What the Fathers of the Seventh Ecumenical Council Have Done For Our Salvation and Sanctification

What the Fathers of the Seventh Ecumenical Council Have Done For Our Salvation and Sanctification

The two powers in this world

Elder Paisios warned his disciple, interested in all things spiritual and even the occult:
"Look here, my child, there are two powers in this world: God and the devil. Everything depends on who you're connected with. I'm with God. I'm with Christ. Who are they [the yogis, magicians, etc.] with? Satan has his 'power,' too. He can work miracles of deception. He was an archangel, and he still has an archangel's power, because the gifts... of God are irrevocable (Romans 11:29)."

D. Farasiotis, 2014, pp.87-88

Fasting

As the Dormition fast approaches, I thought I could share this concise and quite clear explanation of fasting in the Orthodox Church.

Fasting, or abstaining from food, was a discipline practiced by our Lord himself. It was after forty days of prayer and fasting in the wilderness, that Jesus victoriously faced the temptations of the devil (Matthew 4:1-11). He asked his disciples to use fasting, coupled with prayer, as a means to achieve spiritual victories (Matthew 17:21; Mark 9:29; Luke 2:37), and the example of the Lord was followed by the disciples in their apostolic ministry and instruction to the early Christians (Acts 14:23; 27:9; 1 Corinthians 7:5; 2 Corinthians 6:5, 11:27).

In its most basic sense, fasting is abstinence from food. But it is far more than that. It helps us to open our minds and souls to the guidance of the Spirit and to break away from our captivity to bodily appetites and selfish desires. Through fasting we overcome the burdens and pressures of physical gratification that are placed upon us in our world, and through our faith in Christ we are renewed and transformed into the holy people God created us to be.

Fasting is a regular practice for Orthodox Christians. Fast days and periods have been established by the Church throughout the year to help us direct our hearts and minds toward the life of prayer and worship, our spiritual needs, and the condition of our souls and relationship with God. During most weeks, Wednesday and Friday are fast days. On these days, we are guided to abstain from meat, dairy products and oil and wine. On some days, fish, wine, and oil may be permitted if a specific feast falls on a Wednesday or Friday or a portion of a fast is not as strict as other times.

The calendar and practice of the Church has fasting periods, which include the forty days of Great Lent and Holy Week, before Pascha, the Nativity Fast (November 15-December 24), the Apostles Fast (the Monday after the Sunday of All Saints to June 28) and the Dormition Fast (August 1-14). Because there is a great diversity in fasting disciplines people observe you should consult your parish priest about how to incorporate the discipline of fasting into your religious life.

In the practice of fasting it is important to remember that we are not fasting simply for the sake of fasting. Our observance of the fasting days and periods of the Church is for our spiritual growth and greater communion with God. No matter how austere our fast or how much in accordance our fast may be with purely technical "rules," it is void of faith and grace if we are not also committed to prayer and worship, study and growth in our knowledge of our Faith, and philanthropic and charitable acts.

As Orthodox Christians, let us cherish fasting as a vital part of our spiritual lives and practice. Let us experience the great joys that come through fasting as it contributes to a life of repentance and prayer. And in following the wise and spiritual traditions of the Church, let us offer all "to fight the good fight, to walk the way of fasting...to prove ourselves victorious over sin, and without condemnation to reach our goal of worshiping the Holy Resurrection," our goal of eternal life. (Prayer of the Presanctified Liturgy).

From the Greek Orthodox Archdiocese of America's Faith & Life Series Fasting in the Orthodox Church.

On Fortune Telling

On the so-called Christmas Season fortune telling

Hegumen Job (Gumerov)

What is the Orthodox perspective on the Russian pastime of fortune telling at Christmas?

The desire to foresee, to know the future in advance, has been with man since ancient times. It is impossible to do so by earthly means alone. Man, limited by the laws of the physical world, inevitably resorts to supernatural forces. A question arises which requires a clear and resolute answer: what is the source of our knowledge of the future?

Holy Scripture shows us that the future is known only to God. The dark, demonic forces, as the Holy Fathers teach us, do not know the future. As immaterial beings, they are, however, better able than people to calculate and predict future events. Scripture also shows us the danger of turning to these forces, calling any divination hideous and a brazen sin before God (Deuteronomy 10-12).

In the book of Daniel there is an episode where the king Nebuchadnezzar turns to fortune tellers and magicians in the hope that they will interpret his dreams. Saint Daniel answers him: “The secret which the king has demanded, the wise men, the astrologers, the magicians, and the soothsayers cannot declare to the king. But there is a God in heaven who reveals the secrets” (Daniel 2:27-28).

In order for the Lord to reveal the future to a person, a strict and pure life is necessary, as is prayer and the fulfillment of God's commandments. And then God gives one knowledge of the future, according to his discretion, in the interest of our well-being. In order to enter into contact with demons, no ascetic achievement is required whatsoever. It merely suffices to employ well-known techniques. For this, however, the person pays a very high price – his spiritual health. Sometimes this ends in the person being possessed by demons. Even after repentance a scar still remains in one's soul.

The fortune telling which occurs during the Christmas season does not essentially differ  from divination during other times of the year. Even if people are not aware of it, but rather view it as a kind of exotic game, it does not become inoffensive. For the word has an existential power. Once spoken, it does not disappear, but goes into the infinite memory of God. On the day of judgment it will be presented for condemnation or for exoneration. The word used in magical formulas beckons the demons, even if one does not so desire. The existence of fortune telling in Russia during the Christmas season merely shows that certain sinful costumes can persist, for they are rooted in man's fallen nature.

In his time Saint John Chrysostom warned: “Willingly do not turn to fortune tellers, and if you are invited to them by others, even then do not accept... Man will always want to know the unseen, he especially wants to know about his troubles in advance, in order to avoid falling into distress... But if you resort to fortune telling, you will become unworthy of God's kindness and mercy, and thus you prepare for yourself a great deal of misfortunes.”

What is religion?

Religion has been defined by the Swiss Center for Intercantonal Information on Beliefs as "the group of beliefs, rituals, practices and ethical rules which constitute, for their members, a means of entering into contact with supernatural realities and of obtaining answers to questions concerning the fundamental problems of life, as well as questions concerning the origin of the world or the finality of existence" (author's translation of brochure "D'Eglise en Ashram").
...

Undeniably a 'religion', Orthodoxy as the one true religion differs from the others in that it does not cripple man in its rigid system, but liberates him. It does not offer fleeting well-being, but eternal life and love with the Source of life and Creator of all. It does not offer practices and beliefs which put one in contact with fantastic or even demonic supernatural forces, but rather with the Personal Light of God. The bold assumption of 'one true religion' must be reserved for but one system, provided the obvious divergences and contradictions in the paths of the world's religions. And we boldly confess it to be Orthodoxy, not merely because we were born Orthodox, for we must all be born again (John 3:3), or because the word Orthodoxy translates as such, but because of the endless proofs of experience and miraculous signs given to us. This is sealed with faith and expressed in the Tradition of the Church. In the Tradition, in the lives of the Saints, and in the Church we read about, we see and hear of these proofs, and we experience them for ourselves. This experience, and the undeniable logic of the Logos in his Gospel, allows us to make such bold assertions concerning the singular truth of our religion.

The Venerable Saint Paisios of Mount Athos on expensive donations

"... Forgive me, perhaps I am wrong in this: to collect money from the righteous and then build bell towers and add [expensive] lamps and an array of luxurious vestments was a custom of the tsars and had very bad consequences, to the extent that it brought communism to Russia. But we also see these consequences on the Holy Mountain [Mount Athos]. The tsar did not take care of the miserable people in Russia, instead he sent gold in fleets to build another cathedral - for just one ascetic monk, while building one small church would have made sense. I am not speaking of great splendor for it is indescribable. What we see today are the ruins of the most magnificent Russian churches and buildings on the Holy Mountain and atheism in Russia..."

From a letter to Dmitri, 14 March, 1971, Hermitage of the Holy Cross near Stavronikita Monastery on Mount Athos [Translated from Modern Greek to Russian by Tatiana Samoylenko, and from Russian to English by Aviv Saliou].

Saint Paisios of Mount Athos to an Orthodox Christian

From a letter by Saint Paisios of Mount Athos to an Orthodox Christian, written at the Holy Skete of Iveron on 8 May, 1966. Translated from Modern Greek to Russian by Tatiana Samoylenko, and from Russian to English by Aviv Saliou.

... The further I withdraw from the problems of the world, the more I am able to help others in the problems of the world. Because these attempts to help will not be human efforts, but rather, the Lord God Himself will interfere in the world's problems without infringing upon man's free will.

Man has the right to make supplications about his neighbor insofar as we are all brothers in the flesh (from Adam and Eve), and in spirit. Because “all of you who were baptized into Christ have clothed yourselves with Christ.” And: “There is neither Jew nor Gentile, neither slave nor free, nor is there male and female...” (Galatians 3:27-28).  What is more, it is our duty to make supplications concerning all of our brothers in the flesh, so that they come to an awareness of the truth, in order for them to become our brothers in spirit as well.

What a holy gift God has given us – to be Orthodox Christians!

Therefore, we will not be able to make excuses, since we have been shown this great mercy, and since the Lord has continually bathed us in the bounty of His Grace, in His Holy Sacraments.

I will not bore you, my brother, with many words. I will just end by asking God to give you His Enlightenment and everything necessary for the salvation of your soul.

Many blessings to your family from Christ and the Mother of God.

With Love in Christ,

Your brother,

Monk Paisios

FATHER DANIEL SISOYEV’S POSTHUMOUS MISSION: THREE STORIES

On November 19, 2009, priest Daniel Sisoyev was killed. He was a missionary, a preacher, and a talented orator, whose word both spoken and written roused people from their spiritual torpor and led them to Christ. Fr. Daniel’s followers speak different languages, live in various countries, and have varying experience in preaching, but they are all united by one thing—they know that it is their duty to spread to as many people as possible the truth of these words: “there is no salvation outside the Church”.

Read more: Three Stories about Fr. Daniel

Russia

     I love Russia, it is my fourth homeland, after America, Guinea and Switzerland... All of which I also love. I fell in love with Russia in the year 2002, having first loved her great authors, poets and composers. And then, having lived, suffered, grown, studied, taught and learned in St. Petersburg for five years, I left the country with a deep sense of affiliation with Russia and Russians. Finally, I married a Russian woman and we are raising a child whose first language and culture is Russian. Through them, I am Russian.

    But most importantly, God's Orthodox Church has found refuge in Russia, and has grown. And as the Church is our True Homeland and eternal calling, a natural patriotism has been forged in me, and many like me, for Russia.

    Nonetheless, one should be careful when making the connection between our earthly home, through which we enter our Heavenly home, and our Eternal Homeland. For the latter supersedes in all respects and beyond our reason, anything earthly, material, political or even human...

    Our earthly homeland, even our Local Church, are but stepping stones, from where we may lift up into Heaven.

A Victory over Fascism

fas·cism

  (făsh′ĭz′əm)

n.

1. often Fascism

a. A system of government marked by centralization of authority under a dictator, a capitalist economy subject to stringent governmental controls, violent suppression of the opposition, and typically a policy of belligerent nationalism and racism.

b. A political philosophy or movement based on or advocating such a system of government.

2. Oppressive, dictatorial control.

---

[Italian fascismo, from fascio, group, from Late Latin fascium, from Latin fascis, bundle.]

Word History: It is fitting that the name of an authoritarian political movement like Fascism, founded in 1919 by Benito Mussolini, should come from the name of a symbol of authority. The Italian name of the movement, fascismo,is derived from fascio, "bundle, (political) group," but also refers to the movement's emblem, the fasces, a bundle of rods bound around a projecting axe-head that was carried before an ancient Roman magistrate by an attendant as a symbol of authority and power. The name of Mussolini's group of revolutionaries was soon used for similar nationalistic movements in other countries that sought to gain power through violence and ruthlessness, such as National Socialism.

source: http://www.thefreedictionary.com/Facism

As we celebrate the glorious victory and sacrifice our ancestors made over Fascism, we must ask ourselves: "have we truly defeated Fascism?" Is it still lurking in the outer reaches of world societies and governments, as well as in the inner reaches of our hearts?

The tyranny that defeated the irrevocably more evil tyranny of Hitler and Mussolini was in itself a destructive force in the bloody wave of world history, exemplifying the 20th century movement into modernism. As National Socialism confronted Communism on the eastern front and Liberal Capitalism on the western front, it proved itself to be a weaker and a more immoral force than its foes. However, can we affirm with absolute certainty that the poles which defeated it were themselves free from evil? Did they not, in the wake of their victory, leave the world in a continuous struggle against this very enemy: Fascism? The men and women who laid down their lives, the "immortal regiment" and "the saviors of Europe", themselves internally and externally fighting Fascism, both on the battlefield and within themselves, came home to a regenerated and proudful tyranny - a socio-political despot who bore slightly different ideals, yet slowly drained life out of its native sons and its surrounding neighbors. 

That is the "tyranny without". Here is the "tyranny within". Every hero, every spiritual athlete and ascetic knows the risk of victory. The risk of victory is to believe that you are the cause and reason for victory, and that you have earned the right to "rest on your laurels" and receive the world's praise for your good deeds. Conversely, the true ascetics, whose spiritual feat has meaning and bears fruit, never say "my work is done, let me rejoice, for I have done well." They say: "we are unworthy servants; we have only done our duty." (Luke 17:10). And those "unworthy servants" are already receiving the fruits of their labors when they believe thus, they are cleansing their hearts of pride - the virulent seed of fascism and evil - and gaining humility. It is only the humble who can achieve a lasting victory over the fascism without and within, for "God resists the proud, but gives grace unto the humble." (James 4:6). 

In conclusion, every victory is the beginning of the true struggle. The struggle against pride, and the struggle to gain humility. Once recognizing that we are essentially nothing without God, one can approach the first step towards salvation and sanctity, towards a true Victory and a lasting Peace: "Blessed are the poor in spirit, for theirs is the kingdom of heaven." (Matthew 5:3). 

Seraphim Maamdi: Why Kurds are choosing Orthodoxy

Seraphim Maamdi is a Kurd whose ancestors fled from the Turkish genocide into the Caucasus region 100 years ago. The charming combination of a Kurdish last name and a Greek first name, Seraphim, owes to the fact that he was baptized Orthodox ten years ago, after having moved to Russia¹. In the summer of this year, Seraphim organized a meeting of Orthodox Kurds in Tbilisi. Seraphim told our correspondent from Pravmir² about the conversion of his fellow Kurds - Yezidis and Muslims - to Orthodoxy, about Kurds and Kurdistan, about relations between Georgians and Russians and much more.

“There was murmuring from a few: how is it that they allowed him to enter the sanctuary?”

• Seraphim, why did you choose the name Seraphim in particular for your baptism, rather than, say, a Georgian name. After all, your ancestors had lived in Georgia for four generations.

-From early childhood I had heard of Saint Seraphim of Sarov³, however, I could not understand what his spiritual feat consisted of.

When I learned that he spent 1000 days and nights on a stone in prayer… I was amazed! While looking at his eyes on an icon, I was captivated by their gaze: they were so bright, kind, and had such depth. I felt affection and shame, ashamed that I was so unworthy. When I chose to be baptized, I was unable to imagine another name for myself. He is for me the model of the holiness to which we should aspire.

“Seraphim” means “fiery”⁴. It is also the name of one of the orders of Angels close to God.

I am still a neophyte, little before God, yet I know that there is a perfection to which we must all strive. One either strives to become a saint or he remains nobody, there is not a third path. A person, if he is Christian, never ceases to strive in this way because there is no limit to Christian perfection.

• What are the most memorable events of the past few years, since you have been Orthodox?

-The most meaningful impression, and experience, was when I received the blessing to serve in the sanctuary. At that time, I had only been a member of the Church for one year, so there were many who murmured, “how is it that they allowed him to enter the sanctuary so early.” But the senior priest of our parish in Khimki⁵ gave me his blessing. When I entered the sanctuary for the first time I instantly felt the Grace of God! I felt as if I were slowly climbing a staircase when, all of a sudden, I was transported ten steps higher. I understood that I had been granted an enormous honor - to serve at God’s Throne. It is a service of Grace, but it is also a terrifying service and an immense responsibility.

I remember my first Liturgy (after having served in the sanctuary for two Liturgies in a row). I felt as if I was flying! The priest asked, “are you tired?” And I answered him, “father, I am ready to help with two more Liturgies in a row!”

Sometimes I went to church every day, which gave me the opportunity to study Church Slavonic more deeply, to learn to pray. Church Slavonic, while being a delightful language, was very difficult to understand. I read the Book of Hours and Akathists and thus gradually began to learn Slavonic.

Once the Lord showed me how tragic it is for a Christian to live without Holy Communion. I went to the country to relax, but in the place where I found myself there wasn’t an Orthodox church. Having spent ten days there, I felt not joy, but rather melancholy. And although I was supposed to stay longer, I decided to leave early. Without Holy Communion I dry up, just like a flower without water. I live on Holy Communion. Since entering the Orthodox faith five years ago, I have missed five, maybe seven Sunday Services. For me that is always a major loss. Father Daniel Sysoev⁶ told me: “Take Communion no less than once a month, and no more than once a day - that is the foundation of spiritual life.”

Center of attention

• What did knowing Fr. Daniel Sysoev give you?

-I had dreamed of meeting him! He was one of the two marvelous priests who I’ve known (the first being the priest from Novgorod Dmitri Bezumov who prepared my Baptism). Looking at them, I understood what the service of a priest is about and how it should be carried out. Fr. Daniel was an example for me, he was fiery and zealous. He always found time for his parishioners. It was very interesting to talk with him, he was such an erudite, he possessed such an excellent knowledge of history and of Scripture. I bombarded him with questions and he would patiently explain. It was Fr. Daniel who gave me a Gospel in Kurdish, which motivated me to study Kurdish. It was God’s mercy that allowed me to meet Fr. Daniel.

• How did you react to the news of his demise?

-It was very sad. My first thoughts were selfish: “If he had lived just a few more years, he could have taught us so much.” He helped and inspired people so much, supported them in all their endeavors. But at the same time, I was overjoyed! At some point I came to understand that we now had an intercessor and martyr in Heaven who, seeing our needs, will pray for us. This is God’s mercy! In the church we didn’t feel that before us stood a coffin with the departed lying in it, but rather a shrine with holy relics. My friends said, “We don’t feel like he is dead.” I stayed in the church all day and all night while the Gospel was read over him, I stayed with his spiritual children and his family. When I left, it felt like I’d left a little part of me there in the church. But in my soul I felt calm and joyful.

• Have you ever had the desire to be a priest?

- The priesthood is a divine calling. I have always felt and been conscious of the fact that we Kurds are in dire need of a priest, but as far as I am concerned personally, I don’t feel that I have the right to be influenced solely by my own desires and tendencies as regards that question. While I do consider the priesthood, here one must seek God’s will rather than his own. Time will tell what God wishes.

However, I do feel the call. And the Patriarch of Georgia has told me: “A priest is very important to the Kurdish people, they need a shepherd who will unite the flock.” This is an enormous responsibility! A priest is an icon of Christ. The Lord Jesus Christ made priests partners in His actions, such as the Sacraments, preaching and pastoral work. People from all over Judea flocked to Christ! A good priest is meant to be just such a “center of attention.”

The Kurdish path to Orthodoxy

• Seraphim, relying on the fact that you’ve recently been to Georgia, I’d like to ask you: has a division really formed which alienates Russians from Georgians?

-Do you know what Georgians ask me? “Is it true that Russians hate us?” And do you know what Russians ask me? “Is it true that Georgians hate us?” This is the result of the political manipulation of two Orthodox nations. How can we maintain enmity if we are of one faith? When we are united in Christ, in sacred truth, nationality is a secondary issue.

• Was the meeting of the Orthodox Kurds in Tbilisi initiated by the Patriarch of Georgia?

- When I arrived in Georgia to take care of some personal affairs, I had the good fortune of meeting His Beatitude Catholicos of Georgia, Ilia II. He gave his blessing in order for me to assemble the Orthodox Kurds in the Cathedral of Sameba, where he serves. For me all this was something completely new and unexpected. I needed to take care of all the organization, bring the people together. I had never undertaken anything like that before, I was totally inexperienced. But with God’s help everything worked out. The information spread like a chain reaction, from person to person, and around 40 people gathered. There were also some Georgian guests, and we were delighted to have fr. Ilia Chankvetadze. I gave a lecture about the history of Kurdish Christians and told the audience the stories of modern Kurds who had converted to Orthodoxy; I also answered questions. Towards the middle of the assembly some Kurds gathered up the courage to tell the audience about their personal path to Orthodoxy.

There was also an unexpected and joyous episode. An elderly Kurdish lady stood up and asked to be allowed to speak. She said, “All my life I had been searching for the truth, knowing that it must exist somewhere, but I couldn’t find it. I was taken to the Pentecostal Church, to the Jehovah's Witnesses and to other sects, but I understood that something there just wasn’t right… But now, at age 65, I feel that for the first time I have found the truth! It is so obvious that I am unable to oppose it.” The woman declared that she had decided to be baptized.

• Does the conversion of Kurds usually occur as a result of an independent search?

-It happens in various ways. Some convert after having read the Bible or speaking to a priest, attempting to find the truth. Some are even moved by a mystical experience. For example, a relative of mine, who at the time of the story was 15 or 16, used to be tormented by a nightmare in which someone was chasing him, someone black would chase him into a corner. And when he was finally trapped, a white cross would appear and the darkness dissipated. This dream repeated several times! This young man told the dream to his father, who didn’t take it seriously: “an impressionable teenage boy will dream about all sorts of things.” But then the father was in a terrible car accident from which he miraculously survived. He came home at night and went to bed. He dreamed that a tall black being said: “I wanted to take you away, but He wouldn’t let me.” In the end the whole family was baptized.

Kurdish Yezidis become Orthodox rather easily. However, for Kurds coming from Muslim families it is more complicated. I know a girl from Kazakhstan from a Muslim Kurdish family. She developed the desire to be baptized, but she couldn’t decide out of fear. Her brother gathered up his courage and was baptized. I corresponded with the girl, who finally said, “I don’t know what my parents will do when they find out that no matter what I want to be baptized.” I recently learned that she was joined to the Church on Pentecost. Overall it should be noted that Kurds are actively becoming Orthodox.

• Are you afraid of being persecuted because of your faith? Surely you hear criticism saying that you have abandoned your “native, indigenous” religion…

-It’s happened, but thank God I am not afraid. It is also worth noting that in Russia and Georgia Kurds have a more gentle and tolerant attitude towards Orthodoxy. But take for example Kurdish Yezidis in Iraq; they are capable of stoning an apostate to death, especially one who has converted to Islam. Yezidis have a bitter hatred towards Muslims because of the Turkish genocide at the start of the 20th century. Not so long ago, it seems it was in 2007, a story took place in Iraq. A Yezidi girl fell in love with a Muslim boy. Against their parents’ will, the couple were married and the young lady became Muslim. According to the Yezidis, in doing so she committed a mortal sin. After learning of the marriage and conversion, the Yezidis killed her. 15 young men got together and committed this heinous act. In their turn the Muslims took revenge. They caught the murderers and killed every last one of them execution style. So as you see, in Iraq the attitude towards changing your religion is a very categorical one. In Russia such radicalism doesn’t exist. Yezidis are very sympathetic to Orthodoxy, although they prefer to maintain a distance and not penetrate into [the faith]. Father Ilia said that after the fall of the Soviet Union one of the first Orthodox churches in Tbilisi was built by Kurdish Yezidis.

• Seraphim, you have already said that the history of the Kurdish people is tragic. Wherein lies the tragedy?

-The Kurds are one of the oldest peoples of the Orient. Kurds are also one of the largest ethnic groups in the world, deprived of the rights to autonomy and political sovereignty. In the 20th century the territory where Kurds have lived for countless centuries (Kurdistan) was divided between four states: Turkey, Iran, Iraq and Syria. Furthermore, a number of countries in the region are openly hostile to Kurdish people and try to force them to assimilate.

Whilst living in their homeland, my ancestors were not allowed to speak the Kurdish language. If a textbook of Kurdish language were found in the home, the family would receive 10 years in prison. During the 20th century a genocide took place, due to which my people were forced to flee to Georgia, Armenia, Russia, Europe, the USA and other countries. After Christian nations began to accept Kurdish refugees, our written language gradually began to develop. In the USSR, for the first time Kurdish theatre, radio and newspaper appeared. And in France the “Academy of Kurdish Language” even came to exist. It was precisely during the emigration that all of this was achieved.

There was a time when our people knew Christianity. But, finding themselves in a Muslim environment, the majority became Muslim. I believe that had the Kurds remained faithful to Christ, our history would have been different. Nevertheless, these persecutions were providential. Many Kurds were able to be fearlessly baptized. In the 2000’s, translations of Holy Scripture and Orthodox prayers were made into Kurdish. Finally, it became more possible to preach the Gospel to Kurds.

A Silent Sermon

-Do you feel that this is your calling - to speak about Christ to your compatriots?

- When I was still preparing to be baptized [studying the Catechism] I had already begun to take part in the mission. Fr. Dmitri Bezumnov was my teacher, we would spend three or four hours in discussion. I absorbed information like a sponge and have remembered everything he taught me to this day! Thus, without realizing it, fr. Dmitri enlightened not one, but many people.

- Have your relatives been baptized?

- Many have been, while others have not. Some are still preparing for it. Actually, one of the reasons I decided to take part in the mission is because of the pain I feel for my family. When I was baptized, I was troubled by the thought that they will live and die outside of Christianity. I was hurt and frightened for their sake. But on the other hand, I understood that one should never force their beliefs on others, nor should one go around with the attitude that he is better than his relatives because he knows Christ and they do not. There is a silent sermon - your life, there is also prayer. And that is what is most important. If my words are not supported by my actions, then all is useless.

Preaching would be impossible without the love for God and for one’s neighbour. It is this that gives me the strength not to despair while pursuing this difficult path. Compassion alone will not help in this work, I preach for the Glory of God.

• What are your plans for the foreseeable future?

-We accomplish everything with God’s help. My priority is to preach, and also to enlighten and strengthen the faith in those recently baptized Christians. Some Kurds become Christian but continue to perform Pagan rituals. For example, they go to places which are sacred only to Kurds - such places could be merely a pile of stones -they leave money there in exchange for “luck.” They also practice fortune-telling, etc. All of this stems from ignorance. Therefore, these things need to be spoken and written about, which is what I try to do to the best of my ability.

• Is it possible that a Kurdish Orthodox community still doesn’t exist?

-There are a great many baptized Kurds. However, a unified, active community does not yet exist. But it will emerge. Our people are somewhat passive. Kurds are waiting for a priest to come, for a church to be built… When an enormous palace is being built, nobody goes to work on it. When the building is finished, then the people gather with pleasure. Starting from nothing is difficult, but everything at one time or another began from nothing! Islam spread eastward like the plague, taking pity on nothing and on no one. That is why only mere crumbs are left of Kurdish Christianity. Therefore, we are faced with a great task for the future - reviving the faith in Christ amongst Kurds. At times it seems impossible, but God would not entrust people with an unachievable task. And He gave Christians the task to be the light of the world. It is hard, but it is possible. We often forget that it is God who accomplishes great things, but he does so with our hands.

The opinions of the author may not necessarily coincide with those of the editor.

Source: pravmir.ru

Translated from Russian by Aviv Saliou

1 article published on 2 November, 2011

2 pravmir http://www.pravmir.com/ is a Russian Orthodox Church website

3 Seraphim of Sarov (+1833) was a great Russian monk

4 λέξη σαράφ, που σημαίνει «καίω, καθαρίζω με φωτιά».

5 Khimki (Химки) is a city just northwest of Moscow, in Moscow Oblast, Russia. Source: wikipedia.org

6 Fr. Daniel (Sysoev) (1974 - 2009) was an Orthodox priest in Moscow who was martyred in the parish church which he helped build and where he served.

The Kurdish People and Christianity

This English translation of an interview by the Russian correspondent for the “Rûdaw” newspaper with Monk Madai, an Orthodox Kurd, was sent to OrthoChristian.com for publication.

Monk Madai (Maamdi) was born in Tbilisi, Georgia, to a Kurdish-Yezidi family. In 2002, he and his family moved to Moscow, where in 2007 he was baptized in the Orthodox Church with the nameSeraphim.

In 2009 Seraphim finished the “School of Orthodox Mission”, which was established by priest Daniel Sysoev. That same year, Fr. Daniel was killed in his own church by a Muslim extremist.

In 2012, Seraphim went to Greece, to live in one of the Greek monasteries. In 2014 he became a monk with the name Madai (in honor of the grandson of Noah, the son of Japheth, Medes’ grandparent, one of the descendant nations of whom are the Kurds). In the same year he entered the Theological Department of the University of Athens. He is a monk of the Georgian Orthodox Church, in the Patriarchal Stavropegic Monastery of Holy Queen Sunniva, Norway.

http://www.pravoslavie.ru/english/79191.htm