Tuesday, November 19, 2013


The Spirit of the Times,
the Orthodox Church
and Its Mission
in Contemporaneity
— An Exposition of c. 2009


T A L M A C H
so much and simple

Translated from Bulgarian
[I apologize for imagining
myself apt to the task...]

Zeitgeist, the Orthodox Church and
Its Mission in Our
Modern Times
A Letter by Bishop Photii of Triaditsa
to a Bulgarian Orthodox priest



bishop Photii of Triaditsa [1]

Dear Father N.
May God’s grace be with you!

          First I would like to thank you for the kind words and best wishes in your letter of March 1st this year, and then I will try and respond to your supplication by sharing views of mine on the Church ‘s mission in our times.

          Let me start with a thought from your letter to me:
I understand that the question of the church calendar is something that seriously concerns you and a field in which you undoubtedly are competent to the possible utmost extent. Such a conversation takes a special attitude within the Church, just as well as a certain level of knowledge. We are still leading a survival fight, and when you chase the overall you miss out on detail. Meanwhile, we must not lose sight of the especially great need for a mission that would face the modern man.

          The question of our survival in the Church is for us not so much a matter of survival in a horizontal dimension, that is physical and social survival of the Church as an institution – and that, at any cost. Such a view, such an emphatically empirical sense of the Church’s survival has intensively been formed in this country during the years of communist dictatorship. In Russia, under a persecution – monstrous in its cruelty – of the faithful, the practical application of this concept for the Church survival was rejected by the majority of new martyrs and confessors of the Orthodox Faith and was called “Sergianism”. According to that kind of perception, according to that view for the survival of the Church of Christ – not only under persecution but also in [the conditions of] spiritually destructive processes within and without her – the primary, solid, tangible reality of the Church is above all the ecclesiastical institution, the visible structure of the Church as a social body [organism/constitution] in terms of its physical and social functioning. An organism with such an understanding of its own essence inevitably begins to struggle for survival primarily in the mainstream of the laws and logic of this world through adapting and compromising, which ultimately can provide its physical and social survival – but at the same time, put it in a deep contradiction with the Church’s essence as a God-man body. From this point of view, the basic reality for the Church survival – the heavenly-earthly Church as the Body of Christ, in which we can only survive as living members in Faith, in spirit and in truth, to which the institutional structure is but an external expression – becomes an “idea”, an “ideal”, something sublime, supposedly desirable in word but abstract and ultimately conditional on the reality of the institution, on the empirical social organism as a massive church body, which, however, loses its authentic church spirit. And so, in our understanding of the survival battle the overall and the detail emerge in a somewhat different light. To us overall, basic, and defining is the spiritual authenticity of the Tradition, of the doctrine, of the customs of the Church. Affiliation with this spiritual authenticity and fullness of Tradition is for us the major condition for our survival as members of the Church, the Body of Christ. In this context, the church calendar, too (or to put it more precisely, the calendar-and-paschal system of the Great indiction), being an expression of the Church’s liturgical unity ever since the sixth century, is to us an integral part of the Church Tradition, and not some immaterial detail liable to mechanical separation from the Tradition fullness. And it is by virtue of this feature exactly of the calendar that it should neither be underestimated, nor [made to] grow into an unlawfully enlarged and self-sufficient criterion of “orthodoxy”. 

Thursday, October 24, 2013


Серафим Роуз -
Рассказ блаженной Феодоры о мытарствах


T A L M A C H
so much and simple

Рассказ блаженной Феодоры 

о мытарствах




У преп. Василия была послушница Феодора,

которая много служила ему; приняв иноческий чин, она отошла ко Господу. Одному из учеников преподобного, Григорию, пришло желание узнать, где находится по своем преставлении Феодора, сподобилась ли она от Господа милости и отрады за свое служение святому старцу. Часто размышляя об этом, Григорий просил старца ответить ему, что с Феодорой, ибо твердо верил, что угоднику Божию все это известно. Не желая огорчить своего духовного сына, преп. Василий помолился, чтобы Господь открыл ему участь блаженной Феодоры.

И вот Григорий увидел ее во сне – в светлой обители, полной небесной славы и неизреченных благ, которая была уготована Богом преп. Василию и в которой водворена была Феодора по его молитвам. Увидев ее, Григорий обрадовался и спросил ее, как разлучилась душа ее от тела, что она видела при своей кончине, как проходила воздушные мытарства. На эти вопросы Феодора отвечала ему так:

«Чадо Григорие, о страшном деле спросил ты, ужасно вспомнить о нем. Видела я лица, которых никогда не видела, и слышала слова, которых никогда не слыхала. Что я могу сказать тебе? Страшное и ужасное пришлось видеть и слышать за мои дела, но при помощи и по молитвам отца нашего преподобного Василия мне все было легко. Как передать тебе, чадо, ту муку телесную, тот страх и смятение, которое приходится испытывать умирающим! Как огонь сжигает брошенного в него и обращает в пепел, так мука смертная в последний час разрушает человека. Поистине страшна смерть подобных мне грешников! Итак, когда настал час разлучения души моей от тела, я увидела вокруг моей постели множество эфиопов, черных как сажа или смола, с горящими как уголья глазами. Они подняли шум и крик: одни ревели как скоты и звери, другие лаяли как собаки, иные выли как волки, а иные хрюкали как свиньи. Все они, смотря на меня неистовствовали, грозились, скрежетали зубами, как будто желая меня съесть; они готовили хартии, в которых были записаны все мои дурные дела. Тогда бедная душа моя пришла в трепет; муки смертной как будто не существовало для меня: грозное видение страшных эфиопов было для меня другою, более страшной смертью. Я отворачивала глаза, чтобы не видеть их ужасных лиц, но они были везде и отовсюду неслись их голоса. Когда я совершенно изнемогла, то увидела подходивших ко мне в образе красивых юношей двух Ангелов Божиих; лица их были светлы, глаза смотрели с любовью, волосы на голове были светлые как снег и блестели как золото; одежды были похожи на свет молнии, и на груди они были крестообразно подпоясаны золотыми поясами. Подошедши к моей постели, они стали около меня с правой стороны, тихо разговаривая между собой. Увидев их, я обрадовалась; черные же эфиопы затрепетали и отошли подальше; один из светлых юношей обратился к ним со следующими словами: «О бесстыдные, проклятые, мрачные и злые враги рода человеческого! Зачем вы всегда спешите придти к одру умирающих, производя шум, устрашаете и приводите в смятение каждую душу, разлучающуюся от тела? Но не радуйтесь очень, здесь вы ничего не найдете, ибо Бог милостив к ней и нет вам части и доли в этой душе». Выслушав это, эфиопы заметались, подняв сильный крик и говоря: «Как мы не имеем части в этой душе? А это грехи чьи,– говорили они, показывая на свитки, где были записаны все мои дурные дела,– не она ли сделала вот это и это?» И сказав это, они стояли и дожидались моей смерти. Наконец, пришла и сама смерть, рыкающая как лев и очень страшная по виду; она похожа была на человека, но только не имела никакого тела и была составлена из одних голых человеческих костей. При ней находились различные орудия для мучений: мечи, копья, стрелы, косы, пилы, топоры и другие неизвестные мне орудия. Затрепетала бедная душа моя, увидев это. Святые же Ангелы сказали смерти: что же медлишь, освободи эту душу от тела, освободи тихо и скоро, потому что за ней нет многих грехов. Повинуясь этому приказанию, смерть подошла ко мне, взяла малый оскорд и прежде всего отсекла мне ноги, потом руки, затем постепенно другими орудиями отсекла прочие члены мои, отделяя состав от состава, и все тело мое омертвело. Затем, взявши теслу, она отсекла мне голову, и она сделалась для меня как бы чужая, ибо я не могла ею повернуть. После этого смерть сделала в чаше какое-то питье и, поднеся к моим устам, насильно напоила меня. Питье это было так горько, что душа моя не могла этого вынести – она содрогнулась и выскочила из тела, как бы насильно вырванная из него. Тогда светлые Ангелы взяли ее себе на руки. Я обернулась назад и увидела свое тело лежащим бездушным, нечувственным и недвижным, подобно тому, как если кто снимет с себя одежду и, бросивши, смотрит на нее – так и я глядела на свое тело, от которого освободилась, и весьма удивлялась этому. Бесы, бывшие в образе эфиопов, обступили державших меня святых Ангелов и кричали, показывая мои грехи: «Душа эта имеет множество грехов, пусть даст нам за них ответ!» Но святые Ангелы стали отыскивать мои добрые дела и, по благодати Божией, находили и собирали все, что при помощи Господней сделано было мною доброго: милостыню ли я когда подала, или накормила голодного, или жаждущего напоила, или одела нагого, или ввела странника в дом свой и успокоила его, или услужила святым, или посетила больного и находящегося в темнице и помогла ему, или когда с усердием ходила в церковь и молилась с умилением и слезами, или когда со вниманием слушала церковное чтение и пение, или приносила в церковь ладан и свечи, или делала какое другое какое-либо приношение, или вливала деревянное масло в лампады перед святыми иконами и лобызала их с благоговением, или когда постилась и во все святые посты в среду и в пятницу не вкушала пищи, или сколько когда поклонов сделала и молилась по ночам, или когда всей душой обращалась к Богу и плакала о своих грехах, или когда с полным сердечным раскаянием исповедовала Богу перед своим духовным отцом свои грехи и старалась их загладить добрыми делами, или когда для ближнего сделала какое-нибудь добро, или когда не рассердилась на враждующего на меня, или когда перенесла какую-нибудь обиду и брань и не помнила их и не сердилась за них, или когда воздала добром за зло, или когда смиряла себя или сокрушалась о чужой беде, или сама была больна и безропотно терпела, или соболела другим больным, и утешила плачущего, или подала кому руку помощи, или помогла в добром деле, или удержала кого от дурного, или когда не обращала внимания на дела суетные, или удерживалась от напрасной клятвы или клеветы и пустословия, и все другие мои малейшие дела собирали святые Ангелы, готовясь положить против моих грехов. Эфиопы, видя это, скрежетали зубами, потому что хотели похитить меня у Ангелов и отвести на дно ада. В это время неожиданно явился там же преподобный отец наш Василий и сказал святым Ангелам: «Господие мои, эта душа много служила мне, успокаивая мою старость, и я молился Богу, и Он отдал ее мне». Сказав это, он вынул из-за пазухи золотой мешочек, весь полный, как я думала, чистым золотом, и отдал его святым Ангелам, сказав: «Когда будете проходить воздушными мытарствами и лукавые духи начнут истязывать эту душу, выкупайте ее этим из ее долгов; я по благодати Божией богат, потому что много сокровищ собрал себе своими трудами, и дарю этот мешочек душе, служившей мне». Сказавши это, он скрылся. Лукавые бесы, видя это, находились в недоумении и, поднявши плачевные вопли, тоже скрылись. Тогда угодник Божий Василий пришел снова и принес много сосудов с чистым маслом, дорогим миром и, открывая один за другим каждый сосуд, вылил все на меня, и от меня разлилось благоухание. Тогда я поняла, что изменилась и стала особенно светла. Святой же опять обратился к Ангелам со следующими словами: «Господие мои, когда вы совершите все, что нужно для этой души, отведите ее в уготованный мне Господом Богом дом и поселите ее там». Сказавши это, он сделался невидим, а святые Ангелы взяли меня, и мы по воздуху пошли на восток, поднимаясь к небу.








МЫТАРСТВО 1-е

Когда мы восходили от земли на высоту небесную, сначала нас встретили воздушные духи первого мытарства, на котором испытываются грехи празднословия. Здесь мы остановились. Нам вынесли множество свитков, где были записаны все слова, какие я только говорила от юности моей, все, что было сказано мною необдуманного и, тем более, срамного. Тут же были записаны все кощунственные дела моей молодости, а также случаи праздного смеха, к которому так склонна юность. Я видела тут же скверные слова, которые я когда-либо говорила, бесстыдные мирские песни, и обличали меня духи, указывая и место и время и лиц, с кем занималась я праздными беседами и своими словами прогневляя Бога, и нисколько не считала того за грех, а потому и не исповедовалась в этом перед духовным отцом. Глядя на эти свитки, я молчала будто лишенная дара речи, потому что мне нечего было им отвечать: все, что было у них записано, была правда. И я удивлялась, как это у них ничего не забыто, ведь прошло столько лет и я сама давно забыла об этом. Подробно и самым искусным образом испытывали они меня, и мало по малу я все вспомнила. Но святые Ангелы, водившие меня, положили конец моему испытанию на первом мытарстве: они покрыли грехи мои, указав лукавым на некоторые из бывших моих добрых дел, а чего не доставало из них на покрытие моих грехов, добавили из добродетелей отца моего преподобного Василия и искупили меня из первого мытарства, и мы пошли далее.

Friday, October 18, 2013


What is the way to reach the truth
– a commendation of Humility


T A L M A C H
so much and simple


St. Augustine, Letters

And here comes the famous passage [Letter 118 § 22, by W. J. SPARROW-SIMPSON] in commendation of Humility: one of the noblest sentences ever written in praise of that most distinctively Christian Value. Dwelling on the thought, What is the way to reach the truth, Augustine writes:

“In that way the first part is humility; the second, humility; the third, humility: and this I would continue to repeat as often as you might ask direction; not that there are no other instructions which may be given, but because, unless humility precede, accompany, and follow every good action which we perform, being at once the object which we keep before our eyes, the support to which we cling, and the monitor by which we are restrained, any good work on which we are congratulating ourselves is wholly wrested from our hand by pride.”

Thursday, September 19, 2013


ABC: True Christian Identity in Faith
2 проповеди на архиепископ Хризостом Етнийски




Source 1 (pdf): Личната идентичност и
вселенската личностност в Христа,
ОТ бр 3, 2011 г.


Source 2 (pdf): Истинската християнска
личност и истинната лична вяра
,
ОТ бр. 2, 2011 г.






Личната идентичност и вселенската личностност в Христа


Проповед от архиепископ Хризостом Етнийски

В една проповед преди известно време, говорих за личността на Христос и за значението на нашето преобразяване в Него чрез аскетизъм, концентрация върху вътрешния живот и постоянно оценяване на духовното ни възкачване спрямо трансцендентния стандарт, който се намира – както ни казва апостол Павел, в „доброто съкровище на сърцето.”* Този зов към вътрешен живот е в основата на Евангелието, той е същността на християнството и е източник на истинна личностност и на лична вяра. Като монаси – и особено като живеем – както го правим – в сянката на великите отци-исихасти, достигнали обожението (теосис) в тайнствено единение с Христа, този вътрешен фокус заема централно място в живота ни, дори и да не можем да постигнем величието на онези, на които подражаваме и които величаем. Самият тайнствен живот – както гръцката дума за тайнствен: „μυστικς” (мистикос) скрива – е „скрит”: т.е. таен, вътрешен, личен и интимен. В Православието ние дирим тайнствените и тайни реалности на живота, които отиват отвъд този свят. Православието наистина е припознато – дори сред инославните – с тази тайнствена ориентация. При автентичното му спазване, то е отвърнато от светски развлечения и от така нареченото „социално евангелие” като гледа към mysterium tremendum: поразителното тайнство на Бога и на онези най-крайни неща, излизащи извън времето и пространството и ежедневните тревоги на обществото и на света.


Wednesday, September 11, 2013


ABC: A Yearning for
Love Without Compromise
Копнеж за любов без компромиси – от архиепископ Хризостом, Етнийски




Старостилната Борба
Копнеж за любов без компромиси *

от
архиепископ Хризостом


     В няколко минали броеве на списание „Orthodox Tradition [Православнo Предание], се опитах да представя един справедлив и обективен профил на старостилното движение в Гърция: неговите прекомерности и неговите триумфи, неговите силни и слаби страни, както и неговата борба да остане непоклатим свидетел на всички църковни предания в момент, когато дори и най-основните традиции биват захвърляни от много от националните църкви, техните екзархии в диаспорите, и – уви! – от някои от древните Патриаршии. В тези свои опити, се опитах да следвам пътя на умереността, като със сигурност признавах грешките и недостатъците, съществуващи в нашите традиционалистически кръгове и като – същевременно – посочвах, че Църквата все така е една и това, че мнозина така наречени „модернистични” православни, всъщност истински се стремят към искрени духовни цели. 

     Моите опити за умереност имаха различен успех. Умерената позиция е трудно нещо, тъй като тя прерязва самата същност на прекомерностите, които са разположени от двете й страни. По този начин, от една страна, един изтъкнат православен учен-модернист, когото силно уважавам, неотдавна ми каза, че някои от моите писания са нараняващи в тяхната нечувствителност към духовността на другите. Аз взех бележките му присърце и внимателно ще потърся такива примери и по възможност ще избягвам нараняващата реторика за в бъдеще. От друга страна, друг един много близък мой приятел и духовен съветник ме предупреди, че моите коментари в сп „Orthodox Tradition” за старостилците са толкова примиренчески, на моменти, че един невнимателен читател би могъл да си помисли, че когато обяснявам защо съм старостилец, аз всъщност не показвам достатъчно отдаденост на движението. Вярвам, поради това, че трябва да изясня някои основни точки. 

Friday, August 23, 2013


РАЗМИСЛИ ПО ЕДИН КОМЕНТАР -
Отец архимандрит Акакий



T A L M A C H
so much and simple


Коментарът по-долу и отговор под формата на размисъл от страна на отец архимандрит Акакий от манастира Св. Григорий Палама в Етна, Калифорния, е бил разпратен до духовенството на Екзархията, вярващите и приятелите на нашия синод в САЩ по имейл. Той дава отговор на толкова много пунктове, отнасящи се до съвременния църковен живот и то по такъв кратък и ясен начин, че поискахме благословията на о. Акакий да го публикуваме тук, което той с готовност благослови.

РАЗМИСЛИ
ПО ЕДИН КОМЕНТАР

Въпросът / коментарът по-долу бе изпратен до архиепископ Хризостом, който ме помоли да му отговоря. Ще направя всичко възможно, като го моля да прочете и засили каквото имам да кажа.

Въпрос / Коментар

Не разбирам напълно защо не искате да кажете на другите за чудото със [...] на митр. Киприян. Хората се нуждаят от чудеса. Чувал съм много хора да казват, че синодът ни не се радва на голямо присъствие, защото се съсредоточава върху каноните и богословието, а не върху харизмите на Православието. Ще покажем, че поне от време на време чудеса се случват и при нас.



МОИТЕ РАЗМИСЛИ [на о. Акакий]:

Спомням си, когато ми бе зададен следния въпрос от някой, който в крайна сметка напусна нашия синод и прегърна официалното“ Православие: „Правили ли са вашите епископи някакви чудеса? Бях притиснат, докато не казах: Бог върши чудеса. Ако това стане чрез отделни лица, то това е незначително. Но има едно чудо, в което всички ние участваме всеки път, когато служим (литургия): (а именно) Евхаристията. Това чудо идва от Бог Отец, от Самия Господ Иисус Христос, и от Светия Дух, при прякото участие на духовенството и народа. Всичко, което мога да кажа, тогава, е, че нашите епископи, които служат литургията, участват редовно заедно с всички нас в чудеса. Разочарован, този човек каза: Не, искам да кажа къде са ви чудотворните икони, изцеленията ви и виденията и пророчествата. Те са библейски и са православни. Защо ги пренебрегвате? И ако новостилците са на грешен път, защо при тях ги има, а при вас не?

Monday, August 12, 2013


КНИГА НА ПРОРОК ДАНИИЛА
Book of Prophet Daniel,
Chapters 13 and 14


* Chapters 13 and 14 are translated from Greek. 
[missed out in KJV]

13

[13:1]   In Babylon there was a man named Jehoiakim.
[13:2]   And he took a wife, whose name was Susanna, the daughter of Hilkiah, very fair and God-fearing.
[13:3]   Her parents were righteous, and they taught their daughter the law of Moses.
[13:4]   Jehoiakim was very rich and had a garden near his house; and the Jews were gathered to him, for he was the most honorable of all.
[13:5]   At that time two elders were appointed from among the people as judges, whom the Lord had said that iniquity had come out of Babylon from the elders-judges, who were supposed to be the rulers of the people.
[13:6]   And they dwelt in the house of Jehoiakim continually: and all they that had controversy went unto them.
[13:7]  When the people left at noon, Susanna would enter her man's garden for a walk.
[13:8]   And the two elders saw her come and walk daily, and there arose a desire in her,
[13:9]   And they perverted their minds, and turned away their eyes, not looking up to heaven and being alone. they do not remember righteous destinies.
[13:10]   They were both hurt by lust for her, but they did   not reveal their pain to each other,
[13:11] because they were ashamed to find their desire to unite with her.
[13:12]   And they diligently kept watch every day to see her, and said to one another,
[13:13]   "Let us go, for it is time for dinner," and as they went out they parted from one another. ;
[13:14]   but when they returned, they came to this same place, and, asking each other the reason for it, at last confessed their lust, and then together appointed a time when they could find it alone. .
[13:15]   And, behold, when they waited for the proper day, Susanna came in, as yesterday and the day before, with only two maids, and wished to bathe in the garden, for it was hot.
[13:16]   And there was no one there, but the two elders, who had taken refuge and guarded her.
[13:17]   And she said unto the servants, Bring me oil and soap, and shut the doors of the garden, that I may bathe.
[13:18]  And they did as she had said, and shut the gate of the garden, and went out through the side gate to fetch that which was commanded them: and they saw not the elders, because they were hid.
[13:19]   And lo, when the maids came, were both elders She dashed to her and said
[13:20]   "Behold, the garden doors are shut, and no one had seen us, and we have a lust to you, so agreed us and spend with us.
[13:21]   If not, will testify against you, that you were a lad, so I sent her maidens. "
[13:22]   Then Susanna groaned and said, "I am troubled on every side: if I do this, I die; if I do not, I will not escape out of your hands."
[13:23]  For me it is better not to do this and fall into your hands, rather than sin against the Lord. "
[13:24]   And Susanna cried with a loud voice, cried also both elders against it,
[13:25]   and one trotted and opened the garden gate.
[13:26]   and when located home heard shouting in the garden, rushed through the side door to see what had happened to her.
[13:27]   when the elders said his words her servants are exceedingly ashamed because never anything like that was said about Susanna.
[13:28]   and behold, the next day, when people had gathered at Joiakim, her husband came both elders filled with wicked intent against Susanna to pass it to death.
[13:29]  And they said unto the people, Bring forth Susanna the daughter of Hilkiah, Jehoiakim's wife.
[13:30]   She and her parents, her children, and all her relatives came.
[13:31]   Susanna was very tender and beautiful in countenance.
[13:32]   And the wicked commanded her face to be   uncovered , because she was covered, that they might be satisfied with her beauty.
[13:33] And her kindred, and all they that saw her, wept.
[13:34]   And the two elders stood up in the midst of the people, and laid their hands on her head.
[13:35]   She looked up to heaven with tears in her eyes, because her heart trusted in the Lord.
[13:36]  And the elders said, "As we were walking in the garden alone, she came in with two maids, closed the gates of the garden, and sent the maids away.
[13:37]   And a young man came to her, hiding there, and lay with her.
[13:38]   When we were in the corner of the garden, and when we saw such iniquity, we rushed to them
[13:39]   and saw them unite, which we could not hold on, because he was stronger than we, and when he opened the door, pop up
[13:40]   but this caught and questioned: who was this young man? 'but she does not want to call us. By this we testify. "
[13:41]   And the congregation believed them, as the elders of the people and the judges, and they condemned her to death.
[13:42]  Susanna cried out in a loud voice and said, "Eternal God, Who sees the secret and Who knows everything before His existence!"
[13:43]   You know that they testified falsely against me, and behold, I am dying without doing anything. these men have devised evil against me. "
[13:44]   And the LORD heard her voice,
[13:45]   and when she was led to her death, God stirred up the holy spirit of the young man Daniel,
[13:46]   and he cried with a loud voice, "I am pure from blood. and! "
[13:47]   Then all the people turned to him and said, "What is this word that you have spoken?"
[13:48]  Then he stood among them and said, "Are you so foolish, you children of Israel, that you have condemned the daughter of Israel without examining or knowing the truth?"
[13:49]   Return to judgment, for these have falsely testified against her. "
[13:50]   And straightway all the people returned, and the elders said unto him, Sit thou among us, and call us: for God hath given thee the eldership.
[13:51]   Then Daniel said to them, "Separate them from one another, and I will question them."
[13:52]   And when they were separated from one another, he called one and said to him, "You are old in evil days! Now your sins, which you have committed before, have been revealed."
[13:53]   producing unrighteous judgments, condemning the innocent, and justifying the guilty, when the Lord says: innocent and right do not kill.
[13:54]   So if you have seen this, tell me, under what tree did you see them talking to one another? ”He said,“ Under the mastic. ”
[13:55]   Daniel said,“ Indeed, he lied to you about your head; for, behold, an angel of God, which hath taken a decision from God, shall cut thee in the midst. "
[13:56]   And he removed him, and commanded the other to be brought in, and said unto him, Seed of Canaan, and not of Judah. beauty has seduced you, and lust has corrupted your heart.
[13:57]   And this was the case with the daughters of Israel, and they were afraid of you; but the daughter of Judah did not bear your iniquity.
[13:58]  So tell me, under what tree did you find them talking to each other? ”He answered,“ Under the green oak. ”
[13:59]   Daniel said to him,“ Indeed, you also lied about your head; for the angel of God is waiting with a sword to cut you in half to destroy you. "
[13:60]   Then cried the whole congregation with a loud voice, and blessed God, who saves those who hope in him, 
[13:61]   and rose up against the two. Elders, because Daniel rebuked them with his mouth, because they had testified falsely:
[13:62]   And they did unto them as they had done evil to their neighbor, according to the law of Moses, and slew them: and in that day innocent blood was saved.
[13:63]  And Helkiah and his wife glorified God for their daughter Susanna, with Jehoiakim her husband, and all her kindred, because no shameful deed was found in her.
[13:64]   And Daniel became great before the people from that day forward.

14

[14:1]   King Astyages returned to his fathers, and Cyrus the Persian received his kingdom.
[14:2]   And Daniel dwelt with the king, and was more glorious than all his friends.
[14:3]   And there was an idol among the Babylonians, whose name was Will; for whom they consumed twenty great measures of wheat flour every day, forty sheep, and six measures of wine.
[14:4]   The king honored him, and went daily to worship him; and Daniel worshiped his God. And the king said unto him, Why dost thou not worship Villa?
[14:5]   He answered, "For I do not worship idols made with hands, but I worship the living God, who created the heavens and the earth and who rules over all flesh."
[14:6]  The king said, "Do you think that Will is not a living god? Do you not see how much he eats and drinks every day?"
[14:7]   When he laughed, Daniel said, "Do not be deceived, O king; for he is clay within, and honey on the outside, and has never eaten or drunk."
[14:8]   And the king was wroth, and called unto him his priests, and said unto them,   Except ye say unto me, Who hath eaten all these things, ye shall die.
[14:9]   he will die for blaspheming against Villa. " And Daniel said unto the king, Let it be according to thy word.
[14:10]  And the priests of Villa were seventy, beside women and children.
[14:11]  And the king came with Daniel into the temple of Villa and priests Villa said, "Behold, we will go out, and you, O king, put food and having pour wine, close the door and seal with his ring.
[14:12]   And if you come tomorrow and don't find that Will ate everything, we will die - or Daniel, who lied about us. "
[14:13]   They didn't care too much about it, because they had made a secret entrance under the table, and they always went in and ate through it.
[14:14]   And it came to pass, when they were come out, that the king put food before Villa, and Daniel commanded his servants, and they brought ashes, and sprinkled the whole temple in the presence of the king only. when they went out, they closed the door, sealed it with the king's ring, and left.
[14:15]  And the priests, according to their custom, came at night with their wives and children and ate and drank everything.
[14:16]   And it came to pass on the morrow, that the king rose early, and came, and Daniel with him,
[14:17]   and the king asked, "Are the seals in order, Daniel?" He said, "Go, king."
[14:18]   And when the door was opened, the king looked upon the table, and cried with a loud voice, Thou art great, Ville, and there is no deceit in thee.
[14:19]   Laughing, Daniel restrained the king from entering, and said, "Look at the floor and see whose tracks these are."
[14:20]   The king said, "I see traces of men, women, and children."
[14:21]  And when he was angry, the king commanded that the priests, the women, and the children should be caught, and they showed the secret door through which they entered and ate whatever was on the table.
[14:22]   Then the king commanded that they should be put to death, and delivered Villa to Daniel; and he destroyed him and his temple.
[14:23]   And there was a great dragon in this place: and the Babylonians worshiped him.
[14:24]   And the king said unto Daniel, Wilt thou not also say of him that he is a honey? He is alive, and eateth, and eateth and drinketh not: thou canst not say that this god is not alive; to him ".
[14:25]   Daniel said, "I worship the LORD my God, for he is the living God."
[14:26]   But you, O king, give me permission, and I will kill the dragon without sword and without staff. The king said, "I give it to you."
[14:27]  Then Daniel took resin, tallow, and hair, and boiled them together, and made a lump thereof, and cast it into the dragon's mouth, and the dragon was scattered. And Daniel said, Behold your saints!
[14:28]   And when the Babylonians heard of it, they were very displeased, and rose up against the king, and said, The king became a Jew, and destroyed Villa, and slew the dragon, and delivered the priests to their death.
[14:29]   And when they came to the king, they said, Deliver us Daniel; or else we will kill thee and thy house.
[14:30]   And when the king saw that they insisted, he was compelled to deliver Daniel to them;
[14:31]   And they cast him into the den of lions, where he abode six days.
[14:32]  There were seven lions in the pit, and two bodies and two sheep were given to them daily; at that time they were not given to them to eat Daniel.
[14:33]   There was a prophet in Judah, named Habakkuk, who, having boiled soup and crushed bread in a bowl, went to the fields to bring it to the reapers.
[14:34]   And the angel of the LORD said unto Habakkuk, Bring this dinner that thou hast with thee to Babylon to Babylon, to the den of lions.
[14:35]   Habakkuk said, "Sir, I have never seen Babylon and I do not know the pit."
[14:36]   Then the angel of the LORD took him by the crown, and lifted him up by the hair of his head, and set him in Babylon above the pit with the power of his spirit.
[14:37]  And Habakkuk cried and said, "Daniel, Daniel, take the lunch that God has given you."
[14:38]   Daniel said, "Thou hast remembered me, O God, and hast not forsaken them that love thee."
[14:39]   And Daniel arose, and did eat; and the angel of God immediately put Habakkuk in his place. 
[14:40]   And it came to pass on the seventh day, that the king came to mourn for Daniel: and when he came to the pit, he looked into it, and, behold, Daniel sat down.
[14:41]   And the king cried with a loud voice, saying, Great art thou, O Lord God of Daniel, and there is none beside thee.
[14:42]   And he commanded that Daniel should be taken out, and that the perpetrators of his destruction should be thrown into the pit; and they were eaten in his presence at the same hour.




* 13 и 14 глави са преведени от гръцки.
13

[13:1]  Във Вавилон живееше мъж, на име Иоаким.
[13:2]  И взе си той жена, на име Сусана, дъщеря на Хелкия, много хубава и богобоязлива.
[13:3]  Родителите й бяха праведни и научиха дъщеря си на закона Моисеев.
[13:4]  Иоаким беше много богат и имаше градина близо до къщата си; и при него се събираха иудеите, защото той беше най-почтен от всички. 


4U2C

4U2C

A Prayer Before Communion
by St Dimitry of Rostov


Open, O doors and bolts of my heart
that Christ the King of Glory may enter!
Enter, O my Light and enlighten my darkness;
enter, O my Life, and resurrect my deadness;
enter, O my Physician and heal my wounds;
enter, O Divine Fire, and burn up the thorns of my sins;
ignite my inward parts and my heart with the flame of Thy love;
enter, O my King, and destroy in me the kingdom of sin;
sit on the throne of my heart and [You] alone reign in me,
O Thou, my King and Lord.



To DOWNLOAD – a PHP /pdf/ Book on 10 Miracle-Working Icons of Theotokos



А има ли друг баир оттатък смъртта?
- Стойко Попович (в писмо до сина си [Георги] Сава Раковски)



БОЖИЕТО / OF GOD
Higgs Boson / Holy Sepulchre / the Eye / Aurora Borealis / Rock (Mauritania)
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