An Idea For Almsgiving

How to Give Alms to the Homeless April 2nd, 2011

(This has been described as one of the best articles on this subject).
Source: Pravoslavie.ru

We meet homeless people nearly every day on our life’s path; people who are often contemptuously called ”bums.” We see them at the train station, near the subway, in town squares and parks, and of course, at the churches, asking for money. Each time we see them, our hearts deliberate painfully over the question, ”Should we give them alms, or not?” Then, other questions immediately arise, ”How much? How should we give them? Is there any sense in giving at all?”

People are generally divided into two groups. The first are those who give according to their means to all, without thinking about it or asking any questions, following the Lord’s words,Give to him that asketh thee, and from him that would borrow of thee turn not thou away (Mt. 5:42). The second group is of those who do not give money to ”bums,” considering that we mustn’t indulge the ”bum mafia,” for we participate in their sin of drunkenness and sponging, lying, etc. by giving money to them. These people are ready to fulfill Christ’s commandment and are willing to help people, but only those who really need help. They cite the words of the holy fathers in support of this—that the greatest virtue is discernment, for fasting, prayer, alms, or any other virtue will bring a person no benefit if done beyond our strength or out of season.[1] Truly, no one would give anyone money for a rope to hang himself, no matter how tearfully or insistently he begs it. That rope could be a bottle of liquor, which strangles the neck of the beggar each day with increasing strength, or the rope of lies that you would indulge by giving money. There are hundreds and thousands of such ropes.

So what must we do to fulfill the commandment of Christ and please the Lord in the best way? The answer is simple: love. Try also not to do anything without love. Then everything will settle into place, and even the question itself will seem silly. As we know, Though I bestow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing (1 Cor. 13:3). Of course, it is hard to just up and love every homeless person, but it is usually quite possible to show compassion for every person that the Lord has brought to us. I would like to share a little practical experience in helping the homeless under various circumstances.

For example, you are walking to work, and a tipsy beggar asks you for money. What should you do? Don’t be lazy—ask him why he needs money. They are often asking for food. This is the simplest case. Then you need to go with him to the nearest grocery store and buy him something he hasn’t had for many long years. Give him a holiday, as if this were your old classmate. Something tasty and filling, like good sausage, chicken, cheese, yogurt—in other words, something that they could never get for themselves because it is too expensive to eat in sufficient quantities. Even if the homeless person was lying to you at first about food, he will nevertheless be thankful. Try to transfer this thankfulness to the Lord, let him thank the Lord, and not you personally. For example, tell him that it was Christ Who sent you to him today. Then it will be both bodily and spiritual alms. Try to see a deeply suffering person in him; and if you cannot see in even the last ”bum” the image of God, perhaps very soiled, clouded over, but nevertheless the great image of God, then perhaps you need to discuss this with your spiritual father and pray about it.

Ask the homeless person what his name is, where he hangs out and how often, when is his birthday, is he baptized. Be sincere and kind with him. Homeless people are very sensitive to insincerity. Do not hasten to judge him. We do not know what we ourselves would be if the Lord had deprived us of His protection and hadn’t guarded us from the demon of drunkenness and other vices. Wouldn’t we be much worse than that person? In a word: love him. Love him to the extent of your heart’s capacity; love him sincerely, for Christ’s sake. And if even a little love is born in your heart for this person, then the next time, when you are leaving your house, you will probably be prepared for another meeting with him: take some food from home, some warm clothing, a book, or something he might like. You will leave fifteen minutes early for work and find him; wait for him, call him by his name, show some concern for him, and increase love in this world, the lack of which is felt ever more sharply. Thus, from day to day you can live for the sake of Christ, taking care of one poor person. Do not just buy yourself off with money, do not limit yourself to one-time help. It is good, but it is not a perfect fruit. You can’t just love for a half an hour and then forget about it.

The only warning is: do not give money for any reason, and do not cave in to their persuasion! Those on the streets in such difficult straights, spiritually sick, are in the absolute majority of cases not capable of using money properly. Buy him the thing he needs, get into his shoes, and understand his problems.

It is important to care for a person’s body, but it is even more important to care for his soul. Do this without being intrusive: let your heart tell you when to talk to him about confession, prayer, or about God’s infinite mercy; about how true life and healing are possible only through the Lord’s healing of his soul, which cannot happen unless he wants it. Sometimes a person hungers for this and wants to hear it right away, but sometimes this happens only years later. St. John of Kronstadt writes about this: ”Know that material alms should always be followed by spiritual alms: with affectionate, brotherly, and pure-hearted love for your neighbor. Do not allow him to notice that he is become beholden to you, do not appear proud. See that your material alms do not lose their value through your failure to provide the spiritual.”[2]

Of course, not all possible instances are limited to food, and there are many others.[3] But it is all united by one thing: It is impossible to fulfill Christ’s commandment to Be ye therefore merciful, as your Father also is merciful (Lk. 6:36) without love. With regard to the homeless, this becomes especially obvious. But this relates to other instances: if you help a sick person, you must not just buy medicine; you can’t just send a prisoner a package; you can’t just send toys to a children’s home, etc. This is all very good, but without sincere love this all often loses value, gives cause for sin and vice amongst those who receive it and those who dispense it.[4] Medicines can make other sick people jealous, prisoners can lose your food packages in a card game; and children in children’s homes can become little extortionists. We return again and again to the same question: what should we do? And the answer is always the same: love, love for the sake of Christ. Pray for the sick one, visit him, console him, buy him medicine, talk with other patients, give them little joys and holidays, talk about God’s greatness and mercy; correspond with the prisoner, send him packages, console him and preach, give him hope and make him think about the life he has lived; visit children, bring them toys, draw with them, sing, treat them to cakes, teach them to pray, hope and trust the Lord God, etc. And live this way from day to day for the sake of Christ. Of course, many do not have enough time for all of this. In that case, at least help those who sincerely do these things, and pray for them with your whole heart, which was undoubtedly created for love.

But never take on labors beyond your strength: never take a homeless person to your own house for the night, do not go alone to places where they congregate, do not borrow money from someone else to give to the homeless. You have to be frank about the fact that the majority of people in this social stratum are spiritually very sick, often psychologically as well, and always physically. Such attempts often end tragically. They are often just the consequence of pride and neophyte zeal.

In the mind of some people lives a myth that if you give a person an apartment and work, he will get better. Practical experience shows that this is not the case. Without peace with God, without a divine miracle of healing of the soul, this is not possible. But we can be God’s co-laborers, increasing love and helping a person to turn and face God.

Furthermore, it has to be said that mercy need to be shown toward all—the rich and the poor, the good and the bad; only we must not indulge mortal sins of lying, drunkenness, promiscuity, and others, and we must approach everyone with love and discernment. ”He who gives alms, in imitation of God, does not discriminate in bodily needs between the mean and kind, the righteous and the unrighteous”[5]

Thus, in very complicated situations I have had to say sincerely to a persistently lying homeless person that I absolutely do not believe him, but I will help him for Christ’s sake, for the sake of the love that Christ has given for him. It is important that without love, even such a great virtue as discernment can turn into judgment, justification of one’s own greed, and laziness. We have to pray that God would give us the gift of discernment. This gift is given for a life in Christ that is kind and full of mercy.[6]

When going to do works of mercy, we must not forget to pray to God that He would give us the strength and knowledge to fulfill His commandment as is pleasing to Him. In general, prayer is an inalienable part of works of mercy. Without prayer, it is almost impossible to do anything pleasing to God. We can calculate, make agreements, be sure of success; but if there was no prayer, then our works are like a house built upon sand. A homeless person who has not eaten meat for a long time can feel sick after eating it now; a new jacket can become the cause of his getting beaten; renewed identification documents can be stolen by his ”friends” and used for criminal purposes which could have unforeseen consequences; medical help could cause complications; and the list goes on.

If we have talked with someone it would be good to pray briefly about that person, even if we do not know his name, but especially if we do know it. Some pastors bless to read the prayer, ”O Heavenly King,” especially if the conversation turns to spiritual matters. When you approach someone, it would be good to smile sincerely. After all, it is wonderful to be a participant, fulfiller, and conduit of God’s mercy.

You must never combine your gifts with reproaches against his way of life, with moralizing and unsolicited advice. You have to help him simply, without trying to teach him. It is hard enough for him, even if it is his own fault; added reproach and moralizing would only be one more aggravating circumstance for him. Our job is not to aggravate, but to try to ease his burden if only for a second. You can only give advice after getting to know and love the person, if he trusts you, and only with prayer and inner humility.

When talking with ”bums,” we have to watch that presumption does not show up in our speech. And if while giving alms we allow ourselves to be high-minded toward the person or vainglorious, this will wipe out our virtue, make our behavior vile in the Lord’s eyes; and He will without fail punish us for this if we do not repent of it.

This may all seem hard to fulfill, but it is worth the effort. These labors of mercy are real, active proof of our faith and love for Christ. Most important of all: the Lord helps us when we do acts of mercy. He gives us special grace, often even despite our vanity and laziness. If a person sincerely tries to please and love the Lord, the Lord covers and corrects him; even more than that—He turns our mistakes into something glorious. Grace begins to transform our souls, and the grain of the Kingdom of Heaven begins to grow. A person begins to feel this special joy of a new spiritual reality more and more each day: Again, the kingdom of heaven is like unto treasure hid in a field; the which when a man hath found, he hideth, and for joy thereof goeth and selleth all that he hath, and buyeth that field (Mt. 13:44). Abiding in this grace so transforms the soul that work which seemed impossible becomes simple and even desired.

By helping people, do not hope to change the world and all the homeless, do not expect them to thank you—do it all for the sake of Christ’s love. Do not despair or be afraid if after all your efforts someone turns your alms toward evil. ”Give to every one who asks you, and ask it not back; for the Father wills that to all should be given of our own blessings (free gifts). Happy is he who gives according to the commandment, for he is guiltless. Woe to him who receives; for if one receives who has need, he is guiltless; but he who receives not having need shall pay the penalty, why he received and for what.… And also concerning this, it has been said, Let your alms sweat in your hands, until you know to whom you should give.”[7]

It goes without saying that in our time there are saintly people living, but for ordinary sinful city dwellers, worn out by the rat race of consumerism, deprived of prayer of the heart, not capable of perfect fasting, not having time for apostolic service, sunk in credit card bills and everyday affairs, ”Alms given for the sake of Christ, for the sake of love for Him, cleanses us of sins more than sacrifices, opens the heavens more than virginity, and can make one equal to the apostles.”[8]

A few words must be said also for those who never give alms at all to ”bums,” considering that these people are themselves at fault for all their problems. I will say this: Perhaps you are right, but isn’t the Lord able to help and resurrect even the dead? Does the Creator of the universe, heaven and earth and all that exists need our pennies and millions? Is it really important to Him which pocket carries our ten-dollar bill? Or can’t He feed the hungry, clothe the freezing, give shelter to the homeless? The good Lord can do all these things, but He has entrusted them to us. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me (Mt. 25:4–40). And in order to serve Christ we don’t have to have lived two thousand years ago; we can simply give a bowl of soup to a homeless person and say to God: ”You are hungry, Lord. Here, eat.”

*   *   *

This article was written from experience in the Russian reality, but it is no less true anywhere. It is regrettable, however, that the abundance of Russian commentary to the article remains untranslated, for it shows how much thought was given to the problem. Here is but one short thread:

From Natasha and son:

For those who are not bums: if you have to spend the night (any time of the year) in the city, but not in a home, without comforts [running water, etc.], without a bed, in your clothes, on a cold stone or cement floor, in a desolate or dirty place, it is utterly impossible to get some sleep without alcohol or sleeping pills. After one such night your whole organism hurts, especially your head, your eyesight deteriorates to half, your thought and speech processes slow down, and you have a horrible feeling of untamable hunger, boredom and hopelessness.

I did not drink or gamble away my home—I was simply sent out to the streets by the owner as someone who is not a member of the family. That is, I am a poor person with a child, and not a professional beggar, and I pray for my benefactors each time they give me alms…

I am a bum, I have AIDS and hepatitis C. I don’t have the appearance or strength it takes to get work or an apartment—serious pains, distracted attention, sudden allergy attacks (Bannister’s disease), endogenic toxicity. I don’t drink or smoke, but I look like a homeless nothing (my kidneys and liver can’t handle the toxicity). Precious Almsgivers are goodness! Give, give under the condition that you are giving to a person unto salvation in Christ, and not for this senseless fallen life; tell him, ”Here, I am giving you this so that you would go to Church and pray to Christ in the church for yourself and me!…” Give with a name: ”Pray for me (name)!!!” Then there is sense to giving every day (also for those for whom you can’t pray in church or at home).… Remember, O Lord, my benefactors—Your righteous ones, for through their alms they have given me faith in You and hope in Your mercy!!!

From Tatiana:

A very good article, but I was most of all touched by the commentary from Natasha and son. Poor woman. How can I help you?

Teimuraz Kristinashvili
translated by Pravoslavie.ru/OrthoChristian.com
19 / 10 / 2010

[1] See for example the writings of St. John Cassian.

[2] St. John of Kronstadt, My Life in Christ, p. 1154 [Russian].

[3] For example, a person has nowhere to spend the night, or he needs medical help. If you aren’t able now to give time to a homeless person, give him the telephone number of a homeless shelter or agency, and pray for him. If you have the time and the desire, and the homeless person has identification documents, then you can go with him and pay for some inexpensive living situation, addresses for which can be found on the internet. If he has no documents, then you can take him to one of the social rehabilitation centers in your city. These addresses can also be found on the internet. Of course, given the great need, these centers may or may not receive him with open arms, but your participation may help ensure acceptance. As for medical help, you can call an ambulance, or look up medical centers for indigents. You can easily get used clothing from shelters or thrift stores, or you can give away your own, rather than buying new, because life on the streets will spoil them soon anyway. But most importantly, do not despair if you come across lies and it turns out that the only thing the indigent wants is money, and when he gets it he forgets about all his problems and turns back to his vice. As St. John Chrysostom writes, “The Savior assigns punishment or reward not for the thing done, but for the intention of him who does it.”

[4] This is particularly true of charitable organizations in Russia, and in some other countries. Donations to those countries have to be through a reliable person or organization. —Trans.

[5] See St. Maximus the Confessor, chapter on Love, the first centurion.

[6] Elder Paisius of the Holy Mountain. Passions and Virtues. Chapter 4:5, “Discernment is the crown of the virtues.”

[6] The Didache, 1.

[7] St. John Chrysostom, Explanation of the Gospel According to Matthew, v. 7:2, 18:65.

The Orthodox Veneration of Mary, The Birthgiver of God

The Introduction by Fr. Seraphim Rose is in two parts. In the first part Fr. Seraphim speaks of himself in the third person.  In the second part he explains how St. John's theology is from heaven and not from some earthly school of theological thought.   –jh

online book

http://www.stmaryofegypt.org/files/library/st_john/on_veneration_of_the_theotokos.htm

http://rocorrefugeesreadmore.blogspot.com/2011/07/orthodox-veneration-of-mary-birthgiver.html

http://ortodoks.dk/ortodoks-tro-og-praksis/de-hellige/the-orthodox-veneration-of-mary-the-birthgiver-of-god

http://www.scribd.com/doc/38629709/The-Orthodox-Veneration-of-Mary-the-Birthgiver-of-God-by-Saint-John-of-Shanghai-San-Francisco

The Orthodox Veneration of Mary, The Birthgiver of God

by St. John Maximovitch

Translated, with an Introduction by Fr. Seraphim Rose

©1978

Fifth printing 1996

88 pages

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Table of Contents

Introduction: The Orthodox Theology of Archbishop John Maximovitch, by Fr. Seraphim Rose

I. The Veneration of the Mother of God during Her Earthly Life

II. The First Enemies of the Veneration of the Mother of God

III. Attempts of Jews and Heretics to Dishonor the Ever-Virginity of Mary

IV. The Nestorians Heresy and the Third Ecumenical Council

V. Attempts of Iconoclasts to Lessen the Glory of the Queen of Heaven: They are put to shame...

VI. "Zeal not According to Knowledge": The "Immaculate Conception"

VII. The Orthodox Veneration of the Mother of God

Akathist to the Most Holy Lady, the Mother of God

Index

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INTRODUCTION

by Fr. Seraphim

Not too many years ago [this was written 1978] the Abbess of a convent of the Russian Orthodox Church, a woman of righteous life, was delivering a sermon in the convent church on the feast of the Dormition of the Most Holy Mother of God. With tears she entreated her nuns and the pilgrims who had come for the feast to accept entirely and wholeheartedly what the Church hands down to us, taking such pains to preserve this tradition sacredly all these centuries -- and not to choose for oneself what is "important" and what is "dispensible"; for by thinking oneself wiser than the tradition, one may end up by losing the tradition. Thus, when the Church tells us in her hymns and icons that the Apostles were miraculously gathered together from the ends of the earth in order to be present at the repose and burial of the Mother of God, we as Orthodox Christians are not free to deny this or to reinterpret it, but must believe as the Church hands down to us, with simplicity of heart.

A young Western convert who learned Russian was present when this sermon was delivered. He himself had thought about this very subject, having seen icons in the traditional iconographic style depicting the Apostles being transported on clouds to behold the Dormition of the Theotokos; and he had asked himself the question: are we actually to understand this "literally," as a miraculous event, or is it only a "poetic" way of expressing the coming together of the Apostles for this event ... or perhaps even an imaginative or "ideal" depiction of an even that never occurred in fact? (Such, indeed, are some of the questions with which "Orthodox theologians" occupy themselves in our days.) The words of the righteous Abbess therefore struck him to the heart, and he understood that there was something deeper to the reception of Orthodoxy than what our own mind and feelings tell us. In that instant the tradition was being handed down to him, not from books but from a living vessel which contained it; and it had to be received, not with mind and feeling only, but above all with the heart, which in this way began to receive its deeper training in Orthodoxy.

Later this young convert encountered, in person or through reading, many people who were learned in Orthodox theology. They were the "theologians" of our day, those who had been to Orthodox schools and become theological "experts." They were usually quite eager to speak on what was Orthodox and what was non-Orthodox, what was important and what was secondary in Orthodoxy itself; and a number of them prided themselves on being "conservatives" or "traditionalists" in faith. But in none of them did he sense the simple authority of the simple Abbess who had spoken to his heart, unlearned as she was in such "theology."

And the heart of this convert, still taking his baby steps in Orthodoxy, longed to know how to believe, which means also whom to believe. He was too much a person of his times and his own upbringing to be able to simply deny his own reasoning power and believe blindly everything he was told; and it is very evident that Orthodoxy does not at all demand this of one -- the very writings of the Holy Fathers are a living memorial of the working of human reason enlightened by the grace of God. But it was also obvious that there was something very much lacking in the "theologians" of our day, who for all their knowledge of Patristic texts, did not convey the feeling or savor of Orthodoxy as well as a simple, theologically-uneducated Abbess.

Our convert found the end of his search --the search for contact with the true living tradition of Orthodoxy-- in Archbishop John Maximovitch. For here he found someone who was a learned theologian in the "old" school and at the same time was very aware of all the criticisms of that theology which have been made by the theological critics of our century, and was able to use his keen intelligence to find the truth where it might be disputed. But he also possessed something which none of the wise "theologians" of our time seem to possess: the same simplicity and authority which the pious Abbess had conveyed to the heart of the young God-seeker. His heart and mind were won: not because Archbishop John became for him an "infallible expert" -- for the Church of Christ does not know any such thing -- but because he saw in this holy archpastor a model of Orthodoxy, a true theologian whose theology proceeded from a holy life and from total rootedness in Orthodox tradition. When he spoke, his words could be trusted -- although he carefully distinguished between the Church's teaching, which is certain, and his own personal opinions, which might be mistaken, and he bound no one to the latter. And our young convert discovered that, for all of Archbishops John's intellectual keeness and critical ability, his words much more often agreed with those of the Abbess than with those of the learned theologians of our time.

THE THEOLOGICAL WRITINGS of Archbishop John belong to no distinctive "school," and they do not reveal the extraordinary influence of any theologians of the recent past. It is true that Archbishop John was inspired to theologize, as well as to become a monk and enter the Church's service, by his great teacher, Metropolitan Anthony Khrapovitsky; and it is also true that the student made his own the teacher's emphasis on a "return to the Fathers" and to a theology closely bound to spiritual and moral life rather than academic. But Metropolitan Anthony's own theological writings are quite different in tone, intention and content: he was very much involved with the theological academic world and with the intelligentsia of his time, and much of his writing is devoted to arguments and apologies which will be understandable to these elements of the society he knew. The writings of Archbishop John, on the other hand, are quite devoid of this apologetic and disputatious aspect. He did not argue, he simply presented the Orthodox teaching; and when it was necessary to refute false doctrines, as especially in his two long articles on the Sophiology of Bulgakov, his words were convincing not by virtue of logical argumentation, but by the power of his presentation of the Patristic teaching in its original texts. He did not speak to the academic or the learned world, but to the uncorrupted Orthodox conscience; and he did not speak of a "return to the Fathers" because what he himself wrote was simply a handing down of Patristic tradition, with no attempt to apologize for it.

The sources of Archbishop John's theology are quite simply: Holy Scripture, the Holy Fathers (especially the great Fathers of the 4th and 5th centuries), and -- most distinctively -- the Divine services of the Orthodox Church. The latter source, rarely used to such an extent by the theologians of recent centuries, gives us a clue to the practical, un-academic approach of Archbishop John to theology. It is obvious he was thoroughly immersed in the Church's Divine services and that his theological inspiration came chiefly from this primary Patristic source which he imbibed, not in leisure hours set apart for theologizing, but in his daily practice f being present at every Divine service. He drank in theology as an integral part of daily life, and it ws doubtless the more than his formal theological studies that actually made him a theologian.

It is understandable, therefore, that one will not find in Archbishop John any theological "system." To be sure he did not protest against the great works of "systematic theology" which the 19th century produced in Russia, and he made free use in his missionary work of the systematic catechisms of this period (as, in general, the great hierarchs of the 19th and 20th centuries have done, both in Greece and Russia, seeing in these catechisms an excellent aid to the work of Orthodox enlightenment among the people); in this respect he was above the fashions and parties olf theologians and students, both past and present, who are a little too attached to the particular way in which Orthodox theology is presented. He showed equal respect for Metropolitan Anthony Khrapovitsky with his "anti-Western" emphasis, and for Metropolitan Peter Mogila with his supposedly excessive "Western influence." When the defects of one or the other of these great hierarchs and defenders of Orthodoxy would be presented to him, he would make a deprecating gesture with his hand and say,"unimportant" -- because he always had in view first of all the great Patristic tradition which these theologians were successfully handing down in spite of their faults. In this respect he has much to teach the younger the theologians of our own day, who approach Orthodox theology in a spirit that is often both too theoretical and too polemical and partisan.

For Archbishop John the theological "categories" of even the wisest of theological scholars were also "unimportant" -- or rather, they were important only to the extent that they communicated a real meaning and did not become merely a matter of rote learning. One incident from his Shanghai years vividly reveals the freedom of his theological spirit: Once when he was attending the oral examinations of the senior class of his cathedral school, he interrupted the perfectly correct recitation by one pupil of the list of Minor Prophets of the Old Testament with the abrupt and categorical assertion: "There are no minor prophets!" The priest-teacher of this class was understandably offended at this seeming disparagement of his teaching authority, but probably to this day the students remember this strange disruption of the normal catechism "categories," and possibly a few of them understood the message which Archbishop John to convey: with God all prophets are "major," and this fact is more important than all the categories of our knowledge of them, however valid these are in themselves. In his theological writings and sermons also, Archbishop John often gives a surprising turn to his discourse which uncovers for us some unexpected aspect or deeper meaning of the subject he is discussing. It is obvious that for him theology is no mere human, earthly, discipline whose riches are exhausted by our rational interpretations, or at which we can become self-satisfied "experts," -- but rather something that points heavenward and should draw our minds to God and heavenly realities, which are not grasped by logical systems of thought.

One noted Russian Church historian, N. Talberg, has suggested (in the Chronicle of Bishop Savva, ch. 23) that Archbishop John is to be understood first of all as "a fool for Christ's sake who remained such even in episcopal rank," and in this respect he compares him to St. Gregory the Theologian, who also did not conform, in ways similar to Archbishop John, to the standard "image" of a bishop. It is this "foolishness" (by the world's standards) that gives a characteristic tone to the theological writings both of St. Gregory and of Archbishop John: a certain detachment from public opinion, what "everyone thinks" and thus belonging to no "party" or "school"; the approach to theological questions from an exalted, non-academic point of view and thus the healthy avoidance of petty disputes and the quarrelsome spirit; the fresh, unexpected turns of thought, which make their theological writings first of all a source of inspiration and of a truly deeper understanding of God's revelation.

Perhaps most of all one is impressed by the utter simplicity of Archbishop John's writings. It is obvious that he accepts the Orthodox tradition straightforwardly and entirely, with no "double" thoughts as to how one can believe the tradition and still be a "sophisticated" modern man. He was aware of modern "criticism," and if asked could give his sound reasons for not accepting it on most points. He studied thoroughly the question of "Western influence" in Orthodoxy in recent centuries and had a well-balanced view of it, carefully distinguishing between what is to be rejected outright as foreign to Orthodoxy, what is to be discouraged without "making an issue" over it, and what is to be accepted as conducive to true Orthodox life and piety (a point that is especially revealing of Archbishop John's lack of "preconceived opinions," and his testing of everything by sound Orthodoxy). But despite all his knowledge and exercise of critical judgment, he continued to believe the Orthodox tradition simply, just as the Church has handed it down to us. Most Orthodox theologians of our time, even if they may have escaped the worst effects of the Protestant-reformer mentality, still view Orthodox tradition through the spectacles of the academic environment in which they are at home; but Archbishop John was "at home" first and foremost in the church services at which he spent many hours every day, and thus the tinge of rationalism (not necessarily in a bad sense) of even the best of academic theologians was totally absent in his thought. In his writings there are no "problems"; his usually numerous footnotes are solely for the sake of informing where the teaching of the Church is to be found. In this respect he is absolutely at one with the "mind of the Fathers," and he appears in our midst as one of them, and not as a mere commentator on the theology of the past.

The theological writings of Archbishop John, printed in various Church periodicals over four decades have not yet been collected in one place. Those presently available to the St. Herman of Alaska Brotherhood would fill a volume of something more than 200 pages. His longer writings belong for the most part to his earlier years as a hieromonk in Yugoslavia, where he was already noted as outstanding among Orthodox theologians. Especially valuable are his two articles on the Sophiology of Bulgakov, one of them revealing convincingly , in a very objective manner, Bulgakov's total incompetence as a Patristic scholar, and the other being of even greater value as a classic exposition of the true Patristic doctrine of the Divine Wisdom. Among his later writings one should mention his article on Orthodox iconography (where, incidentally, he shows himself much more aware than his teacher, Metr. Anthony, of the question of "Western influence" in iconographic style); the series of sermons entitled "Three Evangelical Feasts," where he uncovers the deeper meaning of some of the "lesser" church feasts; and the article "The Church: the Body of Christ." His short articles and sermons are also deeply theological. One sermon begins with a "Hymn to God" of St. Gregory the Theologian and continues, in the same exalted, Patristic tone, as an inspired accusation against contemporary godlessness; another, spoken on Passion Friday, 1936, is a moving address to Christ lying in the tomb, in a tone worthy of the same Holy Father.

We begin this series of translations with Archbishop John's classic exposition of the Orthodox veneration of the Mother of God and of the chief errors which have attacked it. Its longest chapter is a clear and striking refutation of the Latin dogma of the "Immaculate Conception."

†

Book available from:

http://www.sjkp.org/

type "veneration" in the search box

Book $7 plus $5 shipping.

The $5 shipping is the minimum shipping charge, so it is economical to add this little book in with another order.

Their Hearts Shall Live Forever

Website Review

http://theirheartsshallliveforever.yolasite.com/

updated 3/1/13

The website owner does not identify himself or his jurisdiction.

This is a world orthodox blog, at the higher end of the spectrum of world orthodoxy.  Also I'd describe it as "neo-Platina".   And it is pretty obvious [to me] the site owner is pro-union, even though there is nothing political on the blog.

So, there is good mixed in with bad.  One example of the bad is the unsober acceptance and promotion of the pseudo-elder Sophrony.   Another example is the blind trust of RocorMP Metropolitan Hilarion who many believe is a KGB agent [I'm one who believes thus].

There is nothing of value in here that can't be found in a safer place.  Traces of Fr. Seraphim's presence remain in Platina, but his spirit is gone from there.  Fr. Seraphim's true spirit is preserved in the early issues of The Orthodox Word magazine that he labored so hard to give to us.   Platina wishes to cover-up Fr. Seraphim's true spirit, which is why the magazines are not easily available to us today.   

I notice that the hopeful link on this blog to The Orthodox Word magazines is still dead – ever since my first review which was 3/31/11, nearly 2 years ago... 

Life of Elder Zosimas

Book Review

 Life of Elder Zosimas

The  Life and  Labors of Schemamonk Zosima

by his disciple

Nikodemos Orthodox Publication Society 1979

          Table of Contents

Preface 

Introduction

           Part II

1. The Parents of Father Zosima

2. The Birth of Father Zosima

3. Infancy

4. Upbringing

5. In the Tsar's Service, and Life in the Capital

6. The Death of Their Father, and the Division of the Estate

7. A Temptation and a Miraculous Apparition

8. The Death of His Mother

9. Concerning the Brothers of Father Zosima

10. A Final Temptation, and Renunciation of the World

          Part II

1. The Desert Dwellers

2. The Beginning of Father Zosima's Monastic Life, and Elder Basilisk

3. The Konevits Monastery

4. Elder Basilisk Moves to Konevits

5. Eremitic Life of the Island of Konevits

6. Wanderings

7. Adventures in the Siberian Forest

8. The Life of Silence in the Siberian Forest

9. The Beginning of the Sisters' Community

10. The Turinsk Monastery

          Part III

1. Father Zosima Travels to St. Petersburg2. The Meeting of the Elders

3. The Beginning of Difficulties

4. Father Zosima is Sent Away

5. The Death of Elder Basilisk

6. Father Zosima's Life in Tobolsk

7. The Move to Moscow

8. The Convent Near Moscow

9. His Illness and Blessed Repose

10. The Trinity-Hodigritria Convent is Established

Preface 

by Fr. Seraphim Rose

The life of the great Siberian Elder Zosima, one of the treasures of the Russian Orthodox literature of recent centuries, is offered here to English-speaking Orthodox Christians.  In a sense, this offering is premature: English-speaking Orthodoxy has no desert-dwellers, and in its present state of immaturity it is probably incapable of producing any; this is a kind of life above or measure.  In this sense the present book is too "advanced," and might even serve to increase self-esteem and pride that are sadly fostered by premature thoughts of "hesychasm" and the highest kind of angelic life.

On the other hand, however this book well describes an essential "missing dimension" of our poor Orthodoxy in the West: the sufferings of true Orthodox Christian spiritual life, without which all attempts at monasticism are only pretentious and empty.  At the same time, the book shows the part played in these sufferings by an element that is, alas, already too present in the Orthodox life of Western converts: gossip, rumors, slanders, petty jealousies and other passions which do such incalculable harm to tender young Christian sprouts.  The humble suffering of these temptations by Fr. Zosima and his community of sisters, and their Christian triumph over them, should be a source of great encouragement to all those who find themselves caught in the net of similar temptations.

The simple-hearted Christianity that breathes from every page of this book should be a source of inspiration for every Orthodox Christian reader who sincerely loves Christ and longs for His Heavenly Kingdom, whether he be a layman or monastic.  Indeed, the examples of "lay" Orthodox life in these pages are just as instructive as the monastic examples.  How deeply genuine Christianity penetrated the soil of Holy Russia may be seen, not merely in the monastic heros of the book, but even in the touching story of Fr. Zosima's brother, the monastic "failure" Elias, whose passionate nature did not erase the longing for God in his heart or prevent him from living a practical Christian life that puts us today, whether monastic or lay, to shame.

And  what shall we say of the profound, deeply-committed and long-suffering Christian love revealed in the pages of this book?  The mutual love of the Elder Basilisk and his disciple Zosima is so far above or paltry half-heartedness that it should make us ashamed even t speak of "hesycham" and "elders" and all the outward forms of a way of life which we are incapable even of understanding, let alone touching, because of our own lack of such burning love.

Thus, this book is very "down to earth" and recognizable to us at or level, filled with the spirit of simple and basic Christianity, at the same time that it exalts and inspires us with its realistic accounts of true God-poleasers in the highest form of monastic life: the life of the desert, in the true spirit and tradition of the Orthodox Church.

Let us, then, be inspired by the desert life of Elders Basilisk and Zosima [even while realizing how far it is above us], but let us even more be humbled by seeing the sufferings they had to undergo, both those they imposed upon themselves and those sent or providentially allowed by God.  Above all, may this book bear fruit in encouraging us even today to live the daily life of simple Christianity in practice, without which we can hardly hope to be saved.

Hieromonk Seraphim Rose

Sunday of All Saints of

Russia and Mount Athos

June 11/24. 1979

Make note:  The love of a spiritual son for his Elder is similar and even deeper than that of an infant for his mother.   There is deep trust and and deep intimacy.  In no way is this to be interpreted as a carnal love, but instead it is to be interpreted spiritually, a parallel of man's love for God.    It is marked by obedience and by longing.  -jh

Part II 

Chapter 2

The Beginning of Father Zosima's Monastic Life, and Elder Basilisk

VISITING the Bryansk desert dwellers several times more while Father Adrian was still there, each time living with them for awhile, Zacharias [Zosima's name before tonsure] came to love above all Father Basilisk, one of Adrian's disciples.  His quiet and meek character, his simple but pleasantly affectionate manner and sound reasoning so attracted the heart of young Zacharias that he desired, if it were possible, never to part with this Elder.  However, at that time he did not yet reveal his special love for Basilisk, and directed all his efforts towards freeing himself from the world as quickly as possible in order to come to live with the desert dwellers.  For this reason, as we have mentioned above, he set out for St. Petersburg, where he was granted complete freedom from civil service and obtained all the necessary papers and certificates.  Having completed all his duties, he flew like a bird freed from a cage to the desert forests of Bryansk.  He did not find Father Adrian there, however, for he had already settled in the Konevits Monastery, fulfilling the commandment of Christ, Give way to anger; and if you are driven from one town, flee to another Matt. 10:23.

In his disciple Basilisk, Father Adrian saw true humility which preserves the soul from every deception of the enemy, and a sound sense of spiritual reason combined with great patience and strict asceticism.  Father Adrian also knew of his disciple's constant

and fervent desire to live a life of complete silence in the desert, and so leaving for Petersburg, he blessed him to remain in the desert in his cell, for Basilisk was not the object of anyone's envy: he had not been ordained a priest, and was a simple desert dweller.  The other elders of the desert continued without Father Adrian, living a certain distance from Father Basilisk. Upon returning from Petersburg, Zacharias came to these very elders.  They greeted him with joy and love, and when they learned that he had decided resolutely to remain with them in the desert, they all with one voice said to him: "You would be truly blessed, O good youth, if Father Basilisk would agree to take you as a disciple. He is our desert star; he is an example to us all.  Truly God's mercy would be upon you if he would agree to this, for although many of us have begged and tried to persuade him to be our teacher, having true humility he has firmly refused everyone, saying that he is an unenlightened ignoramus and can be an instructor to no one.  He added that he himself leads such a wretched and feeble existence that he would certainly be of benefit to no one.  Furthermore, he prefers to live in complete silence and to be always alone with God."

Hearing all of this, the wise youth Zacharias was inflamed with an even greater love for this wondrous Elder and an even stronger desire to be his disciple.  He entreated him so relentlessly and convincingly that the God-loving Basilisk himself did not know what to do.  It was difficult for him to resist this youth's so fervent plea, for from the first time that the Elder saw him he himself felt an involuntary love towards him.  At the same time, however, he did not wish to follow the desires of his heart, fearing lest through this he would deprive himself of complete silence.  He dared not sin by refusing, fearing to incur God's wrath for the soul of Zacharias if he rejected so strong a fervor for the monastic life and so strong a love for his Elder, a refusal which might cause the impetuous youth to be drawn once again to life in the world.  However, he dared not accept him yet as a disciple so as not to seem unfair and disdainful towards the rest whom he had previously refused.  In this state of perplexity and facing such a dilemma, he did not yet give a decisive answer.  Nevertheless, he did let Zacharias stay with him for awhile, and, showing him special favor, he established his mind firmly in the desire for the desert life and sweetened his heart with love for God.  He did much in word and deed to set the youth on the saving path of monastic life.  While speaking of himself, among other spiritual discussions, with no specific intention, Father Basilisk mentioned that he was from Kalyazinsk county of Tver Province, revealing that he had been a government peasant.  He said that he was in great sorrow since his term of dismissal had expired and that he had to return home again.  This presented a great difficulty, both because he wished to be dead to his family and friends and also because he had no money and was ill.  It would not only have been difficult for him to renew his term of dismissal, but also to endure such a long and difficult journey, for spring was just begin ning and the roads were flooded.  Immediately, like a young eagle, Zacharias saw his prey.  With great joy and fervor of spirit he promised to help Elder Basilisk, giving his word to obtain a passport for him, and he immediately set out on his way.

The more difficulties he encountered on the road and in various bureaus, the more he rejoiced, wishing thus to prove his warm love for his Elder.  Obtaining the desired passport for Father Basilisk, he returned to him joyous in spirit, but physically exhausted.  Having shattered his health, he fell so ill that he could barely move, for due to floods, the roads had been in such a bad condition that they were unfit for vehicles, and he therefore travelled most of the way on foot.  It is not difficult to understand why Zacharias, who was very young and had received a tender upbringing, who was unused to the damp weather and to the pedestrian mode of travel, returned to his Elder quite ill and remained so for some time, until the prayers of the holy man restored him to his former health.  It is then that the Elder Basilisk, touched by such love and realizing that the youth had been ready to sacrifice his life for his Elder's peace of mind, promised to let Zacharias live with him.  However, being wise and experienced in spiritual matters, he advised the youth to begin his monastic life in some coenobitic monastery in order to learn patience and acquire humility by performing monastic obediences in the company of many brothers; otherwise, he said, it would not only be futile, but very dangerous and perhaps harmful to begin a life of silence.

"Test yourself for at least a short time in the common life, O child of God, and then return to me," said the Elder. "I myself, who from my very youth have dedicated myself to the service of God, spent at first many years in monasteries performing various obediences.  Later, although living in seclusion, I remained obedient to Father Adrian. 

Only after this did the Lord grant me the much-desired life of silence."  Then he frankly described to him how much one suffers in the desert solitude from hideous demonic temptations and visions.  He also told of the great labors and sorrows of both body and soul, adding that at times one experiences boredom, despondency and fear, and at other times receives comfort and protection from the Lord, "Therefore," continued the Elder, "one should not undertake these labors of desert life without having first passed through the obediences of coenobitism."  In this manner reassuring, comforting

and instructing the youthful warrior of Christ, Father Basilisk sent him to a holy regiment which was then under the direction of a leader whom they both loved for at that time— against his will, but out of obedience to Metropolitan Gabriel and according to the desire of all the brothers, Father Adrian had assumed leadership of the Konevits Monastery.  Thus, the meek and obedient Zacharias set out for Konevits.  Although he wept and was very sad upon parting with his beloved desert dweller and peaceful desert, he comforted and reassured himself with the hope that his Elder had promised in the future to let him live with him for good.

Run, then, O good youth!  Run, warrior of Christ, to join and to wholeheartedly serve in the good regiment!  Then, adorned with the laurel of obedience and a crown of patience, be bold, and with God's help dare to undertake the lofty task of a life of desert silence; for indeed many writings of the holy Fathers, as well as the vast experience accumulated from ancient times to this very day testify to the fact that one cannot hope to be skilled in solitary spiritual combat if he has not first learned to combat the enemy in the ranks of a regiment of Christ's warriors.  In order to acquire true humility in Christ, one must first bear the humiliation of Christ, one must be the least amongst his brothers and a servant to them, in order to be a true disciple of Jesus.  Only by washing the feet of every man can one be vouchsafed to taste with Christ the sweet supper of silence, and, if possible, to lay his head upon the breast of the Most Beloved -- that is, attain to Divine vision and contemplation.

news-nftu.blogspot.com

Website Review

This is a news blog which tracks the progress of ecumenism in the Orthodox world and the pseudo-orthodox world.

The owner is in the Milan Synod.  He describes his NFTU thus:

NFTU (Notes From the Underground) is a volunteer online news reporting service which, since 2004, has dealt with news and information about True (Traditional) Orthodox jurisdictions throughout the world as well as reporting on Ecumenism, the most prevalent and dangerous condemned heresy of the 20th century.

If this were all that it is about, then there would be no problem.  But the owner has a not-so-hidden-anymore agenda.  He believes that all the what-he-calls "True" Churches should unite, and/or that they are united "in spirit" already.  The problem is that he puts ROCA [and ROCA's sister churches] into that same melting pot of the "True" Churches in which he includes his Milan synod also.  This is a form of ecumenism in itself  - a jurisdictional ecumenism -   the desired result of which is to make ROCA appear to be equal with all the schismatic groups and fragments and even with the vigante off-the-map Milan synod.  Just as lumping Orthodoxy in with heterodoxy destroys orthodoxy, so does lumping the Royal Path in with the super-correct destroy the Royal Path.

The truth is that ROCA has nothing to do with the Milan synod and is not any kind of fragment; but instead ROCA is the sole valid continuation of the Rocor after the RocorMP union.  This is becoming more and more apparent to many as time goes on.  In the meantime, NFTU & Associates exhibits an exaggerated, unwelcomed, and invasive interest in ROCA and SIR.  Their methods of insinuating themselves are suspiciously similar to KGB tactics [untruthful and divisive].

We at Remnant Rocor blog advise against getting involved with NFTU because of some bad experiences we have had.  One of our team members, Minas, used to report for NFTU, and had some very unpleasant experiences dealing with the owner of NFTU.   Seven months after Minas resigned he found that he was still listed as a reporter on the NFTU website and asked to have his name removed.  A week later the request had to be repeated and it was a fight where there should have been no problem.  With most Christians there would have been no problem.

read more here:

http://orthodoxwiki.org/OrthodoxWiki_talk:Administrators

or here

http://rocorrefugeesreadmore.blogspot.com/2011/02/orthodoxwikiorgorthodoxwikitalkadminist.html

type "unfinished business" in the Finder

Remnant Rocor blog articles labeled "Jurisdictional Ecumenism"

http://remnantrocor.blogspot.com/search/label/Jurisdictional%20Ecumenism

Akathist Composed by Fr. Seraphim Rose

for his spiritual father

St. John of Shanghai and San Francisco

June 19, 1966 o.s.

[July 2 by the new calendar which St. John ignored]

Kontakion I

Chosen wonderworker and superb servant of Christ, who pourest out in the latter times inexhaustible streams of inspiration and multitude of miracles. We praise Thee with love and call out to Thee:
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Ikos I

An angel in the flesh wast Thou manifested in the latter times by the grace of God Who ever careth for men. Seeing the beauty of Thy virtues, we Thy children now cry out to Thee:

Rejoice, Thou who didst live in virtue from earliest childhood.
Rejoice, Thou who didst ever live in fear of God and do His holy will.
Rejoice, Thou who didst manifest the grace of God in numberless virtues.
Rejoice, Thou who didst mystically hear the distant prayers of those in distress.
Rejoice, Thou who wast filled with love for Thy fellow men and didst do all possible for their salvation.
Rejoice, Thou who dost bring joy to all who pray to Thee in faith and love.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 2

Seeing the abundance and variety of Thy virtues. O holy Hierarch, we see in Thee a living source of God's wonders in our time. Thou dost refresh with Thy love and miracles all who cry in faith to God: Alleluia.

Ikos 2

Being filled with love. Thou wast also filled with theology. O holy Father. And in Thee the knowledge of God flowed forth again in love for suffering men. Do Thou teach us also to know the true God in love as we call out to Thee in admiration:

Rejoice, firm stronghold of Orthodox truth.
Rejoice, precious vessel of the gifts of the Holy Spirit.
Rejoice, righteous accuser of impiety and false doctrine.
Rejoice, ardent doer of the commandments of God.
Rejoice, severe ascetic who gavest thyself no repose.
Rejoice, loving shepherd of the flock of Christ.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 3

By God's mercy Thou wast manifest as a father to orphans and instructor of the young, raising them in the fear of God and preparing them for the service of God. Therefore all Thy children look to Thee with love and cry out with gratitude to God: Alleluia.

Ikos 3

Dwellers in heaven should be praising Thee and not we on earth, for our words are feeble beside Thy deeds. Yet offering to God what we have we cry out to Thee thus:

Rejoice, Thou who didst protect Thy children by Thy constant prayer.
Rejoice, Thou who didst ever guard Thy flock by the sign of the Cross.
Rejoice, Thou whose love knew no bounds of country or race.
Rejoice, bright luminary beloved by all.
Rejoice, model of spiritual meekness.
Rejoice, giver of spiritual consolation to those in need.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 4

Bewildered by Thy deeds of piety and love, we know not how to praise Thee worthily, O Hierarch John. Thou didst travel to the ends of the earth to save Thy people and preach the gospel to those in darkness. Thanking God for Thine apostolic labors, we cry out to Him: Alleluia.

Ikos 4

The people of many lands beheld Thy life and marveled at God's mercies even in these latter times. And so we also, marveling, cry out in awe:

Rejoice, enlightener of those in the darkness of unbelief.
Rejoice, Thou who didst follow Thy people to the farthest East and West.
Rejoice, fountain of miracles poured out by God.
Rejoice, loving chastiser of those who have gone astray.
Rejoice, speedy comfort to those who repent of their sins.
Rejoice, support of those who go on the right path.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 5

Thou wast manifest as a vehicle of God’s power to stop the destructive forces of fallen nature, O holy Hierarch, preserving Thy people on the island from the deadly wind and storm by Thy prayer and the sign of the Cross. So preserve us also who cry out in wonder unto God: Alleluia.

Ikos 5

All who have trusted in Thy help in desperate circumstances and adversities have found deliverance, O bold intercessor before the Throne of God. Therefore, we too do place our hope in Thee to protect us in dangers by Thy prayers before God as we call out to Thee:

Rejoice, Thou who didst stop the powers of nature from doing harm to Thy flock.
Rejoice, Thou who providest by Thy prayer for all in need.
Rejoice, inexhaustible bread for the hungry.
Rejoice, abundant wealth for those who live in poverty.
Rejoice, consolation for those in sorrow.
Rejoice, quick uplifting for those Who have fallen.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 6

Thou wast manifest as a new Moses, leading his flock out of slavery, O Hierarch John. Do deliver us also from slavery to sins and the enemies of God as we cry out to God: Alleluia.

Ikos 6

Thou didst do the impossible and persuade the authorities of this world to have pity on Thy flock, O good shepherd. Do pray for us now that we may live in peace and quiet, saving our souls as we gratefully cry to Thee:

Rejoice, helper of all who call upon Thee in faith.
Rejoice, Thou who deliverest from death and disaster.
Rejoice, Thou who preservest from lies and slander.
Rejoice, preserver of the innocent from bonds.
Rejoice, Thou who foilest the attacks of the unrighteous.
Rejoice, destroyer of lies and exalter of truth.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 7

O lover of the saints of East and West, Thou didst restore to the Orthodox Church the saints of the West, of lands which had fallen away from the truth. Now with these saints Thou dost pray for us to God as we on earth cry out to God: Alleluia.

Ikos 7

O fervent venerator of the holy Hierarchs of Gaul, Thou wast manifest in the latter times as one of them, exhorting Thy flock to preserve the same Orthodox faith that they confessed, and astonishing the peoples of the West by Thy holy life. Now preserve us in that same faith as we cry out to Thee:

Rejoice, new Martin by Thy miracles and ascetic feats.
Rejoice, new Germanus by Thy confession of the Orthodox faith.
Rejoice, new Hilary by Thy divine theology.
Rejoice, new Gregory by Thy love for God's saints.
Rejoice, new Faustus by Thy gentle love and monastic fervor.
Rejoice, new Caesarius by Thy firm yet loving rule of the Church of God.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 8

At the end of Thy life, O holy Hierarch, Thou wast called to the New World, to offer there Thy witness of ancient Christianity and to suffer persecution for Thy righteousness, thus perfecting Thy soul for heaven. Now marveling at Thy patience and long-suffering, we all cry out to God: Alleluia.

Ikos 8

O laborer of Christ's vineyard who knew no rest even at the end of Thy much-toiling life, help us now in our labors as we strive to be faithful to Christ, crying out in praise to Thee:

Rejoice, Thou who didst endure to the end and so attain salvation.
Rejoice, Thou who wast deemed worthy to die before the icon of the Mother of God.
Rejoice, Thou who didst keep Thy faith and courage in the midst of unjust persecution.
Rejoice, Thou who didst labor to the end for Thy flock and meet death sitting as a hierarch.
Rejoice, Thou Who didst return through the air to be buried amidst the flock.
Rejoice, Thou who workest Wonders for those who come to Thy Sepulchre with faith and love.
Rejoice, O holy Hierarch John wonderworker of the latter times.

Kontakion 9

All angel-kind rejoiced at Thy soul's ascent to their celestial home marveling at the wonders Thou didst perform on earth through the action of the Holy Spirit, to whom we sing: Alleluia.

Ikos 9

Orators find it impossible to describe Thy life of sanctity with their many and eloquent words, O righteous John, for Thou didst become a living house for the power of the ineffable God. Yet, unable to fall silent at the wonder shown to our age of feeble faith, we glorify Thee:

Rejoice, divine palace where from the counsel of the Good King is given.
Rejoice, small and humble abode containing the spacious beauty of angels’ mansions.
Rejoice, Thou who didst gain a house not made with hands, eternal in the heavens.
Rejoice, infirmary wherein all manner of diseases are divinely healed.
Rejoice closet wherein Thy holy labor of prayer was hidden.
Rejoice, blessed temple of the Holy Spirit.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 10

Wishing to save the world, the Saviour of all hath sent a new saint among us and through him hath called us out of the dark recesses of sin. Hearing this call to repentance, the unworthy ones in turn cry out to God: Alleluia.

Ikos 10

Thou art a wall sheltering us from adversity, O Hierarch John, for through Thy heavenly intercessions we are delivered from the attacks of demonic passions and from afflictions which beset us on earth. Before Thy firm support of prayer, we cry with faith:

Rejoice, sight to the blinded.
Rejoice, strength and life to those on the bed of death.
Rejoice, God-revealed advice to those in doubt and confusion.
Rejoice, refreshing water to those perishing in the heat of sorrow.
Rejoice, loving father to the lonely and abandoned.
Rejoice, holy teacher of those who seek the Truth.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 11

Thy life was a hymn to the Most Holy Trinity, surpassing others in thought, word and deed, O most blessed John. For with much wisdom Thou didst explain the precepts of the true Faith, reaching us to sing with faith, hope and love to the one God in Trinity: Alleluia.

Ikos 11

We see Thee as a radiant lamp of Orthodoxy amidst the darkness of ignorance, O God-chosen pastor of Christ's flock, our Father John. For even after Thy repose Thou dost speak the truth to the ignorant and give instruction to those who seek guidance and to all who cry to Thee:

Rejoice, radiance of divine wisdom to those in ignorance.
Rejoice, rainbow of quiet joys for the meek.
Rejoice, thunder to stubborn sinners.
Rejoice, lightning of the zeal of God. Rejoice, rain of God's dogmas.
Rejoice, shower of theological thoughts.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 12

Grace hath been poured out in the last days upon us all. Beholding this grace come forth from a holy hierarch who once did walk among us, let us receive it with reverence and thanksgiving, crying to God: Alleluia.

Ikos 12

Singing in praise to God, the heavenly choir of saints rejoiceth that He hath not forsaken the fallen and unbelieving world, but hath manifested His almighty power in Thee, his meek and humble servant. O blessed John, with all the saints we greet Thee and give honor to Thee:

Rejoice, new star of righteousness shining in heaven's firmament.
Rejoice, new prophet who wast sent before the final unleashing of evil.
Rejoice, new Jonah warning all of the wages of sin.
Rejoice, new Baptist drawing all to a life of prayer and repentance.
Rejoice, new Paul suffering to preach the gospel in the spirit of truth.
Rejoice, new apostle whose miracles instill in us faith and awe.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 13

O holy and most wondrous Hierarch John, consolation for all the sorrowing, accept now our prayerful offering that through Thy prayers to our Lord we may be spared gehenna and by Thy God-pleasing intercession we may cry eternally: Alleluia. [Read this Kontakion thrice].

Ikos 1

An angel in the flesh wast Thou manifested in the latter times by the grace of God Who ever careth for men. Seeing the beauty of Thy virtues, we Thy children now cry out to Thee:

Rejoice, Thou who didst live in virtue from earliest childhood.
Rejoice, Thou who didst ever live in fear of God and do His holy will.
Rejoice, Thou who didst manifest the grace of God in numberless virtues.
Rejoice, Thou who didst mystically hear the distant prayers of those in distress.
Rejoice, Thou who wast filled with love for Thy fellow men and didst do all possible for their salvation.
Rejoice, Thou who dost bring joy to all who pray to Thee in faith and love.
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Kontakion 1

Chosen wonderworker and superb servant of Christ, who pourest out in the latter times inexhaustible streams of inspiration and a multitude of miracles. We praise Thee with love, and call out to Thee:
Rejoice, O holy Hierarch John, wonderworker of the latter times.

Prayer to St John of San Francisco

O beloved Hierarch John, while living amongst us thou didst see the future as if present, distant things as if near the hearts and minds of men as if they were thine own. We know that in this thou wast illumined by God, with Whom thou wast ever in the mystical communion of prayer, and with Whom thou now abidest eternally. As thou once didst hear the mental petitions of thy far-scattered flock even before they could speak to thee, so now hear our prayers and bring them before the Lord. Thou hast gone over unto the life unaging, unto the other world, yet thou art in truth not far from us, for heaven is closer to us than our own souls. Show us who feel frightened and alone the same compassion that thou didst once show to the trembling fatherless ones. Give to us who have fallen into sin, confusion and despair the same stern yet loving instruction that thou didst once give to thy chosen flock. In thee we see the living likeness of our Maker, the living spirit of the Gospel and the foundation of our Faith. In the pure life that thou hast led during our sinful times, we see a model of virtue, a source of instruction and inspiration. Beholding the grace bestowed upon thee, we know that God hath not abandoned His people. It is rather we that have fallen from Him, and so must regain the likeness of Divinity as thou hast done. Through thine intercession, O blessed one, grant that we may increase our striving toward our heavenly homeland, setting our affections on things above, laboring in prayer and virtue, waging war against the attacks of our fallen nature. Invoke the mercy of God, that we may one day join thee in His Kingdom. For our deepest wish is to live forever with Him, with the Father, and the Son and the Holy Spirit, now and ever and to the ages of ages. Amen.

Uncreated Light, St. John Reading the Gospel, Tunis 1952