Marturii din viata monahala vol 1 si 2 – Gheron Iosif · View · Bach J.S. – Sieben Stücke – for 2 recorders (flutes) · View · Ep Monitoring Pelaksanaan. Pr. Cristian Groza, Gheron Iosif Isihastul: viața și învățătura, Editura Sf. Nectarie,. Arad, . 17 Gheron Iosif, Mărturii din viaţa monahală, vol. 2, trad. pr. dr. Sohan CV (2).doc. My Seminar (2).doc · Gheron Iosif – Marturii din viata monahala (vol.1,2).doc · Ordonanţă nr. 2_ din 12 iulie doc.
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Ceea ce ai gustat tu, fiul meu, in rugaciunea ta in noaptea aceea este lucrarea harului. Sa ceri de la Domnul sa ti-l mai trimita. Cunosc un frate care intr-o zi a trecut prin multe ispite si toata ziua aceea a petrecut in lacrimi, fara sa guste deloc linistea. Dupa apusul soarelui, sezand el pe o piatra, privea biserica Schimbarii la Fata din varful Muntelui si plangand se ruga cu durere si spunea: Fa sa inceteze patimile, linisteste inima mea cea tulburata!
Da rugaciune celui ce se roaga Tie si pazeste mintea mea cea sloboda! Si a inceput in inima sa sa lucreze ca o dulceata de miere rugaciunea cea neincetata. Sculandu-se apoi, a intrat in adapostul sau, pentru ca se inserase deja. Si aplecandu-si capul pe piept, a inceput sa se hraneasca cu dulceata care izvora din rugaciunea ce-i fusese data.
Si deodata a fost rapit in vederea cea duhovniceasca theoriafiind cu totul in afara de sine, fara a mai fi inconjurat de pereti si de stanci. In afara de orice vointa, intr-o linistire de nedescris, in lumina abundenta, o largime fara de margini. Iar in mintea lui numai acest gand era: Aceasta a fost prima vedenie pe care a vazut-o acel frate dupa care iarasi si-a venit in sine si a continuat lupta ca sa se mantuiasca.
Aici am intrerupt putin.
Ma intorc si, amintindu-mi cele spuse mai sus, reinnod firul rupt… Cele doua feluri de rugaciune sunt bune. Desi cel de-al doilea, cu cuvinte, este mai riscant, este insa si mai roditor. Eu le folosesc pe amandoua in fiecare seara. Intai cu cuvinte, si voata ce obosesc si nu aflu rod, atunci inchid mintea mea in inima.
Am cunoscut un frate care, atunci cand avea douazeci si opt — treizeci de ani isi tinea mintea in inima viara ore pe zi, nelasand-o cu nici un chip sa iasa de acolo de la noua seara pana la trei noaptea.
Avea un ceas care batea orele. Se uda leoarca de sudoare. Dupa aceea se scula si se ocupa cu celelalte datorii ale sale. Deci, in putine cuvinte: Acolo unde se face cu cuvinte, rugaciunea se face ilsif tainic, ioslf rostita cu vocea. Ea se cheama cerere, implorare. Cel care vrea sa faca rugaciune de cerere va incepe astfel: Vata daca harul va lucra, atunci imediat se deschide usa si ajunge la poarta cerului, iar rugaciunea se ridica la cer ca un stalp sau ca o flacara.
In clipa aceea se intampla schimbarea. Iar daca nu lucreaza harul si mintea se imprastie, atunci o inchide in inima cu multa paza. Aici mintea se linisteste ca intr-un cuib si nu mai rataceste, intrucat inima este loc de inchidere si de paza a mintii.
Iar cand se intampla schimbarea, aceasta se savarseste in timpul rugaciunii de cerere. Atunci, coplesit fiind de har, se umple de lumina si de bucurie fara de margini. Pentru cel cuprins de har, neputand sa cuprinda focul dragostei, simturile inceteaza si acesta este rapit in vederea cea dumnezeiasca theoria.
Pana aici au fost miscarile vointei omului. De aici inainte acesta nu se mai stapaneste si nici nu se mai cunoaste pe sine, deoarece s-a unit cu focul, s-a transfigurat in intregime, a devenit dumnezeu dupa har. Aceasta este impreuna petrecerea cu Dumnezeu, in care dispar zidurile despartitoare si omul respira un alt aer, cel al mintii, liber, plin de buna mireasma a Paradisului. Apoi, din nou, putin cate putin, se retrage norul harului si se intareste vasul de lut ca ceara si revine in sine ca si cand ar iesi dintr-o baie: Acela care doreste acestea trebuie sa infrunte moartea clipa de clipa.
De judecat nu avem voie sa judecam pe nimeni, fie ierarh, preot sau mirean. Acest lucru il stim de la Hristos: Catolicii si protestantii sunt eretici, nu pot fi numiti nici macar schismatici, si nici macar excomunicati.
Pentru ereziile mai vechi si mai noi nu putem folosi termeni de schismatici sau excomunicati, ci doar de erezii care s-au rupt de la Una Sfanta Soborniceasca si Apostoleasca Biserica.
Sunt sugestive cuvintele Parintelui Arhim. Crestinism inafara Bisericii; 3. De asemenea s-a vorbit despre ruptura unui Crestinism cu haina sfasiata! S-a mers pe teoria ca toti crestinii au ceva in comun, numele, botezul valid, cu alte cuvinte s-a acceptat teoria baptismala….
Enciclica Sinodului contine o grava problema teologica. Nu se poate acorda statut eclesiastic asa-zisei Diaspore maturii. Problema Diasporei ortodoxe rupe unitatea Bisericii.
Translated into English, original text in Greek: In the same way, jonahala that the Council has met, I shall record my first comments, which are martuiri result, not martudii speculations, but of my own observation, without exhausting this major topic. History will also give it its real name, because we know that some Councils, although they were characterised as Marturoi, were rejected by other later Councils; just as other Councils again, although they were convened as Local Councils, acquired an Ecumenical character.
This depends on the decisions that they made and on whether or not they were accepted by cin members of the Church. Some may be sarcastic about illumination and deification, but in fact this is the basis of Orthodox life, as Saint Dionysius the Areopagite analyses with divine inspiration in his treatise On the Ecclesiastical Hierarchy, and as all the Fathers of the Church emphasise.
The whole of the Orthodox biblical and patristic tradition confirms that the genuine preconditions for a Council are the hesychastic and neptic tradition of its members and their genuine empirical life.
The Apostle Paul writes in his Epistles about those people who are led by the Holy Spirit and sense in their heart the cry of gherno as sons, as well as psalms and hymns and spiritual songs, the witness of the Holy Spirit Rom.
This apostolic experience of the Holy Spirit was the experience of at least the majority of the Fathers who participated in the Ecumenical Councils, as Canon 1 of the Quinisext Ecumenical Council records. Father John Romanides had this in mind when he wrote: But the state of illumination does not begin when they say the prayer at the start of an Ecumenical Council. That is not when illumination begins. One saw clergy and laity who work in the mission field and in the life of the Church under all sorts of different conditions in America, Europe, Africa, Korea, the Far East, etc.
This Council was a gheton revealing how the Orthodox Church operates in the world. We are able to see the conciliar way of life of the Church at the Metropolitan level with meetings between clergy and laity, and at a broader ecclesiastical level, as in the Hierarchy of the Church of Greece.
But for the first time we had the opportunity to see the conciliar way of life of the Orthodox Church at the highest possible level, in the meeting of local Orthodox Churches, with mnoahala Primates and part of their Hierarchies. I had a mraturii desire to see representatives at this Council from the martyric Patriarchate of Antioch, which is soaked in the holy blood of martyrdom, so that they could share their own martyric experience. I ipsif therefore distressed every time there was a negative reference to this Patriarchate, prompted by ecclesiastical jurisdictions Qatar.
I also wanted to have before me representatives from the Patriarchate of Russia, who have emerged from great persecution lasting about seventy years, so that they could bear witness to their faith.
Activitati_Matematice_Din_Gradinita_Desf (2).doc – Documents
It is a very large Church, which no one can easily overlook, despite the problems that exist. I also wished I could see representatives from the Patriarchates of Georgia and Bulgaria expressing the experience of their lively flock. Because my books have also been translated into these languages, I have visited these four Patriarchates, among others. I have seen their lively Church life, which I wanted to be vividly expressed at the Council, so that we could gain a more universal view of the Orthodox Church.
In articles that I wrote unsuspectingly earlier on, I identified the fact that in the Western world, especially in America, the Orthodox Church is expressed mainly by Greek-speaking, Russian-speaking and Arabic-speaking Christians, although there are other linguistic groups as well.
Major efforts must be made to keep the Orthodox Church united, so that it can offer people the great treasure of its patristic and liturgical tradition. These six issues referred to the basic levels of modern ecclesiastical life.
Summarising these six topics, I could refer to the four levels of the agenda of the Council. The second level referred to the pastoral care of Orthodox Christians, and included the issues of fasting and marriage. The third level referred to relations between the Orthodox Church and the rest of the Christian world located in the West and the East. And the fourth level referred to broader social, anthropological, ecological problems faced by people today.
Basically, these subjects were treated according to the principle of economy and charity. The same also applied to the speeches of the Ecumenical Patriarch at the opening ceremony, the closing ceremony, and at both the Patriarchal Liturgies, and to the addresses given by the Primates of the Orthodox Churches.
Repeatedly before the Council I emphasised this state of affairs and I publicly begged the Ecumenical Patriarch and the other Primates to rid us of this myth, which had probably been constructed for media purposes.
During the work of the Council someone well-informed told me: However, the Ecumenical Patriarch Bartholomew made clear repeatedly in his speeches that the Church is a continuous council, just as the Divine Liturgy is also a council; it is a living organism that produces soteriological fruits. Due emphasis was also given to the great value of the Council of St Photios the Great and the Councils of St Gregory Palamas, which, in the consciousness of the Church, as we find in the writings of various saints, Patriarchs and scholars, constitute the Eighth and Ninth Ecumenical Councils.
Through the Ecumenical and Local Councils, the Church proclaims, and continues to proclaim, the good news of the mystery of the Holy Trinity, which was manifested by the incarnation of the Son and Word of God.
This conciliar work continues in history without interruption through the later Councils, which have universal authority, such as, for example the Great Council in the time of St Photios the Great, Patriarch of Constantinopleand the Great Councils convened in the time of St Gregory Palamas,by which the same truth of the faith was confirmed, especially concerning the procession of the Holy Spirit and human participation in the uncreated divine energies.
It also continues through the Holy and Great Councils in Constantinople inwhich rejected the unifying Council of Florencein, andwhich rejected Protestant beliefs, and also inwhich condemned racialism and nationalism as ecclesiological heresy. They were recognised by the whole Orthodox Church, and they condemned the heresies fostered by Western Christianity.
Kujoms 4 vol 1 Final with covers (1) AGBOR,S ARTICLE – Environment
Things have not always been rosy. I have already recorded some positive points that I noticed at this Council. Now, however, I should note some ecclesiological considerations that I find problematic, which arose not only from the texts put forward for discussion, but also from the interventions of the delegates and the views expressed by the Bishops who were members of the Council.
This is a more recent institution which follows on from the meetings of the Patriarchs of the East that took place during the period of Turkish domination. In gneron Council I found that this impression prevailed, although it was in fact an expanded Council of Primates. That is to say, the Primates attended with a number of Synodical Bishops from their Churches.
The Primates spoke first, and they could develop their opinions with greater freedom and at greater length, but subsequently the Bishops also had the opportunity to speak. Occasionally they differed from their Primates and sometimes they were indirectly critical of them. So it was not the case, as some people had alleged, that the Bishops in this Council did not have the chance to speak or express their points of view.
Because each of the Primates set marturil his views in a particular way, they were judged by the delegates who were present. So I had the opportunity to judge and compare the overall presence of the Primates.