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. 


Monday, July 15, 2013


DOUBT, a parable –
John Shanley, ПРЕВОД на български


T A L M A C H
so much and simple




Creative Commons License
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.





Превод от АНГЛИЙСКИ юни 2010












СЪМНЕНИЕ
ПРИТЧА





от Джон Патрик Шанли




Превод на български©: Владимир Джамбов






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?









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.

Tuesday, June 11, 2013


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.

Saturday, May 18, 2013

Tuesday, December 25, 2012


BG translation :
Monasticism in the 21st Century:
A Viable Alternative or
a Forgotten Ideal?




Превод от англисйки

МОНАШЕСТВОТО ПРЕЗ 21-ви ВЕК: 
жизнеспособна алтернатива или забравен идеал?
от Матушка Ефросиния от женския манастир в Лесна, Франция

Един брат отишъл да види авва Йосиф и му казал: „Авва, доколкото мога си казвам молитвеното правило, постя по малко, моля се и размишлявам, живея в мир доколкото мога, пречиствам мислите си Какво друго мога да сторя?” Тогава старецът се изправил и протегнал ръце към небето. Пръстите му станали като десет огнени кандила и той му казал: „Ако искаш, можеш целия да станеш пламък”.

Ето това е монашествотото: копнеж за Бога, който няма граници. Това е началото грядущия век, на Царството Небесно още тук, на земята. Църквата нарича монашеството Ангелски Живот. Според Свещеното Предание, в 4-ти век ангел се явил на св. Пахомий, първият от монасите, които се борели в египетската пустиня да установят монашеска общност, и му дал бронзова плочица, на която било изписано Правило, което неговите монасите да следват. От апостолските времена до ден днешен хиляди, стотици хиляди, може би милиони хора са изоставили всичко, което са имали и са презряли всичко, което този свят може да предложи, за да последват Христос и да изживеят Евангелието по-пълно.

В дадени периоди този импулс е бил по-силен, в други – по-слаб, а Светите Отци говорят на монашеството като за барометър на духовния живот в Църквата. Когато монашеският живот процъфтява, вярващите наистина праявт духовни усилия, и обратно – когато малцина намират вдъхновение в монашеския идеал, манастирите се смаляват и биват пренебрегвани, духовният живот сред вярващите е в упадък. В края на 4-ти век, когато престанало преследването на християните и Църквата познала мир за първи път, но ревността на новопокръстените не била охладняла и много християни желаели да дадат всичко [от себе си] за Христос, монашеството дори се превърнало в масово движение. Един от пътуващите писатели от този период, Св. Паладий, разказва за посещението си в „Оксиринкус [Oxyrhynchus], един от градовете на Тебаид (в Египет). Невъзможно е да се отнесем справедливо към чудесата, които видяхме там. Понеже градът е тъй изпълнен с манастири, че самите му стени ехтят с гласовете на монасите. Други манастири го обкръжават отвън... Храмовете и капителите на града бяха изпълнени с монаси; всеки квартал на града бил населен с тях... Монасите били почти мнозинство спрямо жителите миряни... и нямало час от денонощието, в който те да не въздавали Богу слава... Какво може да каже човек за благочестието на ... хората, които като ни видяха нас странниците ... се обърнаха към нас сякаш бяхме ангели? Как би могъл човек да предаде истинска представа за тълпите от монаси и монахини, които не можеха да бъдат преброени? И все пак, доколкото можахме да установим от светия епископ на това място, бихме казали, че той имаше под своя юрисдикция 10 000 монаха и 20 000 монахини. Не е по силите ми да опиша тяхното гостоприемство и любов към нас. Всъщност, наметалото на всеки един от нас бе разкъсано на парчета от хора, които ни дърпаха, за да ни накарат да отидем и да останем с тях”. По-близо до нашето време, в Русия през 1907 г., към края на духовното възраждане през 19-ти век и преди Революцията, е имало 24 000 монаха и 66 000 монахини, [общо] около 90 000 монаха, които живеели в 970 манастира. Откъм безрадостната страна, селските райони на Франция, където е моят манастир, са осеяни от празни манастири в руини, останки от епохата на вярата, както историците наричат средните векове. Те са свидетелства за духовното безплодие на Франция, където повече хора вярват в астрологията, отколкото в Христа, и хората плюят по мен по улиците, защото си мислят, че съм мюсюлманка. Никога не би им хрумнало дори, че една жена, облечена в черно, може да е монахиня. Сцената на летището тук в Отава, когато пристигнах, нямаше нищо общо със сцената в Оксиринкус, когато Св. Паладий прекрачил през портите, и вероятно бихте могли да пропътувате цяла Канада или Америка и да не видите нито един манастир, нито да срещнете поне един монах или монахиня.

Sunday, October 28, 2012


no, there's not enough love
to go 'round...

                               sympathy...



Now when you climb into your bed tonight
And when you lock and bolt the door
Just think of those out in the cold and dark
'cause there's not enough love to go 'round.

And sympathy is what we need my friend
and sympathy is what we need.
And sympathy is what we need my friend,
'cause there's not enough love to go 'round,
no there's not enough love to go 'round.

Now half the world hates the other half.
And half the world has all the food.
And half the world lies down and quietly starves,
'cause there's not enough love to go 'round.


And sympathy is what we need my friend
and sympathy is what we need.
And sympathy is what we need my friend,
'cause there's not enough love to go 'round,
no there's not enough love to go 'round.















Friday, July 13, 2012


St. Martyr Dorothea
of Caesarea in Cappadocia



Saint Dorothea /Dorothy/, February 6/19

St. Martyr Dorothea lived in Caesarea in Cappadocia, and suffered under the Emperor Diocletian in 288 or 300, along with women martyrs Christina and Callista and martyr Theophilus.

Saint Dorothea was a pious girl, a Christian, distinguished with great meekness, humility, chastity, and wisdom given by God, which astonished many. Caught at an order by governor Sapricius, she firmly confessed her faith in Christ and was subjected to tortures. Failing to break down the will of the saint, the governor gave her to two women – the sisters Christine and Callisto, who were previously Christians, but – fearing the tortures, renounced Christ and began to lead impious life. He ordered them to persuade saint Dorothea to bring sacrifice to the pagan gods. However, the opposite happened: the women – convinced by Saint Dorothea that through God’s mercy salvation is granted to all repentant – did repent and turned to Christ again. For this they were tied back to back and burned in a tar barrel. The saint sisters Christina and Callista died as martyrs, bringing a penitential prayer to the Lord and [He] redeemed their sin of apostasy.

Saint Dorothea was again subjected to tortures, which she suffered with great joy and also happily welcomed the death sentence. When the saint was led to her execution, a certain learned man, (scholastic) Theophilus, told her with a sneer: “You bride of Christ, send me rose flowers and apples from thy Bridegroom’s garden”. The martyr nodded to him in response.


Before her death, the saint asked to be given time to pray [a while]. When she finished the prayer, an angel appeared before her in the form of a handsome youth and handed her in a clean canvas three apples and three rose flowers. The saint asked that all this be given to Theophilus, after which she was beheaded by sword.

Having received the [blissful] gifts of grace, the persecutor of Christians until recently was astounded, he believed in the Saviour and confessed himself a Christian. Subjected for this to cruel tortures, St. Theophilus was martyred by beheading by sword.

Santa Dorotea, Rome, Trastevere

The relics of St. Dorothea are [kept] in Rome, in the church of her name; her head is also in Rome, in the Church of the Theotokos in Trastevere.

Santa Maria, Rome, Trastevere

The ancient church of San Silvestro boasts a stone titrated to Sts. Sylvester and Dorothy [Rector Julian De Datis took care of the translation, composing a memorial stone over the remains of Roman times – that stone is still preserved in the Church’s Sacristy and was also titrated to Sts. Sylvester and Dorothy by the second half of XVI c].



Sunday, June 24, 2012


Wnn-nfr
Ονούφριος


T A L M A C H
so much and simple

“he who is constantly good”
St. Onuphrios the Great




Св. Онуфри Велики


Troparion, Tone 1
Through desire you have reached the spiritual desert,
Oh, divinely wise Onuphrios, and as fleshless
you have worked exploits in it, [you] labor-lover,
competing with the prophets Elijah and the Baptist,
and from the angelic hand you have delighted in the divine mysteries,
and you are now enjoying in the light of the Holy Trinity
together with them. Pray for us to be saved,
we who revere your memory.



Troparion (Tone 1)
In the flesh you lived the life of an Angel,
you were a citizen of the desert and a treasury of grace,
Oh Onuphrios adornment of Egypt.
Wherefore we honour your struggles as we sing to you:
Glory to Him Who has strengthened you;
glory to Him Who has made you wonderful;
glory to Him Who through you works healings for all.





Тропарь преподобного Онуфрия Великого
глас1
Желанием духовным пустыни достигл еси, богомудре Онуфрие,
и яко безплотен в ней многолетне подвизался еси трудолюбне,
соревнуя пророкам Илии и Крестителю:
и от руку ангельску таин божественных насладився,
ныне во свете Святыя Троицы купно с ними веселишеся.
Моли спастися нам, твою память почитающим. 
Тропарь преподобных Онуфрия и Петра
глас 4
Боже отец наших,
творяй присно с нами по Твоей кротости,
не отстави милость Твою от нас,
но молитвами их
в мире управи живот наш.


Молитва преподобному Онуфрию
О преизящный и превеликий пустынножителю, преподобне отче Онуфрие!
Похваляю твоя неизреченная чудотворения и житие пресветлое, еже еси препроводил от юности твоей даже и до старости: никтоже бо изчести возможет терпений и подвигов твоих, пречестне. Удивися преподобный Пафнутий твоему жестокому, еже в пустыни, житию, вкупе же и зело возрадовася, обрет тя единаго толиких подвигов исовершенства суща образ. Сего ради и подлинно испыта о трудех твоих святых и о еже колико имел еси временнаго жития. Темже и написа, яко шестьдесят лет и три в трудолюбии пребывая, в наготе претерпевая мраз и зной, в глубоцей пустыни со зверьми и птицы обитая, молитвы непрестанно творя, пожил еси. Сего ради ныне радость тебе приношу от недостойных устен моих, преподобне отче, преподобному Пафнутию радосте великая: сподобися бо при кончине со львы послужити тебе, погребсти тело твое и с тобою на Небеси жити, Илии Фесвитянину ревнителю, Иоанну Крестителю наследниче, друже Христов и снаследниче истинный, Египту умная красото, фивеом великое светило, Ливии красная доброто, финиксе краснопроцветающий, орле высокопарный, летающий в поднебесная, на Небесех гражданство обретый, идеже и водворися у Престола Владыки славы, с двадесять четырьми старцы жилище обретый, с ними же и пребываеши. И ныне молю тя, пречудный гражданине Небесный, святых ликов Ангельских совсельниче: услыши мя, грешнаго и недостойнаго раба твоего, в час сей и приими сие малое моление мое, великий заступниче, скорый помощниче притекающим к тебе усердно; заглади рукописание дел моих скверных и нечистых, яже держат демонския полки, покрый мя твоим заступлением, причти мя ко уготованному месту молитвами твоими и сподоби мя Вышняго Иерусалима, ибо по Преблагословенней Владычице нашей Богородице и Приснодеве Марии тебе между теплейшими помощниками и заступниками моими почитаю. Присещаеши бо и даеши руку помощи припадающим к тебе в храме твоем повсюду. Темже и аз, недостойный, ныне тебе молюся и призываю: умоли Милостиваго Бога, да отпустит ми вся прегрешения моя вольная и невольная, сотворенная вся злая дела моя и да избавит мя твоим предстательством от вечных мук, научит мя творити добрая дела, наставит мя на путь ко спасению истинному и сподобит мя купно радости вечныя насладитися со всеми святыми ныне, и присно, и во веки веков. Аминь


Thursday, October 20, 2011


The Royal Path of Moderation
in our Age of Excess – AbC
Царският път на умереността
в нашата епоха на излишък







ORTHODOX TRADITION
Center for Traditionalist Orthodox Studies
VolumeXXVIII, Number 1, 2011



Царският път на умереността
в нашата епоха на излишък


От слова на архиепископ Хризостом Етнийски със съвети
към братството на манастира „Св. Григорий Палама”


       Що се отнася до нашето общество – ако има нещо, което да го описва уместно – то това е думата „излишък”. Разполагаме с повече отколкото се нуждаем. Лакомо не намираме никакво удовлетворение в нашето излишество [до втръсване – тук и по-долу: квадратните скобки са бел. прев. ]. Не се поколебаваме да експлоатираме по оскверняващ начин околната среда. Медиите вече не дават новините с обективност и в дух на сдържаност, така че онова, което чуваме за световните събития, е покварено от сензационност и необуздана емоция, притъпяващи усета за предпазливо, умерено съзерцание на всички явления – били те духовни или светски – към което ни приканват светите отци на църквата. Вследствие на което дори се обадиха някои гласове, прегърнали омразата, разделящото отмъщение и грозотата в името Христово. Замаскирани като благочестие и праведност, вдъхновени и подигравани от Лукавия, различни подстрекатели сипят огън и жупел срещу злините в Църквата с неблагоразумна ревност, като си мислят, че поддържат традиционното православно учение. В действителност, общият дух на излишък в света около нас ни е направил съвсем слепи за смисъла на християнската умереност (която се корени в любовта, подслонява я и я храни) и доведе до една побъркана представа за света и за светоотеческия дух, която е в еднаква степен шокираща и опасна.

       Обществото ни привикна да нарича мира, тишината, сдържаността, внимателното обмисляне и разсъждаването – „топлохладност”, като злоупотребява с предупреждението на Христос за необходимата топлина на нашата вероизповед, нашата любов и нашето братство и обърква тази „топлина вътре в сърцето” със студеното, неуважително, превзето [и голословно] говорене в света – [нека повторя] още веднъж, говорене, което е навлязло в Църквата в дух на озлобление и омраза, противен на християнството. И наистина, когато св. Павел, пишейки до евреите, ни призовава към ревност в това да се „държим (здраво) за Вярата
”, той незабавно съпоставя това увещание с чист и ясен призив към „любов” и „добри дела” (вж. Евреи 10:23 – от ред на англ.). Разделящите ревността от любовта той описва като „потъпкали Сина Божий” със своя гняв и отмъстителност, считайки ги за заслужили наказание за това, че са похулили Духа на Благодатта: “τὸ Πνεῦμα τῆς χάριτος ἐνυβρίσας” (Евреи 10:29 – от ред на англ.). И в действителност, умереност в любовта е необходима дори и в защита на нашата вяра, независимо от това в колко голяма степен днес този смисъл остава неразбран и пренебрегнат.

Sunday, November 21, 2010


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)


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?!?




       "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."




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!




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.)

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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.



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