Η θαυμαστή μεταστροφή μίας Εβραίας που προσπάθησε να δολοφονήσει τον Γέροντα Εφραίμ της Αριζόνα των ΗΠΑ

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CONVERSIONS TO ORTHODOXY

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Η θαυμαστή μεταστροφή

μίας Εβραίας που προσπάθησε να δολοφονήσει τον 

Γέροντα Εφραίμ της Αριζόνα των ΗΠΑ

Όλοι γνωρίζουν την υψηλή πνευματική κατάσταση του Γέροντος Εφραιμ της Αριζόνα. Μια γυναικά φανατική Ἑβραία ήθελε να κάνει κακό στον Γέροντα πριν χρόνια. Ντυμένη λοιπόν σαν ευσεβέστατη Χριστιανή με μακριά ρούχα και μαντίλι πήγε να δει τον Γέροντα.

Οι υποτακτικοί του της είπαν δεν μπορεί να τον δει και επιχείρησε και άλλες μερες. Μετα από μέρες της επιτρέψαμε να τον δει.

Είχε κρύψει ένα μαχαίρι μέσα στα ρούχα της για να τον σκοτώσει και μπαίνοντας μέσα ξαφνιάστηκε όταν τον είδε να είναι σε όρθια στάση ψηλά και φώναξε: “Γέροντα!”.

Τον είδε να ίπταται στον αέρα σε στάση ευλογιάς!

Της λέει άσε το μαχαίρι και θα κατέβω να μιλήσουμε. Μπήκαν μέσα κ οι υποτακτικοί και την αφόπλισαν. Τελικά η γυναίκα μετανόησε και πίστεψε και βαπτίστηκε.

Η αγιότητα του Γέροντα φάνηκε άλλη μια φορά.

Πηγή:

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Spiritual Trips in Holy Mountain and Holy Land

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Journeying East: Spiritual Sanctuary in the Orthodox Church – Forrest Long, USA

http://orthodox-heart.blogspot.com

http://walkingbytheseaorthodoxy.wordpress.com

https://usaofmyheart.wordpress.com

ORTHODOX HEART

WALKING BY THE SEA – ORTHODOXY

USA OF MY HEART

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Alabama, USA

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Journeying East:

Spiritual Sanctuary in the Orthodox Church

by Forrest Long, USA

Source:

http://journeytoorthodoxy.comHERE

JOURNEY TO ORTHODOXY

The pungent aroma of incense fills the air. In the dim candle light, smoke ascends high toward the domed ceiling and, as the eye follows its upward spiral, one can imagine gazing into heaven itself. The architecture, the icons, the aroma, the awesome silence — the sensory perception of all that surrounds you transports you into another world. No, this is not your typical Baptist church, far from it.

So what is a Baptist pastor with over twenty-five years of ministry doing in a Russian Orthodox chapel? The male choir is in place and the priest comes out to begin the evening liturgy of vespers, all in Church Slavonic, the language of the “old country.” Not a word is understood as I listen intently to the progression of the liturgy, yet deep in my soul there is a sense that I have entered heaven itself. For an hour and a half the service continues and no one seems to mind standing through it, even the frail old monks who have experienced this for a lifetime.

This was my first experience of an Orthodox vespers and it was a life-changing experience, an affirmation that I was on the right path.

Going back to the question, what was I as a Baptist minister doing in a Russian Orthodox vesper service at Holy Trinity Monastery in Jordanville, New York?

And why over the past several decades have so many evangelicals in North America made the journey to the Eastern Orthodox Church?

I have read the personal pilgrimage of others, Peter Gillquist, Frederica Mathewes-Green, Jaroslav Pelikan and others, but I can only write out of my own experience.

As I look back now over my training in preparation for ministry I realize I learned nothing about the Eastern Orthodox Church; as I have talked with other Protestant ministers, for the most part their knowledge runs between minimal and non-existent. If I were asked I suppose I would have said that it was some ancient Eastern form of the Church, just another denomination but comparable to the Roman Catholic Church. The architecture and vestments may have been different, but apart from that I knew nothing about it. To be honest, its existence probably never crossed my mind. But other things did and that is where the journey began.

Coming out of ministerial preparation and being thrust into pastoral ministry, I was an idealist filled with answers, cutting-edge techniques and right theology. I was ready to ignite my first church with new life.

The early 70’s was a time of change in the church. New winds were blowing. Contemporary theology was challenging how we thought about God and the church; charismatic teaching and practice were challenging how we worshiped and “did” church; the “Jesus movement” was challenging the church to a more vibrant life. Changes were coming in worship, early stirrings that have led to where we are in the contemporary worship scene today.

As a pastor, part of my responsibility was to give leadership in worship; the more I read about and viewed the changing scene, the more I was coming to understand that modern worship could be just about anything you want it to be, just about anything was pleasing to God.

The walls were being pushed outward, sometimes beyond the limits in the minds of an older generation who sometimes were resistant to change. But the doors of change were open and a new contemporary breeze was blowing in, perceived by many as salvation for churches in decline that were running out of ideas of how to attract the un-churched.

During these early years of my ministry I began to broaden my reading as I focused on the church and on worship. I came across the writings of Robert Webber, who opened a new door for me and challenged me with a whole new perspective on worship and the church. It was a challenge to look beyond the familiar, not to discredit the old, even ancient forms of Christian worship, expressed in various liturgies.

I was a novice in this area, being immersed in the simplicity of non-liturgical Baptist worship. Slowly I began to open my thinking to a form of worship that was so rich with meaning and theological depth.

As a “good Protestant,” I had always considered such worship as being “too Roman Catholic.” In searching, I came to see the depth of my prejudice and my bias toward one particular form of worship, a perspective which would change gradually over time.

About the same time I read a book by another author previously unknown to me, Peter Gillquist. In The Physical Side Of Being Spiritual, Gillquist, who was himself on a spiritual quest that would eventually lead him into the Antiochian Orthodox Church, pushed my inquisitive door open a bit wider. He challenged me to think deeper about worship in its physical forms and symbols and challenged me to explore spirituality from a perspective previously unknown to me. The journey continued.

Over my years of ministry, as I sought to give spiritual leadership to the congregations I served, I was at the same time on my own spiritual pilgrimage. Many times I was uncertain of where I was going, but I kept pushing doors and exploring different pathways. As I looked around me at contemporary church life, I was disheartened by the all too-visible “easy-believism” and “cheap grace” that Dietrich Bonhoeffer wrote so disparagingly about in his Cost Of Discipleship.

I came to realize that the church was so often a follower of trends and “here-today-gone-tomorrow” ideas on methodology, ministry, worship, church growth and spirituality. Everyone seemed to have their own concept of the “New Testament Church,” resulting in a dizzying array of books and programs offering the answer.

Sadly I watched as many well-meaning, but I believe misdirected leaders divided churches (yes, often Baptist churches) and went off with a handful of followers to build their own version of “the New Testament Church.”

My quest was never an obsession, but always in my field of vision as I read and thought in areas of worship, personal spiritual development and the church. I always believed there had to be answers to my questions. I never thought that those answers would take me back beyond the Reformation and my divided Protestant heritage, to a time when the church spoke with one voice. I began reading some of the early church documents as well as writings of the early Church Fathers, all of which opened a whole new world to me.

Time moved on. It was not until the late 90’s, after twenty-five years of pastoral ministry, that I was introduced to the Eastern Orthodox Church. One Sunday morning before worship, one of our couples came through the door with a friend who was visiting for the first time.

The introductions were made and there before me stood an imposing and impressive gentleman about my age, but with a long flowing, graying beard and long hair, dressed in a “ministerial” black suit. I had no idea at the time that he was a Russian Orthodox priest and I couldn’t see the clerical collar under his beard. He appeared to be intently interested in our worship and to my surprise remained after the service to join in my Sunday School class.

I was teaching a series of studies on the spiritual disciplines and happened that morning to be teaching on the discipline of prayer. Here I was, the “expert” with all the answers. My class was very interactive and discussion played a key role in the learning process.

Our guest felt very comfortable to enter into the discussion, and I discovered as I listened to him that here was a man with an understanding of our topic that ran deeper than the level at which I was teaching that morning. I found that my heart was hungering for a deeper experience of the spirituality of prayer and here was someone I wanted to get to know better. It was only after the morning was over that I was told this visitor, a quiet and unassuming man who displayed a sense of deep spirituality, was Father Innocent, a Russian Orthodox priest.

The friendship that developed out of this initial encounter led to many visits to his home, times of question and discussion, good conversation that gently nudged me toward the Orthodox Church.

Never once did I ever hear him criticize the Baptist church or put down my theology or practice. But gradually and gently he led me far beyond where I was. I would come home with a book to read, an Orthodox magazine or some article he felt I would find interesting.

My questions were being answered, the issues were being diffused and in the depth of my soul I knew I was on the right path. But it took moving from Nova Scotia to Birmingham, Alabama to actually become Orthodox.

In 2005 at Pascha, I was chrismated into the Antiochian Orthodox Church at the Church of the Annunciation, under the spiritual leadership of Father Nabil Fino, who brought me as a catechumen into the Church. From Father Innocent to Father Nabil, God has graciously led me step by step into the Church.

There was a time when I was so theologically opinionated and narrow in my views, that I wouldn’t have given a thought about moving toward the Eastern Orthodox Church. In my Protestant frame of mind I wouldn’t exercise such freedom. God does work in mysterious ways.

Today, in the Eastern Orthodox Church, my questions have found answers and I have discovered a well-grounded, unchanging liturgy, theology and spirituality that have stood the tests of time, being rooted in the Apostles, the Early Church Fathers, the Desert Fathers and Mothers, as well as the saints through the ages. The rich spiritual heritage of the various forms of the Eastern Orthodox Church enrich my soul, as I have come to understand and appreciate those ancient forms that are so spiritually relevant for our world today.

My journey has led me to a true spiritual sanctuary.

Video: WWII Evacuation Memorial – St. Paul Island, Alaska, USA

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ALASKA OF MY HEART

USA OF MY HEART

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WWII Evacuation Memorial – St. Paul Island, Alaska, USA

Fr. Meletios Weber, England: Through Oxford to Orthodoxy ╰⊰¸¸.•¨* England, USA & the Netherlands

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GREAT BRITAIN OF MY HEART

USA OF MY HEART

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Fr. Meletios Webber

ENGLAND, USA, THE NETHERLANDS

Through Oxford To Orthodoxy

From Protestantism to Orthodoxy

Source:

http://journeytoorthodoxy.com

http://journeytoorthodoxy.com/2010/05/through-oxford-to-orthodoxy/

JOURNEY TO ORTHODOXY

Archimandrite Meletios Webber, of Scottish background, was born in London, and received his Masters degree in Theology from Oxford University, England and the Thessalonica School of Theology, Greece. He also holds an E.D.D. (doctorate) in Psychotherapy from the University of Montana, Missoula. He is the author of two published books: Steps of Transformation; an Orthodox Priest Explores the Twelve Steps of Alcoholics Anonymous (Conciliar Press, 2003); and Bread and Water, Wine and Oil; an Orthodox Christian Experience of God (Conciliar Press, 2007).

This interview was originally published in Pravoslavnie.ru.

╰⊰¸¸.•¨*

Fr. Meletios, could you tell us a little about your journey to Orthodoxy in Oxford, and how you became a priest?

I went to Oxford as a theology student in 1968, and very quickly found an Orthodox Church there. The parish priest at the time was Fr. Kallistos Ware, who is now Metropolitan of Diokleia, and the deacon at the time was Fr. Basil Osborne, who is now Bishop of Amphipolis. The parish in Oxford was both a Russian and a Greek one, coexisting in a small room in what had once been the house of the famous Dr. Spooner. I was immediately attracted to the quality of the stillness that I found in that small room. That has been something that I have consistently valued in the Orthodox Church ever since. It is a quality which is difficult to talk about, but it happens when one goes into a Continue reading “Fr. Meletios Weber, England: Through Oxford to Orthodoxy ╰⊰¸¸.•¨* England, USA & the Netherlands”

Are there demons or devils? – Saint Sebastian Dabovich of Jackson & San Francisco, CA, USA (+1940)

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CALIFORNIA OF MY HEART

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Are there demons of devils?

Saint Sebastian Dabovich of Jackson and San Francisco, CA, USA (+1940):

“I have heard people say that there are no demons or devils. . . . . the Devil surely will not reveal himself to people who do not believe; for, should he do so, they might believe, and that would be against his own sly, diabolical policy, as he would have all in the dark, so terrible is his enmity against the Eternal Source of Light and Treasure of Goodness—God Almighty”.

Source:

http://www.orthodoxchurchquotes.com

http://www.orthodoxchurchquotes.com/2015/07/06/st-sebastian-dabovich-i-have-heard-people-say-that-there-are-no-demons-or-devils/

ORTHODOX CHURCH QUOTES

 

Ancient Faith Radio: Saint John Maximovitch of Shanghai & San Francisco (+1966) – July 2

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AMERICA OF MY HEART

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Ancient Faith Radio:

Saint John Maximovitch of Shanghai & San Francisco (+1966)

July 2

This brightly-shining Saint of our own day was born in Russia in 1896. In 1921 his family fled the Russian Revolution to Serbia, where he became a monk and was ordained a priest. From the time of his entry into monastic life he adopted a severely ascetical way of life: for the rest of his life he never slept in a bed, sleeping only briefly in a chair or prostrated before the icons. He ate one meal a day, in the evening. Teaching seminarians in Serbia, he instructed them each day to devote six hours to divine services, six hours to prayer (not including the divine services!), six hours to good works, and six hours to rest (these six hours obviously included eating and bathing as well as sleeping). Whether his seminarians followed his counsels we do not know, but he himself not only followed but exceeded them.

In 1934 he was made Bishop of Shanghai (in the Russian Church Abroad), where he served not only the Russian émigré community but a number of native Chinese Orthodox; from time to time he served the Divine Liturgy in Chinese. When the Communists took power in China, he laboured tirelessly to evacuate his flock to safety, first to the Philippines, then to various western countries including the United States. He served as Bishop in Paris and Brussels, then, in 1962 was made Archbishop of San Francisco. Throughout his life as monk and hierarch he was revered (and sometimes condemned) for his ascetical labours and unceasing intercessions. During his life and ever since, numerous miraculous healings of all manner of afflictions have been accomplished through his prayers.

Once, in Shanghai, a caretaker, investigating strange noises in the cathedral after midnight, discovered Bishop John standing in the belltower, looking down on the city and praying for the people. Years later, when he visited Holy Trinity Monastery in Jordanville, New York, the priest responsible for hosting him found the saint walking through the halls of the monastery, standing outside the door of each room and praying for the monk or seminarian sleeping within. When the Archbishop had prayed outside each room, he returned to the beginning of his circuit and began praying again; and so he spent the entire night

Even as Archbishop, he lived in near-absolute poverty. His appearance was striking: His cassock was made of blue Chinese “peasant cloth,” crudely decorated with crosses stitched by orphans who had been in his care in Shanghai. His Bishop’s “miter” was often a cloth cap to which he had glued paper icons. Even in the United States, even while serving the Divine Liturgy (which he did every day), he went barefoot in all seasons. (Eventually, after he was hospitalized with an infected foot, his Metropolitan ordered him to wear shoes; thereafter, he wore sandals). Needless to say, he was an embarrassment to those who like their bishops to make a more worldly appearance, but among his various flocks throughout the world, there were always those who recognized him as a Saint in his own lifetime.

Following his repose in 1966, a steady stream of healings and other miracles was accomplished through his intercessions, and in 1996 he was glorified as a Saint of the Church. His incorrupt and wonder-working relics can be venerated at his cathedral in San Francisco. At St John’s funeral, the eulogist told his mourners (and all of us): because Archbishop John was able to live the spirituality of the Orthodox Church so fully, even in modern, western, urban society, we are without excuse

Footnote: An acquaintance of Monk John once met him on a train in Serbia. When asked his destination, Monk John replied, “I’m going to straighten out a mistake. I’ve gotten a letter meant for some other John whom they intend to make a bishop.” The same person met him again on his return journey and asked if he had been able to resolve his problem. John answered, “The mistake is much worse than I thought: they did make me a bishop.”

(From Ancient Faith Radio)

Source:

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SIMPLY ORTHODOX

The Impossibility of Aloneness: When Christ Found Me in the Himalayas – Joseph Magnus Frangipani, Alaska, USA

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CONVERSIONS TO ORTHODOXY

The Impossibility of Aloneness: When Christ Found Me in the Himalayas

By Joseph Magnus Frangipani, Alaska, USA

Printed in Issue 24 – Death to the World

Source:

http://deathtotheworld.com

http://deathtotheworld.com/articles/the-impossibility-of-aloneness-when-christ-found-me-in-the-himalayas/

DEATH TO THE WORLD

I’m an Orthodox Christian living in Homer, Alaska and experienced Jesus Christ in the Himalayas, in India.

I listen to the heartbeat of rain outside…

Cold, Alaskan fog blowing in off the bay, emerald hills now that autumn is here and summer chased away into the mountains. But a milky white fog spreads over the bay like a silken ghost. I used to visit Trappist monasteries, back when I was Catholic, at the beginning of high school, and searching for a relationship of love. I read plenty of philosophy then to know that knowing isn’t enough, that having a realization in the mind is entirely different from experiencing a revelation of the heart.

I spent two birthdays in the Himalayas…

Traveling along gravel roads that drop deep into icy gulches where the Ganges river rages below not yet packed with the filth and mud and newspapers of villages, not yet carrying remainders of Indians in her current, I found Christ found me. It’s a difficult and strangely compelling atmosphere to confront oneself, – – India, – – sandwiched with black corpses, white snow, pagan fires and virulent animals.

I took a bus north from Delhi. It was crowded, tight and cramped, flies buzzed between my face and the windows smeared with brown slime. It’s so Continue reading “The Impossibility of Aloneness: When Christ Found Me in the Himalayas – Joseph Magnus Frangipani, Alaska, USA”