From the Fathers

FROM THE FATHERS “GIVE US this day our daily bread … And we ask that this bread be given us daily, so that we who are in Christ and daily receive the Eucharist as the food of salvation, may not, by falling into some more grievous sin and then abstaining from communicating, be with- held from the Heavenly Bread and be separated from Christ’s Body.”

Holy Hieromartyr Cyprian of Carthage, + 258 A.D.

“TO communicate each day and partake of the holy Body and Blood of Christ is good and beneficial; for He says quite plainly, He that eateth My Flesh and drinketh My Blood hath eternal life. Who can doubt that to share continually in life is the same thing as having life abundantly?” Saint Basil the Great, + 379 A.D.

“IF THEY THINK it wholly impossible day by day to partake of the awesome Mysteries with tears, what ignorance on their part, what lack of feeling! Alas for the folly, the indifference, the hardness of heart of those who say these things! For if they judged themselves, they would not be judged by their own words. If they paid attention to repentance they would not have uttered the words ‘it is impossible.’ Had they pursued fruitful activity, they would not have been entirely without experience of so great a benefit, such a gift of God.” Ven. Simeon the New Theologian, + 1022 A.D.

1 “WE APPROACH the holy and heavenly table and the life-cre- ating Bread brings life, sanctification, illumination, renewal, joy and spiritual consolation.” Saint Tikhon of Zadonsk, + 1783 A.D.

“ALL Orthodox Christians are commanded to receive Holy Communion frequently, firstly by the injunction of our Lord Jesus Christ; secondly, by the acts and canons of the holy Apostles and the holy Synods and the statements of individual divine Fathers; thirdly by the very words, order and ritual of the sacred Liturgy; and fourth- ly, by Holy Communion itself.”

Saint Macarius of Corinth, + 1805 A.D.

“AVOIDANCE of sin will cause you constantly to supplicate God to protect you by His grace. You will be mindful of death, the judgment of God, and of hell. It will cause you to confess you sins frequently and to commune in the Divine Mysteries often.”

Ven. Nicodemus of the Holy Mountain, + 1809 A.D.

“HE THAT EATETH My Flesh and drinketh My Blood dwelleth in Me and I in him. As an infant borne in his mother’s womb lives wholly by her, so also the Christian partaking of the Body and Blood of Christ dwells in Christ; as an infant in its mother’s womb, he lives wholly in Christ. As I live by the Father, so he that eateth Me, even he shall live by Me.”

Righteous John of Cronstadt, + 1908 A.D.

“LOVE CONFESSION and receive Communion frequently.”

Elder Joseph the Hesychast of Athos, + 1959 A.D.

2 Homily on the Nativity of the All-Holy Theotokos

By Saint Demetrius, Metropolitan of Rostov + 1709 A.D.

Dear Brothers and Sisters!

The Lord, Who lives in the heavens, wishing to appear on earth and abide with men, first prepared a dwelling place for His glory: His Most Pure Mother. For it is the custom of kings that in whatsoever city they desire to live, a place of residence be prepared for them beforehand. And as the palaces of earthly kings are constructed by the most skilled craftsmen, of the most costly materials, and on the most elevated sights, which are more beautiful and spacious than all the other dwellings of men, in the same manner the palace of the King of Glory had to be erected. In the Old Testament, when God desired to dwell in Jerusalem, Solomon built a temple for Him, employing Hiram, a most wise master, who possessed full knowledge of every art and science, and was skilled in every enterprise. He constructed the temple with materials of great value: with costly stone, with aromatic woods of cedar and cypress brought from Lebanon, with pure gold, and upon a high place: that is, upon Mount Moriah. The temple was of great beauty. On its walls were portrayed the likeness of cherubim, and of various trees and flowers. The temple was so spacious that the whole Israelite people could be accommodated without crowding, and the glory of the Lord would descend in fire and a cloud. Nev- ertheless, that temple did not suffice to contain within itself the Uncontainable God, for even though Solomon built Him a temple, “The Most High dwelleth not in temples made with hands. ‘What house will ye build me,’ saith the Lord, ‘or what is the place of my rest?’”

3 At the beginning of the new era of grace, the Lord was pleased to create a temple not made by hands: the Most Pure, Most Blessed Virgin Mary. By what builder was this temple erected? In truth, by One most wise; by the very Wisdom of God, as the Scrip- ture says, “Wisdom hath built herself a temple.” All things created by the Wisdom of God are good and perfect, therefore, as it was the Wisdom of God that created the living temple of the Word (as she says of herself through the words of the Holy Spirit, “The Lord es- tablished me in the beginning of His way”) it was not possible that in her there could be any sort of imperfection or sin. The Perfect God created a perfect temple; the Most Radiant King, a most radiant palace; for the Most Pure and Undefiled Bridegroom, a bridal chamber most pure and undefiled; for the Spotless Lamb, an un- sullied dwelling place. A faithful Witness abiding in the heavens said to her, “Thou art most fair, my love; there is no spot in thee.” And the holy Damascene says, “She is wholly the bridal chamber of the Spirit, wholly the city of God, a sea of Grace, wholly good, close to God.”

With what materials was this palace built? In truth, with the most costly, for she, being like precious stone, was of royal lineage, descended from David, who placed a stone in his sling, and with it killed Goliath. That stone foreshadowed the Stone that is Christ. Fashioned, as it were, from aromatic woods, of cedar and cypress, the Virgin Theotokos was born of priestly ancestors as well, who offered God sweet smelling sacrifices. Her father, the holy and righteous Joachim, was the son of Barpather, who traced his ancestry to Nathan, the son of David. Her mother, the holy and righteous Anna, was the daughter of Matthan the priest, who was of the line of Aaron. Thus, the Most Pure Virgin was by her father of royal descent, and by her mother, of high priestly lineage. Of what precious materials, from what an ancestry was the most il- lustrious, animate palace of the King of Glory fashioned! As struc- tures built of stone and wood in Solomon’s palace were esteemed all the more for the pure gold with which they were covered, so in the case of the Nativity of the Most Pure Theotokos, the nobility of

4 her royal and high-priestly lineage is rendered yet more honourable by the chastity of her holy parents, which is more to be valued “than thousands of gold and silver.” “She is more precious than costly stones, and nothing that is dear is to be compared to her,” for the Most Pure Virgin was born of parents possessed of chastity, which is loftier than all nobility. As the holy Damascene testifies, writing of the righteous Ancestors of God thus, “O blessed couple Joachim and Anna! Truly, by the fruit of your loins are you known to be blameless, according to the words of the Lord, ‘You shall know them by their fruits.’” “You ordered your lives in a manner pleasing to God, and worthy of her who was born of you. Having lived in chastity and righteousness, you brought forth the treasury of virginity, the Virgin, who was a virgin before giving birth, as she gave birth, and even after she gave birth. She alone, being in mind and soul and body ever a virgin, abides always in virginity. It was fitting that this virginity be born of chastity. Like a pair of doves, Joachim and Anna, you, having chastely observed the laws of nature, have been granted by God that which is above nature, and have brought into the world the Virgin Mother of God. While in the flesh, you have piously and virtuously borne a daughter who is higher than the angels and reigns over them. Most fair and sweet Daughter! Lily, sprung up in the midst of tares from a root most noble and august! By thee the royal priesthood has been en- riched!” With words such as these does the holy Damascene clearly indicate the nature of the parents who bore the Mother of God, and of what costly materials the palace of the Heavenly King was erected.

Where was this living palace built? In a most exalted place, as the Church testifies, saying, “Truly thou art higher than all things, O Pure Virgin.” Nevertheless, it was not so in respect to locality, but rather her virtues and God’s benefactions. The place where the Most Blessed Virgin was born was a little town in the land of Gali- lee called Nazareth, which was subject to the city of Capernaum. It was inglorious and obscure, and its inhabitants were held in dis- dain, even as it was once said of Christ, “Can any good thing come

5 out of Nazareth?” But the Lord, “Who dwells on high and looks down on things that are lowly,” was well pleased that His Most Pure Mother be born not in Capernaum, which in its pride was lifted up to heaven, but rather in humble Nazareth, indicating that that “which is highly esteemed among men is abomination in the sight of God,” while that which is despised and disdained by them is regarded by Him as lofty and honourable. Moreover, by its very name Nazareth hints at the height of the virtues of the Most Pure Virgin. For as by His nativity in Bethlehem, which name means “House of Bread,” the Lord mystically signified that He is the Bread come down from heaven for the life and strength of men. So by the birth of His Most Pure Mother in Nazareth He denotes sub- lime things. For the name “Nazareth” means a blossoming place, sacred, removed from the things of this world, adorned as it were, with a crown, and guarded. All these epithets are clearly applicable to the Most Pure Virgin, for she is the flower sprung up from the withered tree of a barren and aged womb, which has renewed our nature which has shrivelled with age. She is the flower which does not wilt, but ever blossoms with virginity. She is the most fragrant flower, giving birth to the fragrance of the only King. She is the flower which bears the Fruit which is Christ the Lord, the flower which alone has borne the fragrant Apple. She is sanctified by the grace of the Holy Spirit which has descended upon her and has overshadowed her.

She is the holiest of all the saints, as she has borne the Word, Who Himself is more holy than all the Saints. She is excluded from the ranks of the sinners of this world, for throughout her life not even once did she know sin. All of us must say with David, “I know mine iniquity and my sin is ever before me,” but she alone can say, “Without iniquity I ran, and directed my steps.” She is the guide of all men, who hath not only committed no sin herself, but also turns sinners from wicked deeds, even as the Church cries out to her, “Rejoice, thou who dost rescue us from the works of mire.”

She is crowned with glory and honour; crowned with glory, because she has blossomed from a royal root; crowned with

6 honour, because she has sprung from a high-priestly line. She is crowned with glory, having come forth from glorious, chaste and righteous parents. She is crowned with honour, for she was esteemed worthy of the Angel’s glad tidings and his attendance. She is crowned with glory, as the Mother of God, for what could be more glorious than to bear God? She is crowned with honour as the Ever-Virgin, for what could be more honourable than to remain a virgin even after giving birth? She is crowned with glory, more glorious than the Seraphim, possessed of love for God like that of the Seraphim. She is crowned with honour, more honourable than the Cherubim, having surpassed the Seraphim in wisdom and knowledge of the Divinity. “Glory, honour and peace to every man who works good,” says the Apostle, and who among the earth-born surpasses the Most Pure Virgin in deeds of virtue?

Having fulfilled all the commandments of the Lord, having done all His will, observed all His injunctions, kept all His say- ings in her heart, and performed every sort of good deed to her neighbours, she is worthy to be crowned, as one who works all manner of good. She is likewise a repository, in which the trea- sure of her virginal chastity is guarded so carefully, that not even unto the Angel did she wish to entrust it. Upon seeing the Angel, she was troubled at his words, and considered in her mind what manner of salutation this might be. All these things concerning the Most Pure Virgin are signified by the name “Nazareth.”

Who would not affirm that the lofty palace of Christ has been greatly exalted through her virtues and God’s blessings? She is exalted, for she has been bestowed on us from heaven, albeit she was born on earth of earthly parents. She was bestowed from heaven, for as certain theologians say, the Archangel Gabriel, who brought glad tidings to Zacharias concerning John, and who likewise an- nounced to Joachim and Anna the conception of the Theotokos, conveyed from heaven her most blessed name, saying unto her barren mother, “Anna, Anna, you will bear a most blessed daughter, and her name shall be Mary.” Undoubtedly, she can be called

7 the holy city, the new Jerusalem, descended from God out of heaven, and the tabernacle of God in men’s midst. Lofty is this divine tabernacle, for having borne Christ the King, it is exalted above the Seraphim. O height hard to climb for the thoughts of men!

With what sort of beauty is this noetic palace of Christ adorned? Listen to the sweet words of John of Damascus, who speaks of her thus, “She was offered to God, the King of All, clad in the splendour of virtues, as it were, in a vesture of gold, and adorned in the grace of the Holy Spirit. All her glory is within, for while every wife derives glory from without, from her husband, the glory of the Theotokos is from within, that is to say, from the Fruit of her womb.” And again he says, “O Virgin, full of God’s grace, O holy temple of God, which the Solomon Who created the world has erected and in which He has dwelt! Not with gold, nor with inani- mate stones art thou adorned. Instead of gold the Spirit shineth in thee; in place of precious stones, thou hast Christ, the Pearl of great price, within thee.”

Such is the adornment of this palace, the beauty of which far exceeds that of Solomon’s temple, in which were depicted the Cherubim, trees, and flowers. Likewise, in this animate temple, in the Most Pure Virgin, a semblance to the Cherubim may be seen; for by her manner of life, which was like that of the Cherubim, she was not only the equal of the Cherubim, but surpassed them. If the Church frequently refers to other saints as Cherubim, sing- ing, “What shall we call you, O saints? Cherubim, for Christ hath rested upon you,” how much more is the Virgin Theotokos like a Cherub? - for within her Christ abode in the flesh, and in her most immaculate hands God sat as though upon a throne. Therefore is she called a Cherubic throne.

Moreover, in her person the likeness of fertile trees is depicted, for spiritually she is like a fruitful olive tree or a blooming date-palm in the house of the Lord. Therefore, she is now called the life-giving garden, as the Church sings, “From a barren root the God of wonders hath made a life-bearing garden to spring up for

8 us, His Mother.” All this is said in respect to her spiritual beauty, but she was not lacking in physical beauty. Many of the teachers of the Church testify that there has never been, nor shall ever be a virgin as fair as the Virgin Theotokos. When Saint Dionysius the Areopagite saw her, he would have called her God, had he not known that God was born of her. The Divine grace, with which she was filled, shone forth brilliantly from her face. Such was the palace which the Heavenly King prepared beforehand on earth! She was beautiful in both soul and body, “as a bride adorned for her husband,” and, what is more, exceeding spacious: “He made thy womb more spacious than the heavens, and therein Christ, God uncontainable, hath been contained.”

Palaces are usually constructed in such a manner that not only the King, but a multitude of his attendant servants and those who come to him from throughout the world may be amply accommodated. The spacious abode of the Word, the Most Pure Virgin, accommodates not only God the Word as King, but also us His servants, who draw close to the God, Who dwells in her. She contains both God and us in her womb, in her compassionate bosom. The chosen and holy vessel, the Apostle Paul, moved by compassion, said to his beloved, spiritual children, “Our heart is enlarged; ye are not straitened in us.” In which of the Saints may be found such all-embracing, Divine compassion as in the Virgin Mary? Here the chaste are accommodated, and the sinner is not excluded. Here the penitent has his place, while he who is despairing and unrepentant has a refuge like a new ark which shelters not only clean, but un- clean animals as well; its entrance is not barred. Her compassion easily accommodates all those who sorrow, who are offended, who hunger, who are strangers, who are troubled, and who are sick. For it is not possible for her to be lacking in mercy, whose womb bore for us the Gracious God.

The palaces of earthly kings are guarded by armed guards, who do not allow everyone desirous to enter therein to do so, but rather stop and carefully question everyone as to why they have

9 come. But as for the living palace of Christ, although she is sur- rounded by Cherubim and Seraphim, by the innumerable choirs of Angels, and by all the Saints, at the doors of her compassionate mercy no one hinders anyone who desirous of entering, neither do the guards expel anyone, nor do soldiers drive anyone away after having questioned him as to why he has come, but having prayerfully entered, he receives a gift which profits him according to his petition. Thus, let us hasten to the compassionate bosom of her who was born of a barren womb, hailing her thus, “Rejoice, O immaculate palace of the King of All! Rejoice, dwelling place of God and of the Word! To Him, together with the Father and the Holy Spirit, and to you, O Daughter of the Father, Mother of the Son, and Bride of the Holy Spirit, be honour and glory from us mortals unto the ages, Amen. g g g g g g g g g Remembrances of Bishop Nicolas (Karpov) + 28th September / 11th October, 1932

Abbess Elisabeth of the Annunciation Convent, London, + 1999 A.D.

Remember them which have the rule over you … whose faith follow, considering the end of their conversation. Hebrews 13:7

IN THE NINETEEN-TWENTIES, there had congregated in London a sufficiently large Russian colony. From the Anglicans, the Russian Orthodox Church had obtained the large church of St Philip in a central location of London. It was renamed in honour of the Dormition of the Mother of God. The church was soon transformed thanks to a beautiful iconostas and numerous icons.

10 In 1928, the 38 year-old Fr Archimandrite Nicolas (Karpov) was appointed to London. Vladyka Nicolas had been born in Sibe- ria, into a pious, believing Old Rite family. His grandmother, fear- ing for the life of the new-born baby called for an Orthodox priest to baptise him, not having one of their own. Vladyka would ex- plain, smiling, that this was through the providence of God, that he might be brought up Orthodox. I do not remember where Vladyka was educated or where he entered the monastic life. I vaguely remember, it seems, that it was on Athos or in Kiev. With other cler- gymen he was evacuated from southern Russia and was in Serbia. I have a book of spiritual counsels from him, with the signature “Professor Archimandrite Nicolas.”

In the fifth volume of the “Biography of Metropolitan Ant- ony,” compiled by Archbishop Nikon, there is the following bio- graphical reference to him: “Archimandrite Nicolas was at this time 38 years old, he had graduated in Russia in 1915 from the Moscow Spiritual Academy, and was in Russia a teacher and a preacher in the monastery at Oboyan, in the Kursk diocese. In Serbia he was in Serbian parishes, and then an instructor at the Bitol Spiritual Seminary, where he was greatly loved by all the personnel and the students. He was appointed incumbent of the London parish, at the time of harrowing church unrest. Archimandrite Nicolas brilliantly dealt with his difficult problems and through his piety won the sympathy of parishioners and brought about a pacification in parish life.”

Fr Nicolas’s character was one full of the joy of life, energy and sociability; he served devoutly and prayerfully and with reverence. It was noticeable that even with his lively character, in coming to church for the divine services he was as it were transformed by reverence. His reading of the Gospel was heartfelt. The paschal service with the reading of the Holy Gospel in four languages, Sla- vonic, Greek, Latin and ancient Hebrew, was unforgettable. The night-time paschal service drew in many people, not only Ortho- dox, but heterodox too, and some Jews who did not wish to miss

11 the service, which was of such a joyous nature. Many English people used to be informed beforehand through a service list of the numbers and times of paschal services. The majority of the parishioners stayed to the end of Divine Liturgy, during which many par- took of the Mysteries of Christ. Because of the wide distribution of those coming to pray from all the different regions of London they were brought in by coaches.

During his short stay in London, Fr Nicolas by his own living faith noticeably raised the piety of the parishioners, whom he gathered around the Church, with their taking up fasting, and often coming to the holy Mysteries of Christ. It was uplifting to see how the young in their sticharia [servers’ vestments] diligently served for him in the services.

Fr Nicolas sincerely loved people, and for him there was no distinction between the rich, the renowned or the simple folk. For instance, at that time in England there were many of our dear nannies still living, who had come to the capital with their employers, fleeing from communism in the homeland. We had such an unforgettable member in our family, our nanny Tanya, a Siberian. On her name day the nannies would gather at our place, and Fr Nicolas would come to greet her and lead a prayer-service.

Fr Nicolas was noticeable for his particularly heartfelt prayers for the departed, and served the memorial services appointed with love, as if for his own relatives. He also had a great reverence for the holy Great Martyr Panteleimon and chanted supplicatory services to him with living faith, and there were instances of healings.

“The honour befell Archimandrite Nicolas to be the first [post-schism] Orthodox Bishop of London,” says the “Biography of Metropolitan Antony.” In view of the political significance of Lon- don, the condition of the Church settlement in England, and the existence at that time of a movement towards Orthodoxy within the Anglican Church, a cathedra for an Orthodox Bishop of Lon- don was crucial.”

12 th th On the Sunday of All Saints, 17 / 30 June, 1929, the consecration of Archimandrite Nicolas as the first Orthodox Bishop in London since the falling away of the West from the Church of Christ was celebrated. There came His Beatitude Metropolitan Antony from far-away Serbia, Archbishops Seraphim of Paris, Theophan of Kursk & Oboyan, Bishop Tikhon of Berlin, Hieromonk Theo- dosy the cell-attendant of Metropolitan Antony, Mitred Archpriest Vasili Vinogradov from Brussels, Fr V. Timotheev from Paris, Hi- erodeacon Ioanniki from Bulgaria.

First, Vladyka Theodosy [maybe this should read Theophan? - transl.] brought with him the holy wonder-working Kursk Root Icon of the Mother of God. The festive divine service of the assembly of the hierarchs before the wonder-working icon and the rare event of the consecration of a Bishop brought in many Orthodox people, some Anglican clergy, and many others. The cathedral was packed to capacity. In the choir Foca Theodorovich Volkovsky, sometime imperial chanter, was present. Everyone was struck by the bass of Hierodeacon Ioanniki who beautifully intoned the litanies. The Grand Duchess Xenia Alexandrovna, the sister of the Tsar-Martyr Nicolas II, was present in the church. After the Liturgy, there was a festive breakfast in a near-by hotel, which all the clergy, the parish council, the parishioners and others attended.

His Beatitude Metropolitan Antony (his cell-attendant, hieromonk Theodosy) and Vladyka Archbishop Theophan, the hierarchs, stayed at my parents’ house with the wonder-working icon. Vladyka Theophan visited the parishioners with the icon, and sometimes I accompanied him with Vladyka Nicolas.

Vladyka Metropolitan, living with us at Teremke (the name of our house) received letters from many people, asking his coun- sel concerning their troubles. In my parents’ room to this day there is a large photograph of him with the touching message: “To the Christian family Ampenoff, father, mother and three daughters, hospitable to pilgrims and of a Russian soul in a land not Russia. Metropolitan Antony, 1929.”

13 For us, the young, the magnificent services, the presence of the wonder-working icon of the Mother of God, the talks with Vladyka Metropolitan were and remain unforgettable, precious remembrances. On the feast of the Tikhvin icon I celebrated my 21st birthday and the Metropolitan gave me a book, his own work, “Confession.” It was, I recall, signed in his own hand: “Galinoch- ka [Mother Elisabeth’s baptismal name was Galina, and this is a diminutive form], remember God and the sisters and therein be strengthened.” Unfortunately the paper was poor and with all our travelling about the first page was lost. We were then three sisters; now only my younger sister Nonna remains.

After the calamitous schism of Metropolitan Evlogy of Par- is, there arose great disturbances among the parishioners of the Dormition Cathedral; many went with him. A deplorable division occurred, which had hitherto been avoided. The arrival then of the young, believing and educated monk was as timely as it could be. Vladyka Nicolas always talked about spiritual development and often convincingly explained the churchly path of the Assembly of Hierarchs, headed by Vladyka Metropolitan Antony, whom he greatly revered.

As a consequence of the church schism, the Dormition Ca- thedral congregation split into two parishes. As they did not have a second church, they used the church in turn; they served all the Sunday and festal services, including Passion Week and Pascha al- ternatively. Bishop Nicolas was very distressed by this abnormal situation and considered the possibility of obtaining his own house so as to provide a house chapel there for regular services. Despite the fact that at that time there was an economic crisis in England with many unemployed, the parishioners zealously supported his endeavours. With the help of a charitable foundation “Spalding,” they were able to collect part of the cost to buy a four-storey house which was gradually renovated; the house became parish property.

The house was situated at 14, Saint Dunstan’s Road, Barons Court, London. Speedily there was constructed therein a chapel in

14 honour of All Saints. A new iconostas was erected with the help of the church custodian, Sergei Vasilievich Umetsky, who had graduated from the Spiritual Academy along with Vladyka Metropolitan Anastassy. The icons had been painted in traditional style by Prin- cess Lvov in Paris. The beautiful chapel in the episcopal residence was thus in old Russian style. The service books were donated from Athos; the vestments and utensils were given by devoted parishioners. The splendid church vessels were brought from Varsava [Warsaw]. An active, compatible parish council was organized, and a church sisterhood in the name of Saint Xenia, and its honorary president was the Grand Duchess Xenia Alexandrovna, who was living at Windsor, near London.

At the All Saints Podvorie [it means a metochion or holding, but was always the term used for the church house], the sisterhood started a school for children, and Vladyka Nicholas taught catechism. Every year, during the school holidays, with the participation of Vladyka Nicolas, the parish council and sisterhood organized a summer camp for forty to fifty children in a village not far from London. There catechism was taught and the Russian language. After stud- ies they had games and sport. Vladyka Nicolas visited the camp and celebrated the services at a portable altar table. From time to time he also visited Russian students living outside London. In general, Vladyka burned with a desire to safeguard the Ortho- dox Faith among the rising generation now separated from their homeland. … to be completed in the next issue. g g g g g g g g g

“CHRISTIANS of the first centuries, feeling the importance and profit to the soul of the Holy Mysteries, used to partake of the holy Body and Blood of Christ every Sunday and every festival, and that is why among them there was, as we are told in the Book of Acts, one heart and one soul. But what a difference there is between them and us!” Saint Innocent, Metropolitan of Moscow, + 1879 A.D.

15 Concerning the Religious Upbringing of Children

Archpriest Sergei Schukin On Enforcement in Education IN OUR TIMES, here in North America, the theory of “free / liberal” education is very widely spread, which demands that we renounce any enforcement or punishment. According to this theory, children decide for themselves, and it is not right to interfere with them to show them up, or “warp” their personalities. Every struggle on the part of the parents with regard to their deficiencies is considered to be harmful to their child psychology; the children themselves must struggle with their deficiencies and correct them.

This method is recommended even for the very youngest infants, who as yet have no understanding of good or evil, nor of the consequences of their actions. One can easily grasp from whence this mistaken and dangerous course, which could have the most dire consequences, both physical and moral, arose! But parents are expected to regard it quiescently, and are denied the right to oppose it.

Can Orthodox Christians go along with such educational measures? Of course not! Such would give [has already given? - transla- tor] rise to a generation of people, who are guided only by self-cen- tred interests, without any understanding of moral responsibility. Thinking only of themselves, these people would be restrained by nothing in their behaviour, their conscience would not be able to distinguish good from evil; they would be unscrupulous with regard to any means employed to achieve their own ends.

The Church teaches us that a child should from its earliest years be instructed to distinguish between what it should do and what it should not do. A responsibility is laid upon the parents to

16 correct his behaviour, to prepare the child for his future indepen- dence as early as possible. At ten to twelve years old it is already too late to correct his defects, which will have flourished under a careless upbringing. “A crooked tree must be straightened while it is yet supple.”

So that we should comprehend that some enforcement is indispensable in education, we must not forget the following pro- positions:

1) A child’s will is too weak for them to be able to keep an eye on their own behaviour;

2) There is only one way to teach children to become inde- pendent and this requires of them that they fulfil the precepts laid upon them;

3) That indispensable moral skills and understanding should flourish within them, one cannot escape from applying some means of enforcement and punishment.

Of course, the punishment must not simply be physical (to such one should only resort in the most extreme instances). It is far better to use something light: deprive them of something they enjoy, stop them going out, having a guest in, or other per- ceived enjoyments, make them complete some out of the ordinary task in the home, etc. Thus, or in some other way, when just a word seems ineffectual, one must arouse the child’s will to more sensitive responses. A child is born with bad predispositions and he must struggle against them from the very start. How can this struggle be conducted without any restraint or punishment? Call to mind your own childhood and you will easily come to under- stand that each good habit was not ingrained straight away, but with a struggle, with an element of compulsion, and sometimes even with tears. The Apostle Paul says: What son is he whom the father chasteneth not? … Now no chastening for the present see- meth to be joyous but grievous; nevertheless afterward it yield- eth the peaceable fruit of righteousness unto them that are exer- cised thereby (Hebrews 12:7, 11).

17 So, let soft-hearted parents not be afraid to cause their children some distress, since this is required in the interests of their upbringing. This is the only path, which will impart to the children the peaceable fruit of righteousness, which is the nourishing within them of a healthy Christian spirit. … to be continued with “Upbringing and the Church.’

g g g g g g g g g THE COMING MONTH SEPTEMBER, the first month of the Church Year is, like August, graced with two Great Feasts, that of the Nativity of the th st Theotokos (8 / 21 ) and that of the Exaltation of the Holy th th Cross ((14 / 27 ). God created the world in six days and rested on the seventh. That creation was spoiled by the fall, and on the eighth day of the year we celebrate the Virgin’s birth as the beginning of a new creation, and as a pointer to that last great “eighth day,” the life of the Age to Come. th The Saviour’s Cross was found by St Helena on 6 March, 326/7 A.D., and that date is still marked in our church calendars. However, in 335 A.D., on 13th September, the Church of the Resur- rection in Jerusalem (known in the West as the Holy Sepulchre) was consecrated, and the principal celebration of the event was moved to 14th September, so that we celebrate a two-day feast. The present celebration embraces not only the finding and original exaltation of the Cross by the Patriarch Macarius, but also the vision of Saint Constantine before his victory over Maxentius in 312 A.D., and the return of the Cross from its captivity in Persia in the seventh cen- tury. To this those of us who follow the church calendar give thanks for the appearance of the Cross over Athens in 1925. At the Vigil the Cross is brought out for the veneration of the faithful and during the Liturgy the Gospel of the Passion is read. The day is kept by all Orthodox Christians as a strict fast day.

18 Among the saints celebrated in September, we have:-

The holy Hieromartyr Babylas of Antioch and with him the three children Urban, Prilidian, Epolonius and their mother Christodoula were crowned as martyrs under the Emperor Decius th th (feast day 4 / 17 Septermber). During a stay in Antioch, the Em- peror arranged for a celebration of the pagan gods. While Babylas was serving the Divine Liturgy, he prayed for his flock and taught them to endure all tribulations for Christ with courage. The idolater Decius, curious to witness the Divine Mysteries, decided to enter the church. When the bishop heard of his intention, he went out to meet him but blocked his access to the church, for he was unwill- ing to permit the impious one to enter God’s house. Saint Babylas refused to let him enter, and the Emperor sought revenge. The next day Decius ordered that the church be set on fire, and that Babylas be brought before him. When asked why he had insulted the imperial dignity, the saint replied: “Anyone who would rise up against God and desecrate His sanctuary, is not worthy of respect, but has become the enemy of the Lord.” Decius ordered him to worship the idols or face the death penalty. Seeing the martyr remain steadfast in his faith, he commanded the military commander Victorinus to put him in heavy chains and drag him through the city in disgrace. The holy martyr replied, “Emperor, these chains are as venerable for me as your imperial diadem is for you. For me, suffering for Christ is as desirable as the imperial power is for you. Death for the Immortal King is as precious to me as your life is to you.” At the trial three young brothers were present, who had not forsaken the saint even in this most trying time. The emperor asked, “Who are these children?” “They are my spiritual children,” Babylas replied, “and I have raised them in piety. Test them and see.” Decius tried many ways to entice the boys and their mother Christodoula to renounce Christ, but in vain. Then, in a rage, he ordered each to be whipped with a number of blows corresponding to their age. The first received twelve blows, the second ten, and the third seven. Dismissing the mother and children for a while, the torturer again summoned the Bishop, telling him that the children had renounced Christ. He did not believe the lie, however. Then it was commanded that all five

19 martyrs be tied to a tree and burned with fire. Seeing the endurance of the saints, Decius finally ordered that they to be beheaded with the sword. They gained the crowns of martyrdom in the year 251. g g g g g g g g g POINTS FROM CORRESPONDENCE RECENTLY, we sent round a letter to our people, instructing them to pick small children up when they bring them up to receive the Holy Mysteries, - their mouth should be held just a shade lower than the lip of the chalice. A correspondent from France sent us this additional comment, which is also useful and instructive:-

“About the Holy Communion, I was taught that infants must be carried on the right arm and use the left to hold his body and arms firmly. So the priest who is usually right-handed can give Commu- nion without being knocked by a sudden reaction of the child.”

Another odd custom, which seems to have gained some cur- rency, is to bring up very young children, even babies, sitting bolt upright and face on to the priest, rather than lying back comfortably in the embrace of the parent or godparent, so that the Holy Myster- ies can easily be administered to them without fear of spillage. Back in the sixties we had “dragons,” old babushki, to correct these silly things but now, alas, the dragons seem to be a dying breed.

We might also add here, that just as children should have their mouths at much the same level as the chalice lip, so should adults. If you are tall, you should bend a little to effect this. g g g g g g g g g

CEMETERY SECURITY

FOR some time now, there have been security cameras at the entrances to the cemetery, but it is now reported that for even better security in certain areas the CCTV system has been updated and linked to Woking town centre.

20 NEWS from the Richmond Diocese of the Church of the Genuine Orthodox Christians of Greece

BISHOP JOHN’S VISIT HIS GRACE, Bishop John of Melbourne (ROCA) and the Nun Evgenia visited the United Kingdom to participate in a Chil- dren’s Summer Camp at the home of Matias and Liggy Fager- th st lund in Bungay, Suffolk. They arrived on Wednesday, 19 July / 1 August, towards the end of the Vigil for the holy Prophet Elias. The Bishop stayed with us, and Sister Evgenia was offered hospitality at the home of Anthony and Procla Bell. In the morning they both attended the Divine Liturgy and parish breakfast, and then made th th their way to Suffolk. On Friday, 28 July / 10 August, His Grace returned to Brookwood, and celebrated the parish Divine Liturgy with Fr Borislav Popov and the Brotherhood clergy on the Sunday morning. After the Gospel on that occasion he preached on the ne- cessity of forgiving each other. The next day he returned to Suffolk, but came south again for the services of the following Sunday, which was also the Great Feast of the Transfiguration, serving on this occasion at the Convent of the Annunciation. Here at Brookwood on that day, Archimandrite Daniel and Father Borislav concelebrated, assisted by Hierodeacon Sabbas. Bishop John and Sis- nd ter Evgenia left to return to Australia on Wednesday, 22 August, but on the previous day Fr Nicolae Capitanu brought His Grace to Brookwood to bid his farewells and the two of them joined us for our evening meal.

MONASTIC VISITORS FROM FRANCE

Hieromonk John and the Nun Rachel, from Le Mans, th st France, stayed at Brookwood between 28 July and 1 August. Fa- ther John and Mother Rachel had been a married priest and ma- tushka in the Moscow Patriarchate for several years, but had sepa-

21 rated and both taken monastic vows while still in the Patriarchate. Earlier this spring, they placed themselves under the spiritual pro- tection of the Church of the Genuine Orthodox Christians of Greece, seeing the increasing swerving from Orthodoxy of the leadership of the Patriarchate. While here, Fr John stayed with us, and Mother Rachel found accommodation in a bed and breakfast in the village. On the Sunday, Fr John concelebrated with our clergy, using both French and Slavonic, and on the Monday he again served here with us for the feast of the Great Martyr Marina. On the Tuesday, the day before they returned to France, Fathers Niphon and Sabbas took our visitors to Winchester and to Windsor, so that they might see something more than the cemetery.

ROMANIAN SUNDAY IN DROYLSDEN

PRESBYTERA HELEN LAWANI reports: “On Sunday, 9th /22nd July, the day of the celebration of St Pancratius of Taurome- nium, Fr Nicolae Capitanu travelled from the Convent of the An- nunciation in London to the house chapel of the Joy of All That Sorrow in Droylsden, Manchester. He was accompanied by Constantine (who did the driving), Daniel and Michael. Adrian came with his wife and son from Hatfield and joined Daniel and Michael to chant the majority of the Liturgy in Romanian. Many of the lo- cal Romanian parishioners were present and Costel travelled from Leeds. Immediately after the Thanksgiving Prayers, Michael and Elena from Warrington were joined together in Holy Matrimony. They had recently been received from the New Calendar by Fr Nico- lae. After the wedding and with the previous blessing of Bishop Sofronie, Fr Nicolae performed a general service of confession for the Romanian faithful. A parish buffet followed. Dr Nicholas Flaris from Thessaloniki, who attended the services with his two daughters Magdalini (who has just completed her PhD in Maths at Shef- field University and has faithfully come to services in Droylsden over the past four years) and Anna, were extremely impressed by the simplicity of the wedding. A very blessed day for all of us!”

22 BAPTISMS AT SAINT EDWARD’S ELENA, the infant daughter of Ioan and Maria Strunel of Queensbury was baptized at Saint Edward’s Church on 15th th / 28 July. Her godparents are Gabriela Grigoras and Doina Marian, and Elena is named after the holy Peer of the Apostles, the Empress Helena, finder of the True Cross.

MARIA, the infant daughter of Stelean and Cristina th rd Costea, of East Ham was baptized on 10 / 23 August and named after the All-holy Theotokos, keeping the Dormition as her feast day. The godparent was Razvan Plescam. Both Baptisms were celebrated by Fr Nicolae Capitanu.

NEW CATECHUMEN ON THE GREAT FEAST of the Transfiguration of our Sav- iour, Sunday, 6th / 19th August, at the end of the Divine Liturgy, Robert Castle made his promises and was made a catechumen by Archimandrite Daniel. Robert is the husband of Elizabeth, the only parishioner at Saint Edward’s who has been with us consistent- ly from the beginning of our community in 1982. He was named after Saint Robert of Salzburg (also called Rupert), and his name th th day will therefore fall on 27 March / 9 April. Coincidentally, just at this time we learned from the Oropos and Fili website that Met- ropolitan Cyprian had recently visited a chapel which is being prepared near Salzburg and will be dedicated to the Saint.

ICONS FRAMED

THROUGH the generosity of our parishioners, two of the icons in our church have been framed. Anthony and Procla Bell paid for the framing of the icon of St Procla which they had given the church, and Aquilina Steel, hearing that we had been given a portion of the mantia of St Philaret the New Confessor, of-

23 fered to donate a casket for it. In the event, as the original frame of the icon of the Saint had been slightly damaged, we had the icon re-framed with the portion of the mantia and some other small por- tions from his vestments set in the new frame. The work was under- taken by Easels of Chobham.

VISITING GROUPS th Friday, 17 August: The Camberley Trefoil Guild visited us. The group was brought by Margaret Hobbs of the Brook- wood Cemetery Society; it consisted of sixteen people. nd Wednesday, 22 August: The Fleet Bridge Club, led by Malcolm Hitchcock visited. The group of about ten people stayed looking at, and hearing about, the church for about forty minutes. g g g g g g g g g PRACTICAL TIP IN THE MONTH in which we celebrate the principal festival of the Holy Cross, it does not seem inappropriate to say a word about making the sign of the Cross. This should be done carefully, at- tentively and with reverence. Holding the tips of the thumb, index finger and middle finger together, the three representing the Three Persons of the Most Holy Trinity, and folding your ring finger and little finger into the palm to represent the two Natures of Christ, hu- man and Divine, you should touch your forehead, stomach, your right and then left shoulder, making a cross over your whole upper body. And then bow. Parents should be careful to teach their young children this. To simply flick your hand about a few inches from your chest is careless and disrespectful, and so dishonours the Cross. It is a mockery of the Cross. If you should complain (as most people of this generation seem intent on doing at every opportunity) that this is difficult, remember that the priest, as always, has a more difficult task! He has to hold his fingers so that they spell out the Greek letters ICXC, whenever he blesses anyone, anything or any liturgical action. Failure to do so would suggest he considers that the blessing does not come from our Lord Jesus Christ, but is somehow his own.