch

The chief characteristic of Elder Porphyrios throughout his whole life was his complete humbleness. This was accompanied by his absolute obedience, his warm love and his unmurmuring patience with unbearable pain. He was noted for his wise discretion, his inconceivable discernment, his boundless love of learning, his extraordinary knowledge (a gift very much from God and not form his non-existent schooling in the world), his inexhaustible love of hard work, and his continuous, humble, (and for that reason successful) prayer. In addition to this, his pure Orthodox convictions, without any kind of fanaticism, his lively but for the most part unseen and unknown, interest in the affairs of our Holy Church, his effective advice, the many sides of his teaching his long-suffering spirit, his profound devotion, and the seemly manner of the holy services that he celebrated and the lengthy offering which he kept carefully hidden unto the end.

As an Epilogue

“Stand fast in one spirit, with one mind striving together for the faith of the Gospel.” (Phil.1:27)

The Elder taught that the basic element of the Spiritual life in Christ, the great mystery of our faith, is unity in Christ. It is that sense of identifying with our brother, of carrying the burdens of one another, of living for others as we live for ourselves, of saying “Lord Jesus Christ have mercy upon ME” and for that “ME” to contain and to become for ourselves the pain and the problems of the other, of suffering like they suffer, of rejoicing like they rejoice, their fall becoming our fall and their getting up again becoming our getting up again.

This is why his last words, his last entreaty to God, his last prayer, his greatest desire was that we “become one.” That was what he ached, wished and longed for.

In this wonderful and simple way, how many problems were solved and how many sins were avoided. Did my brother fall? I fell. How can I blame him since I am at fault? Did my brother succeed? I succeed. How can I envy him since I am the winner?

The Elder knew that because it’s our weakest point, it is here that the evil one does greatest battle. We put our own interests first. We separate ourselves. We want to flee the consequences of our actions for ourselves only. However when such a spirit prevails, there is no salvation for us. We must want to be saved along with everyone else. We should, together with God’s saint, say, “If you don’t save all of these people, Lord, then erase my name from the book of Life.” Or, like Christ’s apostle, wish to become accursed from Christ, for the sake of my fellow man, my brothers and my sisters.

This is love. This is the power of Christ. This is the essence of God. This is the royal way of spiritual life. We should love Christ who is EVERYTHING, by loving His brothers and sisters, for whom the least of which Christ died.

From: Elder Porphyrios: Testimonies and Experiences, by Klitos Ioannidis

orthochristian.com

[Mary Naeem]

إنتى حامل بشيطان



حملت بطفل بعد سنوات من الإنتظار وفى الشهر الخامس ذهبت الى الطبيبه لترى الجنين بالأشعة التلفزيونيه (السونار) وعندما رأت الطبيبه صوره الجنين على الشاشه قفزت من مقعدها فى هلع فجزعت الأم وسألتها فى خوف ماذا حدث؟؟!!! لم تشا الطبيبه اخبارها الا بعد استشاره زملائها فربما يكون هناك خطأ ما واخبرتها ان هناك عطلا بالجهاز وعليها ان تعود فى الغد وعادت المرأه فى الغد وظهرت نفس صوره الجنين على الشاشه كتله سوداء بلا معالم ولا ملامحو
كان مع الطبيبه زميلان لها وقررا اخبار الام نحن ناسف لما سنقولهولكننا نعتقد أن أنتى حامل بشيطان!!!! ذهلت المرأة من الكلام وعندما رأت صوره الجنين على الشاشه اصيبت بصدمه جعلتها تصمت فى هلع وخوف واخبرها الاطباء ان عليها التخلص من ذلك الجنين لأنه بالتاكيد شيء غير طبيعى ومخيف
ولكن المرأة رفضت رغم تأييد زوجها لرأي الأطباء واصراره ولكن المرأة قالت هو ما اعطاه الله لى.ولن ارفضه ومضت باقى شهور الحمل بطيئة وثقيله لا يعين الأم إلا تمسكها بايمانها وصلاتها.
وحانت لحظه الولاده واجتمع الأطباء فى شغفللحظه ميلاد الشيطان (كما يتخيلون) وكانت المفاجأة الكتله السوداء التى بلا معالم او ملامح ماهى الا شعر الجنين وكانت طفله ايه فى الجمال (كما فى الصوره ) وحظيت بلقب اجمل طفله فى العالم

الحكمه لا ترفض ما يقدمه لك الله وان ظهر انه شر فبايمانك وصبرك يتحول الشر الى خير لأن كل الأشياء تعمل معا للخير للذين يحبون الله. آمين

[Mary Naeem]

لا زلنا نبحث عن حبوب مهدئة والحلّ بين أيدينا

لا زلنا يا رب نجهل الطريق، لا زلنا نجهلك، لا زال توما حيٌ فينا، لا زال الشك ينهش عظامنا.
تعال إلينا سريعاً لتنقذنا من الضياع، على طرقات العالم، ومن الغرق في أفكار وموضة العالم وأمراض العالم تعال إلينا سريعاً لأننا نرى ومضات نور نظنها النور بأكمله، ونشعر بلحظات سعادة نظن أنها السعادة الابدية، نحقق بعض النجاح ونمتلك بعض الكنوز نظن أننا قد امتلكنا الكون، تعال سريعا لتنقذنا من وهم مخيلتنا ومن محنة عقلنا.
قلت لنا: “لا يضطرب قلبكم” … نعترف لك أن القلق “ينخر عظامنا”، نسينا أن الإيمان بك هو دواء قلقنا، فاشترينا مهدئات الاعصاب عسانا نهدأ ونستكين… لكن واقع الحال مؤلمٌ لجهة أن الدواء أصبح داء والشفاء بعيد المنال لأنه في مكان آخر، دواؤنا هو أنت ولا زلنا نبحث في صيدليات العالم عن حبوبٍ مهدئة لأعصابنا.
تعال إلينا يا سيّد وخذنا إليك، إلى المنازل التي أعددتها لنا، لنكون حيث أنت، ونعيش حيث أنت، ونفرح حيث أنت لنصبح في “سلام وأمان” (ا تس ظ¥ / ظ£) فليس لنا “هنا مدينة باقية” ( عب ظ،ظ£ / ظ،ظ¤) سنعود إليك بكل قلوبنا لنجد الراحة لنفوسنا في المنازل التي أعددتها إلينا.
آمين

[Mary Naeem]

الكرازة أسلوب حياة

الكرازة أسلوب حياة
في بداية تاريخ الكنيسة وأيام الرسل، لم يفكَّر خُدَّام المسيح أن الكرازة قاصرة على أشخاص معيَّنين أو كانت تقدم في مبنى معين، أو وقت معين؛ بل حينما وحيثما تتاح الفرصة لهم، كانوا، بقلوب ملتهبة بالمحبة للرب وللنفوس، يقدِّمون بشارة الانجيل مهما كلفهم الأمر.
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“المؤمنون الأوَائِلِ عُرِفوا بغيرتهم في الكرازة. الجندي يحاولَ رِبْح المُجنَّدين لرب الجنود السماويِ؛ السجين أرادَ جذب سجّانِه إلى المسيح؛ تهمس بنتُ العبدَ برسالة الإنجيل في آذانِ رفيقتها؛ تكلم الزوجةُ زوجُها لكي يؤمنُ؛ كُلّ شخص تذوق حلاوة الايمان حاول جذب الآخرين إلى الإيمانِ”
(جون فوكس).
كانت الكرازة أسلوب حياة، هكذا كانت وهكذا قصد الرب أن تكون في كل تاريخ الكنيسة. هل ما زلت تقول:
أنا لا أمتلك موهبة الكرازة أو لست خبيرًا بطرق الكرازة؟
قال أحدهم :
“الإنسان يبحث عن طرق للكرازة، لكن الرب يبحث عن إنسان يريد أن يكرز”.
وهي ليست مهمة المتفرغين للخدمة فقط، بل لكل مؤمن مأسور بمحبة المسيح ويقدِّر قيمة النفوس التي مات المسيح من أجلهم.
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أربع صور لمن يعمل عمل الكارز
-1-
الكارز “مزارع واثق” يلقي البذار:
المبشِّر كالفلاح الذي يحرث التربة الحجرية الصعبة بمعاول الكلمة الممتزجة بقوة الروح القدس، ويرويها بدموع الصلاة، ويلقي بذار بشارة الإنجيل مثابرًا وصابرًا حتى يشهد الحصاد البهيج والثمر الوفير.
«اَلزَّارِعُ يَزْرَعُ الْكَلِمَةَ»
(مرقس4: 14).
هكذا يقدِّم المبشِّر بشارة الخلاص - كالزارع - بذار الكلمة الحية واثقًا أنها تحمل حياة الرب للنفوس المائتة، واثقًا أيضًا أن تعبه ليس باطلاً في الرب لأن كلمة الرب لا ترجع إليه فارغة.
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-2-
الكارز “مذيع صادق” يحمل أخبار:
«لأَنَّكُمْ إِذْ تَسَلَّمْتُمْ مِنَّا كَلِمَةَ خَبَرٍ مِنَ الرب، قَبِلْتُمُوهَا لاَ كَكَلِمَةِ أُنَاسٍ، بَلْ كَمَا هِيَ بِالْحَقِيقَةِ كَكَلِمَةِ الرب»
(1تسالونيكي2: 13)
«لأَنَّهُ مِنْ قِبَلِكُمْ قَدْ أُذِيعَتْ كَلِمَةُ الرَّبِّ»
(1تسالونيكي1: 8).
المبشِّر دائمًا (كما نفهم من معنى الكلمة) لديه بشارة، يذيع أخبارًا سارة. فيها رجاء البائسين وخلاص مؤكد للتائبين. بشارة خير وسلام. أعظم خبر فيه كل الخير هو أن المسيح أحب الخطاة ومات من أجلهم ليكون لهم حياة أبدية. يا له من خبر طيب ونفيس لكل خاطئ ضال تعيس.
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-3-
الكارز “صياد ناجح” يجوب البحار:
«هَلُمَّ وَرَائِي فَأَجْعَلُكُمَا تَصِيرَانِ صَيَّادَيِ النَّاسِ»
(مرقس1: 17).
إن المبشِّر صياد بوصف الرب، مجال عمله هو العالم. قد يلتقي بفريق من النفوس الضائعة الغارقة في وحل النجاسة والشهوات، ومنهم من يسبح باجتهاد في بحور الشهرة والإنجازات، وفريق آخر قد أُنهكت قواه في مواجهة أغمار هموم الحياة... الخ. وكل فريق ينجذب بطُعمٍ مميت وضعه ذلك الصياد الأثيم، قتَّال الناس. بينما هناك صياد سماوي يلقي شبكة نعمة الرب في هذه البحور مقدِّمًا خبز الحياة وماء الحياة الأبدية، هو المبشر، لا يصيد النفس ليميتها كما يفعل الشيطان عدو النفوس، بل لكي يقدِّم لها الحياة الأبدية في المسيح.
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-4-
الكارز “تاجر رابح” يقوم باستثمار:
«رَابحُ النُّفُوسِ حَكِيمٌ»
(أمثال11: 30).
يستثمر خلاص المسيح الثمين، ونعمة الآب المحب الرحيم. يستثمر الموهبة المضرَمة والفرصة القائمة والوسائل المتاحة، تقليدية كانت أم متقدمة، لكي يربح نفوسًا غالية. يربحهم للرب بنعمة الرب وبحكمة من عند الرب ليخلِّص على أي حال قوم. فالمبشر كأي تاجر لا يخاطر بعمل مكلف ومضني دون أن يرى العائد الكبير. نعم، يرى بمنظار الأبدية والمقاييس الإلهية أن ربح نفس واحدة هو ربح عظيم يفوق أي أثمان ولا يساويه كل كنوز الزمان.
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أربعة مؤهلات في شخصية الكارز
-1-
قلب الكارز:
ملتهب وممتلئ بالمحبة الشديدة للنفوس الضائعة ويتوق لخلاصها، يفيض حنانًا وإشفاقًا على البائسين والمحرومين. المبشر الأمين له قلب رقيق مثل قلب المخلِّص الحبيب.
-2-
فم الكارز:
يشهد بشجاعة ومجاهرة بسر الإنجيل في وقت مناسب وغير مناسب. لا يقدر أن يكون صامتًا وهو يرى نفوسًا مات عنها المسيح تمضي في طريقها للعذاب الأبدي دون أن يصرخ لينقذ المنقادين إلى الموت والممدودين إلى القتل.
-3-
ركبتا الكارز:
يتميَّز بحياة الصلاة والصوم وسكب القلب والتضرع الدائم للرب من أجل خلاص النفوس. المبشر يتميز بأنه مجاهد في الصلاة. إن سر القوة في عمل المبشر تكمن في ركبتيه ودموع عينيه وليست في بلاغة كلامه أو تعبيراته.
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قدمي الكارز:
أقدام تجول ببشارة الخير والسلام. ما أجمل تلك الأقدام التي تتعب في البحث عن الضال حتى تجده.
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الكرزة في أماكن مختلفة وظروف مختلفة لفئات مختلفة
في زمن سفر الأعمال، على سبيل المثال؛
قُدِّمت البشارة بالإنجيل في أماكن مختلفة ومن شخصيات مختلفة وفي ظروف مختلفة:
في مكان عام في أورشليم، وبجانب شاطئ النهر في فيلبي، وفي سوق أثينا، وعلى منصة عامة في أريوس باغوس، وعلى سلم قلعة في أورشليم، وفي مجمع يهودي في كورنثوس، وفي بيت كرنيليوس في قيصرية، وفي الطريق العام لغزة، وفي بيت أخ في ترواس، وفي منزل مؤجَّر في روما، وفي سجن في روما، وفي قصر الحاكم في قيصرية، ومن على ظهر سفينة... إلخ.
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لذلك، لا غرابة إن سمح الرب في حكمته بظروف معاكسة ومقاومة شرسة. لأنه من خلالها يحقِّق قصدًا مباركًا وهو خلاص النفوس، من خلال السجن وسرير المرض أو حادث صعب، يمكن أن تصل بشارة الإنجيل السارة إلى ولاة وملوك وضباط وجنود ومساجين ومرضى ورجال أعمال، نساء ورجال... إلى متدينين أو وثنيين، يهود أو يونانيين ورومانيين... البرابرة وسكان الجزر... لأن كلمة الرب لا تقيَّد، وحكمة الرب تُخرِج من الشرِّ خيرًا ومن وراء الضرر الوقتي دررًا أبدية. أعظم خير في الزمان هو خلاص النفوس للأبد.
«اعْمَلْ عَمَلَ الْمُبَشِّرِ»
(2تيموثاوس 4: 5)
مهما كانت شخصيتك وظروفك وطبيعة خدمتك يمكنك أن تكون كارزًا رابحًا وتجمع ثمرًا للحياة الأبدية.
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هبني يا إلهي رؤيةَ الإيمانِ
حتى أنظُرَ نحو الحقولْ
فأرى الحصادَ يملأُ البقاعَ
وكذا الجبالَ والسهولْ
النفوسُ جاعتْ، النفوسُ ذابتْ
النفوسُ تطلبُ النجاةْ
فأعني حتى أشهدُ بحبٍ
أنك الطريقُ والحياةْ

* * *
أشكرك أحبك كثيراً...
بركة الرب لكل قارئ .. آمين .
وكل يوم وأنت في ملء بركة إنجيل المسيح... آمين

يسوع يحبك ...

[Mary Naeem]

شهداء ليبيا دم طاهر يمسح جراح الكنيسة فينبت الأمل من جديد

فنّان صربيّ يرسم أيقونة العصر
من منّا لا يتذكّر قصّة هؤلاء الأقباط الذي أعدمتهم “داعش” على الشاطىء الليبي؟ هؤلاء الشهداء الـ21 الذين قطعت رؤوسهم من دون أن يجفّ لهؤلاء القتلة جفن. هؤلاء الذين أعلنوا شهداء على مذابح الكنيسة القبطيّة الأورثودكسية؟
صورهم التي نشرت على مواقع التواصل الإجتماعي هزّت العالم، ودفعت نيكولا ساريك – كاتب – راسم الأيقونات الصربي الأورثودكسي إلى تخليد ذكراهم في أيقونة رائعة.
ساريك الذي يعيش في ألمانيا، هاله فظاعة الحدث، وقرّر تجسيده في أيقونة أطلق عليها أيقونة “الشهداء قديسو ليبيا” وعرضها في المزاد العلني وبيعها لمساعدة عائلات الشهداء.
ساريك الذي تحدّث إلى اليثيا عبر السكايب، عبّر عن تأثّره الشديد كعديد من الناس بعد رؤيته الجريمة المروّعة. كمسيحي وفنّان، فكّر بهؤلاء الشهداء، وتلقائياً أتت فكرة رسم أيقونة عنهم. هي لفتة حب واحترام لهم، شعور شخصي في داخله تطوّر مع الوقت.
ساريك الصربيّ الأصل خرّيج أكاديميّة الفن المقدّس في بلغراد، يقوم برسم الأيقونات في مشغله الخاص في هان أوفر. ألمواضيع الدينية مهمة جدا بالنسبة إليه، فالعديد من جوانبها تروق له، فهو كإنسان يرى ويختبر هذه الأمور في الحياة اليومية ويرسم ما يستنتج منها. “إنها عالمية، أستوحي منها، أقوم بتفسيرات عنها، وأتمنّى أن يستوحي الناس تفسيراتهم الخاصة بهم عبر رسوماتي”.
يستوحي ساريك هذه الأمور عبر الليتورجيا أو عبر الإيمان، ويبدأ التأمّل بها. “هي قصص عنّا، عن الناس، عن العالم، حول ما هو حسن وما هو سيّء، عن الله وعن علاقة الناس بالله وعن علاقة الناس في ما بينهم”، هي رسومات عالمية وخالدة.
الأيقونات بالنسبة إلى ساريك هي “التمثّل بالمسيح، الإفتخار به وبحبّه الذي هو أكبر مثال لنا”، “أنا أنمّي شيئا من هذا الحبّ تجاهه وهكذا أستنبط فكرة رسم الأيقونات”.
لكن من الصعب بالنسبة إليه تحليل كيف أتته الفكرة، “هذا ناتج من أسلوبي الخاص الذي تطوّر عبر سنوات من الدراسة والخبرة. اللغة البصرية تبني ذاتها بذاتها”.
وعن إدخاله منفّذي الإعدام في الأيقونة؟ يجيب:
“إدخال هؤلاء الإرهابيين، هؤلاء القتلة، ليس جديداً في السرد البصري وخاصة في الفنّ المقدس. هو توثيق لما حدث. يمكن أن نتخيّل ما حصل من دونهم، ربما يكوّن شعوراً مختلفاً، وجهة نظر أخرى. في الحقيقة لا يمكن إغفال وجودهم، هم يخبرون قصّة الرعب، قصّة قتل أحدهم، لكن أيضاً يخبرون قصّة حياة، قصة العلاقة بين يسوع والشهداء”، من المهم أن نرسم جوانب القصة كما هي.
ويختم، من خلال هذه الأيقونة، نحن نصلّي لأعدائنا وكلّ من أساء إلينا. “سأكون سعيدا إذا صلّى الناس لهؤلاء القتلة، وأن يقوم أحد هؤلاء القتلة بتغيير مسار حياته والقيام بفعل توبة”.

[Mary Naeem]

لَيْسَ سراجُ الماء هوَ الّذي اشتعلَ فأنار قلّاية شربل



عندما أعطى رئيس الدير أمرَه “بتقنين” استعمال الزيت في الإنارة نظرًا لعدم توفّره، لم يكن الراهب شربل حاضرًا على المائدة.
عندما قرع الأب الياس المشمشاني ناقوس المائدة وقال: قرّرنا الليلي ما حدا يضوّي سراجو ويسهر، تانقدر نقوم، نصّ ليل، لصلاة الفرض. هادا أمر بترجّاكم ما حَدا يخالفو.
عندما عاد شربل من الفلاحة، وجد سراجه فارغًا من الزيت. فأخذه إلى الأب فرنسيس الكلارجي ليملأه، فامتعض الأخير وسأله أن يترك السراج ويعود إلى قلّايته.
لكنّ خادِمَي الدير، استغلّا الأمر، ليُجرِّبا شربل.
قال أحدُهُما: “ليش الريس بيقول للرهبان ما حدا يجرب شربل بالكلام اوغيرو، شربل فيه روح الله؟ شو يعني فيه روح الله؟ انا عندي طريقة اعرف كنو فيه روح الله. الفرصة ما بتتفوت”!
وهكذا كان. ملأا سراج شربل بالماء، وحملاه إليه، وأخذا يتسرّقان النظر، ليفهما سرّ شربل الّذي يسكنه روح الله.
أمّا شربل المتحرّق شوقًا إلى الصلاة، فقد سارع إلى إشعال سراجه، ليستغرق في صلاةٍ تجمعه بمعبوده الإلهيّ، وهو ساهٍ عن كلّ ما صنعَهُ الخادمان.
وكم كانت دهشتُهما عظيمةً عندَما شاهدا بِأُمّ العينِ سراجَهُ المملوءَ ماءً يتوهَّجُ مشتعلًا بنار تُنير قلّاية شربل وتلسع قلبيهما بنار الرهبة!
في الحقيقة، لم يشتعل سراجُ شربل إرضاءً لحشريّة الخادِمين، ولا عُصيانًا لأمرِ الرئيس، بل لأنَّ شربل نفسُهُ كانَ السراج الدائم الاشتعال.
لَيْسَ سراجُ الماء هوَ الّذي اشتعلَ فأنار قلّاية شربل وأضاءَ مُحيّاه، بل قلبُ شربِلَ الملتهبُ كعلّيقى موسى هوَ الّذي ازدادَ توقُّدًا وتوهُّجًا، حتّى جعل ماءَ السراج تشتعلُ!
هذا هو سرّ القداسة: هو نارُ الألوهة الّتي تستوطنَ قلبَ الإنسانَ فتجعله يفيضُ نارًا ونورًا. نارًا تنقّيهِ من الشوائب، ونورًا يُرشِدُ حامِلَهُ والآخرينَ سبيل السماء!

[Mary Naeem]

رسالة إلى جميع الذين يزورون ضريح القديس شربل


يزورون ضريخ القديس شربل أو غيره من المزارات الدينية في لبنان. صبايا وشباب يقصدون دير مار شربل ليلاً.
إليكم بعض التوصيات التي عليكم القيام بها عند زيارتكم مزار أو ضريح:

تعرف الى المكان
لا يمكن معرفة قصة مار شربل أو سواه من القديسين إلّا بالتنقل في المكان. زر الكنيسة، المحبسة، الأمكنة التي كان يصلي فيها القديس، الأمكنة التي وضع فيها جثمانه في البداية…

اقرأ قصّته
كثيرون ربما لا يعرفون جيداً حياة القديس شربل. زر تذكارات الدير واشتر كتيباً عن حياة القديس شربل باللغة التي تريد.

احتفل بالأسرار
تقدم أغلب المزارات امكانية الاحتفال بالقداس والاعتراف. فإن كان أي شيء يُثقل قلبك، تخلص منه وأنت ماضٍ في عطلتك واغمر نفسك برحمة اللّه.

صلّو تأمّل
من المهم جداً، عند زيارة مزار، قضاء وقت في الصلاة فهذا ما يُفرّق بين الحج الى موقع ديني والقيام بزيارة سياحيّة. لا تزال المزارات موجودة لأن اللّه يصغي الى صلوات الحجاج على مرّ السنوات. حدد نيّة معيّنة تريد الصلاة من أجلها. قد تكون خاصة بك أو بشخص آخر.

أضئ شمعة
تكون في المزارات عادةً مساحة لإضاءة الشموع. إن رؤية الشموع تذكرنا بالأشخاص الذين سبقونا الى المكان وصلّوا. وأنت أيضاً، كأولئك الحجاج، سوف تمضي في سبيلك لكن الشمعة باقيّة في هذا الموقع المقدس.

خذ بركة
يمكنك أيضاً زيارة متجر التذكارات الخاص بالضريح وابتياع هديّة رمزيّة للشخص الذي صليّت من أجله فمبادرة صغيرة قادرة على احداث فرق كبير.

[Mary Naeem]

مَنْ يَخْدُمْنِي… فَلْيَتْبَعْنِي






إنجيل القدّيس يوحنّا ظ،ظ¢ / ظ¢ظ¦ – ظ£ظ*
قالَ الَرَبُّ يَسُوع : «مَنْ يَخْدُمْنِي فَلْيَتْبَعْنِي. وحَيْثُ أَكُونُ أَنَا، فَهُنَاكَ يَكُونُ أَيْضًا خَادِمِي. مَنْ يَخْدُمْنِي يُكَرِّمْهُ الآب.
نَفْسِي الآنَ مُضْطَرِبَة، فَمَاذَا أَقُول؟ يَا أَبَتِ، نَجِّنِي مِنْ هذِهِ السَّاعَة؟ ولكِنْ مِنْ أَجْلِ هذَا بَلَغْتُ إِلى هذِهِ السَّاعَة!
يَا أَبَتِ، مَجِّدِ ظ±سْمَكَ». فَجَاءَ صَوْتٌ مِنَ السَّمَاءِ يَقُول: «قَدْ مَجَّدْتُ، وسَأُمَجِّد».
وسَمِعَ الجَمْعُ الحَاضِرُ فَقَالُوا: «إِنَّهُ رَعد». وقَالَ آخَرُون: «إِنَّ مَلاكًا خَاطَبَهُ».
أَجَابَ يَسُوعُ وقَال: «مَا كَانَ هذَا الصَّوْتُ مِنْ أَجْلِي، بَلْ مِنْ أَجْلِكُم.
التأمل:”مَنْ يَخْدُمْنِي… فَلْيَتْبَعْنِي”
من يخدم مَنْ؟ نَحْنُ نخدمك، أم أنت تخدمنا؟ لم أراك يوماً جالساً على عرشٍ تأمر فتطاع!!! جُلَّ ما أراك على الصليب مضرجاً بالدماء!! لم أراك يوماً جالساً على مائدة الأسياد والخدم يشتهون فتات الخبز الذي يتساقط عن المائدة، بل جُلَّ ما أراك طعاماً يؤكل حقاً ودماً يُشرب حقاً!!!
من يخدم مَنْ؟ الخادم يكون حيث سيده لكن تحت قدميه وبين يديه جاهزاً لتلبية أوامره، أما نحن فنشتهي أن نكون من خدمك لأننا سنكون في قلبك، تحملنا في الأحضان وعلى ركبتيك تدللنا للتتأمل فينا ليلاً نهاراً حيث نتمتع برؤية وجه الآب الذي من أجلك “يُكرمنا”!! لا بل يضحي بك ذبيحة حية من أجل “مجدنا”، من شدة محبته لنا لم يشفق عليك أنت وحيده، رغم اضطراب نفسك، رغم مناجاتك إياه في بستان الزيتون كي يبعد عنك كأس الصليب، رغم سيل العرق دماءً من جبينك البهي، كانت مشيئته أن تفدينا بجسدك معلقاً على الصليب، لا بل ذبيحاً أبدياً يُقدم على مذابح الكنائس في كل مكان وزمان..
نعم يا رب قد «مَجَّدْتَ، وسَتُمَجِّد» مجدتنا وستمجدنا بابنك، منذ عرس الصليب مروراً بكل الذبائح على مر التاريخ، ماضياً وحاضراً ومستقبلاً، حتى الوصول الى تلبية دعوتك الأبوية إلى وليمة عرس الحمل… نعم كل ذلك من أجلنا من أجل خدمتنا من أجل مجدنا، ونحن لا زلنا “في ظَلامِ تَفْكِيرِنا، مُتَغَرِّبِينَ عَنْ حيَاةِ الله، بِسَبَبِ الجَهْلِ الكَامِنِ فينا مِن جَرَّاءِ تَصَلُّبِ قُلُوبنا”(أفسس ظ¤ / ظ،ظ¨)
ساعدنا يا رب كي نكون حيث أنت خداماً لك ولمجد اسمك، من أجل ذلك ساعدنا كي ” ننبذ إنساننا العَتِيقَ الَّذي أَفْسَدَتْهُ الشَّهَوَاتُ الخَدَّاعَة، في سِيرَتنا الأُولَى، جدّدنا في أَذْهَانِنا تَجَدُّدًا رُوحِيًّا، ألبسنا الإِنْسَانَ الجَدِيدَ الَّذي خُلِقَ على مِثَالك في البِرِّ وقَدَاسَةِ الحَقّ…”(أفسس ظ¤ / ظ¢ظ¢ – ظ¢ظ¤). آمين

[Mary Naeem]

نعم يا رب

قد «مَجَّدْتَ، وسَتُمَجِّد» مجدتنا وستمجدنا بابنك،
منذ عرس الصليب مروراً بكل الذبائح على مر التاريخ،
ماضياً وحاضراً ومستقبلاً،
حتى الوصول الى تلبية دعوتك الأبوية إلى وليمة عرس الحمل…
نعم كل ذلك من أجلنا من أجل خدمتنا من أجل مجدنا،
ونحن لا زلنا “في ظَلامِ تَفْكِيرِنا،
مُتَغَرِّبِينَ عَنْ حيَاةِ الله، بِسَبَبِ الجَهْلِ الكَامِنِ
فينا مِن جَرَّاءِ تَصَلُّبِ قُلُوبنا”
(أفسس ظ¤ / ظ،ظ¨)

[Mary Naeem]

ساعدنا يا رب

كي نكون حيث أنت خداماً لك ولمجد اسمك،
من أجل ذلك ساعدنا كي
” ننبذ إنساننا العَتِيقَ الَّذي أَفْسَدَتْهُ الشَّهَوَاتُ الخَدَّاعَة،
في سِيرَتنا الأُولَى، جدّدنا في أَذْهَانِنا تَجَدُّدًا رُوحِيًّا،
ألبسنا الإِنْسَانَ الجَدِيدَ الَّذي خُلِقَ على مِثَالك
في البِرِّ وقَدَاسَةِ الحَقّ…”(أفسس ظ¤ / ظ¢ظ¢ – ظ¢ظ¤).
آمين