LOVE AND PEACE GUSH OUT OF HEARTS

Temporal

 

РОЖДЕСТВО ХРИСТОВО Когато цял свят тънеше във мрак най-светлата звезда изгря в небето! Отчаяно от всичко, трепна пак във радостно очакване сърцето! И ангели запяха над света възторжения химн: “Христос роди се!” И мъдрост, и овчарска простота, и всичко пред Смирения смири се! От яслите под светлата звезда изтече Извор и заля земята... И дето пият чудната вода, любов и мир избликват от сърцето!

CHRIST’S NATIVITY When all the world in darkness lay the brightest star rose up the sky! Despaired by all, the heart again in joyful anticipation quailed! And angels started singing up above the hymn enthused: "Christ is born!" Before the Humbled both wisdom and shepherd's simplicity and all humbled! From the manger under the bright star a Well ran out and broke the ground ... And where they drink the wonderful water love and peace gush out of hearts!

&#9766 Архимандрит Серафим

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НЕВИДИМОТО "Бога никой никога не е видял. Ако любим другиго, Бог пребъдва в нас." (1 Йоан.4:12) Поисках в порив чист да видя аз душата си - невидимата моя, която в мен живей и свойта власт издава в мисъл, в чувство и във воля. Но колкото и с ревност да се взирах, аз чувствах я, ала не я намирах. Тогаз да видя жадно се заех невидимия Бог. И помня още, как денем молех се, но без успех, как търсех Бога сред звездите                         нощем. Но колкото усърден и да бях, в безкрайния всемир не Го видях. И чух: “Безумецо, що дириш ти невидимото със очи да зърнеш? Виж брата страдащ и го навести! Побързай мъката му да прегърнеш!” Аз сторих туй. И в моя ближен тих и Бога, и душата си открих.

THE INVISIBLE "No man hath seen God at any time. If we love one another,God dwelleth in us." [1 John. 4:12] In a pure impulse I wanted to see my soul - the invisible of mine, which resides in me and her power is seen in thought, in feeling and in will. But no matter how zealously I stared, I felt it, but I did not find it. "Then I eagerly undertook to see the God invisible. And I still remember how daytime I prayed, with no success, how I was searching God             amidst the stars at nights. But diligent though I was in the endless universe I saw Him not. And I heard: "Fool, what are you looking for; to glance the invisible with eyes? See your brother suffering and visit him! Hurry up to embrace his grief!" I did this. And in my quiet neighbor both God and my soul I did find.

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КОЛЕДНО ВИДЕНИЕ Зове ме древният пророк да идем днес до Витлеем и на Смирилия се Бог сърдечен дар да поднесем. Не идва Той могъщ, богат, а скрит във сетна нищета и взел на всеки малък брат върху Си мъката, скръбта! Той зъзне в той зимен мраз във схлупен дом накрай града! Какво ли чака Той от нас, избрал за Себе си глада? Той може би съвсем е Сам и гледа в тихите врати, ще се яви ли някой там в скръбта Му да Го навести?! Свещената Му нищета е урок тих и кротък зов... Той чака в Свойта самота сърдечен дар, троха любов! Съседи бедни и добри, от своя хляб да Му дадем! Елате, братя и сестри, да идем днес във Витлеем!

CHRISTMAS APPARITION The ancient prophet calls me to go with him to Bethlehem and to the Humbled God a gift of heart to offer. He comes not powerful, and rich, But in the poorest misery hidden and having shouldered every little brother’s grief, and sorrow on Himself! He shivers in the winter frost in a shabby house just off the town! What can He be waiting from us, having chosen hunger for Himself? He is perhaps quite Lonely and looks at the quiet doors will anyone appear there to visit Him in His affliction? His holy misery is a lesson quiet and a gentle call ... He waits in His loneliness a gift of heart, a crumb of love! Poor and good neighbors, let us give Him from our bread! Come, brothers and sisters, let’s go today to Bethlehem!

&#9766 Архимандрит Серафим

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«Призыв Христа к покаянию».

Зачем ты покинул меня человек? Зачем от меня отвернулся? Ведь я возлюбил тебя крепко, на век, А ты ко врагу обратился! я небо оставил, на землю сошел, От Девы Пречистой родился, С одной лишь любовью к тебе Я пришел, И ради тебя воплотился. Ведь ради тебя как убогий Я жил, Бездомный и нищий скитался, И каждому в жизни, чем мог Я служил, Как раб, я в труде подвизался! И ради тебя я муки терпел, И били меня и терзали; На страшном, позорном кресте я висел, И люди в лицо мне плевали! И ради тебя на ужасном кресте я умер среди двух злодеев; Пред смертью подали Мне желчь на копье, При радостных криках евреев. И ради тебя похоронен Я был, И крест и тяжелые муки, И самую смерть ты Мою позабыл, Забыл Мои связаны руки!

Я душу твою от греха исцелил, От смертного ада избавил; Я смертью Своею тебя искупил, И вновь тебя к небу направил! Зачем ты любовью Моей пренебрёг? За что ты Меня ненавидишь?! Под гнетом страстей ты совсем изнемог! И собственной пользы не видишь!!! Богатства ли хочешь? Ума, красоты?! Желаешь ли славы и знаний? Стремишься ли к счастью заветной мечты? Иль ищешь покой от страданий?! Я дам тебе славу, богатство и ум, Я дам бесконечную радость… Сниму с тебя бремя сомнений и дум, Я дам тебе райскую сладость! Я дам тебе свет от Себя Самого, Источника жизни нетленной; Я дам тебе знания мира всего, Я — Истина жизни вселенной! Ты слышишь ли зов Мой, приди же ко Мне, Не бойся своих прегрешений, Любви милосердной ведь больше во Мне! И каждому дам я Прощенье!!!

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На грани.

(иерм. Роман Матюшин)

Вожди живут себе в угоду, Во власти полный паралич. Мы перестали быть народом - И засвистел кавказский бич. Его старательно сплетали При одобрении властей. Уж как на Русь не клеветали Искариоты всех мастей! Разбой телесный и духовный! В верхах измена и обман! Но словоблудит вождь верховный О процветанье россиян. Иван да Марья - недруг знает - Хребет страны, её душа! Когда хребет переломают, Тогда и рёбра сокрушат. И что? Мостить страну гробами, Наполнив ненавистью грудь? Нас подло сталкивают лбами, Антихристу готовя путь. Мир подвела к последней грани Лапсердаковая напасть. Русь обрекла на вымиранье Олигархическая власть.

Хотя-б не прикрывались Богом! Какая правда на земле, Когда не только в синагогах - Гремит Ханука и в Кремле! Жидовский праздник - всенародный? Вождям не надобно врача? Но вождь идёт, как пёс голодный, Плевок в народ - горит свеча! И Патриарх*, престол позоря, Спешит не веру защищать, А направляется к меноре Не Божьи свечи зажигать! И отступлению есть мера! Что пользы в сдаче без потерь? Ужель неверие и вера Не отличаются теперь? Стоит в святых местах менора, Пред нею - люди-мертвецы. Такого срама и позора Доднесь не ведали отцы! Без солнца давит непогода, Без света губит чернота! Без Веры нам не стать народом: Мы погибаем без Христа!

18 декабря 2010 г.
йером. Роман

* Патриарх Сербский Ириней.

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Watching romantic blah-blah-blah,
for the season... ——
Ah, is this the season?
Or, are we out of season?
By the way "петарды" translates as 'farts'
                          или 'пиратки'. ——
I've found these quotes memorable:

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We all have “a small
but distinct opportunity
to do the right thing!”

And it “sort of makes us
‘fungus’ ” ...

“Исповедуйтеся Господу“
[Хвалите Имя Господне] ——
My Best Friend’s Wedding (1997)

I am with Christ forever - every moment on His narrow path

T A L M A C H
so much and simple

I am with Christ forever -
every moment on His narrow path

And my home is on this narrow countryside Road of Christ -
at 8, November - some Authorities and Kingdoms [Dominions]
would have it changed - to 21, November - but our home is
still the very same! Call us at our house number 8[OS]/21[NS].

Those Authorities and Kingdoms [Dominions] have been demoted -
rest assured! - and authorities and kingdoms are they no more! -
For I have the Powers - and the Will of the Living Word!

And the Thrones are being submerged - lest they be defiled by
Antichrist, who knows all lies.

                                                                      Archangel Michael

The Eighth Day (of indiction)

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The world was created in Six Days
and the Seventh Day was attributed to honor the Creator.
And so the cycle started running in time...
It is called Genesis, week, calendar...

And on the Eighth Day

there came
the hope for salvation,
the beginning of our salvation was born on the Eighth Day of the indiction
(and through Her – the Most Holy Theotokos, Ever Virgin Miriam –
coming to this world was also our Savior),
subsequently (probably) still on that Eighth day
there will come our very salvation...

(For early Christian Fathers the spiritual "Eighth Day"
is Christ's resurrection) or the end of the world...

But is our salvation an end –
[Yes, of course - in English -
yes, this is our ultimate objective!]
or our salvation is an end of the world, of this world?!?

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Epistle of Barnabas

       "Chapter 16. The spiritual temple of God

       Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: "Who has meted out heaven with a span, and the earth with his palm? Have not I?" Isaiah 40:12 "Thus says the Lord, Heaven is My throne, and the earth My footstool: what kind of house will you build to Me, or what is the place of My rest?" Isaiah 66:1 You perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." It has so happened. For through their going to war, it was destroyed by their enemies; and now: they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture says, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is— where He himself declared He would make and finish it. For it is written, "And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord." Daniel 9:24-27; Haggai 2:10 I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, you observe, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. He then, who wishes to be saved, looks not to man, but to Him who dwells in him, and speaks in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them. This is the spiritual temple built for the Lord."

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TRANSLATION FROM RUSSIAN

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Homily XI by St. John of Kronstadt
On the Day of St. Archistratigue Michael and the Synaxis of all Heavenly Bodiless Powers

November 8, 1907

       We keep praising Thee, O Christ, Who has most wisely joined the sky with the earth and has made one Church of angels and men. (Stichira for small vespers).
       We celebrate, dear brethren, the bright holiday of the thunder-like Archangel Michael and the other heavenly bodiless powers.
       The history of the Church’s establishing of this holiday is long and we will not tell it now; let those wishing to know it read about it in the church book "Lives of the Saints" [Chetyi-Minhei], and now let us talk about the spiritual countless world of angels, about their features, about their order of lines and about the immeasurable God’s sweetness, Who has associated us, Orthodox Christians, with this angelic Synaxis and Who has constituted one Church out of the angels and men, and then about our obligation to honor them according to dignity and to imitate them in force, as the future fellow citizens of ours in the heavenly fatherland; about which we pray to the Lord God, our common Creator.
       St. Cyril of Alexandria says (see Macarius’s Theology on Angels): if our earth, and it – as just one point in-between the worlds – bears on it such a countless number of people and all [kinds of] beings, then [imagine] how many times more inhabitants abide in the immaterial heaven, so great and beyond limits [comprehension] for any mind?
       Angels have a spiritual, immaterial, subtle, immortal nature – free from any mortality, but a limited one – not like that of the Lord Himself, the Spirit – everywhere consubstantial and one, without beginning and all-pervading. He brought Angels out of non-being into being, sanctified them by His word, and for [the purpose of] intransigence against evil He strengthened them up by the Holy Spirit in a non-falling manner (i.e. they can no longer fall into sin), their nature is full of the wonderful, unquenchable light, holiness, goodness, beauty, [utter] wisdom, power, immortality, ardent love for the Creator and for each other and for men, about whose salvation they rejoice and are [but] willing to have them as their eternal fellow citizens in the country of eternal light and immortality, of peace and joy. St. Dionysius the Areopagite, a disciple of Apostle Paul, whom the Holy Spirit raised up [in admiration] to the third sky, heard from Him the mysterious teaching on the world of angels, [he] wrote it down and handed it to the Church (Dionysius the Areopagite on the Church Hierarchy).
       The Angelic world divides into nine orders, and these – each [divides] into three lines. The first and brightest-seen angels (Michael and Gabriel) as a bright illumination of the Trinity without beginning, wait immediately on the flaming throne of God, being enlightened by His unapproachable light, and handing down enlightenment and knowledge of God’s mysteries to the their lower lines; and the lower lines are being controlled in a most peaceful manner by the higher [ones]. Such heavenly citizenship, such most peaceful, holy, most bright, gracious Synaxis of the celestial residents is called Heavenly Hierarchy, in line with the earthly hierarchy or the hierarchy of the Orthodox Church.
       Let us marvel at the all-good God and at [His] most wise providence, at His boundless goodness, intending us to our co-interning and bliss without end – along with Angels – in the future fatherland of ours and constituting one Church of Angels – most bright and incorruptible, and men chosen and worthy. What indescribable by any language bliss awaits the faithful Christians, if through the end they abide in faithfulness to their Christian calling! In order for us to qualify for eternal cohabitation and blissful life together with the angels in heaven, we must try and honor them, imitate their holiness, humility, love and wholehearted devotion to God, elevation of thoughts, abstinence, prayer and fasting, mercy and compassion to each other, hot mutual love.
       The holy God-inspired audiences of God’s mysteries and of the angelic visions, the prophets and evangelists have seen how the angels in mysterious visions face each other in a friendly manner and praise consortingly the Holy Trinity. This teaches us, too, to treat each other with warm love and to live in one mind, ardently serving our common-for-all Creator.
       The glory of the infinite goodness of God, Who has prepared eternal kingdom for us, a kingdom of unquenchable light, peace and unfailing bliss, together with the countless Synaxis of Angels.
       Let us make use of the little time here towards prosperity in Christian virtues, so we may inherit this everlasting bliss, which may the Lord grant us all by grace, through His generosity and love for men, through the intercession of the Most Pure Mother of God and through the waiting [intercession] of the honest bodiless heavenly powers, especially the radiant thunder-like Michael and Gabriel, and the holy Angels – our guardians. Amen!

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TRANSLATION FROM RUSSIAN

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Vision of Joseph Munoz

       A number or a day, or the year...? What prompted me to publish this? - I cannot understand. Perhaps Vladyka Philaret’s date of demise? Indeed, it has been 25 years now.

       …

       "Let me remind you of a portentous vision given to Joseph in the night of 20th against the 21st November 1985 – just a few hours before Metropolitan Philaret died.
       You were the first person whom Joseph told about this vision of his shortly after the news came of the Metropolitan Philaret’s demise.
       On November 24th (the Iberon icon’s feast day) 1985 Metropolitan Philaret was buried. Immediately thereafter Joseph came to us in Washington for a few days [stay] and on the very first evening, under the fresh impression of the vision he told us about it in details. This was also attended by Fr. Theodore Shevtsov.
       In the words of Joseph on the night of November 20th he felt very tired and went to bed. The holy Icon hanged on the wall opposite his bed – so that when lying he could gaze at it. Soon after he lied down, the icon-lamp hanging in front of the icon went out. He lit it up again but it went out for the second time. Then Joseph changed the oil, the wick, washed the lamp-glass, and filled it up again. But soon the lamp went out for a third time... This upset him, because he felt that the Mother of God intimately suggested to him that something significant was going to happen, since shortly before that the lamp in front of the Iberon Icon went out on three occasions – before the terrible earthquake in Mexico and before the eruption of the volcano in Colombia, in result to which thousands were killed. Joseph stood up for prayer. Under the icon, by the wall there was a [small] bench. Joseph knelt down to his knees, leaned against the bench and began praying. During the prayer he fell asleep.
       In the dream, a panoramic view opened to him – very much like a huge wide screen – and he was presented one such vision. Wooded nature with rocky soil. On the trail he saw – standing on his knees with a haggard face – Metropolitan Philaret. On the back of the Vladyka and on his right shoulder there lay a large heavy cross. The cross look was terrible – iron and cold (it lacked any life-giving heat, which gently emanates out of a wooden cross), it was an ugly color – dark green-brownish. Metropolitan Philaret was falling under the weight of the cross and was unable to budge. But, suddenly, unexpectedly, Metropolitan Philaret bent forward and with a decisive movement from right to left he dropped the cross onto the ground (the motion was strange as the Metropolitan could simply drop his right shoulder down and the cross would slide to the ground).
       Once the cross touched the ground, the Metropolitan disappeared. Joseph was seized with fear by what he had seen and out of horror he hid his face with his hands. When he finally dropped his hands before another picture appeared to him. He saw a land that has turned into a desert due to a terrible disaster. Instead of Metropolitan Philaret – standing on his knees was Vladyka Vitaliy with that same cross on his back, only the cross was more terrible, darker and heavier. Although with enormous labors, but still somehow the Vladyka budged little by little on.
       In a last, third part, of the vision Joseph saw a cross – purely black in color in that same desert, and crucified on it was – in full vestment, with miter – Bishop Vitaliy...”.

       …

       A few hours after this vision the world learned of the repose of Metropolitan Philaret... Maybe this vision – sent to Joseph – was the most significant of all signs of the Iberon Myrrh-streaming Icon. Maybe by this prophetic vision the Mother of God warns us about what might happen – lest it happens. Maybe we are currently witnessing the last part of the/a vision. God forbid! When at your insistence Joseph told You about his vision, tears came into Your eyes and You told him that the first part of the vision was clear, but the next [one] You did not want to interprete and preferred not to think about [it]... "(an excerpt from a letter bt Fr. N. to M. V.)

== CLICK BELOW за БЪЛГАРСКИ===

It looks like love but is reversed …

A poem by Tsocho Boyadjiev, Prof.
стихотворение от проф. Цочо Бояджиев

MIRROR

It looks like:
a trace of bright dream before dawn;
a breath of pigweed and saltbush at the bottom of the yard;
steps of a drunken cricket across the bridge over the river;
quinces arranged on the drawer in the kitchen;
clothes thrown on the chair by the window;
truth spoken without words…

It looks like love
but is reversed

Tsocho Boyadjiev, Prof.

photo by Tsocho Boyadjiev, Prof.

снимка на проф. Цочо Бояджиев

Archimandrite Seraphim (Alexiev) (1912-1993)

T A L M A C H
so much and simple

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by Elena Kalcheva [a post in Bulgarian of September 27, 2009]

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Archimandrite Seraphim (Alexiev)

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TRANSLATION FROM BULGARIAN

       Archimandrite Seraphim (Stoyan Georgiev Alexiev in the world) was born on February 25 (9 March old style) 1912 [+ 13/26 January 1993] in Gorno Brodi in Serres (Macedonia) as the youngest son in a large family of devout poor parents. His father Georgi Alexiev was in bell-casting – a craft that he bequeathed to his two senior sons Dimitar and Atanas. The junior son – Stoyan, stood out for his keen church spirit and deep Orthodox faith.
       After the family resettled in Sofia (due to the two Balkan wars of 1912-1913) he joined the Sofia Seminary and graduated with honors. In 1934 he was sent to study at the old-Catholic Theology faculty in Bern (Switzerland), where he gained the scientific degree of doctor of theology, defending a thesis on: "The Meaning of the Requirements of Jesus Christ in the Sermon on the Mount" (173 pages), printed in the German language in Sofia in 1938.
       After his return to Bulgaria he was appointed a lecturer at the Plovdiv, and later at the Sofia Theological Seminaries. In the latter, on February 3, 1940 he accepted monasticism with the name Seraphim, in honor of St. Seraphim of Sarov, whom he deeply revered during all his life and to whom he later dedicated one of the best favorite books for Bulgarian Orthodox readers – namely, 'St. Seraphim of Sarov' (1957), reprinted many times in Bulgaria.
       A turning point in the life of the young monk was his convergence with the residing in Bulgaria Russian Archbishop Seraphim (Sobolev) (1950). From him he took up the live sense of Orthodox faith and a fine sense of spiritual life, which he subsequently taught himself to his numerous spiritual children.
       On Annunciation in 1943 he was ordained a priest and began his soul-benefitting pastoral activity of a dedicated confessor, which lasted nearly half a century.
       After two years of service as protosingel with the Sliven Metropolia, Fr. Seraphim was promoted to the rank of Archimandrite in January 1947 and was moved to the office head of cultural and educational department with the Holy Synod in Sofia. In that difficult time for the Church Archimandrite Seraphim repeatedly valiantly defended the Orthodox faith. At the new office, he developed tireless activity as organizer of pastoral guidance courses for priests, as an inspired preacher – in his lectures that he regularly read and as the author of numerous articles and more extensive works. The most important of these are:
"Our Faith"

(Catechism)
"Our Hope" (talks on Beatitudes) and
"Our Love" (talks on the Ten Commandments),
       as well as brochures on spiritual and moral topics:
"Pride and Humility",
"Enmity and Reconciliation",
"The Meaning of Sufferings",
"The Self-Proclaimed Judges",
"Sick and Sound Mysticism",
"The Forgotten Medicine" and others.
       Archimandrite Seraphim had also a rare poetic gift that found expression in numerous poems and verses featured in church publications as well as in two books of poetry collections: "Insights" and "Songs About Life and Death".
       All this published and unpublished spiritual works expected yet to be assessed and evaluated.
       In 1960, Archimandrite Seraphim was appointed professor at the department of dogmatic theology of the Theology Academy of the St. Kliment of Ohrida, Sofia, and was soon confirmed as an Associate Professor with his habilitation work criticizing the Roman Catholic dogma of the Most Holy Theotokos’ Immaculate Conception. As an associate professor he published in that period (1963-1969) in the Yearbook of the Theology Academy a series of theological studies, including:
"Two Extreme Views of Western Religions regarding the Most Holy Theotokos",
"The State of Man Prior To and After the Original Sin, from the Orthodox, Roman-Catholic and Protestant Points of View",
"Redemption as the Work of God's Love and God’s Righteousness",
"Franz von Bader – a Roman Catholic Philosopher and Theologian in the Search for Orthodoxy and Its Catholicity",
"The Bogomil Heresy from the Point of View of the Orthodox Dogmatic Foundations of Presbyter Kozma and of Orthodox Dogmaticism in General",
"The Church-Missionary Work of Constantine the Philosopher – St. Cyrill" (unpublished).
       After ten years of teaching at the Theology Academy Archimandrite Seraphim was forced to retire in 1969 as [one] ideologically disagreeing with the introduction of the new calendar style in the Bulgarian Orthodox Church and in general [disagreeing] with the ecumenical tilt of church policy in Bulgaria – a result of the BOC’s membership of the World Council of "churches".
       Outside the Academy Fr. Seraphim furthered his much-beneficial creative [writing] activities. In the years that followed he wrote a series of books of ideological and of spiritual-and-moral content. The most important of these are:
"The Orthodox View on the Old and the New Style of the Calendar" (1972),
"Our Prayer",
"Prayer of St. Ephraim the Syrian in the Light of the Patristic Teaching",
"Life After Life",
"The Optina Elders" and others.
       Most of these books are still awaiting to reach [their] readers.
       In the last years of his life Archimandrite Seraphim devoted especially great attention and efforts to a thorough critique of ecumenism as a God-repulsive and soul-slaying heresy that eats away Christian Orthodox Church of today and prepares the way for the coming antichrist. The last bequeathal work of Archim. Seraphim [co-authored with his brother in Christ Fr. Serghiy (Yazadjiev) (Feb 15/28, 1924 - May 21/Jun 3, 2008)]
"Orthodoxy and Ecumenism" (Sofia, 1992) was published only three weeks before his death, that came on 13/26 January 1993. This grand work – the fruit of a quarter century of intensive research – gives an exhaustive answer to the question: "Why we are not and cannot be ecumenists?" in a number of justifications, documented and substantiated with numerous quotations from the Holy Scripture, the Holy Fathers and the theological literature.
       With this work of his Archimandrite Seraphim crowned his rich spiritual-and-writing activities which elevated his name to enviable heights among Orthodox activists and sowers on the God's field, to have fulfilled the cherished words of the Lord Jesus Christ: "but whosoever shall do and teach them, the same shall be called great in the kingdom of heaven." (Matt. 5:19)."

Orthodox Word

Осмият ден (от индикта) The Eighth Day (of indiction)

Temporal

 

Светът е сътворен в Шест Дни,
а Седмият бе определен за прослава на Твореца.
И така цикълът се завъртя във времето...
Наричат го Битие, седмица, календар...

А на Осмия ден

дойде
надеждата за спасение,
началото на нашето спасение се роди на Осмия ден от индикта
(а чрез нея - Пресвета Богородица, Вечната Дева Мариам -
дойде на този свят и нашият Спасител),
впоследствие (вероятно) пак на този Осми ден
ще дойде и самото наше спасение...

(За ранните християнски отци духовният "Осми Ден"
е Христовото възкресение) или краят на света...

Но край ли е нашето спасение -
[на английски - ЦЕЛ - да разбира се,
това е към което се стремим в крайна сметка!]
или нашето спасение е край на света, на този свят?!?

---

The world was created in Six Days
and the Seventh Day was attributed to honor the Creator.
And so the cycle started running in time...
It is called Genesis, week, calendar...

And on the Eighth Day there came
the hope for salvation,
the beginning of our salvation was born on the Eighth Day of the indiction
(and through Her – the Most Holy Theotokos, Ever Virgin Miriam –
coming to this world was also our Savior),
subsequently (probably) still on that Eighth day
there will come our very salvation...

(For early Christian fathers the spiritual "Eighth Day"
is Christ's resurrection) or the end of the world...

But is our salvation an end –
[Yes, of course - in English -
yes, this is our ultimate objective!]
or our salvation is an end of the world, of this world?!?

---

Epistle of Barnabas

       "Chapter 16. The spiritual temple of God

       Moreover, I will also tell you concerning the temple, how the wretched [Jews], wandering in error, trusted not in God Himself, but in the temple, as being the house of God. For almost after the manner of the Gentiles they worshipped Him in the temple. But learn how the Lord speaks, when abolishing it: "Who has meted out heaven with a span, and the earth with his palm? Have not I?" Isaiah 40:12 "Thus says the Lord, Heaven is My throne, and the earth My footstool: what kind of house will you build to Me, or what is the place of My rest?" Isaiah 66:1 You perceive that their hope is vain. Moreover, He again says, "Behold, they who have cast down this temple, even they shall build it up again." It has so happened. For through their going to war, it was destroyed by their enemies; and now: they, as the servants of their enemies, shall rebuild it. Again, it was revealed that the city and the temple and the people of Israel were to be given up. For the Scripture says, "And it shall come to pass in the last days, that the Lord will deliver up the sheep of His pasture, and their sheep-fold and tower, to destruction." And it so happened as the Lord had spoken. Let us inquire, then, if there still is a temple of God. There is— where He himself declared He would make and finish it. For it is written, "And it shall come to pass, when the week is completed, the temple of God shall be built in glory in the name of the Lord." Daniel 9:24-27; Haggai 2:10 I find, therefore, that a temple does exist. Learn, then, how it shall be built in the name of the Lord. Before we believed in God, the habitation of our heart was corrupt and weak, as being indeed like a temple made with hands. For it was full of idolatry, and was a habitation of demons, through our doing such things as were opposed to [the will of] God. But it shall be built, you observe, in the name of the Lord, in order that the temple of the Lord may be built in glory. How? Learn [as follows]. Having received the forgiveness of sins, and placed our trust in the name of the Lord, we have become new creatures, formed again from the beginning. Wherefore in our habitation God truly dwells in us. How? His word of faith; His calling of promise; the wisdom of the statutes; the commands of the doctrine; He himself prophesying in us; He himself dwelling in us; opening to us who were enslaved by death the doors of the temple, that is, the mouth; and by giving us repentance introduced us into the incorruptible temple. He then, who wishes to be saved, looks not to man, but to Him who dwells in him, and speaks in him, amazed at never having either heard him utter such words with his mouth, nor himself having ever desired to hear them. This is the spiritual temple built for the Lord."

'It is not these sabbaths of the present age that I find acceptable, but the one of my own appointment: the one that, after I have set all things at rest, is to usher in the Eighth Day, the commencement of a new world.

' (And we too rejoice in celebrating the Eighth Day; because that was when Jesus rose from the dead, and showed Himself again, and ascended into heaven.)"

<!-more->

---

An inscription in readable BULGARIAN by king Ivan Assen II

"В лето индикт Азъ Йоан Асен въ Христа Бога верньi царъ и самодръжецъ блъгарамъ, синъ стараго Асенъ, създах от зачиала и писанием оукрасих до конца пречстняя сиа чрък въ имя сты 40 мачмникъ ихже помощи в 12 лето црства моего внеже лет псаа еся храмъ съизлезох на бранъ въ Романия и разбих воиска гръчка и самого цръ кюра Одара Комнина и съ всем болеры его а земя вся преях от Одрина и до Драчъ Гръчка ицеже арбанаска и сръбскаа токчоса. Градовом окръг Цреград и самого того град дръжаха Фразинъ ----- Црства моего повиноваха ся понеже иного цръ неимеха раз в мене и мънога ради дни своя испроваждаше беха Богу тако повелевъ. Щоу ибо без него ни дело ни слов с съвръшается. Томоу слава въ векове, Аминъ."

---

"В лето 6738 [1230], индикт 3. Аз Иван Асен, в Христа бога верен цар и самодържец на българите, син на стария цар Асен, създадох из основа и с живопис украсих докрай тази пречестна църква в името на светите 40 мъченици, с помощта на които в дванадесетата година от моето царуване, в която година се изписваше този храм, излязох на бран в Романия и разбих гръцката войска и плених самия цар кир Теодор Комнин с всичките му боляри, а цялата земя от Одрин до Драч завладях – гръцка, още и арбанаска и сръбска. Франките владееха само градовете около Цариград и самия този град, но и те се повинуваха(подчиняваха, покоряваха) под десницата на моето царство, понеже нямаха друг цар освен мене и благодарение на мене прекарваха своите дни, защото така повели Бог. Понеже без него ни дело, ни слово се извършва. Нему слава на векове. Амин."

---

"In the year 6738 [1230], indiction 3.
I - Ivan Assen, in Christ the Lord a
loyal King and autocrat of the Bulgarians,
son of old King Assen, created from the ground up
and fully decorated with paintings this most honorable
Church in the name of the Holy 40 Martyrs, through
the help of whom in the twelfth year of my reign,
in which year this temple was being painted, went to war
in Romania [Byzantium] and defeated the Greek army and
captured King Kiros Theodore Komnenos himself
with all his boyars, and conquered all the land from
Adrianopolis [Edirne] to Drach - [that was] Greek, and
also Arbanasian and Serbian. The Franks controlled only the
towns around Tsarigrad [Constantinople] and that city itself,
but even they paid tribute [obligation] (subordinated, obeyed)
under the right hand of my kingdom, because they had
no other king but me and through me they spent their days
as God ordered so. As without Him no deed, no word is done.
To Him glory for centuries. Amen."

COVERDALE PSALTER for Orthodox worship

COVERDALE PSALTER
for Orthodox worship

[DOC format, dating unidentified,
divided into kathismata
by the servant of God, Silouan]

---

First Kathisma
First Stasis
Psalm 1

       BLESSED is the man that hath not walked in the counsel of the ungodly, nor stood in the way of sinners: and hath not sat in the seat of the scornful.
But his delight is in the law of the Lord: and in his law will he exercise himself day and night.
And he shall be like a tree planted by the water-side: that will bring forth his fruit in due season.
His leaf also shall not wither: and look, whatsoever he doeth, it shall prosper.
As for the ungodly, it is not so with them: but they are like the chaff, which the wind scattereth away from the face of the earth.
Therefore the ungodly shall not be able to stand in the judgment: neither the sinners in the congregation of the righteous.
But the Lord knoweth the way of the righteous: and the way of the ungodly shall perish.

Psalm 2

       WHY do the heathen so furiously rage together: and why do the people imagine a vain thing?
The kings of the earth stand up, and the rulers take counsel together: against the Lord, and against his Anointed.
Let us break their bonds asunder: and cast away their cords from us.
He that dwelleth in heaven shall laugh them to scorn: the Lord shall have them in derision.
Then shall he speak unto them in his wrath: and vex them in his sore displeasure.
Yet I have set my King: upon my holy hill of Sion.
I will preach the law, whereof the Lord hath said unto me: Thou art my Son, this day have I begotten thee.
Desire of me, and I shall give thee the heathen for thine inheritance: and the utmost parts of the earth for thy possession.
Thou shalt bruise them with a rod of iron: and break them in pieces like a potter's vessel.
Be wise now therefore, O ye kings: be learned, ye that are judges of the earth.
Serve the Lord in fear: and rejoice unto him with reverence.
Kiss the Son, lest he be angry, and so ye perish from the right way: if his wrath be kindled, (yea, but a little,) blessed are all they that put their trust in him.

Psalm 3

A psalm of David. When he fled from the presence of his son Absalom

       LORD, how are they increased that trouble me: many are they that rise against me.
Many one there be that say of my soul: There is no help for him in his God.
But thou, O Lord, art my defender: thou art my worship, and the lifter up of my head.
I did call upon the Lord with my voice: and he heard me out of his holy hill.
I laid me down and slept, and rose up again: for the Lord sustained me.
I will not be afraid for ten thousands of the people: that have set themselves against me round about.
Up, Lord, and help me, O my God: for thou smitest all mine enemies upon the cheekbone; thou hast broken the teeth of the ungodly.
Salvation belongeth unto the Lord: and thy blessing is upon thy people.

THE 4 WAYS TO GUARD OURSELVES FROM DEMONS' WILES

Temporal

 

Archimandrite Seraphim (Alexiev)

[From the book] SICK AND SOUND MYSTICISM

1) The first and most reliable way to cope with demons is the acquisition of humility.

       Saint Anthony the Great saw once all the snares of the evil one disseminated on earth. Sighing, he said: "Who can avoid them?" – and he heard a voice that said to him: "[wisdom of] humility!"

       Indeed, nothing else could upset so much the plans of the devil as humility. The evil one sends visions in order to inflate one’s pride, while humility disposes of any devilish phenomenon and puts an end to it. He who has reached the [wisdom of] humility has become invulnerable to demons.

       The devil appeared to a monk transformed into an angel of light, and said to him: "I am archangel Gabriel. I was sent to you." The monk said: "See that you are not sent to someone else because I am unworthy to see angels." The devil, scalded by the monk's humility, immediately disappeared.

       And those misguided modern clerics boasting with their visions can be saved from the devil's captivity – if they humble themselves.

2) The second way is to meet every vision in full mistrust.

       A virtuous old man lived in utter silence in his cottage and was often disturbed by demons. They came to him when awake but he met them with contempt. Then the devil resorted to contrivance. He appeared to the hermit in light and said: "I am Christ!" The old man closed his eyes expressing mistrust. The devil repeated: "I am Christ. Why did you close your eyes?" And the old man answered: "I desire to see Christ not here but in the future life." The devil disappeared. The old man – thanks to his prudent mistrust guarded himself from the tempter's wiles. And so today's Christians – who are scammed by devilish visions, can also be saved if they show distrust in their visions.

       But some will object: what if the visions are from God and we reject them, will we not offend with this the Holy Spirit Who gives them?

       To these we shall answer: if we – having taken the road of religious sanity – really reject genuine, gracious visions, God will not be angry with us, because He knows that it is not from stubborn unbelief that we do not trust our visions, but from prudent dread lest we become victims of demons' deceit.

       If prudent rejection of vision occurring to sinners were a sin, then the most responsible ones for such a "sin" would be the Holy Fathers of our Orthodox Church. Because it is they exactly who – protecting us from aberrations after sickly mysticism, quite definitely advise us: "If indeed an angel appeared to you, do not accept him credulously, but humble yourself and say: I live in sins. I am unworthy to see angels."

       That same advice is also given by St. Gregory of Sinai: "Accept it in no way if you see something with your sensual eyes or with your mind outside or inside you, were it even in the image of Christ or of an angel or of some saint, or if you are shown light... Be careful and alert! Do not indulge in trusting such things, do not voice sympathy and consent, and do not be quick to believe the vision quickly, even if it is true and good! Grow cold and foreign to him, constantly guarding your mind to not build itself any image... He who has seen something in his mind or with his senses, even if it is from God and hastened to accept it, easily falls into the deceit or at least reveals one's inclination and ability to believe the fraud as one who accepts the phenomena quick and frivolously... God is not angry at him who guards oneself with utter attention – and fearing a fraud, does not accept what has been sent by God until one discusses it with great attention. To the contrary, He praises him for one's prudence..."

3) The third way is to purify one's heart from sins.

       The Devil can easily slip – without being noticed – into a soul fouled by iniquities the same as the wolf can imperceptibly get close to the sheep pen on a misty winter day. But when the soul is purified of sins, the appearance of the devil can easily be noticed.

       Circumcision [sin purification] is best done in the sacrament of repentance and confession, done before a cleric. At the confession a man should open up one's soul, take out on display all hidden thoughts and dark secrets, appear in all one's carefully concealed hitherto spiritual ugliness, feel spiritually stripped in order for one's spiritual father to see one as one is! What [great] self-abasement the confession is, what self-exposing!; but how salvational it is!

       Where in sincere confession one has shown to one's priest all the abominations of one's heart, then one alone will [be able to] answer oneself whether one is worthy to see angels. Then one shall be so [much] humbled that one would never even think to see visions with one's profane eyes!

4) The fourth way is the more frequent receiving of communion with the Body and Blood of Christ, the more frequent drinking of holy water and sprinkling with it, making of the sign of the cross and reading the prayer: "Let God arise, and let His enemies be scattered!" A Holy Father asked the demons that appeared to him: "What are you most scared of?" Forced in God's name to respond, they admitted against their will: "Of what you call Communion."

       How strongly the sign of the cross is in our fight against demons is seen from the following words of St. Anthony the Great: "They (the demons) are timid and fear exceptionally much the sign of the cross as through the cross the Savior has deprived them of their powers and has given them to disgrace."

"THE WAY IT WILL BE" PERFECTUATE THYSELF Abba Dorotheus

Temporal

 

[15-26]

"You are urged therefore to read with good will and attention, and to be indulgent in cases where, despite our diligent labor in translating, we may seem to have rendered some phrases imperfectly. For what was originally expressed in Hebrew does not have exactly the same sense when translated into another language. Not only this work, but even the law itself, the prophecies, and the rest of the books differ not a little as originally expressed." (Preface to Sirach, ca. 200 BC)

"And so, above all you are obliged – with the help of God, to not in the least believe in your opinions and with all your strength to try to humble yourself before your brethren, and from all your soul to cut off thy will before them. If anyone of them happens to annoy you or to somehow sadden you, then you – in the word of the Fathers, pray about him, as for one who has granted you great benefit and as for one healing your voluptuousness. Through these things your irritability will reduce, for – in the word of the Holy Fathers, love is irritability’s bridle.

But above all pray to God …"

 Appearance of the Yugska icon of the Mother of God
to Rev. Dorotheus

Translation from Russian

Abba Dorotheus

How To Grow Spiritually

HOMILIES FOR EACH WEEKDAY
PRAYER AGAINST ANGER

 [CLICK HERE] for English version

Prayer Against Anger

O Lord, merciful and man-loving!
By Thy ineffable goodness having created us out of nothing,
to enjoy Thy goods, and by the blood of Thy Only-begotten Son,
our Savior, Who has called us who retreated from Thy commandments!
Come now again, help our infirmities, and the same as once Thou banned
the heaving sea, ban now the disturbance of our hearts
so that Thou would not lose us both at one hour
– Thy children slain by sin, and so that Thou would not tell us:
"What profit is there in My blood, when I go down to the pit?"
and: "Verily I say unto you, I know you not.",
for our lamps are gone out for the lack of oil.
Amen.

Sts. Gervase and Protase Св. Св. Гервасий и Протасий 14/27 октомври October

T A L M A C H
so much and simple

Life in Russian

КОНДАК
Явихте се като светли светилници, божествени мъченици,
и озарявате творението със светлината на чудесата,
като прогонвате дълбоката нощ на недъзите
и се молите на Христа, Единия Бог,
за всички нас.

Св. св. Гервасий и Протасий
14 / 27 октомври

прославени през 386 г.; светите им мощи са намерени
през месец юни от св. Амвросий Медиолански;

над мощите им в Милано е била построена
'Базилика на мъчениците' - сега "Св. Амвросий" / Сент Амброджо

"Божественото Писание нарича длъжник онзи, който е получил нещо даром от Господа
и не го дава на други, защото той като че краде от църквата , когато укрива онова, което
може да бъде полезно на останалите. Затова Давид е казал [ПС 39:11]:
'ТВОЯТА ПРАВДА НЕ СКРИВАХ В СЪРЦЕТО СИ, ВЪЗВЕСТЯВАХ ТВОЯТА ВЯРНОСТ
И СПАСЕНИЕТО ОТ ТЕБЕ, И НЕ ЗАТАЯВАХ ТВОЯТА МИЛОСТ И ТВОЯТА ИСТИНА
ПРЕД ВЕЛИКОТО СЪБРАНИЕ.' И като че желаейки въздаяние за това дело, добавил:
[ПС 39:12] 'Не спирай, Господи, Твоите щедрости към мене.' "

=============================

Kontakion
You appeared as bright lamps, o, divine martyrs
and you illumine the creation with the light of miracles
by driving away the dense night of infirmities
and praying to Christ, the One God,
for us all.

Sts. Gervase and Protase
– October 14 / 27
glorified in 386 AD, their holy relics were found
in June by St. Ambrose of Mediolana

;
built above over their relics in Milan was
the 'Basilica of the martyrs' – now of St. Ambrosius / St. Ambrogio

"The Divine Scripture calls a debtor he who has received something as a gift from the Lord
and gives it not to others because he then is as if stealing from the church when hiding
what may be useful to others. Therefore David said [Ps. 40:10]:
'I have not hid Thy righteousness within my heart; I have declared
Thy faithfulness and Thy salvation: I have not concealed Thy loving kindness
and Thy truth  from the great congregation.'
And as if he wanted bestowal for this deed, he added:
[Ps. 40:11] 'Withhold not Thou Thy tender mercies from me'

---

Four Martyrs of Milan AND St. Cosmas
The Holy Martyrs Nazarius, Gervasius, Protasius and Celsus of Milan AND Kosmas

Apolytikion in the Fourth Tone

Thy Martyrs, O Lord, in their courageous contest for Thee received as the prize the crowns of incorruption and life from Thee, our immortal God. For since they possessed Thy strength, they cast down the tyrants and wholly destroyed the demons' strengthless presumption. O Christ God, by their prayers, save our souls, since Thou art merciful.

Apolytikion in the Fourth Tone

Let us praise the fourfold company of martyrs: Nazarius, Gervasius, Protasius and Celsus. For they preached the Trinity to all and by their contest dispelled the worship of idols. Through their prayers, O Christ God, have mercy on us all.

Kontakion in the Second Tone

In shedding the light of miracles like shining lamps, O Martyrs of God, ye make the whole creation bright, at all times dispelling the deepest night of sickness and maladies and without cease pleading with Christ, the only God, that He grant His mercy to us.

Какво ми дава силата да говоря What gives me power to talk

Temporal

 

 

 Кое ми дава упование да отварям уста

и да казвам което мисля, чувствам, което ме вълнува...

Вярвам ли че наистина не лъжа - било то и "с чисто сърце"?

Възможно ли е това да е просто чисто човешки страх - че никой не ме чува, че оставам напълно незабелязан?

Да ме чуе някой, да ме забележи...? Какво общо би могло да има това с божественото, с моето отношение/виждане/усещане/догадки/надежди/напразно мъдруване/празнословие... когато се говори за НЕПОСТИЖИМОТО?

ПРОСТИТЕ неща са най-сложни - с най-много томове, които ги описват (любовта напр.),
а ПРОСТИТЕ мисли са ГЕНИАЛНИ!

ПРОСТ / ЧИСТОСЪРДЕЧЕН / искрен / божествен /

. . .


17 / 04 юни 2010 г. 22:30 ч.
Свт. Митрофан, прп Зосима

===========================================
Това е моят SOUL BOOK (душекнижка)- по ЛИЦЕ поне (FACE)
за да скрие действителната й грозота...
===========================================
_____________________________________________________________________________


What is it that gives me confidence to open my mouth

and say what I think, what I feel, what excites me ...
Do I believe that I am really not lying - be that even from "pure of heart"?
Could it be simply a purely human fear - that no one hears me, that I remain completely unnoticed?

For someone to hear me, notice me ...? What could this have in common with the divine, with my attitude / vision / feeling / guesswork / hopes / vain theorizing / claptrap ... when talking about the UNACHIEVABLE?
SIMPLE things are the most complicated - with the most numerous volumes written to describe them (e.g. love), while the SIMPLE thoughts are the work of GENIUS!

SIMPLE / PURE-HEARTED / honest / divine /

. . .

17/04 June, 2010, 10:30 PM
St. Mitrophan, St. Zosima

====================================
This is my SOUL BOOK - on the FACE of it
to hide its actual uggliness...
====================================

A LIST OF PASSIONS: by Saint Peter of Damascus

Temporal

 

Translated from Greek to English
and [poorly] English => to Bulgarian

A LIST OF THE PASSIONS: by St. Peter of Damascus
a great hesychast monk of the 12th century [1027-1107]

The passions are:

Harshness = trickery = malice = perversity = mindlessness = licentiousness = enticement = dullness = lack of understanding = idleness = sluggishness = stupidity = flattery = silliness = idiocy = madness = derangement = coarseness = rashness = cowardice = lethargy = dearth of good actions = moral errors = greed = over-frugality = ignorance = folly = spurious knowledge = forgetfulness = lack of discrimination = obduracy = injustice = evil intention = a conscienceless soul = slothfulness = idle chatter = breaking of faith = wrongdoing = sinfulness = lawlessness = criminality = passion = seduction = assent to evil = mindless coupling = demonic provocation = dallying = bodily comfort beyond what is required = vice = stumbling = sickness of soul = enervation = weakness of intellect = negligence = laziness = a reprehensible despondency = disdain of God = aberration = transgression = unbelief = lack of faith = wrong belief = poverty of faith = heresy = fellowship in heresy = polytheism = idolatry = ignorance of God = impiety = magic = astrology = divination = sorcery = denial of God = the love of idols = dissipation = profligacy = loquacity = indolence = self-love = inattentiveness = lack of progress = deceit = delusion = audacity = witchcraft = defilement = the eating of unclean food = soft living = dissoluteness = voracity = unchastity = avarice = anger = dejection = listlessness = self-esteem = pride = presumption = self-elation = boastfulness = infatuation = foulness = satiety = doltishness = torpor = sensuality = over-eating = gluttony = insatiability = secret eating = hoggishness = solitary eating = indifference = fickleness = self-will = thoughtlessness = self-satisfaction = love of popularity = ignorance of beauty = uncouthness = gaucherie = lightmindedness = boorishness = rudeness = contentiousness = quarrelsomeness = abusiveness = shouting = brawling = fighting = rage = mindless desire = gall = exasperation = giving offence = enmity = meddlesomeness = chicanery = asperity = slander = censure = calumny = condemnation = accusation = hatred = railing = insolence = dishonour = ferocity = frenzy =severity = aggressiveness = forswearing oneself = oathtaking = lack of compassion = hatred of one's brothers = partiality = patricide = matricide = breaking fasts = laxity = acceptance of bribes = theft = rapine = jealousy = strife = envy = indecency = jesting = vilification = mockery = derision = exploitation = oppression = disdain of one's neighbour = flogging = making sport of others = hanging = throttling = heartlessness = implacability = covenant-breaking = bewitchment = harshness = shamelessness = impudence = obfuscation of thoughts = obtuseness = mental blindness = attraction to what is fleeting = impassionedness = frivolity = disobedience = dullwittedness = drowsiness of soul = excessive sleep = fantasy = heavy drinking = drunkenness = uselessness = slackness = mindless enjoyment = self-indulgence = venery = using foul language = effeminacy = unbridled desire = burning lust = masturbation = pimping = adultery = sodomy = bestiality = defilement = wantonness = a stained soul = incest = uncleanliness = pollution = sordidness = feigned affection = laughter = jokes = immodest dancing = clapping = improper songs = revelry = flute playing = license of tongue = excessive love of order = insubordination = disorderliness = reprehensible collusion = conspiracy = warfare = killing = brigandry = sacrilege = illicit gains = usury = wiliness = grave-robbing = hardness of heart = obloquy = complaining = blasphemy = fault-finding = ingratitude = malevolence = contemptuousness = pettiness = confusion = lying = verbosity = empty words = mindless joy = daydreaming = mindless friendship = bad habits = nonsensicality = silly talk = garrulity = niggardliness = depravity = intolerance = irritability = affluence = rancour = misuse = ill-temper = clinging to life = ostentation = affectation = pusillanimity = satanic love = curiosity = contumely = lack of the fear of God = unteachability = senselessness = haughtiness = self-vaunting = self-inflation = scorn for one's neighbour = mercilessness = insensitivity = hopelessness = spiritual paralysis = hatred of God = despair = suicide = a falling away from God in all things = utter destruction -- altogether [290] 298 passions.

These, then, are the passions which I have found named in the Holy Scriptures. I have set them down in a single list, as I did at the beginning of my discourse with the various books I have used. I have not tried, nor would I have been able, to arrange them all in order; this would have been beyond my powers, for the reason given by St. John Klimakos: 'If you seek understanding in wicked men, you will not find it.' For all that the demons produce is disorderly. In common with the godless and the unjust, the demons have but one purpose: to destroy the souls of those who accept their evil counsel. Yet sometimes they actually help men to attain holiness. In such instances they are conquered by the patience and faith of those who put their trust in the Lord, and who through their good actions and resistance to evil thoughts counteract the demons and bring down curses upon them.

A LIST OF THE PASSIONS, Saint Peter of Damascus
The Philokalia; The Complete Text compiled by St. Nikodimos of the Holy Mountain and St. Makarios of Corinth, Volume Three
Translated from the Greek and edited by G.E.H. Palmer, Philip Sherard, Kallistos Ware faber and faber, 1984

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[невеж] превод от английски

Списък на страстите: от Св. Петър Дамаскин 
велик монах-исихаст от 12 в. [1027-1107]

Страстите са следните:

Грубост = мошеничество = злоба = перверзност = безразличие = сладострастие = съблазняване = тъпота = липса на разбиране = леност = мудност = глупост = ласкателство = глупавост = идиотизъм = лудост = умопомрачение = рязкост = прибързаност = малодушие = отпуснатост = недостиг на добри действия = морални грешки = алчност = свръх-пестеливост = невежество = безумие = неистински знания = забрава = липса на благоразумие = упоритост = несправедливост = зло намерение = безсъвестна душа = мързеливост = брътвеж = накърняване на вярата = злодеяние = греховност = беззаконие = престъпност = страст = прелъстяване = съгласяване със зло = безсмислено съвокупление = демонична провокация = празноделие = телесен комфорт извън нужното = поквара = прегрешаване {препъване} = болест на душата = ослабление = слабост на интелекта = небрежност = мързел = осъдително униние = презрение към Бога = отклоняване = прегрешение = неверие = липса на вяра = грешно вярване = маловерие = ерес = причастност към ерес = многобожие = идолопоклонство = непознаване на Бога = безбожие = магия = астрология = врачуване = магьосничество = отричане от Бога = любов към идоли = разпуснатост = безпътство = приказливост = вялост = самовлюбеност = невнимателност = липса на напредък = измама = заблуда = безочливост = магьосничество = оскверняване = ядене на нечиста храна = безметежен живот = разрвратност = лакомия = нецеломъдрие = скъперничество = гняв = униние (отпадналост) = равнодушие = самомнение = гордост = самонадеяност = само-възгордяване = самохвалство = заслепление = низост = преситеност = тъпоумие = вцепенение (до тъпота) = чувственост = прекомерно ядене = лакомия = ненаситност = тайноядство = свинщина = ядене сам = равнодушие = непостоянство = самоволие = необмисленост = самодоволство = любов към популярността = невежеството към красотата = непохватност = нетактичност = лекомислие = дебелащина = грубост = свадливост = кавгаджийство = злоупотребяване = викане = шумно каране = биене = ярост = безумно жадуване = жлъчност = вбесяване = обиждане = враждебност = натрапчивост = изврътливост = рязкост = злословие = порицание = клевета = осъждане = обвинение = омраза = ругателство (насмешливост) = наглост = безчестие = свирепост = бесноватост = строгост = агресивност = отричане по клетва = кълнене = липса на състрадание = омраза към събратята = пристрастност = отцеубийство = майцеубийство = нарушаване на пости = слабохарактерност = приемане на подкупи = кражба = грабителство = ревност = разпри (несъгласие) = завист = неприличие = присмехулство = хулене = подиграване = присмех (осмиване) = експлоатиране = потисничеството = презрение към ближния = бичуване = взимане другите на подбив = обесване = задушаване = безсърдечие = непреклонност = нарушаване на завет (договореност) = омагьосване = жестокост = безсрамие = наглост = омрачаване на мислите = невъзприемчивост = умствена слепота = привличане към бързотечното (краткотрайното) = острастеност = фриволност = неподчиняване = тъпоумие = сънливост на душата = прекомерен спане = фантазиране = много пиене = пиянство = безполезност = небрежност = безумно наслаждение = само-снизхождение = venery (венеричество?) = използване на нечист език = женственост (за мъж) = необуздано желание = изгаряща похот = мастурбиране = сводничество = прелюбодеяние = содомия = скотщина = омърсеност = поквареност = замърсена душа = кръвосмешение = нечистоплътност = замърсеност = мизерия (нищета) = престорена обич = смях = шеги = нескромни танци = (ръко-)пляскане = неприлични песни = гуляене = свирене на флейта = разпуснатост на езика = прекомерна любов към реда = неподчиняване = безпорядъчност = влизане в осъдително споразумение = конспирация = воюване = убиване = разбойничество = светотатство = незаконни печалби = лихварство = лукавство = ограбване на гробове = коравосърдечност = безчестене = оплакване = богохулство = намиране на недостатъци = неблагодарност = злоба = надменност = дребнавост = объркване = лъжене = многословие = празнословие = безсмислена радост = мечтателност = безсмислено приятелство = лоши навици = неразумност = приказване на глупости = словоохотливост = свидливост = поквара = нетърпимост = раздразнителност = охолство = озлобение = злоупотребяване = лошо настроение = вкопчването в живота = суетност = преструване = малодушие = сатанинска любов = любопитство = оскърбление = липса на страх Божи = невъзприемчивост = безчувствие = надменност = самохвалство = самовъзгордяване = презрение към ближния = немилостивост = нечувствителност = безнадеждност = духовна парализа = омраза към Бога = отчаяние = самоубийство = отпадане от Бога във всичко = пълно унищожение – всичко на всичко [290] 298 страсти.

Тези, значи, са страстите, които съм намерил посочени по име в Светото Писание. Събрах ги в един списък, както го сторих в началото на общението ми с различните книги, които използвах. Не съм се опитал - нито пък съм могъл - да ги подредя; това би било извън силите ми поради причините, изложени от св. Йоан Климакос: "Ако търсите разбиране в нечестивци, няма да го намерите." Защото всичко, което демоните произвеждат, е безредно. Ведно с безбожниците и несправедливите, демоните имат само една цел: да унищожат душите на онези, които приемат злите им съвети. Но понякога те всъщност помагат на хората да постигнат святост. В такива случаи те биват победени от търпението и вярата на онези, които се уповават на Господ и които – чрез своите добри действия и противене на злите помисли, противодействат на демоните и свалят проклятията върху тях. 

"Списък на страстите", Св.Петър Дамаскин
'Филокалия' (Philokalia - Добротолюбие); пълният текст, съставен от Св. Никодим Светогорец и Св. Макариос Коринтски, том трети
Преведено [на английски] от гръцки и редактирано от Г.Е.Х. Палмер, Филип Шерард, Калистос Уеър Фабер и Фабер, 1984 г.

Defenselessness (not helplessness) by John (Shahovskoy, prince Dimitry; 1902-1989)

Temporal

 

St Martyr Great Princess
Elisabeth Fyodorovna

Света Преподобномъченица
велика княгиня Елисавета Фьодоровна

       Defenselessness

All’s bound by a pledge of Earth –
A night for beasts, expanse for white birds;
But who can hide behind the whiteness,
and who can stand up for an angel?

No one’s more defenseless in the world than them
No one is deeper hidden in a cold world.
One must light fires up before them,
One must extol them with the loudest lyre

And say that Angels always when
Saving mortals fall into an abyss.
They walk along the wise men, like a star
Guard giving birth, and spare on demise.

How many insults, how many words
the world says all in vain about the angels –
"All is amidst foundations of the earth,
And Angels only simply cannot be!"

Ye Guardian Angel, if, though even loving,
Through inattention your whisper I have hurt,
Forgive me. I know that all will see you
in an hour of the latest farewell.

When dusk upon earth finally falls
And empty talks tie up forever,
All angels, just like ships, will come
To combat the last defenselessness.

A poem written by John, 

Archbishop of San Francisco

(Shahovskoy, prince Dimitry; 1902-1989)

       Беззащитност

Всичко е свързано с поръка земна:
За зверовете – нощ, простор – за бяла птица;
Но кой ли може се укри зад белотата,
И кой - за ангела да се застъпи?