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.”

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

True Christian Identity in Faith (for English doc)
2 проповеди на архиепископХризостом 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: „μυστικός” (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.

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

Превод от английски,
сп. „Orthodox Tradition“
бр 2, 2012 г.
2017 re-print

     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. 

РАЗМИСЛИ ПО ЕДИН КОМЕНТАР - Отец архимандрит Акакий

T A L M A C H
so much and simple

Превод от английски

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.

(The Shepherd magazine)

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?“

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. 

DOUBT, a parable – John Shanley, ПРЕВОД на български

T A L M A C H
so much and simple

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Съмнение, притча by John Patrick Shanley,
Превод на български©: Владимир Джамбов is licensed under a Creative Commons Attribution-NonCommercial-NoDerivs 3.0 Unported License.
Based on a work at pra-blah.blogspot.com.

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Превод от АНГЛИЙСКИ юни 2010

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СЪМНЕНИЕ
ПРИТЧА

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от Джон Патрик Шанли

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Превод на български©: Владимир Джамбов

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Настоящата пиеса е посветена на множеството поръчки от страна на католически монахини, посветили живота си на това да служат на другите
в болници, училища и старчески домове.
Макар те да са силно оклеветявани и осмивани,
кой ли сред нас е бил толкова щедър?

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Предговор

            Какво се крие под една пиеса? Какво я поддържа? Можете също така и да запитате какво има под мене? Върху какво съм изграден? Има по нещо умълчавано под всяка една личност и под всяка пиеса. Има също така по нещо неизказано и под всяко едно общество.

            Наблюдаваме един симптом, който точно сега е очевиден в Америка. Той се вижда от политическите ток шоу-та, в развлекателните репортажи, в художествената критика от най-различен вид, в религиозните дискусии. Сега живеем в култура на съдебната зала. Преди живеехме в култура на знаменитостите, но нея вече я няма. Сега се интересуваме от знаменитостите, само ако са в съда. Живеем в култура на екстремна адвокатура, на конфронтация, на съдене и на присъди. Дискусията стори път на дебата. Общуването се превърна в надпревара на волите. Общественото говорене стана с омраза и без искреност. Защо? Може би защото дълбоко-дълбоко под брътвежа сме достигнали до място, където знаем, че не знаем... нищичко. Но на никой не му се иска да изрече това.

            Нека ви запитам. Случвало ли ви се е някога да устоявате в спор позиция отвъд точката на комфорта? Защищавали ли сте някога начин на живот, който сте били на ръба да изчерпите? Били ли сте някога в служение на верую, в което вече не вярвате напълно? Казвали ли сте някога на момиче, че я обичате, и да почувствате слабото гадене на подкопана увереност? Е, аз съм. Това е един интересен миг. За драматурга, това е началото на една идея. Видях един недвижим имот, върху който бих могъл да построя пиеса, пиеса, която седи на нещо, премълчано от живота ми и от моето време. Започнах със заглавието: Съмнение.

            Какво е Съмнение? Всеки един от нас е като планета. Ето я коричката, която изглежда вечна. Уверени сме за това кои сме. Ако попитате, можем с готовност да опишем сегашното си състояние. Зная своите отговори на толкова много въпроси, също както и ти. На какво приличаше баща ти? Вярваш ли в Бог? Кой е най-добрият ти приятел? Какво искаш? Твоите отговори са сегашната ти топография, сякаш непроменлива, но по един лъжовен начин. Защото под лицето на лесното отговаряне има едно друго Ти. И това безсловесно Същество се движи прилепнало до мигновените ходове; то напира нагоре без обяснение, течно и без думи, докато съпротивляващото се съзнание няма друг избор освен да стори път.

            Именно Съмнението (толкова често изпитвано първоначално като слабост) променя нещата. Когато човек се почувства нестабилно, когато залитне, когато пред очите му се изпари трудно придобитото знание, то той е на ръба на израстването. Финото или бурното помиряване на външната личност и на вътрешната сърцевина често на пръв поглед изглежда като грешка, сякаш си поел по грешния път и си се изгубил. Но това е само една емоция, копнееща за познатото. Животът се случва, когато тектоничната сила на безмълвната ти душа се напуква през умъртвените навици на ума. Съмнението не е нищо по-малко от една възможност да влезеш наново в Настоящето.

St. Macarius the Great Homily II the sin that dwelleth in us – “Put off the old man”

T A L M A C H
so much and simple

HOMILY II

Concerning the kingdom of darkness, that is, of sin, and that God alone is able to take away sin from us, and to deliver us out of the bondage of the evil prince.

          1. THE kingdom of darkness, the evil prince, having taken men captive at the beginning, enveloped and clothed the soul in the power of darkness, as a man might clothe another. “And that they may make him king, and clothe him with royal garments, so that from head to foot he may wear royal apparel.”[1] In this manner the evil prince clothed the soul and all its substance with sin. He defiled it all, and brought it all into captivity to his kingdom, leaving not one member of it free from him – not the thoughts, not the understanding, not the body; he clothed it all with the purple of darkness. For as it is the body that suffers, not one part or member of it, but the whole is liable to suffer together, so the whole soul suffered the passions of un-happiness and sin. The evil one clothed the whole soul, which is the indispensable part or member of man, with his own unhappiness, which is sin, and thus the body became liable to suffering and decay.

... incredibly Balkan, and poetic 'You white Danube, you blue Danube'

you, Danube = Dunave

beli, Dunave sini
'You white Danube, you blue Danube'
Konstantin Kazansky

(and his wife are to be held responsible)