وجبـــــــة روحيـــــ(†)ــــــــــة يوميـــــــــة

[Mary Naeem]

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.

[Mary Naeem]

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.

[Mary Naeem]

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.

[Mary Naeem]

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

[Mary Naeem]

“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

[Mary Naeem]

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.

[Mary Naeem]

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

[Mary Naeem]

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.

[Mary Naeem]

فكم عقاباً أشرّ تظنون ؟!


فكم عقاباً أشرّ تظنون أنه يُحسب مستحقاً مَنْ داس ابن الله،
وحَسِبَ دم العهد الذي قُدِّس به دنساً، وازدرى بروح النعمة؟
( عب 10: 29 )


يأتي الإنجيل بالخلاص وتغيير القلب لكل مَنْ يقبله بإيمان وفي خوف، كما وأن نفس الإنجيل يعلن لمن يرفضه غضب الله بصورة واضحة وينادي له بالهلاك الأبدي بصورة قوية.

إنه بقدر ما تسمو النعمة تعظم المسئولية. وعلى قدر عُظم البركة تعظم اللعنة. مكتوب: "النعمة مع جميع الذين يحبون ربنا يسوع المسيح" ( أف 6: 24 )، ولكنه مكتوب أيضاً "إن كان أحد لا يحب الرب يسوع المسيح فليكن أنا ثيما!" ( 1كو 16: 22 ). مكتوب "مَنْ آمن ... خلص" ولكنه مكتوب أيضاً "مَنْ لم يؤمن يُدن" ( مر 16: 16 ). مكتوب "في بيت أبي منازل كثيرة" ( يو 14: 2 )، ولكنه مكتوب أيضاً "وأما .. غير المؤمنين ... فنصيبهم في البحيرة المتقدة بنار وكبريت" ( رؤ 21: 8 ). ارتفعت كفر ناحوم إلى السماء لأن يسوع جاء إليها، ولكنها ستهبط إلى الهاوية لأنها رفضت يسوع. إن الله يرفع غضبه عن جميع الذين يؤمنون بالرب يسوع، ولكن ألا يمكث غضبه على جميع مَنْ يرفضونه؟ أليس رفض يسوع خطية هي رأس جميع الخطايا؟

إن مَنْ يسمع الإنجيل ويبقى غير تائب وغير مؤمن يرفض الله، يرفض الآب الذي أرسل ابنه إذ ليس للآب رسالة أخرى ولا مجرى آخر لنعمته. في عدم قبول يسوع المسيح كمخلص، احتقار لعطية الآب. ليس ذلك فقط، بل غير المؤمن يرفض الرب يسوع أيضاً، يحسب دم ابن الله دنساً وعادياً عديم القوة. بهذا الدم يطهَّر الخطاة ويُقدَّسون ويُقرَّبون ليعبدوا الله ويحبوه ويخدموه في حرية الروح وسلام الضمير. ولكن الشخص الذي وهو عالم بهذا الدم الثمين، يبقى غير مقدس وغير حاصل على السلام، ألا يخطئ إلى دم المسيح؟ وألا يزدري عديم الإيمان بروح النعمة لأن الروح يشهد باستمرار عن محبة الآب في يسوع وعن نعمة يسوع في دمه؟

والآن إذا كان الله في التدبير الموسوي أخذ ينتقم لقداسة ناموسه الصالح، فكم بالأولى يُحسب مُذنباً مَن يهمل إنجيل المحبة الإلهية المجانية. إن التحول عن يسوع لا يعقبه سوى قبول دينونة مُخيف وغيرة نار عتيدة أن تأكل المُضادين.

[Mary Naeem]

فكم عقاباً أشرّ تظنون أنه يُحسب مستحقاً مَنْ داس ابن الله،
وحَسِبَ دم العهد الذي قُدِّس به دنساً، وازدرى بروح النعمة؟
( عب 10: 29 )


يأتي الإنجيل بالخلاص وتغيير القلب لكل مَنْ يقبله بإيمان وفي خوف، كما وأن نفس الإنجيل يعلن لمن يرفضه غضب الله بصورة واضحة وينادي له بالهلاك الأبدي بصورة قوية.

إنه بقدر ما تسمو النعمة تعظم المسئولية. وعلى قدر عُظم البركة تعظم اللعنة. مكتوب: "النعمة مع جميع الذين يحبون ربنا يسوع المسيح" ( أف 6: 24 )، ولكنه مكتوب أيضاً "إن كان أحد لا يحب الرب يسوع المسيح فليكن أنا ثيما!" ( 1كو 16: 22 ). مكتوب "مَنْ آمن ... خلص" ولكنه مكتوب أيضاً "مَنْ لم يؤمن يُدن" ( مر 16: 16 ). مكتوب "في بيت أبي منازل كثيرة" ( يو 14: 2 )، ولكنه مكتوب أيضاً "وأما .. غير المؤمنين ... فنصيبهم في البحيرة المتقدة بنار وكبريت" ( رؤ 21: 8 ). ارتفعت كفر ناحوم إلى السماء لأن يسوع جاء إليها، ولكنها ستهبط إلى الهاوية لأنها رفضت يسوع. إن الله يرفع غضبه عن جميع الذين يؤمنون بالرب يسوع، ولكن ألا يمكث غضبه على جميع مَنْ يرفضونه؟ أليس رفض يسوع خطية هي رأس جميع الخطايا؟