WEDNESDAY, OCTOBER 20, 2010The Hellenic Voice, Page 9faith & religion

National Leadership 100

SundayLet your light so shine before men, that they may see Your good works andglorify your Father in heaven. (Matthew 5:16)

Beloved Brothers and Sisters in Christ,

On this Sunday (October 17) we give thanks to Godfor the faithful members of Leadership 100, and werecognize and celebrate the great accomplishments of

the Archbishop Iakovos Leadership100 Endowment Fund for the glory ofGod and the work of His kingdom.Through the generosity of many andthrough the grants and philanthropicendeavors of Leadership 100, the lightof Christ has shone forth throughoutour Archdiocese and around the

world.This light of our Lord that illumines our hearts in

truth and love has been experienced by men called tothe Holy Priesthood through scholarships offered atour beloved Holy Cross School of Theology. It hasbeen seen in the assistance provided to active clergy inrelieving the burden of student loans. It has brightenedthe lives of retired clergy and presbyteres in need ofassistance and care. It is a light that has been sharedwith more and more people through the preparationand publication of quality resources that broaden thework of the parishes and ministries of the Archdiocese.It is a light that has been carried around the worldthrough generous gifts to relief efforts and missions.

For Leadership 100, this ministry of philanthropyreveals the light of Christ because it shines forth fromfaith and love. The members of Leadership 100 give oftheir resources in faith, trusting in the power and willof God and believing that great works of grace will beaccomplished in the lives of others. In addition, theirgifts and service to God through Leadership 100 andthrough the many other ways in which they contributeto the Church are evidence of their faith, not in thetreasures of this world but in the eternal treasure of lifein the kingdom of God. This is a witness, a light thatshines before us leading us to give glory to God.

The light of Christ is also visible in the love of Godand His Church that characterizes the mission ofLeadership 100, which was created to assist the min-istries of our Holy Archdiocese. Throughout the histo-ry of this Endowment Fund, the members ofLeadership 100, these faithful stewards of the Church,have labored intensely to offer adequate resources sothat the ministries of the Church, which are the min-istries of the Gospel of love, are extended. This hasshown and continues to show the power of God’s lovein their lives and a desire to see the power of this lovework in the lives of others.

On this National Leadership 100 Sunday, may werecognize the faithful members of Leadership 100 inour parishes. May we also highlight the accomplish-ments and mission of the Leadership 100 EndowmentFund and give thanks to God for a witness of light,faith and love that strengthens all of us in our labors forthe glory of our Lord Jesus Christ and the promotionof His Holy Gospel.

With paternal love in Christ,

†DEMETRIOSArchbishop of America

Religious Ed 101

Filling in a New SlateThe following class session referenced Christ’s parables

about abilities and accomplishment, as spoken by the Lordin His own words, in Matthew 25:14 (the servants and thetalents) and Luke 12:48 (thefaithful and unfaithful stew-ards).

Fall signals the start of botha new school year and eccle-siastical year. The first religiousobservation on the Church’scalendar is September 14,which commemorates thediscovery and elevation ofChrist’s Holy Cross, aroundthe year 325, in Jerusalem by St. Helen, the mother ofEmperor Constantine the Great (St. Constantine). This marksthe beginning of the Church year.

With the start of a new school year, each student is pre-sented with a fresh slate upon which to make his or hermark. But the quality and degree of their achievements will,to a large degree, be determined by how they exercise theirfree will.

To emphasize the students’ responsibility for their ownsuccess, three metaphors are presented. The first – a white-board (or chalkboard) on an easel – represents life itself. Aclear easel, like life, is like a new day or year, another oppor-tunity to achieve something.

The second metaphor – colored markers – represents indi-vidual abilities and talents. The “colors” are in abundant sup-ply, evidenced as each student enumerates his or her ownpersonal strengths.

But the easel and the multitude of colors can accomplishnothing on their own. That is where our third metaphorcomes in – brushstrokes, which serve as a metaphor for freewill. Without the brushstrokes of free will – throughout life –the easel remains blank and colorless.

As symbolized in the palette of colors, each of us is capa-ble of creating a lifetime of meaningful images or little ornothing at all. It’s never too late to achieve something, how-ever, as each day presents yet another opportunity to dowell.

In short, the goal here is to spark a sense of student vigi-lance against passiveness and laziness. And, confirmationfrom the Scriptures certainly helps instill a sobering messageto the exercise.

From the 10th grade Sunday religious education curricu-lum of St. Athanasius Church, Arlington, Massachusetts;instructor George Makredes.

Laying aside all earthly careDIVINE GRACE PART V

The congregation? Just theusual crowd of Moni Petrakidevotees, exchanging the dailyturmoil of Athens for the pun-gent fragrance of Orthodox pietyof a balmy summer evening.Urban clutter prevails only stepsfrom the thousand-year-oldmonastery – but within its fres-coed haven, the Byzantine era iseven closer.

Enigmatic saints within vault-ed recesses divulge holy myster-ies, monastic musicians intri-cately hymn them – and dailyDivine Liturgy invisibly trans-ports their secrets to contrition-filled hearts.

Each dawn brings the sameanonymous faces to theByzantine church of theHeavenly Bodiless Hosts.Unobtrusively melting awaywith Liturgy’s final blessing, theclose of day assures theirinevitable return for Vespers,when the afterglow of sunsetbids peace to morning’s losthopes.

On this particular evening in1989, a hushed excitement elec-trifies the usually circumspectgathering. A monk from thedesert has just traversed the leafycourtyard in long strides, enteredthe stone church’s portalpresided over by luminousmosaic Archangels, and disap-peared into the altar to begin theservice.

The evening’s chant is evenmore mesmerizing than usual.The Byzantine monks have mettheir match, in a group of devoutseminarians from Lebanon.Expressive Arabic chant swirlsheavenward from the left choir,in holy competition with theornamental Greek of the intenseyoung monks opposite. Thickclouds of incense carry the prais-es aloft, together with all earthlycare.

The final blessing is given, butno one moves. The guest priest-monk, Geronta Pavlos of Sinai,has been asked to speak. Histhoughts are a few simple, yetpotentially shattering confes-sions of faith.

We should make our whole lifea continuous glorification ofGod.

We must thank God for oursorrows, as well as our joys.

And, regarding that personwho wronged us – we may not beable to do him any good deed,but we can get down on ourknees and pray for him.

A person given to glorifyingGod continuously will avoidcomplaint, for he thanks Godeven for his sorrows. Having nocomplaint against his neighbor,he can pray for him – imitatingthe Savior, and His saints.

“Glory to God – for allthings!” were St. JohnChrysostom’s immortal lastwords, as the sufferings of cruelpersecutions ended his earthlylife.

“Actually, sorrowful times arethe opportune ones,” saidblessed Abbess Philothei of HolyTransfiguration Monastery inEvia, Greece. “What does it costyou to show faith when every-thing is going roses?”

Seeking such opportunities,former Sinai ascetic GerontaPaisios prayed to get the cancerthat ended his earthly life, ashave many saints. “How wouldwe feel to meet the great martyrsin heaven empty-handed?” heasked.

How does one joyously glori-fy God in the midst of sorrow?How did the saints – amidst thetorments of martyrdom?

With “the good thought,”Geronta Paisios said, as evi-denced by the Holy SevenMaccabees of the OldTestament, who underwent ahorrific martyrdom rather thandishonor the fast ordained bydivine law (commemoratedAugust 1).

The narrative ascribes thesaints’ ability to disregard painand torture to two factors – theright kind of thoughts, centeredon God rather than their ownlogic, and the fact that they hadalways cultivated reverence intheir souls.

The illuminating account tellsus that the “good thoughts”which vanquished the martyrs’fear and pain are none other than

the same good thoughts whichconquer sinful passions.

The Maccabee brothersresolved to emulate the devotionof Abraham – and his son Isaac –when the patriarch was called onby God to sacrifice his belovedson. Abraham’s demonstration toall posterity of trust in God’s willwas recalled by St. James in theNew Testament to show that“Faith without works is dead.”

A secular society, unwilling toturn its gaze inward, reads thispassage only as a call to socialwork. But “works without faith”are also dead, according to St.John Climacus.

Church attendance, alms-giv-ing, even the mandatory fastperiods – the Maccabees glori-ous example notwithstanding –can all be practiced without agrain of faith.

Can anyone thank God for hismisfortune though, without truefaith?

Geronta, you have said thegood thought overcomes notonly sin, but sorrow, given thatone follows the way of graceoffered by the Church: hekeeps the commandments,doesn’t miss Liturgy, humblyparticipates in the Mysteries,honors the fasts – and feasts.

When the bad thoughtappears to overturn all this,how do we keep it from gain-ing a foothold?

We will say the Prayer imme-diately. Lord Jesus Christ havemercy on me. It is the sun of oursoul. Whatever darknessdescends on us, the Prayerenlightens it. It is a great power.

When do we apply “the goodthought” against the negativeone, for instance saying “God

will help,” when fearful or anx-ious thoughts threaten ourhope?

Quick as a reflex we say thePrayer, and then think the goodthought immediately. The two gotogether – the person who saysthe Prayer of Jesus also culti-vates the good thought.

Analytically, St. JohnClimacus says provocation isthe initial appearance of thebad thought or image in themind; engagement, when onebegins to converse with theidea; consent is the acceptanceof it; and captivity, the abduc-tion of the heart by it. Finally,passion, when the soul gives into the evil of its own accord.

At the initial provocation, howdoes one “cut off at a singlestroke” all the sinful stages thatfollow?

Interiorly, we must not acceptthe idea, we must reject it. Dowe want to blaspheme the nameof our God? Never. We wish toglorify God.

Or, for instance a carnalthought comes and reminds youof something [improper] yousaw. Interiorly you start toaccept it, to think about it. Thatis the beginning of surrender toevil. You are conversing with thethought.

Instead, when we see that thethought is not correct, we rejectit instantly, we don’t even openthe door to it…

The fathers say that badthoughts cause turmoil in theheart, whereas thoughts fromGod bring inner peace andhappiness.

Peace of soul is above every-thing else. Abbas Dorotheos [6thcentury] says in his spiritualwritings, when you take up a

good work, for instance, themonastic virtue of obedience,and you see that the effort iscosting you your peace of soul –stop the good work.

When a person loses hispeace, he loses half of his spiri-tual life, according to AbbasDorotheos. How can he replacethat – what can he substitute forit?

His advice to blame yourselfinstead of others is like anuclear bomb on badthoughts, as truly, you canusually find yourself at faultfor whatever offended you –even if only through your neg-ative thoughts.

And if not, you probablywere at fault on some otheroccasion, and here is the God-given chance to repent for it,he says -“What joy and tran-quility that person acquireswho reproaches himself!”

Why else does the Churchpray constantly for peace –Again and again, in peace let uspray to the Lord…. for the peacefrom on high… We are createdto live in the love of God…

Photo by Peter G. Angelides

St. John Climacus’ decades in this wilderness Sinai cave led to famous spiritual writings,such as: “A man who asserts that he has the true faith and yet continues to sin is like aman without eyes. And the man who has no faith, but who possibly does good is likesomeone who draws water, and then pours it into a vessel with holes.”

As St. Catherine’s elected Dikaios,Geronta Pavlos has been responsible forthe spiritual life of the monastery for fourdecades. He represents the Archbishopduring his frequent unavoidableabsences, and oversees the daily worshipservices and large monastery garden.The hesychast geronta, devoted to cease-less “prayer of the heart,” also responds to the spiritual needsof countless Orthodox pilgrims, both within the monasteryand throughout Gree and Cyprus. His insightful spiritual guid-ance is in constant demand.

Sr. Joanna has been associated with St.Catherine’s Monastery since 1990 throughits dependent monasteries in Greece andSinai, most recently the historic Red Seahermitage of Hamman Mousa (Springs ofMoses), where the Hebrew people campedduring the Exodus after the miraculouscrossing of the Red Sea.

Sweet memory of God, that is, of Jesus…with

beneficent contrition,can always annihilate

the fascination ofthoughts, suggestions,

words, dreams,gloomy imaginings –

everything, withwhich the

all-destructive enemyarms himself…

daringly seeking todevour our souls.

Jesus, when invoked,easily burns up all

of this.

- St Philotheos of Sinai

WEDNESDAY, DECEMBER 1, 2010The Hellenic Voice, Page 9faith & religion

Royal Treasury of the SoulDIVINE GRACE PART VI

“Illnesses are gifts of God!” gasped a very greatsaint, wracked by the painful convulsions of ablocked intestine. His spiritual children were usedto the phrase – he used it often, during the 365days a year his love provided refuge to souls inneed.

Blindness, and the other ravages of advanceddiabetes, had given him the right, but few knewhe was graced with the rare gift of foresight.Divine Grace had richly rewarded his martyricfaith and humility.

He could tell you not only your name, the sinsyou came to confess, the names of anyone youreferred to, but even the future events of your life– all the while insisting he didn’t have any special“gifts.”

You were forced to play along with the littledeception – if you came right out and asked for“insider” information on your future, he’d pretendanger.

“What do you think I am – a medium?!” A little later, though, he’d unobtrusively slip

your answer into the conversation, a mischievouslittle grin playing across his features.

“Humility and repentence will raise us up toHeaven,” he had engraved on his tombstone.

If one factor can be identified as most responsi-ble for the indifference of our times for thingsspiritual, could it be the lack of awareness of whothe saints of our Church are and how they lovedChrist?

Since saints are actually people just like us, St.John Chrysostom urged, let us not only admirebut work to imitate their noble virtues – to alsoshare in their glory.

The crowns of martyrdom worn during theMystery of Marriage proclaim the grace destinedall who emulate the humble faith of the saints, onwhose blood Christ founded His Church.

The Orthodox fathers say with one voice:“Read from the New Testament every day – andthe lives of the saints.”

Especially moving are the accounts of modernOrthodox saints concealed “in full view” of soci-e t y .The following story was told by the clairvoyant

Geronta above.“An Athens physician lost his wife to illness.

Not long after, his daughter also reposed. One sonremained to console his old age. The boy had justfinished medical school, when an errant car foundhim in its path… . The doctor sent the followingtelegram to relatives in Thessaloniki:

“’With joy I inform you that my son has trav-eled to Paradise. Please pray with us at the hourof the funeral.’”

“Uncle has gone mad,” the relatives responded.“Geronta, did the doctor really feel joy?”The holy confessor reverently nodded.“He is a true Christian.”Of course, all are not called to the same level.

Does one feel unable to honor the fast periods pre-scribed by the Orthodox faith? But he can stillavoid breaking them in public, which is a small –maybe not so small – denial of faith.

Orthodox prisoners in a Soviet concentrationcamp were lined up in front of a ditch, opposite afiring squad. “What do you confess?” each onewas asked at the front of the line.

“Jesus Christ is my Lord and God and Savior!”proclaimed one after the other, before tumblingexecuted into the mass grave – and into the ranksof Orthodoxy’s most exalted saints.

The love of the Christian martyrs humbles uswho have done nothing more for Christ thanabsorb His blessings like a sponge.

Brought to contrition of heart by their example,one is empowered to reject bad thoughts – a prac-tice which leads to every virtue. It is not necessaryto ask where every virtue leads ….

Geronta Pavlos, why do we need spirituallife?

Because we are fashioned to live with God, toglorify God – we cannot live far from Him.

One emigrates to America, to Canada, andworks hard in order to acquire money to put in thebank. He builds up wealth for his material needs.

In the same sense, he builds up wealth for hisspiritual needs by acquiring virtue. Virtue is thespiritual treasury of the soul.

Of course, one pursues spiritual life mainly outof love for God, not from self-interest.

The famous Elder Porphyrios said this is thepoint where Divine Grace comes – when wejust love God, without even thinking aboutwhat we need.

Yes. This is the way of perfection. It draws theGrace of God.

But one might ask – why are you speakingabout love, when we read in Holy Scripture, in theOld Testament, that fear of God is the beginningof wisdom?

Fear of God is introductory. It projects us intothe spiritual life. It starts us on our way. Then, aswe go closer to God, living according to His will,love takes the place of fear.

Fear puts you into the house of God, but oncethere, you live the experience of love. That is whatthe Fathers say.

St. John Climacus describes love as “thebanishment of every contrary thought.” Somebad thoughts refuse to be banished though.St. Barsanouphios says this is because wehave judged our neighbor. Is judgment of oth-ers perhaps more insidious in everyday lifethan we realize?

Yes. I think it’s Abbas Dorotheos who makes

the distinction between judgment and slander.When you say someone lied, you judge him.When you say however, that he is a liar, you slan-der him – you judge not just his act, but his will.

Slander is a heavier sin than judgment – butChrist’s commandment is to not even judge.“Don’t judge, in order to not be judged”!

You have just concluded an extended visitto America – the first ever by a Sinai elder.What were your impressions?

I was moved by the simplicity of the people, animportant virtue for us monastics – and by theirwish to learn. I came to help spiritually, but Imyself profited.

How?

I was deeply impressed by what Russian nunstold us about their great Elder Dimitry Egoroff [atOur Lady of Kazan Skete, in Santa Rosa, Calif.].

Imprisoned in Solovki [the brutal Soviet con-centration camp] near the Arctic Circle, the saintdid not die – God alone knows how he survived.Afterwards, he would never speak of his impris-onment under the communists, saying only, “Iwas jailed for my sins.”

This example of how he refused to judge othershas remained indelible in my memory.

I remember you were visibly astonished athis words. I think you said something like,“Just hearing this alone makes my whole tripto America worthwhile.”

People typically try to justify passing judgmentby claiming, “Well, what I say is true, I’m notlying!” But who are you to judge the other?

The Fathers say, don’t judge a person evenwhen you see him sin with your own eyes, becauseyou don’t see the struggle he waged before his fall– and you don’t know how God, Who did see thatstruggle, accounted it to him.

Because a person doesn’t just suddenly do asin, the evil first attacks him in thought.

The person who is careful not to judge othersmakes great progress. It is a sure thing that he willprogress greatly in the spiritual life.

Not judging others is a boulevard which leadsone to humility with his eyes closed!

Humility is the foundation of all the othervirtues, which lead to the highest rung on theLadder of Divine Ascent – genuine love. The per-son who arrives there has arrived at God Himself…for God is love.

“By the light of Your commandments, we willsee Light.”

Photo by Bruce M. White Photography

Dressed in regal robes and surrounded by scenes of her martyrdom in this 13thcentury icon at Mount Sinai, St Catherine wears the crown of glory destined forthose who imitate the lofty virtues of the saints.

As St. Catherine’s elected Dikaios, Geronta Pavlos has beenresponsible for the spiritual life of the monastery for four decades.He represents the Archbishop during his frequent unavoidableabsences, and oversees the daily worship services and largemonastery garden. The hesychast geronta, devoted to ceaseless“prayer of the heart,” also responds to the spiritual needs of count-less Orthodox pilgrims, both within the monastery and throughoutGree and Cyprus. His insightful spiritual guidance is in constantdemand.

Sr. Joanna has been associated with St. Catherine’sMonastery since 1990 through its dependent monasteries inGreece and Sinai, most recently the historic Red Sea her-mitage of Hamman Mousa (Springs of Moses), where theHebrew people camped during the Exodus after the miraculouscrossing of the Red Sea.

“Just as the poor, in seeing royal treasures, realize their povertyeven further, so does the soul, who studies the great virtues of the

holy fathers, inevitably become more humble in its thoughts.”

– The Ladder of Divine Ascent

By SR. JOANNA

Membership in the exclusive society ofsaints is restricted to those Christians whohave substantially aided the Christianendeavor. While it is true that the vastmajority of our saints have been thosewhose service was a direct contribution toChristianity, one can find the company ofthe elite band of saints merely by acting asa Christian to an unusual degree in thecourse of a routine, secular life. A manwhose only credentials for sainthoodstemmed from his largesse holds out thehope for the average Christian, if not tobecome a saint, then at least to find favorwith God through consideration of thoseless fortunate than others.

A man distinguished in his lifetime, savefor the fact that he was born into a familyof means, Philaretos was born in Armeniaabout the middle of the 8th century, theson of a farmer whose land and stockholdings were extensive and whoseChristian piety was genuine. Upon theuntimely death of his father, he suddenlyfound himself sole owner of a sizeableestate, which he vowed to put to gooduse not for his personal gain, but for thegood of the many impoverished whomhe saw all about him and for whom hehad a great deal of compassion.

The assets of the flourishing estate weredirected to the needs of the poor andtook form in the shape of philanthropicinstitutions for which Philaretos was prin-cipally responsible. His generosity becamelegendary in his own time and it was dif-ficult to separate the wheat from the chaffin regards to the numbers who appealedto him for help and to whom he couldnever say no. In his eagerness to serve hisfellow man he lost sight of the fact that hemight one day fall victim to a turn in thetide of fortune and indeed the day camewhen, owing to a number of adversities,he found himself stripped of everythinghe owned, with the exception of thehouse in which he lived. He managed tosalvage his impressive home with the aidof friends and continued, outwardly atleast, to live the lifestyle to which he andhis family had been accustomed.

The magnificent house was merefacade, however and Philaretos and hisfamily experienced the deprivation ofthose he had assisted and his family bit-terly complained that he had been gener-ous to a fault. They complained that if thiswas to be his reward he would havedone better to look after his own welfare.The constant want gnawed at his onceproud family and while they wavered intheir faith, Philaretos remained unshakenin his and did his utmost to assure his fam-ily that God had not forsaken them. Hetried to show them that in his own goodtime he would bring an end to their suf-fering.

It was in the midst of this prolongedmisfortune that word came to the houseof Philaretos that the Empress Irene her-self was in the area and that she mightfavor the family with a visit to acknowl-edge the generosity of the master of thehouse about whom she had heard somuch. When the empress arrived, in thecompany of her son Constantine, thehouse was in readiness and great carehad been taken not to expose the plightof the family whose pride had insistedthat the decline of the family fortuneremain a secret from the royal party.

The future Emperor Constantine lookedwith favor upon a niece of Philaretos whohad come to help entertain the honoredguests. Then and there, he decided tomake her his bride, a decision which metwith the approval of the empress andwhich turned the tide of affairs of thelong suffering family. Invited to visit inturn at the Royal Palace inConstantinople, the generous Philaretosfound that his reputation as a philanthro-pist had preceded him and he was enthu-siastically greeted by persons in highplaces who eventually learned of hisfinancial difficulties and saw to it that hisestate was restored.

His faith in God thus vindicated,Philaretos and his family took up againthe standard that had been snatchedfrom them many years before. His benev-olence continued to brighten the lives ofthe less fortunate and such was the extentof his kindness and true Christian spiritthat after he died December 1, 802, hewas bestowed the honor of sainthood..

(Reprinted with permission fromOrthodox Saints Vol. 4 by Fr. GeorgePoulos.)

St. Philaretos the MercifulDecember 1

L I VES OFTHE

SA I NTS

WEDNESDAY, JANUARY 5, 2011The Hellenic Voice, Page 9faith & religion

True Freedom: True ChoiceDIVINE GRACE PART VII

“You young ones are alwaysin such a rush,” the venerableand wise abbot of a monasterychuckled over the crestfallenhopes of a dispirited novice.

Progress in the spiritualrealm doesn’t typically mimicthe drama of an Oriental lily,whose bud suddenly pops opento display flawless perfection.

Nevertheless, young peopledo have special strengths thatenable them to acquire spirituallife easily, says Geronta Pavlosof Sinai.

“Because of this, they say inMt. Athos, when a young manarrives to become a monk, hiszeal reaches all the way to thepeak of Mt. Athos itself – thenebbs low again. God gives himthis strength in order to helphim escape the attractions ofworldly life, and he abandonsall to become a monk.”

“On the other hand, if a youthisn’t careful, he can expendthese same powerful capacitiesfor love on evil, rather thangood purposes, and then hedoes the worst harm.”

What moves young people tomake healthy choices?

Divine Grace – “showered”on their souls as the directresult of their parents’ grace-filled life in Christ, accordingto the clairvoyant GerontaPorphyrios.

When parents pursue holi-ness, he explained, “The sameDivine Grace” that visits themwill “inspire and enlighten thesouls of their children” also,guiding their thoughts – andshielding them from bad influ-ences as they grow up.

But when parents’ devotion isonly exterior, he conditioned,nothing is accomplished – evenif they regularly participate inthe Liturgy and Mysteries.

The Pharisee and thePublican both went to pray inthe Temple. But only the repen-tant Publican – a fraudulent taxcollector – returned home in theradiance of new life, exalted byGod’s grace. The egotisticalPharisee, indifferent to Divinemercy, returned home withoutits illumination.

“Since egotism creates mal-adjusted, unfeeling individuals,alienated from God and socie-ty,” Geronta Porphyrios teach-es, humble parents must leadtheir children to holy humility.

“For the egotist is led by theevil spirit … but the humbleperson is led by the grace ofGod.” In fact, he emphasized,“The grace of God comes onlywith holy humility.”

St. John Chrysostom, howev-er, found parents much moreintent on coaching their chil-dren to personal glory and rich-es, than humility. By holdingup education only as a means toworldly success, he said, par-ents were planting the passionsof vainglory and love of moneyin their children’s immortalsouls – to their utter destruc-tion.

He countered with the OldTestament example of Job,who, valuing his children’spurity of soul above their socialstatus, worried even about thesins they might be committingonly in thought.

It is in thought, after all, thategotism destroys the intellect’spowers of reason. And inthought that humility, holdingthe key to Paradise, reveals thenearness of Christ …

The humble person, “zealousfor salvation,” bases his deci-sions on the holy life of theChurch, always seeking a rolemodel to follow. He puts whathe learns into practice. Thus,his life is one of continualrepentance – “changing hismind” for the better – causingdelight in heaven, and mysti-cally, within his own soul.

The egotist, however, has noneed of direction. Daring tocriticize another’s spirituallapses, he confidently ignoreshis own, neglecting to seriouslyfast for even a day beforeapproaching the Holy Chalice.His convenience is king, and heexcuses his indifference byinvoking the even greater indif-ference of those around him –while his children invisiblytake notes …

“Out of our own free will,”we choose the path of sin orvirtue, says St. JohnChrysostom, emphasizing thatwhichever we choose, right orwrong, is passed on to our chil-dren – and then on to theirs …

Sharing episodes from hisown youth, Geronta Pavlosclarifies how the resolve “tolead a righteous life” bringsfreedom of choice – by thegrace of God – to any age.

Geronta, what about theteenage years?

The holy Chrysostomos says,“Youth is a most difficultthing.” The young person has avery strong love, placed in himby God for the profit of hissoul. However, instead of usingthis enthusiasm for good, tolove his brother, to the glory ofGod, he often uses it unlawful-ly, to love sin.

Why?

More and more, children arepressured by parents to excel inschool in order to become adoctor, or to succeed in somesocio-economically rewardingprofession they are not drawnto. Children however, need to

be raised in an environment offreedom and encouraged to dis-cover their own strengths andfollow their own dreams.

Do they need to considerpossibilities though?

Yes, of course there will bean element of realism. But theymust pursue something theycare about, even against theodds. When I was 21 years old,doing my military service, Ibegan gathering the necessarydocumentation to enroll in thegymnasium, as I’d had to leaveschool …

When?

After the 6th grade. Peoplereacted negatively, “What is hedoing, starting school at thisage?” But I had chosen tostudy, wishing to use my educa-tion for God – and I wouldn’tgive up my goal.

So, I was serving as a soldierduring the day, and gettingleave in the evening to attendnight school. I began Englishlessons too, as I was interestedin serving someday as a mis-sionary, but I had to give themup, it was more than I couldhandle [while working full-

time].

You arrived in St.Catherine’s Monastery 12years later, with yourTheology degree in hand fromthe University of Athens –having passed the entranceexams 10th out of all appli-cants. Also, it is known thatafter the army, you workedconstruction sites to supportyour dream, carrying sacks ofcement up to the tops of high-rises under construction incentral Athens.

After graduating from thegymnasium, which back thenwas 7 years, I thought, “Whatdo I have to lose?” I took theUniversity entrance exams,thinking I didn’t have a chance,competing against tutored grad-uates of regular day schools. Iwas very moved when I saw thetest results - I didn’t expect tocome out 10th …

Didn’t you also have to pro-vide a dowry for your sister?

That’s why I was workingconstruction, to send my salaryhome ...

Obviously, during youryouth in war-torn Greece,opportunities were lacking.Nonetheless, you knew whatyou wanted, and pursued it.

What are the obstacles thatdeprive young people todayof the freedom to make simi-lar positive choices – influ-encing them to submit to neg-ative pressures instead?

The first, the greatest obsta-cle is egotism. Of all the evilsthat cast Divine Grace awayfrom us, egotism is the greatest.And secondly, lack of love – ifa young person doesn’t havecompassion in him, how will hesee things clearly? Withoutlove, darkness clouds theunderstanding.

So, egotism is a lack oflove?

No – egotism is one thing andlack of love another. When youdon’t have love, you don’t havecompassion on the other, yourbrother, and you don’t want tohelp him.

How do we recognize ego-tism?

The person with egotismwon’t lower himself to seekanother’s opinion, he doesn’taccept advice. His confidenceis in himself. “I’m right,” hesays, “there’s nothing to dis-cuss.” Egotism is a spiritualdisaster.

A humble person gives hisopinion, but adds, “I could bewrong … Forgive me, but thisis my opinion.” We can fightegotism by not having trust inourselves, by making it a habitto seek another’s opinion.

Those are the main obstacles,but there are others as well, forinstance when a young persondoesn’t habitually pray. Thissets him at a disadvantage.

What prayer should ayoung person say?

The same one we ourselvessay – Lord Jesus Christ, havemercy on me – what [prayer] isgreater than that?

Geronta Porphyrios saidchildren should learn to praywith humility while little. Butwill a teenager remember?

Yes, yes, indeed, he has roots– like the tree which has putdown roots deep into the soil,and the soil holds it, the winddoesn’t blow it over.

So, in order to enjoy realfreedom of choice, one sim-ply needs to choose spirituallife first - which God hasgiven youth special gifts for.How refreshingly simple –and empowering.

My heartfelt wish is thatthese things be to the benefit ofall ....

Geronta Porphyrios’ verbalcounsels “On the upbringing ofchildren,” have been publishedin English under the title“Wounded by Love.”

Photo by Peter G. Angelides

The double-headed eagle symbolizing Rome and Byzantium,the old and new capitals of the Roman empire, flies over St.Catherine’s Monastery at Mount Sinai. Embracing a “new”life free of sin restores the radiance of Divine Grace, tar-nished by one’s “old” inattentive way of life.

As St. Catherine’s elected Dikaios,Geronta Pavlos has been responsiblefor the spiritual life of the monastery forfour decades. He represents theArchbishop during his frequent unavoid-able absences, and oversees the dailyworship services and large monasterygarden. The hesychast geronta, devotedto ceaseless “prayer of the heart,” also responds to the spiritualneeds of countless Orthodox pilgrims, both within themonastery and throughout Gree and Cyprus. His insightful spiri-tual guidance is in constant demand.

Sr. Joanna has been associated with St.Catherine’s Monastery since 1990 throughits dependent monasteries in Greece andSinai, most recently the historic Red Seahermitage of Hamman Mousa (Springs ofMoses), where the Hebrew peoplecamped during the Exodus after the mirac-ulous crossing of the Red Sea.

Grace abides in us from the time of our holyBaptism; but through our inattention, vanity and

the wrong life we lead, it is stifled or buried.

When a man resolves to lead a righteous lifeand is zealous for salvation, the fruit of his labor

is the restoration of this gift of grace…

In so far as a man succeeds in following thecommandments, this gift becomes more radiant

and brilliant.

– St. Gregory of Sinai

Let us commit ourselves, and one another, andour whole life to Christ our God.

– Divine Liturgy of St. John Chrysostom

Feast of St. Basil andthe New Year Therefore if any man be in Christ, he is a

new creature: old things are passed away;behold, all things are become new.

II Corinthians 5:17

Beloved Brothers and Sisters in Christ,

The conclusion of one calendar year andthe beginning of another is a time filled withreflection and anticipation. It is a time whenwe look back over the past year and consid-er our challenges and joys, our highlights

and struggles, and ouraccomplishments as well asthe tasks that are not com-pleted. It is also a time whenwe look ahead to a new yearwith a sense of anticipation,contemplating what maycome, planning our activi-

ties, and hoping for health and happiness.All of this reflection and anticipation is

encouraged by a culture around us that cele-brates the passing of the year and of timewithout a deep spiritual connection to theevents and commemorations that reflectgenuine hope and assurance. As OrthodoxChristians we are blessed at this time of yearto celebrate two beautiful and holy feasts ofthe Church which are filled with both reflec-tion and anticipation. Only a few days havepassed since our celebration of the Feast ofour Lord’s Nativity, a commemoration of thelight of truth dispelling the darkness of sinand death and a feast of joy in anticipation ofGod’s blessings.

In a few days we will celebrate the Feastof Theophany, another great occasion filledwith light and grace. We will commemoratethe baptism of Jesus by John in the Jordanand the revelation of the Holy Trinity asChrist inaugurated His earthly ministry. Onthis day we will reflect on the spiritual sig-nificance of this miraculous event, and wewill anticipate our continuous transforma-tion in the journey of faith unto salvation.

Both of these feasts help us to put thepassing of time and the beginning of the newyear into a proper and spiritual context. Thisis not simply a non-religious event markingthe changing of a number or turning of thecalendar. When joined with our festal com-memorations as Orthodox Christians, thisbeginning of a new year, this time of reflec-tion and anticipation is focused on our spiri-tual lives and on our ministry of prayer andservice. In the Feast of the Nativity we arepresented with the One who became man forour salvation, and in the Feast of Theophanywe are enlightened by the witness of the Onewho sanctifies our lives with His presence.In His holy birth we receive the gift thatshould be offered and proclaimed through-out the world, and in His baptism we see thepower of the Holy Spirit who also anoints usto share grace and truth through our lives.

Thus, we begin a new year with our heartsand minds filled with these celebrations andwith the grace and calling we share as thechildren of God. We begin a new year withopportunities for worship and service as wedeepen our communion with God andstrengthen our witness to others. We begin anew year in the Lord with a commitment tolive each moment in the presence of Christand to use each day to bring Him honor andglory. We begin a new year reflecting on therevelation of God’s love, on His forgiveness,on our journey, and we anticipate the bless-ings of His power and grace in days to come.

It is also our tradition on this Feast of St.Basil and the inception of the New Year tohonor a faithful and beautiful ministry of ourHoly Archdiocese, St. Basil Academy.During this first month of the year we are ledby our Ladies Philoptochos Society in col-lecting offerings to assist in the witness andservice of the staff and directors of St. Basilas they nurture and guide young lives withcompassion and faith. This is a ministry ofreflection and anticipation. It is a reflectionon over sixty-five years of dedicated serviceand on the numerous lives that have foundhope, love, and support at St. Basil. It is alsoa ministry of anticipation. All children whocome and reside at St. Basil Academy have aneed for an environment that will give themguidance and encouragement and developtheir potential. For all of us, we can onlyanticipate the great and wondrous things thatwill be accomplished in and through thelives of the children and youth who areblessed by this ministry.

On this New Year’s Day and the Feast ofour Father and Teacher, St. Basil the Great, Iencourage you to give generously to thework of St. Basil Academy, and to offer yourprayers for those who work diligently andfaithfully in the service of our youth and ofGod. May we also share in the joy of thisseason of light and life, expecting the greatand abundant blessings of God in the com-ing year as we offer our worship and prayersand as we serve one another and all people inthe grace and power of Jesus Christ ourLord.

With paternal love in Christ,†DEMETRIOSArchbishop of America