Sunday, March 29, 2015

The Orthodox Church

The Orthodox Church proclaims the Gospel of Jesus Christ. In the Greek language,
the word for Gospel is Evangelion which means literally "the good news." The
good news of Orthodox Christianity is a proclamation of God's unbounded and
sacrificial love for man kind, as well as the revelation of the true destiny of
the human person. Reflecting on the joyous message of the Gospel, Saint Gregory
of Nyssa wrote in the fourth century: The good news is that man is no longer an
outcast nor expelled from God's Kingdom; but that he is again a son, again God's

Orthodoxy believes that the supreme treasure which God wishes to share with us
is His own life. Our faith begins with the affirmation that God has acted in
history to permit us to participate in His love and His goodness, to be citizens
of His Kingdom. This conviction is expressed so beautifully in the prayer of the
Liturgy which says: "You have not ceased to do all things until You brought us
to heaven and granted us the Kingdom to come."

The initiation of love of God the Father is perfectly expressed and embodied in
the Person and Ministry of Jesus Christ. The whole purpose of the Incarnation of
the Son of God was to restore humanity to fellowship with God. The great
teachers and Fathers of the Orthodox Church constantly reaffirmed this
conviction by proclaiming that God had become what we are in order that we could
become what He is.

Christ is exalted as our Light and our Life. In His Person there is a unity of
humanity and divinity which each of us is called to share. In His way of life.
there is the model of authentic human life which we are invited to follow. In
His victorious Resurrection, there is liberation for us from all powers which
can keep us from the Kingdom. Through Christ, then, God the Father has
repossessed us and has called us to be His sons and daughters.

The fundamental vocation and goal of each and every person is to share in the
life of God. We have been created by God to live in fellowship with Him. The
descent of God in the Person of Jesus Christ has made possible the human ascent
to the Father through the work of the Holy Spirit. Orthodoxy believes that each
Christian is involved in a movement toward God which is known as theosis or

Theosis describes the spiritual pilgrimage in which each person becomes ever
more perfect, ever more holy, ever more united with God. It is not a static
relationship, nor does it take place only after death. On the contrary, theosis
is a movement of love toward God which begins for each Christian with the rites
of Baptism and which continues throughout this life, as well as the life which
is to come. Salvation means liberation from sin, death, and evil. Redemption
means our repossession by God. In Orthodoxy, both salvation and redemption are
within the context of theosis. This rich vision of Christian life was expressed
well by Saint Peter when he wrote in the early pages of his second Epistle that
we are called "to become partakers of the Divine nature." It was also affirmed
by Saint Basil the Great when he described man as the creature who has received
the order to become a god.

These are certainly bold affirmations which must be properly understood. The
Orthodox Church understands theosis as a union with the energies of God and not
with the essence of God which always remains hidden and unknown. However, the
experience of the Church testifies that this is a true union with God. It is
also one which is not pantheistic, because in this union the divine and the
human retain their unique characteristics. In this sense, Orthodoxy believes
that human life reaches its fulfillment only when it becomes divine.

The ever-deepening union of each Christian with God is not a magical or
automatic process. While Christ has destroyed the powers of sin, death, and evil
once and for all, this victory must be appropriated by each person in
cooperation with the Holy Spirit. Each person is called to join with the
"lifegiving and liberating Spirit" in realizing the fulness of human life in
communion with the Father. The Holy Spirit is the agent of deification whose
task it is to incorporate us into the life of the Holy Trinity. However, the
Spirit always recognizes our human freedom and invites our active cooperation in
perfecting the "image and likeness of God" with which each of us is created.
Our participation in the life of the Holy Trinity, which we know as theosis,
takes place within the Church. For the Orthodox, the Church is the meeting place
between God and His people. The Holy Spirit and the Church are organically
linked. In the second century, Saint Irenaeus reminded us of this by saying:
"Where the Church is there is the Spirit, and where the Spirit is there is the
Church." The Holy Spirit moves through the life of the Church to reveal our
common humanity in Christ and to unite us with the Father. We acquire the Holy
Spirit through our celebration of the Eucharist and the reception of Holy
Communion, through our participation in the Sacraments, through our discipline
of daily prayer, and through the practice of fasting, all of which result in a
Christ-like life.

The Holy Spirit, Who is honored as the Lord and Giver of life, is manifest in
the life of the Church in order to bring our lives to perfection, and to make us
responsible and loving human beings. The fruit of Worship is the gifts of the
Spirit. In his letter to the Galatians, Saint Paul identified these as: "love,
joy, peace, patience, kindness, goodness, fidelity, gentleness, and
self-control." Certainly, these are the virtues of a Christ-like life. They
testify to the fact that the love of God and the love of neighbor are

The reality of theosis not only bears witness to the love of God who wishes to
share Him self with us but also expresses a very positive view of the human
person. Orthodoxy believes that each person has an intrinsic value and
importance in virtue of his or her unique relationship to God. The human person
is never seen as being totally depraved. The "image of God" which can be
distorted by sin, can never be eradicated. Through the life of the Church, there
is always the opportunity for fulfillment. When the Sacraments are administered,
they are always offered to the individual by name. This action not only reminds
us of the dignity of each person but also emphasizes the responsibility each
person has for his or her relationship to God.

While Orthodoxy recognizes the value of the person, it does not believe that we
are meant to be isolated or self-sufficient. Each person is called to be an
important member of the Church. Orthodoxy believes that one cannot be a
Christian without being a part of the Church. The process of theosis takes place
with the context of a believing community.

To be united with God within the midst of the Church does not mean that our
unique personalities are destroyed. We are not engulfed by an impersonal force
or power. As with all love which is true and valuable, God's love for each of us
respects our personhood. His love is not one which destroys. God's love is one
which reveals, elevates, and perfects our true selves. By entering into the life
of God, we become the persons we are meant to be.

      Copyright:  © 1983-1996 Greek Orthodox Archdiocese of America 

Sunday, March 15, 2015


Globalisation and the New World Order aim to dynastic homogenizing peoples and cultures and integrated into the design of the so-called New Age. According to the New Age, every 2000 years humanity has entered a new era. Now we enter the era of Aquarius. The old age of Pisces, where Christianity prevailed over. Now wait for a new messiah, a new Christ, who will bring new truths to mankind. And this of course only enough to understand someone that so-called New Age is opposite and incompatible with our Orthodox faith. Basically the New Age is hardly new. The basic message is the ancient  lie that man is by nature of god and the main focus is the old plan of dark masonry-type organizations and Zionist world domination.

Monday, March 2, 2015

I believe

I believe in God, the Father Almighty,
creator of heaven and earth.
I believe in Jesus Christ, his only Son,
our Lord.
He was conceived by the power of the
Holy Spirit and born of the Virgin Mary.
He suffered under Pontius Pilate, was
crucified, died and was buried.
He descended to the dead.
On the third day he rose again.
He ascended into heaven, and is seated at
the right hand of the Father. He will come
again to judge the living and the dead.
I believe in the Holy Spirit, the Holy
Catholic Church, the communion of
the Saints, the forgiveness of sins, and
the resurrection of the body, and the life

The “Works of Mercy”

The “works of mercy,” both physical
and spiritual—giving help and
comfort to those in need, offering
forgiveness and tolerance—are
embodiments of the words spoken
by Christ himself in chapter 25 of
Matthew’s Gospel:
Come, you that are blessed by my Father,
inherit the kingdom prepared for you
from the foundation of the world: for
I was hungry and you gave me food, I
was thirsty and you gave me something
to drink, I was a stranger and you
welcomed me, I was naked and you gave
me clothing. I was sick and you took care
of me, I was in prison and you visited
me. Then the righteous will answer
him, “Lord, when was it that we saw you
hungry and gave you food, or thirsty and
gave you something to drink?” . . . And
the king will answer them, “Truly I tell
you, just as you did it to one of the least of
these who are members of my family,
you did it to me.”
—Matthew 25:34–40

Wednesday, February 25, 2015

Separation of Catholic and Orthodox Churches

The first real, although still partial, split came with the Nestorian
and Monophysite heresies condemned at the Councils of Ephesus
(431) and Chalcedon (451). A much more serious separation
occurred in 1054, when the Eastern churches and Rome mutually
excommunicated each other—ending recognition of the validity
of the other as a proper church. The two main issues involved
in this separation were the primacy of the pope and the manner
of explaining the doctrine of the Trinity. The Orthodox accepted
the pope as the most honored bishop of the Christian world, but
he was still one bishop among many. They thus did not believe
that the pope should have direct authority over all Christians.

The Orthodox Church also refused to accept the Catholic change
made to the Nicene/Constantinople Creed concerning the .
relationship of the Holy Spirit to the Father and the Son. For the Eastern
churches the Holy Spirit proceeds from the Father alone. The
Catholic Church declares that the Holy Spirit proceeds from the
Father and the Son, Jesus. The disagreements became so intense
that they led to the mutual excommunication of the patriarch of
Constantinople, the head of the Orthodox Church, and the papal
legate representing the power and authority of the pope as head
of the Western Church. The lengthy process of estrangement
continued until it culminated in a complete split upon the sack of
Orthodox Constantinople by the Catholic Crusaders in 1204

Tuesday, February 10, 2015

Saint Paisiou-Injustice is a great sin. Injustice picks God rage.

Big deal to have the man God's blessing! Wealth is! Whatever
a blessing, stands, not demolished. Whatever has no blessing, does not hold. injustice
is a great sin. All sins are extenuating circumstances, the injustice is not;
picks up the wrath of God. Awesome! Those who are unjust, they put fire on their heads. from
On the one hand you see doing an injustice and the other dying own
their people and not paying attention. How do people make progress with
injustices? They do what they do, and give rights to the devil, so
this after tests passed, find their illnesses etc. you and say: "Do
prayer to heal. "
Most bad happening is unfair. When eg gathered with
injustice property, people live a few years as noblemen and after
give, what they gathered, doctors. What says Psalm? "Kreisson poorly attached
right for riches sinners long. ""Easy Come, Easy Go".
Find gather, leaving all vanish. Rarely, in very few happens to
are sick, the bankruptcies etc. a test of God. They will have
net salary. In this case usually made after richer, as
Job. But many people who come aleiotoi, is this;
some injustice they have done.
The unjust, and generally any guilty when you do not ask forgiveness, suffering
the conscience and in addition to the indignation of the wronged. Why,
when wronged not forgive him and growl, then the unjust suffering
much tortured. Can not sleep. Like hitting the waves and
bring whirligig. It is mysterious thing how the information! Like, when a
someone loves and thinks in a good way, she learns, so
also in this case. Oh, the grumble of the other makes a mess! and
far be it in Australia, what in Johannesburg, can not be
quieted when indignant the other because of him.

Monday, February 9, 2015

Η υπερκατανάλωση ζάχαρης σχετίζεται με:

Επιστήμονες από τα Κέντρα Ελέγχου & Πρόληψης των Ασθενειών (CDC) των ΗΠΑ ανέλυσαν στοιχεία από 42.880 εθελοντές και κατέληξαν στο συμπέρασμα πως όσο περισσότερη είναι η επιπρόσθετη ζάχαρη στην ημερήσια διατροφή τόσο μεγαλύτερος είναι ο κίνδυνος για την καρδιαγγειακή υγεία – με την κατανάλωση άνω του 10% των ημερήσιων θερμίδων από πρόσθετη ζάχαρη να είναι η πιο επιζήμια.

Η μελέτη αυτή υποδηλώνει μια συσχέτιση και όχι μια σχέση αιτίας – αποτελέσματος και το θέμα χρειάζεται περαιτέρω διερεύνηση. Η έως τώρα εμπειρία, πάντως, δείχνει πως μολονότι η υπερκατανάλωση οποιουδήποτε θρεπτικού συστατικού οδηγεί σε αυξημένο κίνδυνο χρόνιων νοσημάτων, αυτό δεν ευθύνεται ποτέ από μόνο του για την εμφάνισή τους.

Πώς μπορεί να βλάψει την καρδιαγγειακή υγεία η υπερκατανάλωση ζάχαρης

Κατ’ αρχάς αυξάνει τις θερμίδες που προσλαμβάνει κανείς και επομένως μπορεί να οδηγήσει στην παχυσαρκία, που με τη σειρά της ενοχοποιείται για αύξηση της αρτηριακής πίεσης.

Επιπλέον, η υπερκατανάλωση πρόσθετων σακχάρων (ζάχαρη, φρουκτόζη, μέλι κ.ά.) συσχετίζεται με αύξηση των τριγλυκεριδίων, τα οποία επίσης επηρεάζουν την καρδιαγγειακή υγεία.

Μπορεί επίσης να επηρεάσει αρνητικά τον γλυκαιμικό έλεγχο (ρύθμιση επιπέδων σακχάρου στο αίμα) σε άτομα υψηλού κινδύνου ή με διαγνωσμένο σακχαρώδη διαβήτη τύπου 2, που επίσης αποτελεί παράγοντα κινδύνου για καρδιαγγειακά νοσήματα.

Τι διαφορά έχει η ζάχαρη από τα σάκχαρα

Η ζάχαρη είναι ένα από τα πολλά σάκχαρα και ανήκει στην ευρύτερη κατηγορία των υδατανθράκων. Ο οργανισμός διαχειρίζεται όλους τους υδατάνθρακες (άρα και τη ζάχαρη) με τον ίδιο τρόπο: προμηθεύεται από αυτούς ενέργεια, την οποία αν δεν κάψει (λ.χ. μέσω της άσκησης) θα αποθηκεύσει με τη μορφή του λίπους.

Πόση ζάχαρη συνιστάται για καλή υγεία

Ο Παγκόσμιος Οργανισμός Υγείας συνιστά η επιπρόσθετη ζάχαρη να μην υπερβαίνει το 10% των ημερήσιων θερμίδων (δηλαδή 200 θερμίδες στο μέσο διαιτολόγιο των 2.000 θερμίδων).

Δεδομένου ότι ένα κουταλάκι του γλυκού ζάχαρη παρέχει περίπου 20 θερμίδες, η μετρημένη κατανάλωσή της (λ.χ. ένα-δύο καφέδες την ημέρα με 1-2 κουταλάκια του γλυκού ζάχαρη ή ένα-δύο γλυκά την εβδομάδα) στο πλαίσιο ενός ισορροπημένου διαιτολογίου δεν αποτελεί κίνδυνο για τα άτομα που δεν έχουν προβλήματα υγείας, εφόσον υπάρχει και κάποιας μορφής συστηματική φυσική δραστηριότητα.

Πώς μπορεί κάποιος να καταλάβει πόση ζάχαρη περιέχει ένα τρόφιμο

Κυρίως διαβάζοντας τις συσκευασίες των τροφίμων. Μία πρώτη ιδέα είναι να κοιτάξει την σειρά των συστατικών: το πρώτο είναι αυτό με τη μεγαλύτερη περιεκτικότητα και το τελευταίο εκείνο με τη μικρότερη. Συνεπώς, όσο πιο κοντά στην αρχή των συστατικών αναγράφεται η λέξη «ζάχαρη» τόσο περισσότερη περιέχει.

Επίσης, η ζάχαρη εμπεριέχεται στους «υδατάνθρακες» που επίσης αναγράφονται στις συσκευασίες. Συνήθως γράφουν από κάτω «εκ των οποίων σάκχαρα», που συμπεριλαμβάνουν τη ζάχαρη (αποτελεί το μεγαλύτερο ποσοστό τους).

Μια άλλη καλή ιδέα είναι να προτιμώνται τρόφιμα και ροφήματα που αναγράφουν «χωρίς προσθήκη ζάχαρης» ή «χωρίς ζάχαρη» ή «100% φυσικό προϊόν».

Με ποιους άλλους τρόπους επηρεάζει η ζάχαρη τον οργανισμό

Πρόσφατες μελέτες συσχέτισαν την υπερκατανάλωση ζάχαρης με την εμφάνιση καρκίνου και ηπατικών διαταραχών. Η παρατήρηση αυτή δεν έχει ακόμα αποδειχθεί πέραν πάσης αμφιβολίας και αν ισχύει πιθανώς θα είναι μόνο εφόσον η κατανάλωση είναι τόσο υψηλή, ώστε να συνεισφέρει σημαντικά στην εκδήλωση παχυσαρκίας.

Κατηγορίες υδατανθράκων/σακχάρων

* Μονοσακχαρίτες (γλυκόζη, φρουκτόζη, γαλακτόζη) και δισακχαρίτες (σακχαρόζη ή κοινή ζάχαρη, λακτόζη και μαλτόζη). Είναι οι πιο απλές μορφές υδατανθράκων.

* Ολιγοσακχαρίτες (αλυσίδες 3 έως 10 μόρια γλυκόζης ή πολυμερή φρουκτόζης)

* Πολυσακχαρίτες. Η πιο σύνθετη μορφή υδατανθράκων. Κύριοι εκπρόσωποι είναι το άμυλο και η κυτταρίνη. Το άμυλο υπάρχει στα δημητριακά, τα όσπρια, τα λαχανικά και τα φρούτα. Η κυτταρίνη αποτελεί μια μορφή υδατανθράκων που δεν μπορεί να διασπαστεί από τον οργανισμό και είναι γνωστή και ως «φυτικές ίνες».

Οι δομικές ομάδες όλων των σακχάρων είναι η γλυκόζη, η φρουκτόζη και η γαλακτόζη, που συνδυάζονται ανά δύο μεταξύ τους για να μετατραπούν σε ζάχαρη (γλυκόζη και φρουκτόζη), λακτόζη (γλυκόζη και γαλακτόζη) κ.λπ.

Υδατάνθρακες περιέχουν

* Ψωμί

* Δημητριακά πρωινού

* Όσπρια

* Αμυλώδη λαχανικά (αρακάς καλαμπόκι)

* Φρούτα και φρουτοχυμοί

* Γαλακτοκομικά προϊόντα (γάλα και γιαούρτι)

* Λαχανικά

* Γλυκά

* Ροφήματα και αναψυκτικά με με επιπρόσθετη ζάχαρη

Οι θερμίδες

Υδατάνθρακες = 4 ανά γραμμάριο

Πρωτεΐνες = 4 ανά γραμμάριο

Αλκοόλ = 7 ανά γραμμάριο

Λιπαρά = 9 ανά γραμμάριο

1 κουταλάκι του γλυκού ζάχαρη = 20 θερμίδες

Αυτό το ξέρατε;

Σε ένα υγιεινό, ισορροπημένο διαιτολόγιο, το ποσοστό των θερμίδων που προσλαμβάνονται από πρόσθετη ζάχαρη (σε τρόφιμα και ροφήματα του σπιτιού και του εμπορίου) θα πρέπει να είναι λιγότερο από το 10% των ημερήσιων θερμίδων

Κατανάλωση ζάχαρης Ελλάδα

300.000 τόνοι τον χρόνο

Ηλικίες 10-12 ετών

130 ml αναψυκτικών και χυμών με πρόσθετη ζάχαρη την ημέρα

1,3 μερίδες γλυκά την ημέρα

Παγκόσμια κατανάλωση

23 κιλά κατά κεφαλήν, τον χρόνο

165 εκατομμύρια τόνοι ζάχαρης ετησίως

Μέγιστη πρόσληψη για καλή υγεία

3 μικρομερίδες γλυκώντην εβδομάδα στο πλαίσιο μιας υγιεινής, ισορροπημένης διατροφής (μία μικρομερίδα είναι μισή φέτα κέικ ή μία μπάλα απλό παγωτό (π.χ. βανίλια) ή δύο μπισκότα (όχι γεμιστά)


6 κουταλάκια πρόσθετη ζάχαρη* την ημέρα για τις γυναίκες

9 κουταλάκια πρόσθετη ζάχαρη* την ημέρα για τους άντρες

* Συμπεριλαμβάνεται η ζάχαρη που περιέχουν τα τρόφιμα του εμπορίου

Επιδράσεις στην υγεία

* Αύξηση σωματικού βάρους

* Αύξηση τριγλυκεριδίων στο αίμα

* Διαταραχή επιπέδων γλυκόζης (σακχάρου) στο αίμα σε άτομα με σακχαρώδη διαβήτη τύπου 2 ή αυξημένο κίνδυνο να τον εκδηλώσουν

* Τερηδόνα

* Έμμεση (λόγω παχυσαρκίας και αρνητικής επίδρασης στον γλυκαιμικό έλεγχο) αύξηση του κινδύνου καρκίνου

* Αύξηση του κινδύνου εκδηλώσεως άνοιας

ΠΗΓΕΣ: Παγκόσμιος Οργανισμός Υγείας (WHO), Μελέτη GRECO του Γεωπονικού Πανεπιστημίου Αθηνών, Διατροφική Πυραμίδα ελληνικού υπουργείου Υγείας, Αμερικανική Εταιρεία Καρδιάς (ΑΗΑ), American Cancer Society (ACS),  Alzheimer’s Association (US), ΤΑ ΝΕΑ Ένθετο Υγεία

Tuesday, February 3, 2015

The time that orthodoxy will prevail is close

Let we know that not only are natural laws, but also spiritual.
Therefore the wrath of God can not be addressed by cooperative
sinners (because double rage will obtain), but by repentance and observance of commands
The elder Sophronius of the Holy Mountain (1993) telling the Essex England the
like the Holy Paisius: "The Association of Churches is difficult, if not impossible. those
speak for Churches union do not know the mentality of heterodox
or the level of Orthodoxy.
St. Paisius, the above knowledge was, advises everyone to be more
restrained, because there will be the time that the Lord will present their Marcus
Polite and quickly palms, to gather all
kataskandalismena our brothers, to confess the Orthodox Faith, to
fasten Tradition and give great joy to our Mother.
Essentially the elder prophesy a truly Orthodox Synod. Perhaps the 8th
Ecumenical Council for which prophesied that would become St. Nilus the Myrovlytis:
Afterward he made at the eighth meeting, and she wants to choose good from the
bad, ie Orthodoxy, as the farmer chooses the wheat from the chaff. and
then you make peace a little while people, and again will switch the concurring opinion
them in evil ....
Peace in the world can not come without the peacemaker, living and unadulterated
teaching of Orthodoxy. Spreading however, though continued after the fall of
City to a degree, will be maximized and will officially spread dynamically after the 3rd
World War II, General War like onomazei St. Cosmas of Aetolia.
This will be the period blink of Orthodoxy, for a short time, because
then begin again people drifting into evil.

Sunday, February 1, 2015

Usually the chocolate except the cocoa contains the following:

Protein: It is essential in cell metabolism.

Fat: Their percentage varies depending on the type of chocolate.

Vitamin E is a fat-soluble protein is important for the structure of cell membranes.

Calcium, phosphorus, magnesium: Is minerals play an important role in the metabolism of bones and teeth.

Iron: It is necessary for synthesis of hemoglobin which carries oxygen in the red blood cells.

Caffeine: It is a stimulant for the central nervous system.

Copper: Contributes to iron metabolism, helps in the synthesis of melanin in the skin, the hair and helps in the central nervous system function

Vegetable substances with antioxidant properties: The cocoa from which chocolate is made, contains more than 600 vegetable substances, such as polyphenols, which have antioxidant properties. These substances neutralize free radicals of oxygen generated by the normal metabolism. Oxygen free radicals can damage cell membranes and contribute to the development of atherosclerosis, heart disease and cancer. We also have an effect on the mechanisms of aging in the body. Dietary antioxidants contained in cocoa may protect against heart disease and cancer. It should be noted that the increase of the content in cocoa chocolate increases the concentration of polyphenols.
So we see that chocolate contains many useful and beneficial ingredients. As with many good and pleasant things in our lives, when we use it properly and without exaggeration, gives us satisfaction and nutrients. In a healthy diet, cocoa and chocolate offer significant when consumed in moderation.

The protection conferred by the chocolate against heart disease and cancer due to antioxidants such as polyphenols and catechins. The antioxidants of the chocolate is more than the tea, depending on its content, in cocoa.

In conclusion, we emphasize that chocolate and cocoa when eaten in moderation, can help our body against certain degenerative diseases, heart disease and cancer. Investigations are continuing to document conclusively protective health effects of cocoa and chocolate.

It is interesting that the chocolate contains substances that affect the brain. It has been calculated that the chocolate contains more than 300 active substances. Some of these affect the human brain and release endorphins.

Endorphins are natural hormones in our bodies, which make us feel pleasantly.

Also chocolate contains small amounts of caffeine are stimulatory, iron which is useful for the treatment of anemia as well as magnesium. Magnesium when low blood increases the pains that women have before beginning their period.

Additionally chocolate contains substances that affect the neurotransmitter system on which the brain function based. Specifically, the chocolate contains tryptophan which our brains uses to synthesize serotonin.

Serotonin produces feelings of satisfaction and happiness. There are other substances in chocolate cause pleasant changes in our emotional world and at our disposal.

All these facts explain why chocolate is extremely popular and many people may have a craving for it.

Finally, I would like to emphasize that chocolate when consumed in moderation, has positive effects not only on our physical health and our mental world and our mood. The positive effects of chocolate on health increases with increasing content of cocoa due to the antioxidants in which cocoa is rich.

Theology is, for the Fathers of the Orthodox Church, all about love.

A young man called me recently to discuss his family’s movement toward the Orthodox
Church. He told me a priceless story about how his seven-year old daughter helped him and
his wife understand an Orthodox practice that is often a hindrance to inquirers. Although the
family had icons in their home they could not grasp the reason for the practice of venerating
(kissing) them. One evening after prayers with his daughter she looked at the icon in her
room and asked, “Who is on those pictures, Daddy?”
He replied, “The Virgin Mary and Jesus.”
She picked up the icon, kissed it and hugged it to her chest exclaiming, “Oh, daddy, they love
you so much!”
“Then,” he told me, “We understood. It’s all about affection.”
Love, in fact, is the heart and soul of the theology of the early Church Fathers and of the
Orthodox Church. The Fathers of the Church—East and West—in the early centuries shared
the same perspective: humanity longs for liberation from the tyranny of death, sin, corruption
and the devil which is only possible through the Life, death and resurrection of Jesus Christ.
Only the compassionate advent of God in the flesh could accomplish our salvation, because
only He could conquer these enemies of humanity. It is impossible for Orthodoxy to imagine
life outside the all-encompassing love and grace of the God who came Himself to rescue His
fallen creation

Saturday, January 31, 2015


Not everything that Praise's Creator has not the Spirit of the Creator-2-I do believe all this Charismatic nonsense and the Pentecostal Word of Faith Movement is rooted in Mysticism.3- I would recommend all Pentecostals or those of Charismatic persuasion that have filtered into other denominations, to hear them out.  Stop trusting your heart, (your feelings, emotions, etc.,) for "the heart is deceitful above all things.-4The problem I see in Pentecostalism is the Continuationist belief, and borne out of that is what we find today - all this wacky nonsense that is so far outside the Biblical parameters, because they are based on one's own thoughts, feelings, emotions, ecstatic utterances and experiences, all of which must be tested against the Word of God, and most of which fails the test.  If we don't "test all things," how do we know if it's actually from God?.5-.You are not going to be saved until you humble yourself.You need to pray everyday..6-Most humans want to keep on sinning,doing evil.Love at all costs,forgive everyone that has hurt you.Humble yourself so God can use you.7-The catholic church has always been a tool of Satan to deceive people as we can see it even nowadays.8-At 5 centuries gone by Luther until now, the Orthodox Church was vindicated. Protestantism splintered into thousands of different, and often opposite (doctrinal) between the groups. Yet each group insists that escapes from the doctrine of the Holy Scripture, and that it accepts only what the Bible says, nothing less, and nothing more.

Thursday, January 29, 2015

SHOCKING! This is how they are planning to start ww3?

Their CIA/Mossad created version of Islam is corrupt and is not very far from their  teachings of the Qur'an.  It was not Syria or Hezbollah who sent mercenaries to other countries to kill Muslims. ISIS goal is to get the world to hate Islam and Muslims so much, that it would give Israel the justification it needs to wage war on all Muslims to protect itself against crazy terrorists, just like ISIS gave Israel the false justification to attack Gaza by killing the 3 Israeli teens, according to Israel.The Religion of Peace ??? which one? None of them can be trusted.
The Final Crusade is upon us. world war three is coming soon.Everything is plan,everything is ready.BUT BECAUSE GOD HAS TO TAKE ONE SIDE.I TELL YOU THIS ONE.ORTHODOXY WILL PREVAIL= AFTER THE BIG WAR.THE WW3 WILL START AFTER THE INVATION OF TURKEY TO

Wednesday, January 28, 2015


 This starts from the observation that supposedly nowadays there is not a church that is fully preserve the truth of the doctrine of Christ. That no church does not hold an absolute degree of knowledge of the mystery of the holy, charismatic Christian life in moral and ascetic level. That many of the churches, called Christian, have "equal grace," and therefore must bring about the union of the churches by a common denominator for all. One of the most frequently asked questions, you happen to face, is the question of who is saved and who is not. These people usually think that saved not only the Orthodox (in accordance with the teaching of the Orthodox Church) or only the Catholic (according to the teaching of Catholic), but all righteous people who believe in Christ. This view came from the Protestants and believers of other churches. There are many among the Orthodox, supported this view. Some even think that either one of the existing churches can not accept the fullness of knowledge and grace, because each of them in one degree or another has deviated from the truth. They always believe that only now, at the end of the ages, fully captured the spirit of the doctrine of Christ and so far all the Christian world, the flow of so many centuries, was in error. They say that now it is time, to unite all the divided parts in a universal and apostolic Church. This, according to them, will hold the full truth in all respects, if in (above) union accepted only that which is a common feature for all the churches. Others, something even worse, meditate in their hearts for some kind of high mysticism, which goes beyond the ecclesiastical conception of the Christian religion, so ... I do not want to talk more to all this. I only wish to close this issue to say parenthetically that much I would like (and therefore pray to God) you are not deceived by this, but I firmly believe with the heart and the mind that exists on Earth that one, unique and True Church founded by the Lord. The Church maintains intact and undamaged teaching of Christ, possesses the fullness of knowledge and grace and is infallible. What some do not seem to be complete teaching, is nothing else than the possibility of scientific treatment offered the unlimited and inexhaustible wealth. This does not conflict at all with that we said above about having the knowledge of the crew

Tuesday, January 27, 2015


Key features of Pentecostal error belongs and their claim on the treatment of various diseases as evidence and proof of the Holy Spirit's presence in their lives, then called "the baptism with the Holy Spirit."

But this is real treat diseases, such as after stubbornness support various Pentecostals of various tendencies and shades? What is the authenticity of these "treatments"? We presence the gift of healing as a gift of the Holy Spirit in the error space, especially in polyethylene groupsu some eo these are unitarian? Undoubtedly not.

The reality is completely different from what they claim Pentecostals. Other treatments are psefdotherapeies, Raised artificially by them for internal consumption and external projection, and others are actions of evil spirits, according to the teaching of Scripture and the Church Fathers.

We will mention three characteristic witnesses thepolyethyleneis confirm, so we think realistically, the allegation that our psefdotherapeion . In fact both of them come not from the Orthodox world, but are endoprotestantiki criticized the claims of Pentecostals. So we are highly relevant. Great importance has also and the third witness, who comes from a brother, who was for 11 years Pentecostal.

a) The first witness

It comes from the Protestant yperdogmatiko magazine "Tychicus '. In an article in this magazine, entitled "religious [Christian] lied," reported the following: "There are few foreign preachers coming Pentecostal churches telling the most unlikely "miracles"(But always be on the outside and never in Greece) ..." [ ]. So that the "improbable miracles", which the Greek Protestant them as false, since Pentecostals presented as supposed gifts of the Holy Spirit.

b) The second testimony

The second witness is references an active Pentecostal. In the very long and concisely written, Pentecostal book " World Pentecost. A Pentecostal - Charismatic Encyclopedia"[sel.678] On treatments Pentecostals, plus top reveals and indicates that several Pentecostals therapists:

• Use of "therapy techniques, pseftothafmata economic exploitation of religious feelings" [sel.679]

It states: "The fact is that none of them had" healing gift "but maybe some a" gift of faith "in conjunction with the faith of believers." [sel.679]

• Tones: "the pretext that they have" charisma treatment ", not having the forces pretend begin to say that" blame "the believer who is not a miracle or that a miracle happened invisibly and anaisthitos and treatment will occur later." [sel.679]

• Refers to "greenhouse treatments "Characteristically calls them," not due to some charisma. Everyone who would make a prayer to such a high dedication and emotional environment, would result either from the energy of faith or exhilarating delirium"[sel.680-681].

"He admits that" the faithful, on the methods, should be said that practiced methods and sensationalism psychological trickswith music subscription that creates artificial flareAnd invited the faithful to have blind faith in each statement of therapists' [sel.682].

We will complete our reference to this Pentecostal book, citing a further testimony of the many listed on the psefdotherapeies Pentecostals. Refers So that "respected, with global prestige Pentecostal leaders Gordon Lindsay and DONALD GEEopenly talked about "scams and tricks"»sel.683].

I think it is clear, and beyond doubt, after all these mentioned, that the gifts of cures that are supposed to take Pentecostals are events and actions evil spirits and illusory phenomena during the patristic teaching.

c) The third witness

The third incident is or recorded and published a confession former Pentecostal. The opinion has weight, because situated just eleven years into the error of Pentecostal experience - testimony lodge is several confirmed.

He says, therefore, former Pentecostal brother Mr. Ch. G. "I have seen paralyzed to walk once in tongues a charismatic pastor, but this treatment is not lasted. Their justification for this was that man sinned again and God withdrew treat! (...).

"Miracles" are held every Sunday at charismatic churches. It is their usual show. He hears that someone cured of illness or cancer or whatever, but never see evidence '.

And this incident think that confirms unambiguous title of this small article on the much-'treatments' - experiences of the Pentecostals. It should also be noted that sometimes the area of ​​Pentecostal error, except psefdotherapeies considered manifestations of the Holy Spirit, taking place between them and mostwiles of evil spiritsThat external impress.

The Orthodox Christian, however, knows very well that, according to the holy Fathers, or delegated by God or by imagination, psefdothafmata causing the unsupported sensationalism do demons (Εξοδ. 7.11-22. 8,7-17. Πράξ. 8,9-16,16-18).

Therefore having firm belief that the Church as the Body of Christ is the only place salvation , is not impressed by any phenomenon which acts in the error space. In contrast, with due caution and discrimination always remember that in the Bible the God-man and the holy apostles have warned us that Satan "is transformed into an angel of light"(II Cor. 11.14), that"not wicked people and charmers prokopsousin for the lesser evil, planontes and deceived"(II Tim. 3.4), and therefore"Not always spiritual beliefs, but the spirits tested if from God Estin"(I Jn. 4.1), since"Apostisontai some did faith, coming pnefmasi planois and doctrines of demons"(I Tim. 4.1).

The tongues of Pentecostal

Mone of the main falsehoods Pentecostal error and the predominantly external criterion by which the various Pentecostal groups believe someone as you saved it is the gift of speaking in tongues, which they perceive as personal fulfillment of each one with the Holy Spirit, to repeat the event of Pentecost, as happened to the holy Apostles. [ keim.htm. H. D.Reimer. Pfingstbewegung, Munehen 1995, σελ. 961-962].

The called speaking in tongues is proof pursuant Pentecostals of their "baptism with the Holy Spirit" [A.-S. McPherson, symbol of Pisteos.The four Square Gospel. Sel.19-21. Lymperis Siologkas, Steps leading to the blessings of God. P.17] and guaranteed receipt of the Christ at the rapture of the church, before the advent of the Antichrist, according to another their falsehoods.

Taftochronos supposedly is certification criterion that someone belongs to the church and are living members, since according to the misled allegedly true church in the end times is true feature of speaking in tongues.

As proof of their claims rely crowd hagiographical passages related to the presence of the gift of tongues in the years of the Apostles. What relationship but are the villages mentioned in the gift of speaking in tongues, as it existed in the ancient Church, the phenomenon of speaking in tongues Pentecostals? Undoubtedly no. Moreover, not only are not related, because misinterpret and why the submissions and the tongues of Pentecostal experiences are radically opposed to the Bible.

As examples will highlight the following:

They cite the prophecy Joel 3.1-2considering as pouring of the Spirit in the last days the phenomena of the area. Last days But in this passage is considered the first advent of Christ why the Apostle. Peter in Acts. 2.16 states that the prophecy has already been fulfilled on the day of Pentecost. On the day of Pentecost the Apostles speak foreign languages ​​existent, familiar, understandable (Πράξ. 2,4).

This is confirmed by dozens of people from different origins, who listened and understood the greatness of God everyone in the language of (Πράξ. 2, 6-8,11).

In contrast, in gatherings of Pentecostals who tongues gibber, say incomprehensible words, unknown, incomprehensible, asyntachtes sentences sometimes resemble delirium accompanied where appropriate and with spasms of the body.

When the apostle Paul may not have all the gift of speaking in tongues (I Kor.12,4-11, 30).

The opposite claim Pentecostals , Seen as the sine qua non proof filling of the believer with the Holy Spirit. When the apostle Paul, also the gift of speaking in tongues is placed last series of gifts (I Cor. 12.8 to 10, 28). Pentecostals here reverse the order and consider first, main and basic.

The Bible says that speaking in tongues was then given as a supernatural sign not for believers but for unbelievers, to motivate and to believe(I Cor. 14, 22).

The opposite teach Pentecostals, And consider it as the first point of salvation is certain.

Tha complete our observations with another label key referred to the character of the experience of speaking in tongues Pentecostals. While the gifts granted by God to the Church given freely and effortlessly to increase in Christ and unity of His Body (AKor.12), speaking in tongues Pentecostals is the fruit of various techniques, exhilarating events, emotional, and psychological submission pressures.

Nomizoume that is understood, as far as we mentioned, that the tongues of modern Pentecostal has nothing to do with the gift of speaking in tongues of the ancient Church. Are energies of the spirit of error, which being transformed into an angel of light presents them as somehow off - experience the filling with the Holy Spirit. This is confirmed by the fact that there are Pentecostal groups speaking in tongues but unitarian. In this case it is clear what spirit epidemic and there.

We will complete our reference to the issue of speaking in tongues Pentecostals quoting the views of two Greek Protestants. The importance and their importance is obvious, as is endoprotestantiki criticism, that criticism Protestant Protestant Pentecostals in the matter of speaking in tongues, sole guide the Bible.

According therefore to a Greek Protestant called "baptism with the Holy Spirit"Pentecostals whose fruit is speaking in tongues, is perception, false,"absolutely no support in the Bible (···) Look carefully the New Testament and nowhere will meet the baptism of the Holy Spirit as something separate from regeneration.» [G.A.Chatziantoniou. The Holy Spirit. The two phases of the project, the Voice of the gospel, 57 Febr. 1997. sel.62]

And another "speaking in tongues and miracles are two of the eminently effectively means the devil, imitating God, treats today for dark purposes» [Ger. Zervopoulos, Copyright. Greek Free Churches abroad sel.97] . Furthermore, believes that "speaking in tongues today is not only a gift unnecessary but also dangerous "And mentions the misinterpretation of Pentecostals. «which support the incomprehensible tongues to the event of Pentecost, from which they took their name, despite the fact that the Pentecost the disciples did not speak unintelligible languages, but spoke earthy, human languages, which were immediately and fully understood by listening» . [Ger. Zervopoulos, op.cit, sel.105]

And in the matter of speaking in tongues then Pentecostals, Orthodox Christian should have in mind the words of the Apostle Paul "agreements is left to the learned and epistothis, eidos despite what you learned"(II Tim. 3, 14). (Mark OODE: For an Orthodox analysis of the baptism of the Holy Spirit, see our digital book: " The baptism of the Holy Spirit in the New Testament ").

Monday, January 26, 2015

This statement is for all the non orthodox movements of all kind of heretics,mainly pentecostals

You cannot understand the mark of the beast, no more than you cannot understand all of this heretic ministries. Whatever takes place is what infiltrates churches and people who are gullible to every aspect of the feel good ministry. The feel good ministry is where you feel the spirit flowing but have no clue as to who is actually giving you that spirit or what actually makes it flow. To many signs of unorthodox things, people shaking their heads violently while they preach, shaking their hands uncontrollably jumping up and down...running to and fro....speaking all sorts of spirit filled tongues. And all these pastors making all sorts of fanatical antic's while jibber jabbering in these tongues. And then calling it all of The Lord. Believe me something is not right in all these various types idea's that are not characteristic of Christ or His apostles. These people have leaned to much on unfamiliar spirits and babbling prophets to understand what is being actually done to them. The feel good spirit is among them and they are leaning on its presence for a blessing and anointing. And some word of reconciliation with God. But with God? Is that the real idea here. Is God among these people and their antic's? Or has God honestly condoned this stuff as Himself? There are no more seers, they were called prophets instead. And later labeled judges. To know the truth is to know how God uses such things...besides Moses, Elijah and Elisha, how many prophets did you read of that walked around laying their hands on people and casting out demon's? In actuality it was the priest's of the temple, that were charged to lay their hands on the heads of the lambs, goats and bullocks before they were to be sacrificed unto the LORD. This is symbolic of what Christ did also, being High Priest and King. The men that were anointed by Christ thereafter were not called prophets. As they were new testament " disciples "....which in essence made them even as Christ. Being priest's because Jesus said, a disciple is not above his Master: but every one that is perfect shall be as his Master. Being a prophet...means you are appointed by God to be a " Judge ". To be a priest is to be appointed by God to be a " Law Giver ". And to be a king, is to be appointed by God to be a " Savior ". Isaiah clearly writes, For the LORD is our Judge, The LORD is our Law Giver, The LORD is our King, He will save us. This clearly shows The LORD as Prophet(Judge), Priest(Law Giver) and King(Savior). None of these men that I see fulfill any of these offices. Read how calm Jesus was, He always had a designated place where He went and when He was set He called the people unto Him. All this screaming and crying and carrying on...all these laying on of the hands and things. Seem some what outrageously uncommon to truth. God is a Spirit of " rest " and " peace "....for thy eyes shall behold Jerusalem, a quiet habitation, a tabernacle that shall never be taken down, not one cord broken or one stake removed....its a permanent place in heaven. A quiet place of rest and peace. Not a place of hollering and screaming and jumping around and gibber jabbering.  Many will say to that day, Lord, Lord, have we not prophesied in Thy name? and in Thy Name have cast out devils? and in Thy name done wonderful works? And then I will profess unto them, I never knew you: depart from Me ye that work iniquity. Can you hear the words of The Lord..or are you also deceived

Friday, January 23, 2015

Experience of God

Taken from the book “The Gurus, a young man , and Elder Paisios”,

“Whereas we receive benefactions from God every minute, we ourselves don’t
benefactor even once our neighbor.” - Saint Basil the Great
I still wonder and am amazed! My mind stops and I cannot contain it. If I try to
understand the depth, I go crazy. As soon as I feel a bit that goodness and the mercy, I
am crushed. The certain feeling of my unworthiness and my ungratefulness before all
these things which were granted to me makes me freak, tremble and go out of my
mind because of the condescension and warm welcoming. How much do God and His
saints condescend to our unworthiness!!
Once I had the great honor and blessing to transport elder Paisios somewhere with my
car. In his great simplicity and humility, I would forget myself and be swayed into a
familiarity. I could see before me my father and would forget that God permanently
dwelt within him. I would forget that he had realized to the uttermost degree the
capabilities of human nature and that he had become a godbearer. I would forget that
with his word he would chase out the demons, that with one word of his incurable
illnesses disappeared, that his face shone like the sun before my eyes that, with
unending gifts he had been honored and adorned by the Holy Spirit, the Grace of God.
I know well all these things and I guard them deeply within the depths of my soul and
ask God with agony and tears to not ever let my raging enemy, the Devil steal them
from me. And nevertheless when I was with the elder, many times his simple and
unpretentious behavior, full of kindness and humor, would sway me to familiarity,
from familiarity I would slide down to rudeness and audacity, and I opened my mouth
with all my senseless and my stupidity and said.
“Elder, tell me about God, speak to me, how is he?”
The elder did not speak and I continued to drive, on curves furthermore on the
My God! I began suddenly feeling God everywhere. In the car, outside on the
mountains, far in the distant galaxies. He was everywhere, he filled everything, but he
was nothing of all of these things. An essence which pierced through all the other
ones, without getting mixed up or being confused with these. A power present
everywhere, which nevertheless no one perceives, outside of every viewpoint. Someone
cannot discover it with this own…haughty effort. A power which only is self revealed.
All these mountains, stars, trees, people, existed and were maintained alive thanks to
His power. He could in one moment annihilate them, for them to cease existing
without noise or thunder or resistance. Just as we turn the switch and in one moment
the light disappears.
He’s so almighty and nevertheless so courteous. He does not pressure anyone with his
almightyness or his presence. He is so near us and so unseeable simultaneously, so
that we do not feel any burden, some obligation from his presence alone. So that he
does not burden us at all, to not create any obligation to us, to leave us completely
free, to do whatever we want. Not for us to be forced by his beauty to some degree. He
could easily impose his love not with fears and power and strength, but simply with the
sweetness of His presence, which no one could resist. Yet, He does not do it, out of an
infinite…, incomprehensible respect for man’s freedom.
He doesn’t do it, out of love for man. He loves us so much, he desires us so much
strongly that his innards are burned, out of desire and love for us. For this reason he
limits himself, he disappears from our perception and tries in a thousand ways, with
infinite wisdom with dreadful attention and interest, as a “raging” lover to draw us to
his love. To wake us up, to motivate our interest, to make us understand and love Him.
He sits and occupies himself with each one of us personally, and simultaneously with
the whole universe, the infinitely powerful one. And because he has interest for this
infinite universe the love and interest he has for each one of us personally is not
lessened not even to the slightest degree, does not subside even in thought.
God wants our love. He does not demand it. Love is an emotion which is born and lives
only in the air of freedom, outside of it, it ceases existing, it is perverted, altered, it
dies. For this reason, God leaves us completely free to gain our love, which can be born
only in this freedom.
What do we have and God loves us? Some beauty, some smartness, some power, some
virtue? Nothing! We are nonexistent before Him and His gifts. And not only do we not
have something worth it for one to love us, but we also have very many things which
stink and push away and strongly urge someone to be averted from us and to hate us.
We are fainthearted to His generosity. Of very slight intelligence before a vast intellect.
Wicked before His smartness. Grabbers, at the moment when He wholeheartedly offers.
That which He grants us richly, overflowing, we want to grab. We respond to His
kindness with grabbing and mockery. Ungrateful to His benefactions. Haughty in
behavior before His almightyness. Sly and insufficient before His Wisdom. He wants to
grant us His Grace, He wants to give us beauty, life, Wisdom, power. We do not want to
take them as gifts. Our egotism destroys them, our pride makes them filthy. We cannot
keep any of His gifts due to our evil disposition. And if something of these remains in
our soul, we immediately get puffed up from pride, as if we obtained them with our
value, as if it is not a gift, without toil. We lift up our eyebrow and look down at our
neighbor. The gift is lifted up and leaves from our soul. God opposes the prideful,
while to the humble He gives grace” “Every good gift and every perfect gift is from
above coming down from the Father of Lights” (James 1:17).
What can I say? Where should I stop? A big bunch of horribleness we are. Our fallen
human nature, which voluntarily remains fallen and sunk in the filth of the passions,
only regurgitation and asphyxiation it calls forth from its filth.
As the prophet Isaiah also used to say. It does not refer to a wound which is rotting, of
a deep wound which man.. has wholly from head to fingernails he is one wound. Where
can you put gauze? Where medicine?…God Himself, Christ was needed to recreate from
the beginning, with His birth, our nature which voluntarily and with rage we destroyed
on our own. He out of kindness and love to reform it from the beginning.
This is human nature today. It was not thus always. We were not created thus, we
ended up thus. Our choices formulated us thus. We constantly choose evil and thus
destroy ourselves. And whereas we were created beautiful, bright, almighty, wise and
honored, dominating the material world, immortal, we ended up today mortal, dark,
subject to the needs of material life, to pain, to illness, to affliction, to corruption, to
death. We do not have knowledge, we do not have wisdom, as blind people we go
about in the world, we rip and fall and are wounded and don’t know where we tripped,
because we fell, who puts us obstacles to trip on and he tries to throw us into wild
valleys and to kill us, to laugh mockingly, and to celebrate in his wickedness, the man
hater, the inventor of wickedness, the father of falsehood, the ancient dragon, our very
ancient enemy, the devil.
And God loves us. He still loves us. With a love which burns, with a love which trembles
with longing, with a love which overlooks the pain which we cause it, with a love which
accepts to enter into our toil, which accepts to suffer from the craziness of our evil. O
my God! How much pain do we cause you!
God loved us so much, that He accepted to become a man. He moderated His majesty
in our humility. He accepted to ascend on the Cross. He accepted to leave the devil
with his sly plots to put Him up on the Cross and there, to crush the head for the
snake. Now henceforth we can defeat the devil whenever we want. And all these for our
sake. For me and for you.
I continued feeling God and to understand Him with my heart. A deep calmness
flooded me. Every fear was annihilated. Since the almighty God exists, since He knows
everything, since He is so good, since He is so wise, since He loves me so much, what
should I fear?
I am in His embrace! I am in His palm. Who can do anything to me?…I was certain of
the beginning, the course and the end of the world. I rejoiced, because in the end, as
always He will be the victor and kindness and holiness will triumph.
God is Spirit! The world is matter. The spirit surpasses matter, supports it in existence,
brings it into existence, maintains it in existence, however it is a completely other
thing from matter. Matter is destined to disappear. The spirit always exists. Time is a
result, a quality of matter. In the matter the spirit exists time does not exist. Eternity is
the manner of existence of the Spirit. Past and future coincide in a vast present. It is
simultaneously everywhere from the infinite universe and in my car.
He is very simple in nature, however so mysterious. How deeply my soul was satisfied!
How much I rejoiced! How much I was comforted! How much do I want to relive it
again! I rejoice in the thought that when I die I will begin, I hope, to live near Him. So
much that…I long to die. I would like to die today, if I knew that I would meet Him. I
fear my sin, my evil, that it might separate me from Him.
I remember that I read in Saint John Damascene “We believe in one God, immaterial,
unlimited, infinite, without beginning, eternal, almighty, immortal, timeless, noetic
light…” (Saint John Damascene, “Precise Exposition of the Orthodox Faith”).
I don’t think that this state lasted a lot. If I judge from the road the car did, 3-4
kilometers probably, but due to the many curves I was going slowly.
I certainly was not, as I am now that I am writing. I had suffered a change… distinct.
Man is altered from many things. From drink, from narcotics, from pleasure, from the
climate, from water, from pain, affliction, fear, however… this alteration… does not
have a match. It is unique.
I lived in a form of… ecstasy, a type of intoxication, without however having lost my
senses and my contact with the material world. A “vigilant intoxication” as the ancient
ascetics and Saints characterize it in their writings.
As if someone pulled away a curtain from my mind, from my soul, and I began living in
the same world on the one hand, but in the whole world, whereas first I lived in a part
of it.
Imagine a deaf person who suddenly begins hearing. He lived in the same world, but
without the sounds. Now he hears too.
Imagine a blind person who suddenly begins seeing. The same world now has images
and colors too.
So thus I also lived in the same world, just that I felt God also and within Him many
many, deep, important, and beautiful things. I was suddenly a partaker of the material
and of the spiritual world. I imagine somewhat thus must people have been. Adam and
Eve in Paradise must have been much better, because as the Holy Scripture also says,
they saw, heard and spoke with God. Then human nature had not yet suffered the
destruction, which I have today. The sensorial spiritual instruments worked well. My
own “spiritual eyes” no longer see. They were covered with the thick scales of my evil.
“My spiritual ears” no longer hear. They were plugged up from the mud of my sin. “My
spiritual language” became paralyzed from the laziness of the soul. I am wholly buried
in the filth of my passions.
Someone took me out for one moment from in there, and I also lived as a human. Now
I again live like a filthy and sick man, deaf, blind and senseless.
Do I truly desire I wonder to live thus? If they granted it to me again, I would accept it
joyfully. Now I know the path to go there on my own. However I don’t walk this path
and no one is at fault outside of my laziness. I know well, that, if I work in the vineyard
of my Lord Jesus Christ, I will certainly arrive there. And the work is for me to keep His
commandments. The keeping of the commandments produces a spiritual work. Some
effort of soul mainly is needed. Keeping the commandments the soul learns many
things and simultaneously is cleansed and the spiritual instruments begin slowly slowly
Unfortunately I don’t do that which each of you probably did. For this reason I believe
that I am worthy of every shame and am responsible also before you and the whole of
humanity that a treasure was granted to me and I don’t utilize it. So I am a useless and
ungrateful person. The only thing that remains for me to do is to ascertain it, to admit
it, to confess it. I don’t despair however, because I know His mercy and love. I hope to
be honor loving… a bit… sometime… with His help.
If I were truly a man with love of honor, with good disposition, I would be struggling
now with fervor and zeal, as the elder does.
Make notice of something else, too. Did you pay attention to the generosity of the
elder, who imitates God, our Lord Jesus Christ?
What did I ask of him? A few words… Some discussions. How did he respond to my
request? With a wholehearted fiery prayer, which moved God, and I the wretched one
lived this incalculable experience. What wealth! What generosity! My God, forgive me!!
How much must he love me to pray so fervently for me?
All these things I write without toil, without thought. I am not sitting to construct
thoughts, soap bubbles of the mind without content. Usually the people of our age
work with the… head. They sit, they think-think, pressure their mind, to produce
thoughts and knowledges.
Because they think that the instrument of knowledge is only logic. Leave that some
from the great pressuring they do to the mind… get unscrewed. Others less others
more, and they run afterwards to the psychiatrists. Sunk in ignorance and darkness, we
are ignorant not only of the outer world but also of the inner world, of our own self.
Inside there, there is another instrument of knowledge. Faith. Within faith one lives
many things. He lives them and does not think of them. Afterwards comes the mind,
logic to arrange them, to make them thoughts, words, letters, whichever of these can
become thoughts and words. Most things cannot be “translated” into human language.
The soul is much more wealthy, deeply, penetrating and sensing than our language.
I pray all of you to want to live these things. To not just read them, to think of them, to
discuss them, to criticize them and to consume them only. I pray that you will seek
them in your life, as others seek money, glory. If you toil more than a merchant, if you
show the same persistence as an athlete or dancer, you will achieve, I think. The Holy
Mountain is a very good door, to enter into Orthodoxy, but there also exist “Athonites”
aside from the Holy Mountain, people with gifts and love. Just as there exist
non-Athonites, people outside of the Haghioritic Tradition, inside the Holy Mountain.
“Ask and it shall be given to you, seek and you shall find, knock and it shall be opened
to you” (Math. 7:7).
I get frustrated and grieve that I cannot describe this experience. I read them and it
does not resound even one-thousandth from this experience from within this text.
How can I describe? How can I say how true, how deep, how intense, how calm, so
joyous, so satisfying, so healing how tender, how warm, how friendly, how protective,
how life-giving… how joyous… how, how, how of all the good things it was.
I remember phrases from Christian ancient texts. “God becomes all things for those
who love Him: he becomes nourishment, garment, comfort, consolation, knowledge,
power… all things.
At some moment I began telling the Elder these things I am feeling. He was not
speaking. He did not want me to speak of these. He did not want me to realize that he
was the cause. What was I telling him the lost one? Come, dear father, to show you
your vineyards, which our race also says.
Slowly slowly, little by little, it went out,.. it was lost… it pulled back… or rather my
perception closed. The gift finished…. What did it leave behind? Gratitude, deep
satisfaction, but also unhealable thirst for Him. How can one be simultaneously deeply
satisfied also, but also feel His deep lack? To be very joyous that he met Him, but also
unto writing saddened that he lost Him? How poor the yogis and the Gurus seem! How
false! How wretched! Sunk in the most basic ignorance, deceived in false imaginations,
they praise themselves and get puffed up for these things they know… for their
experiences! But if you don’t know God, then what do you know? If you don’t possess
the most basic, the most central thing, then what do you possess?
They resemble some gypsies who dress themselves with flashy colors, with loud
jewelry, with a loud and badly showing offing manner, far from coordination and
fashion. And once they dress up thus, they go to an atmosphere aristocratic from many
generations, to be praised without imagining the poor ones how much more they are
We have a God who is a true aristocrat. We have a god who gave us the right to call him
Father. We have a God who calls us His children. We have a God who became man for
us, our Lord Jesus Christ, who is not ashamed not to call us, but to become our
The poor things don’t have anything… Just false, lifeless, idols, thousands of imaginary
deities, theories and practices, which don’t lead anywhere. They turn in the emptiness
and don’t encounter anything except the false sense and the delusion with which the
devil keeps them imprisoned. Until he destroys them or makes them his instruments…
and both for their eternal hardship.

Archimandrite Sophrony Sakharov

O God the Father, Almighty Master:
Who hast created us and brought us into this life:
Vouchsafe that we may know Thee,
The one true God.
The human spirit hungers for knowledge- for entire, integral knowledge. Nothing can
destroy our longing to know and, naturally, our ultimate craving is for knowledge of
Primordial Being, of Whom or What actually exists. All down the ages man has paid
instinctive homage to this First Principle. Our fathers and forefathers reverenced Him
in different ways because they did not know him ‘as he is, (I John 3.2). Some (surely
they were among the wisest) set up ‘an altar with this inscription, TO THE UNKNOWN
GOD’ (Acts 17.23). Even in our day we are continually made aware that reason per se
cannot advance us over the threshold to the ‘Unknown’. God is our only means of
access to this higher knowledge, if He will reveal Himself.
The problem of knowledge of God sends the mind searching back through the
centuries for instances of God appearing to man through one or other of the prophets.
There can be no doubt that for us, for the whole Christian world, one of the most
important happenings recorded in the chronicles of time was God’s manifestation on
Mount Sinai where Moses received new knowledge of Divine Being: ‘I AM THAT I AM’
(Exos. 3.14)- Jehovah. From that moment vast horizons opened out before mankind,
and history took a new turn. A people’s spiritual condition is the real cause of
historical events: it is not the visible that is of primary importance but the invisible, the
spiritual. Perceptions and ideas concerning being, and the meaning of life generally,
seek expression and in so doing instigate the historical event.
Moses, possessed of the supreme culture of Egypt, did not question that the revelation
that he was so miraculously given came from Him Who had indeed created the whole
universe. In the Name of this God, I AM, he persuaded the Jewish people to follow him.
Invested with extraordinary power from Above, he performed many wonders. To Moses
belongs the undying glory of having brought mankind nearer to Eternal Truth.
Convinced of the authenticity of his vision, he issued his injunctions as prescripts from
on High. All things were effected in the Name and by the Name of the I AM Who had
revealed Himself. Mighty is this Name in its strength and holiness- it is action
proceeding from God. This Name was the first ingress into the living eternity; the
dayspring of knowledge of the unoriginate Absolute as I AM.
In the Name of Jehovah Moses led the still primitive Israelites out of their captivity in
Egypt. During their wanderings in the desert, however, he discovered that his people
were far from ready, despite the many miracles they had witnessed, to receive the
sublime revelation of the Eternal. This became particularly clear as they approached
the borders of the Promised Land. Their faint-heartedness and lack of faith caused the
Lord to declare that none of those impregnated with the spirit of Egypt should see the
‘good land’ (Deut. 1.32, 35, 38). They would leave their bones in the wilderness, and
Moses would encourage and prepare a new generation more capable of apprehending
God- Invisible but holding all things in the palm of His hand.
Moses was endowed with exceptional genius but we esteem him more especially
because he realised that the revelation granted to him, for all its grandeur and validity,
was not yet completed. He sensed that He Who had revealed Himself was the ‘first and
the last’ (Is. 44.6); that there could be no one and nothing before Him or after Him.
And he sang: ‘Give ear, O ye heavens, and I will speak; and hear, O earth, the words of
my mouth’ (Deut. 32, 1). At the same time he continued to pray for better knowledge
of God, calling to Him out of the depths: ‘Shew me Thyself (as Thou art), that I may
know thee’ (Exos. 33.13; 1 John 3.2). God heard his prayer and revealed Himself in so
far as Moses could apprehend, for Moses could not contain the whole revelation. ‘I will
make all my goodness pass before thee, and I will proclaim the name of the Lord
before thee… (and) while my glory passeth by, I …will cover thee with my hand…And I
will take away mine hand, and thou shalt see my back parts: but my face shall not be
seen’ (Exos. 33.19, 22, 23).
That the revelation received by Moses was incomplete is shown in his testimony to the
people that ‘the Lord thy God will raise up unto thee a Prophet from the midst of
thee… unto him ye shall hearken’. Also: ‘And the Lord said unto me … I will raise them
up a Prophet from among their brethren, like unto thee, and will put my words in his
mouth, and he shall speak unto them all that I shall command him’ (Deut. 18.15, 18).
According to the Old Testament all Israel lived in expectation of the coming of the
Prophet of whom ‘Moses wrote’ (John 5.46), the Prophet par excellence, ‘THAT
prophet’ (John, 1.21). The Jewish people looked for the coming of the Messiah who
when he was come would tell them ‘all things’ (John 4.25). Come and live among us,
that we may know Thee, was the constant cry of the ancient Hebrews. Hence the name
‘Emmanuel being interpreted is, God with us’ (Is. 7.14; Matt. 1.23).
So for us Christians the focal point of the universe and the ultimate meaning of the
entire history of the world is the coming of Jesus Christ, Who did not repudiate the
archetypes of the Old Testament but vindicated them, unfolding to us their real
significance and bringing new dimensions to all things- infinite, eternal dimensions.
Christ’s new covenant announces the beginning of a fresh period in the history of
mankind. Now the Divine sphere was reflected in the searchless grandeur of the love
and humility of God, our Father. With the coming of Christ all was changed: the new
revelation affected the destiny of the whole created world.
It was given to Moses to know that Absolute Primordial Being is not some general
entity, some impersonal cosmic process or supra-personal, all-transcending
‘Non-Being’. It was proved to him that this Being had a personal character and was a
living and life-giving God. Moses, however, did not receive a clear vision: he did not
see God in light as the apostles saw Him on Mount Tabor- ‘Moses drew near unto the
thick darkness where God was’ (Exos. 20.21). This can be interpreted variously but the
stress lies on the incognisable character of God, though in what sense and in what
connection we cannot be certain. Was Moses concerned with the impossibility of
knowing the Essence of the Divine Being? Did he think that if God is Person, then He
cannot be eternally single in Himself, for how could there be eternal metaphysical
solitude? Here was this God ready to lead them but lead them where and for what
purpose? What sort of immortality did He offer? Having reached the frontier of the
Promised Land, Moses died.
And so He appeared, He to Whom the world owed its creation; and with rare
exceptions ‘the world knew him not’ (John 1.10). The event was immeasurably beyond
the ordinary man’s grasp. The first to recognise Him was John the Baptist, for which
reason he was rightly termed the greatest ‘among them that are born of women’ and
the last of the law and the prophets (cf. Matt. 11.9-13).
Moses, as a man, needed obvious tokens of the power and authority bestowed on him,
if he were to impress the Israelites, still prone to idol-worship, and compel them to
heed his teaching. But it is impossible for us Christians to read the first books of the
Old Testament without being appalled. In the Name of Jehovah all those who resisted
Moses suffered fearful retribution and often death. Mount Sinai ‘burned with fire’, and
the people were brought ‘unto blackness, and darkness, and tempest’, to ‘the sound of
a trumpet, and the voice of words, which… they could not endure’ (Heb. 12.18-20).
It is the opposite with Christ. He came in utter meekness, the poorest of the poor with
nowhere to lay His head. He had no authority, neither in the State nor even in the
Synagogue founded on revelation from on High. He did not fight those who spurned
Him. And it has been given to us to identify Him as the Pantocrator precisely because
He ‘made himself of no reputation, and took upon him the form of a servant’ (Phil.
2.7), submitting finally to duress and execution. As the Creator and true Master of all
that exists, He had no need of force, no need to display the power to punish
opposition. He came ‘to save the world’ (John 12.47), to tell us of the One True God.
He discovered to us the Name of Father. He gave us the word which He Himself had
received from the Father. He revealed God to us as Light in Whom is no darkness at all
(cf. 1 John 1,5).
The world continues to flounder in the vicious circle of its material problemseconomic,
class, nationalistic, and the like- because people refuse to follow Christ. We
have no wish to become like Him in all things: to become His brethren and through
Him the beloved children of the Father and the chosen habitation of the Holy Spirit. In
God’s pre-eternal Providence for man we are meant to participate in His Being- to be
like unto Him in all things. By its very essence this design on God’s part for us
excludes the slightest possibility of compulsion or predestination. And we as
Christians must never renounce our goal lest we lose the inspiration to storm the
kingdom of heaven. Experience shows all too clearly that once we Christians start
reducing the scope of the revelation given to us by Christ and the Holy Spirit, we
gradually cease to be attracted by the Light made manifest to us. If we are to preserve
our saving hope, we must be bold. Christ said: ‘Be of good cheer; I have overcome the
world’ (John, 16.33). He had overcome the world in this instance not so much as God
but as Man for He did in truth become man.
Genuine Christian life is lived ‘in spirit and in truth’ (John 4.23), and so can be
continued in all places and at all times since the divine commandments of Christ
possess an absolute character. In other words, there are and can be no circumstances
anywhere on earth which could make observance of the commandments impossible.
In its eternal essence Christian life is divine spirit and truth and therefore transcends
all outward forms. But man comes into this world as tabula rasa, to ‘grow, wax strong
in spirit, be filled with wisdom’ (cf. Luke 2.40), and so the necessity arises for some
kind of organisation to discipline and co-ordinate the corporate life of human beings
still far from perfect morally, intellectually and, more important, spiritually. Our fathers
in the Church and the apostles who taught us to honour the true God were well aware
that, though the life of the Divine Spirit excels all earthy institutions, this same Spirit
still constructs for Himself a dwelling-place of a tangible nature to serve as a vessel for
the preservation of His gifts. This habitation of the Holy Spirit is the Church, which
through centuries of tempest and violence has watched over the precious treasure of
Truth as revealed by God. (We need not be concerned at this point with zealots who
value framework rather that content). ‘The Lord is that Spirit: and where the Spirit of
the Lord is, there is liberty…Beholding….the glory of the Lord, we are changed into the
same image from glory to glory (2 Cor. 3.17-18)’. The Church’s function is to lead the
faithful to the luminous sphere of Divine Being. The Church is the spiritual centre of
our world, encompassing the whole history of man. Those who through long ascetic
struggle to abide in the Gospel precepts have become conscious of their liberty as sons
of God no longer feel impeded by formal traditions- they can take general customs
and ordinances in their stride. They have the example of Christ Who kept His Father’s
commandments without transgressing the law of Moses with all its ‘burdens grievous
to be borne’ (Luke 11.46).
In Christ and the coming of the Holy Spirit God gave us the full and final revelation of
Himself. His Being now for us is the First Reality, incomparably more evident than all
the transient phenomena of this world. We sense His divine presence both within us
and without: in the supreme majesty of the universe, in the human face, in the
lightning flash of thought. He opens our eyes that we may behold and delight in the
beauty of His creation. He fills our souls with love towards all mankind. His
indescribably gentle touch pierces our heart. And in the hours when His imperishable
Light illumines our heart we know that we shall not die. We know this with knowledge
impossible to prove in the ordinary way but which for us requires no proof, since the
Spirit Himself bears witness within us.
(The revelation of God as I AM THAT I AM proclaims the personal character of the
Absolute God which is the core of His Life. To interpret this revelation the Fathers
adopted the philosophical term hypostasis, which first and foremost conveys actuality
and can be applied to things, to man or to God. In many instances it was used as a
synonym for essence. (Substance is the exact Latin translation.) In the second Epistle to
the Corinthians (2 Cor 11.17) hypostasis denotes sober reality and is translated into
English as confidence or assurance. In the Epistle to the Hebrews the term describes
the Person of the Father: ‘Who being …the express image of his person’ (Heb. 1.3).
Other renderings to be found in the same Epistle are substance- ‘Now faith is the
substance of things hoped for’ (Heb, 2.1)- and very being- ‘the stamp of God’s very
being’ (N.E.B. Heb. 1.3.). So then, these three words, Person, substance, very being,
taken together impart the content of the Greek theological expression hypostasis, to
be understood as comprising, on the one hand, the notion of Countenance, Person,
while, on the other, stressing the cardinal importance of the personal dimension in
Being. In the present text the terms Hypostasis and Person(a) are identical in meaning.)

The Orthodox Teaching on God

1. General
Energies comprise the third “difference” in God, according to the terminology of Saint
Gregory of Nyssa (“Against Eunomius”, A’ I’ 107). The Orthodox teaching on the
energies of God essentially constitutes a reliable evolvement of the New Testament
witness regarding the reality of the God who is revealed in Jesus Christ. This God does
not manifest Himself only as a trinity of hypostases - that is, as Father, Son and Holy
Spirit. He also manifests Himself as the One who has (the congenital and not acquired)
fullness of all good things - of “power, glory, wisdom, philanthropy” etc.; in other
words, “all the good things that the Son has are the Father’s, and everything that the
Father has, is made visible in the Son” (Gregory of Nyssa, “Against Eunomius”, A’ I’
126). This means that God is not only a triple-hypostasis reality, but that He also has
essence and “circum-essence”, which are essential virtues and distinctive features. God
is a reality that exists, as well as one that possesses. He is a reality “in person”, who
possesses the fullness of life and its bounties, in other words, “the true life” (Gregory
of Nyssa, “Against Eunomius”, A’ I’ 126). “For, just as the Father has life within Him,
thus did He also give the Son to have life within Him” (John 5:26). As we have already
said, God is a reality “in person”, Who has life (or, as otherwise called, “essence”) and
Who also has the fullness of all the good things peripherally related to this essence,
that is, the “circum-essence”.
These “differences” of God that exist within Himself are apparent in the Holy Bible.
The Bible does not make mention of the three Hypostases only - that is, of the Father,
the Son and the Holy Spirit – but also of a multitude of qualities that the divine
hypostases have and transmit; for example the power, the wisdom, the love, the grace
of God etc., through which qualities God acts and transmits to the world all good
things (otherwise known as “charismas” (Greek=gifts)). We must not construe these
qualities as being a neutral or impersonal reality, existing in parallel to the hypostases
within God. We should preferably see them in an ”inter-embracing” with the divine
hypostases, or, rather, as a sublime unity, identity and coincidence, in the following
context: “The triunal God IS life, truth, love, wisdom,” etc. That is, by coinciding the
“being” and the “possessing” in the person of God, the Bible often represents God not
only as a reality “in person”, but also as an impersonal reality, -that is, as “something
Divine” - thus denoting the grace, the justice, the wisdom etc. that are manifested
upon mankind. Besides, the very Bible itself distinguishes between the divine
hypostases and their qualities – something that gives a legal right to have a theology
on the qualities or energies of God. Even the theology of the West has not omitted to
include chapters on the “attributes” of God in its Dogmatics, which by Orthodox
Theology however are seen as unusual and extremely “human-prone” portrayals of the
Triadic God. Orthodox dogmatics however has never developed any teaching on
God’s “attributes”. Any relative chapters that may perhaps be found in Orthodox
Dogmatics have originated from the influence of western theology.
As mentioned previously, the “personal” and the “impersonal” element – or, rather, (as
we shall see further along) – the “hypostatized” element are interwoven and
inter-embraced in God in such a way, that God at times appears as “the One acting
within us” (Phil. 2:13) and elsewhere as “His energy, that is potentially acting within
me” (Colos. 1:29)
However, the Bible at times relates the divine hypostases to their qualities, as in the
familiar verse of 1 Cor. 1:24: “Christ : the power of God and the wisdom of God”. The
fact that Christ Himself is not that wisdom per se, but that He contains within Himself
the wisdom of God, is educed from other relevant Scriptural passages, such as
Coloss.2:3, where mention is made of “Christ, in Whom all the treasures of wisdom and
of knowledge are hidden”.
The theology of the first Christian centuries did not preoccupy itself particularly with
the matter of divine energies and their association to the divine hypostases, instead, it
conveyed in its works the relative testimonies of the Bible, more or less without
suspecting that a problem existed. [Compare with article «Energeia» by Ε. Fascher, in
the “Reallexikon fur Antike und Christentum”, V (1962), 4-51]. A formulated teaching
on the energies of God did not exist in the theology of the ancient Church. (P. Martin
Strohm had a different opinion, in his article: “Die Lehre von der Energeia” (Gottes. Eine
dogmengeschichtliche Betrachtung, in the volume Kyrios, VIII (1968), p. 63 onward).
Whenever the ancient ecclesiastic authors made use of the excerpt 1 Cor. 1:24 (and
they used it frequently), they aspired to one thing only: to show that the Son is not a
creation, but that He in fact belongs to the Divine reality. However, they never posed
the question, nor did they confront the problem, regarding the association between
hypostases and energies in God. This problem had not as yet appeared. What had
preoccupied the theologians of the three first Christian centuries was mainly the
divinity of the Son and His association to God the Father. The problem of an
association between the divine hypostases and energies appeared particularly during
the era of the major Cappadocian Fathers who, after the divinity of the Son had been
formally secured by the 1st Ecumenical Synod in Nice, found themselves in the need to
confront the equally huge heresy (as compared to the Arian one) of Eunomius, who
maintained precisely this: that the Son is the work of God’s energy, and that the Spirit
is the work of the Son’s energy [ (Gregory of Nyssa), “Against Eunomius”, A’ I’ 123:
«the Son is the work of the precedent essence’s energy, and the Spirit is likewise
another work of that work». Similarly on p.72 onwards ]. In this way, he was
alienating the Son from the essence of the Father and the Spirit from the essence of
the Son, by accepting three beings just as Arius had, except that each being was
supposedly of “another essence”. [ (Gregory of Nyssa), “Against Eunomius”, A’ I’ p.92,
according to which, Eunomius maintained the following with regard to the three
hypostases: “instead, the essences are rent apart from each other, disintegrated into a
sort of isolated nature”. And on p.91: Eunomius accepted that “the Son is different in
nature and dissimilar to the essence of God and thus in every way does not partake of
the Father through any natural familiarity”.]
In view of the introduction of the term “energy” by the heretic Eunomius in his
speculations regarding God, the major Cappadocian Fathers were forced to focus on
the term “energy” in more depth and to determine the relationship between this divine
aspect and the essence and the hypostases of God. Thus, all the Cappadocian Fathers
(that is, Gregory the Theologian, Basil the Great and John the Chrysostom) came to
refer to the energies of God as “divine attributes”; but the one who preoccupied
himself especially with the matter of divine energies was saint Gregory of Nyssa in his
series of works “against Eunomius”, whom we shall mainly follow here. However, it is
not a true assertion that Gregory of Nyssa was the one who introduced the teaching on
the energies of God, given that the main theologian on divine energies is in fact Basil
the Great. Gregory of Nyssa merely developed this teaching of his brother more
systematically. The subject of divine energies constituted both an opportune and a
central chapter during the time of the major Cappadocian theologians, and for some
time thereafter. This is testified, not only by the works of these theologians, but also
by the texts of the great theologians who followed, whose texts were attributed to
predominant theological and ecclesiastic personalities so that they could claim a
greater prestige. Such personalities were: Dionysios the Areopagite, Athanasius the
Great, Basil the Great, Justin, etc.. (Check against Library of Hellenic Fathers, 4, 11
onwards, 36, 11 onwards). It is in these works – which quite possibly came from the
same school – that the subject of divine energies is posed most vividly.
Consequently, the conflict regarding the divine and uncreated energies which appeared
during the 14th century between the Latin monk Varlaam and his student Akindynus
on the one hand and saint Gregory Palamas on the other, was not the first instance
where the issue of divine energies was brought up. On the contrary, it was rather a
rekindling of the very ancient quarrel regarding the Holy Trinity – naturally now in a
new form and a different variation thereof. Gregory Palamas had undertaken the
heavy burden of completing and systematizing the teaching on energies, based on the
overall Orthodox dogmatic tradition which was precedent to his time. The existence,
therefore, of divine energies – which are distinguished apart from the essence and the
hypostases of God – constitutes a teaching that has existed from the time of the major
Hellenic Fathers. And this is the teaching that is recognized, at least by Orthodox
Prior to the Cappadocian Fathers, theology was rife with commentaries on divine
energies; nevertheless, the issue of how they related to the divine hypostases was
never brought up. The authors of this period made references to the divine energies,
without concerning themselves with whether the energies related to the divine
hypostases or if they comprised a separate kind of reality in God, or in what kind of
relationship they were to the essence and the hypostases of God. One such example
is Makarios the Egyptian, who, in his homilies made frequent references to divine
energies and to other meanings that relate to energies (for example, Grace). Makarios
the Egyptian would present divine energies personified, as though acting on their own [
for example in one place he says: “in various ways does Grace mingle with them and in
many ways does it guide the soul” (Library of Hellenic Fathers 41, 252) ] and elsewhere,
he presents the divine energies as though dependent on the divine hypostases [
example: “the Lord gives Grace, when He comes and dwells within us” (Library of
Hellenic Fathers 42, 87)] and elsewhere he presents them as “one” energy [example:
“…by the three hypostases of the one godhood…” (Library of Hellenic Fathers 42, 144)
etc.] This is why Gregory Palamas rightly acted, by never (or at least rarely) making
mention of any authors prior to the Cappadocian theologians, when consolidating the
teaching on divine energies.
The sole exception in this case was Athanasius the Great, who albeit not making any
special mention on divine energies, nevertheless speaks very clearly on discerning not
only between the three hypostases, but also between nature and its volition (compare
with Athanasius’ “Against Arians” B’ 2,3, C’ 62, Library of Hellenic Fathers 30,
180-181, also “On the Nicene Synod”, 31, Library of Hellenic Fathers 31, 171). Thus,
according to Athanasius the Great, the “sequels” and the works of nature and those of
volition are entirely different things. That which is “born” belongs to nature, and that
which is “made” belongs to volition.
Without any actual discerning between divine nature and its volition, it would not be
possible to discern between the “products” of nature and the “products” of God’s
volition, that is, between the Son and the Spirit on the one hand and the works of
nature on the other. Volition, however, does not relate to nature, but differs from it
and is discernible. It is “the energy and the power of nature” (Patrologia Graeca C’,
127). The “difference” between nature and volition in God constitutes one of the
foremost arguments in Orthodox theology, whenever it supports the true distinction
(between divine essence and its energy) that it professes. [ Basil the Great (MB),
“Against Eunomius” B’ 32, Library of Hellenic Fathers 52, 216-217 ]. Volition is not an
essence; it is something “instrumental to the essence” (“On the Holy Spirit”, H’21,
Library of Hellenic Fathers 52, 248). Similarly, Cyril of Alexandria: “to make belongs
to energy, whereas to give birth belongs to nature. Nature and energy are not the same
thing” (“Treasures” 18, Patrologia Graeca 75, 312C). Also, (Athanasius the Great,
pseudepigraphed), “Dialogue on the Trinity”, Library of Hellenic Fathers 36, 48, 49,
70-73. An extremely in-depth, philosophical-theological analysis of the “difference”
between essence and volition is made by the unknown author of the texts which have
been attributed to the apologete Justin: “Christian Questions addressed to Hellenes”
C’1, Library of Hellenic Fathers 4, 160 onwards; also John the Damascene, in: “Precise
edition of the Orthodox Faith”, I 8, published by B. Kotter, 1973, 18 onwards. Finally,
also according to Gregory Palamas: “energy is the volition of nature” (C’ 53; compare
with B’ 167).
However, the theology on the existence of divine energies, which are truly discerned
from the divine essence and the hypostases, is based exclusively on the Oros of the
4th and 5th Ecumenical Synods, where mention is made of the two natures and the two
volitions and the two energies of Jesus Christ – that is, the divine and the human
(compare to the Oros of the 4th, 5th and 6th Ecumenical Synods, in the work
“Monuments” by John Karmiris, 1 (1960), pp.175, 185-200, 222-224). This was
expressed by saint John the Damascene as follows: “Thus, when referring to the one,
“god-human” energy of Christ, we understand it as implying the two energies of His
two natures, that is, the divine energy of His godhood, and the human energy of His
humanity”. (compare with John the Damascene, ref. III 19, B. Kotter 1973, 162.
Similarly, pseudep. Athanasius the Great, “Sermon on the Annunciation”.. 6 Library of
Hellenic Fathers 36, 209).
All the above have all been brought up in order to avoid the heretics, who “have mixed
things together and have drawn into the same place the essence and the energy of the
Only-begotten One” (Gregory of Nyssa, Against Eunomius B’ I, 331). Therefore, when
expounding the present chapter on the energies of God, without neglecting the
remaining related witnesses of Orthodox dogmatic tradition, we should firstly base
ourselves on the two shapers of the Orthodox teaching on divine energies, that is, on
Gregory of Nyssa and Gregory Palamas.