عبرانیان ۸.۷-۱۳ (رساله)

۷زیرا اگر عهدِ نخست نقصی نداشت، نیازی به طلب کردن عهدی دیگر نبود. ۸امّا خدا نقصی یافت و بدیشان فرمود: «خداوند می‌گوید، هان روزهایی فرا می‌رسد که من با خاندان اسرائیل و خاندان یهودا عهدی تازه خواهم بست. ۹نه مانند عهدی که با پدرانشان بستم، آن روز که دست ایشان را گرفتم تا از سرزمین مصر به در آورم؛ زیرا، خداوند می‌گوید، آنان به عهد من وفادار نماندند. پس، از ایشان روی گرداندم. ۱۰امّا خداوند چنین اعلام می‌کند: این است عهدی که پس از آن ایام با خاندان اسرائیل خواهم بست. احکام خود را در ذهن ایشان خواهم نهاد، و بر دلهای ایشان خواهم نگاشت. من خدای ایشان خواهم بود، و ایشان قوم من خواهند بود. ۱۱دیگر کسی به همسایۀ خود تعلیم نخواهد داد و یا کسی به برادر خود نخواهد گفت، ”خداوند را بشناس!“ زیرا همه از خُرد و بزرگ، مرا خواهند شناخت، ۱۲از آن رو که شرارت ایشان را خواهم آمرزید و گناهانشان را دیگر هرگز به یاد نخواهم آورد.» ۱۳خدا با سخن‌گفتن از عهدی ’جدید‘، آن عهد نخست را کهنه می‌سازد؛ و آنچه کهنه و قدیمی می‌شود، زود از میان خواهد رفت.

مرقس ۸.۱۱-۲۱ (انجیل)

۱۱فَریسیان نزد عیسی آمدند و با او به مباحثه نشستند. آنها برای آزمایش، آیتی آسمانی از او خواستند. ۱۲امّا عیسی آهی از دل برآورد و گفت: «چرا این نسل خواستار آیت است؟ آمین، به شما می‌گویم، هیچ آیتی به آنها داده نخواهد شد.» ۱۳سپس ایشان را ترک گفت و باز سوار قایق شده، به آن سوی دریا رفت. ۱۴امّا شاگردان فراموش کرده بودند با خود نان بردارند، و در قایق بیش از یک نان نداشتند. ۱۵عیسی به آنان هشدار داد و فرمود: «آگاه باشید و از خمیرمایۀ فَریسیان و خمیرمایۀ هیرودیس دوری کنید.» ۱۶پس شاگردان در این باره که نان ندارند شروع به بحث با یکدیگر کردند. ۱۷عیسی که این را دریافته بود، به آنها گفت: «چرا دربارۀ اینکه نان ندارید با هم بحث می‌کنید؟ آیا هنوز نمی‌دانید و درک نمی‌کنید؟ آیا دل شما هنوز سخت است؟ ۱۸آیا چشم دارید و نمی‌بینید و گوش دارید و نمی‌شنوید؟ و آیا به یاد ندارید؟ ۱۹هنگامی که پنج نان را برای پنج هزار تن پاره کردم، چند سبد پر از تکه نانهای باقی‌مانده برگرفتید؟» گفتند: «دوازده سبد.» ۲۰«و چون هفت نان را برای چهار هزار تن، چند زنبیل پر از تکه نانهای باقی‌مانده برگرفتید؟» گفتند: «هفت زنبیل.» ۲۱آنگاه عیسی بدیشان فرمود: «آیا هنوز درک نمی‌کنید؟»

قدیس گریگوری نیسا

“Saint Gregory, the younger brother of Basil the Great, illustrious in speech and a zealot for the Orthodox faith, was born in 331. His brother Basil was encouraged by their elder sister Macrina to prefer the service of God to a secular career (see July 19); Saint Gregory was moved in a similar way by his godly mother Emily, who, when Gregory was still a young man, implored him to attend a service in honour of the holy Forty Martyrs at her retreat at Annesi on the River Iris. Saint Gregory came at his mother’s bidding, but being wearied with the journey, and feeling little zeal, he fell asleep during the service. The Forty Martyrs then appeared to him in a dream, threatening him and reproaching him for his slothfulness. After this he repented and became very diligent in the service of God. He became bishop in 372, and because of his Orthodoxy he was exiled in 374 by Valens, who was on one mind with the Arians. After Valens’ death in 378 he was recalled to his throne by the Emperor Gratian. He attended the Local Council of Antioch, which sent him to visit the churches of Arabia and Palestine, which had been defiled and ravaged by Arianism. He attended the Second Ecumenical Council, which was assembled in Constantinople in 381. Having lived some sixty years and left behind many remarkable writings, he reposed about the year 395. The acts of the Seventh Ecumenical Council call him “Father of Fathers.” (Great Horologion)

پدر مقدس ما تئوفان منزوی (۱۸۹۴)

This modern-day Church Father was born in Chernavsk in central Russia. The son of a priest, he entered seminary at a young age, then completed the four-year course in theology at the Academy of Kiev. Though he distinguished himself as a student, his heart turned increasingly toward the monastic life, and he was tonsured a monk and ordained a priest upon completion of his studies. During his time at the Academy he often visited the Lavra of the Caves, and there became a spiritual child of Father Parthenius (March 25).

His desire for monastic life was not fulfilled immediately, for the Church felt need of his intellectual gifts. He served as a professor at the Theological Academy in St Petersburg, then worked for seven years in the Russian Mission to the Near East, mostly in Palestine. During this time he gained a perfect mastery of Greek and studied the works of the Church Fathers in the original languages. Returning to Russia, he was soon consecrated a bishop; but after seven years of episcopal service, he at last achieved his heart’s desire, resigning as bishop and retiring to a small monastery at Yvschen, where he spent the rest of his days.

After taking full part in the liturgical and communal life of the monastery for several years, he took up the life of a recluse in 1872. He lived in two small rooms, subsisting almost entirely on bread and tea, visited only by his confessor and the abbot of the monastery. He celebrated the Divine Liturgy every day in his cell. All of his time not taken up by inner prayer was devoted to translating the works of the Fathers into Russian and, increasingly, to writings of his own. Most importantly, he prepared a Russian-language edition of the Philokalia which had a deep impact upon Russian spiritual life.

Though he received no visitors, St Theophan entered into correspondence with many earnest Christians who sought his counsel, and so in time became the spiritual father of many believers throughout Russia. He reposed in peace in 1894.

In addition to the Philokalia, St Theophan produced (among other works): a Spiritual Psalter of selections from St Ephraim the Syrian; The Path to Salvation, an exposition of Orthodox Spirituality written in clear, plain language for those living in the world; collections of his letters to spiritual children; and Unseen Warfare, a treatise on prayer and the ascetical life. This last has an unusual history. In its original form it was written by Lorenzo Scupoli, an Italian Roman Catholic priest. St Nikodemos of the Holy Mountain, recognizing the book’s merit, produced a Greek edition in which he corrected various deviations from Orthodoxy in the original. St Theophan in turn revised the Greek edition extensively, removing some material and adding passages of his own; so that the Italian, Greek and Russian versions are in fact three substantially different books. Many of St Theophan’s works (including Unseen Warfare) are available in good English translations. They are almost unique in presenting the undiluted hesychastic spirituality of the Orthodox Church in plain, straightforward language accessible to most people.