Thursday, 8 March 2012
Wednesday, 14 December 2011
Convert Pitfalls: Obstacles In the Orthodox Mission Today
Taken from the book of Father Seraphim Rose, an American priest. In a few short paragraphs, he summarises the challenges that western converts to Orthodox Christianity face, and how to remedy them. Most converts can identify with at least a few of these attributes, in a way it is a relief to know that one does not suffer from these weaknesses in isolation.
"Fr. Seraphim Rose of Platina, himself a convert to Orthodoxy, was once asked to compose a "Manual for Orthodox Converts". In his notes for such a manual, he jotted down the following "convert pitfalls", or what he called "obstacles in the Orthodox mission today":
A. Trusting oneself, samost.
Remedy: sober distrust of oneself, taking counsel of others wiser, guidance from Holy Fathers.
B. Academic approach - overly intellectual, involved, uncommitted, abstract, unreal. Bound up with A. also.
C. Not keeping the secret of the Kingdom, gossip, publicity. Overemphasis on outward side of mission, success. Danger of creating empty shell, form of mission without substance.
Remedy: concentrate on spiritual life, keep out of limelight, stay uninvolved from passionate disputes.
D. "Spiritual Experiences".
Symptoms: feverish excitement, always something "tremendous" happening - the blood is boiling. Inflated vocabulary, indicates puffed up instead of humble. Sources in Protestantism, and in one's own opinions "picked up" in the air.
Remedy: sober distrust of oneself, constant grounding of Holy Fathers and Lives of Saints, counsel.
E. Discouragement, giving up - "Quenched" syndrome.
Cause: overemphasis on outward side, public opinion, etc.
Remedy: emphasis on inward, spiritual struggle, lack of concern for outward success, mindfulness of whom we are followers of (Christ crucified but triumphant).
F. A double axe: broadness on one hand, narrowness on the other.
In another place Fr. Seraphim wrote of the spirit of criticism that often enters converts today:
"My priest (or parish) does everything right - other priests (or parishes) don't." "My priest does everything wrong: others are better." "My monastery is not according to the Holy Fathers or canons, but that monastery over there is perfect, everything according to the Holy Fathers."
Such attitudes are spiritually extremely dangerous. The person holding them is invariably in grave spiritual danger himself, and by uttering his mistaken, self-centered words he spreads the poison of rationalist criticism to others in the Church.
From Not of This World: The Life and Teachings of Fr. Seraphim Rose, pp. 781-82.
A. Trusting oneself, samost.
Remedy: sober distrust of oneself, taking counsel of others wiser, guidance from Holy Fathers.
B. Academic approach - overly intellectual, involved, uncommitted, abstract, unreal. Bound up with A. also.
C. Not keeping the secret of the Kingdom, gossip, publicity. Overemphasis on outward side of mission, success. Danger of creating empty shell, form of mission without substance.
Remedy: concentrate on spiritual life, keep out of limelight, stay uninvolved from passionate disputes.
D. "Spiritual Experiences".
Symptoms: feverish excitement, always something "tremendous" happening - the blood is boiling. Inflated vocabulary, indicates puffed up instead of humble. Sources in Protestantism, and in one's own opinions "picked up" in the air.
Remedy: sober distrust of oneself, constant grounding of Holy Fathers and Lives of Saints, counsel.
E. Discouragement, giving up - "Quenched" syndrome.
Cause: overemphasis on outward side, public opinion, etc.
Remedy: emphasis on inward, spiritual struggle, lack of concern for outward success, mindfulness of whom we are followers of (Christ crucified but triumphant).
F. A double axe: broadness on one hand, narrowness on the other.
In another place Fr. Seraphim wrote of the spirit of criticism that often enters converts today:
"My priest (or parish) does everything right - other priests (or parishes) don't." "My priest does everything wrong: others are better." "My monastery is not according to the Holy Fathers or canons, but that monastery over there is perfect, everything according to the Holy Fathers."
Such attitudes are spiritually extremely dangerous. The person holding them is invariably in grave spiritual danger himself, and by uttering his mistaken, self-centered words he spreads the poison of rationalist criticism to others in the Church.
From Not of This World: The Life and Teachings of Fr. Seraphim Rose, pp. 781-82.
Saturday, 3 December 2011
The Nativity Fast
For those from western countries, the concept of Orthodox Christian fasting is a novel one. The weeks leading up to Christmas in the West are typically a roller coaster of workplace Christmas parties, gorging on chocolates and shortbread from the company's suppliers, drinks and dinner with friends, and a frenzy of consumerism as people spend more money than they can afford on gifts that the recipients don't really need.
In the Eastern Orthodox tradition, the six weeks before Christmas are typically much more subdued. Alcohol consumption is curtailed and eating of meat and dairy products is reduced or ceases. Why, when a joyous Christmas celebration is impending, would this self-denial be required?
Theologians far more authoritative than the author can elaborate on this issue with greater clarity. In a nutshell, removing alcohol and luxury foods (and meat and dairy were indeed luxuries for most people until the 20th century) seems to have a beneficial effect upon prayer. One's mood is more stable and distractions are more easily controlled. One strives to maintain a mood of calm and forgiveness in the season before the Nativity Feast, and for reasons known for thousands of years by the Early Church Fathers, and the Prophets before them, abstaining from alcohol and rich foods seems to facilitate this mood.
Another effect of the fast is creating a sense of anticipation for the great feast to follow. How many people in the West do you hear complaining that they are dreading Christmas, the endless round of Christmas parties and drinking binges, buying gifts for all and sundry, and enduring the company of irritating relatives? In an Orthodox Christian society, such complaints are very rare. People are preparing themselves for Christ's arrival on Earth, not as a commemoration or ritual but witnessing the event first-hand, as if it were happening here and now. The Orthodox concept of a sacrament involves the Hand of God reaching through time and space to effect a change amongst His people. If one accepts this as true, then desisting from drinking and eating rich food is a small price to pay in order to prepare correctly for such an earth-changing event. One is also inclined to keep very close track of how many days until the Feast if one is tired of eating beans instead of meat :)
An unintended consequence of fasting is that, on Christmas morning when one breaks the Nativity Fast, one can freely enjoy the Feast with no guilt. Six weeks of vegetarian diet with less alcohol is generally conducive to dropping a good deal of weight, so a few days' indulgence won't do any harm. The custom of feasting on Christmas Day in the West has arisen from the custom of fasting for six weeks beforehand, which used to be commonplace in the West (and even a legal obligation in many countries) but now has fallen out of favour.
A key issue is being modest and unobtrusive with fasting, and not condemning others for not keeping the fast. That issue emanates from pride and is counterproductive to the general need to maintain humility in advance of Christ's arrival.
It should be made clear that fasting is done in conjunction with advice from one's spiritual father, rather than on the suggestion of blog authors; your priest knows your personality and your habits, and can suggest a regime that he thinks will be beneficial for you. There are of course exemptions for people with illnesses, nursing mothers and so on, so the right person to ask about what should or should not be done is your priest. The Nativity Fast, being a joyous fast, is less onerous than that of Great Lent, so there are some days when wine and fish may be consumed. Consult with a Church calendar and your priest for guidance in this.
May you have a Blessed Nativity Season. Some thoughts of the Early Church Fathers, far more authoritative than I, are appended below.
*****
As much as you subtract from the body, so much will you add to the strength of the soul.
Do you fast? Then feed the hungry, give drink to the thirsty, visit the sick, do not forget the imprisoned, have pity on the tortured, comfort those who grieve and who weep, be merciful, humble, kind, calm, patient, sympathetic, forgiving, reverent, truthful and pious, so that God might accept your fasting and might plentifully grant you the fruits of repentance.
*****
Fasting of the body is food for the soul.
***
Do not say to me that I fasted for so many days, that I did not eat this or that, that I did not drink wine, that I endured want; but show me if thou from an angry man hast become gentle, if thou from a cruel man hast become benevolent. If thou art filled with anger, why oppress thy flesh? If hatred and avarice are within thee, of what benefit is it that thou drinkest water? Do not show forth a useless fast: for fasting alone does not ascend to heaven.
If thou, O man, dost not forgive everyone who has sinned against thee, then do not trouble thyself with fasting. If thou dost not forgive the debt of thy brother, with whom thou art angry for some reason, then thou dost fast in vain God will not accept thee. Fasting will not help thee, until thou wilt become accomplished in love and in the hope of faith. Whoever fasts and becomes angry, and harbors enmity in his heart, such a one hates God and salvation is far from him.
Seest thou what fasting does: it heals illnesses, drives out demons, removes wicked thoughts, makes the heart pure. If someone has even been seized by an impure spirit, let him know that this kind, according to the word of the Lord, "goeth not out but by prayer and fasting" (Matthew 17:21).
The strictness of the Quadragesima [the Forty Days] mortifies the passions, extinguishes anger and rage, cools and calms every agitation springing up from gluttony. And just as in the summer, when the burning heat of the sun spreads over the earth, the northern wind renders a benefaction to those who are scorched, by dispersing the sultriness with a tender coolness: so fasting also provides the same, by driving out of bodies the burning which is the result of overeating.
Fasting is the mother of health; the friend of chastity; the partner of humblemindedness (illnesses are frequently born in many from a disorderly and irregular diet).
Give the body as much food as it needs, and thou shalt receive no harm, even if thou shouldest eat three times a day. If a man eats but once a day, but undiscerningly, what benefit is there to him from that. The warfare of fornication follows excess in eating - and after this the enemy weighs down the body with sleep in order to defile it.
As a flame of fire in dry wood, so too is a body with a full belly.
Always establish one and the same hour for taking food, and take it for fortifying the body and not for enjoyment.
Do not neglect the Forty Days; it constitutes an imitation of Christ's way of life.
The more days of fasting there are, the better the healing is; the longer the period of abstinence, the more abundant the gain of salvation is.
In the Eastern Orthodox tradition, the six weeks before Christmas are typically much more subdued. Alcohol consumption is curtailed and eating of meat and dairy products is reduced or ceases. Why, when a joyous Christmas celebration is impending, would this self-denial be required?
Theologians far more authoritative than the author can elaborate on this issue with greater clarity. In a nutshell, removing alcohol and luxury foods (and meat and dairy were indeed luxuries for most people until the 20th century) seems to have a beneficial effect upon prayer. One's mood is more stable and distractions are more easily controlled. One strives to maintain a mood of calm and forgiveness in the season before the Nativity Feast, and for reasons known for thousands of years by the Early Church Fathers, and the Prophets before them, abstaining from alcohol and rich foods seems to facilitate this mood.
Another effect of the fast is creating a sense of anticipation for the great feast to follow. How many people in the West do you hear complaining that they are dreading Christmas, the endless round of Christmas parties and drinking binges, buying gifts for all and sundry, and enduring the company of irritating relatives? In an Orthodox Christian society, such complaints are very rare. People are preparing themselves for Christ's arrival on Earth, not as a commemoration or ritual but witnessing the event first-hand, as if it were happening here and now. The Orthodox concept of a sacrament involves the Hand of God reaching through time and space to effect a change amongst His people. If one accepts this as true, then desisting from drinking and eating rich food is a small price to pay in order to prepare correctly for such an earth-changing event. One is also inclined to keep very close track of how many days until the Feast if one is tired of eating beans instead of meat :)
An unintended consequence of fasting is that, on Christmas morning when one breaks the Nativity Fast, one can freely enjoy the Feast with no guilt. Six weeks of vegetarian diet with less alcohol is generally conducive to dropping a good deal of weight, so a few days' indulgence won't do any harm. The custom of feasting on Christmas Day in the West has arisen from the custom of fasting for six weeks beforehand, which used to be commonplace in the West (and even a legal obligation in many countries) but now has fallen out of favour.
A key issue is being modest and unobtrusive with fasting, and not condemning others for not keeping the fast. That issue emanates from pride and is counterproductive to the general need to maintain humility in advance of Christ's arrival.
It should be made clear that fasting is done in conjunction with advice from one's spiritual father, rather than on the suggestion of blog authors; your priest knows your personality and your habits, and can suggest a regime that he thinks will be beneficial for you. There are of course exemptions for people with illnesses, nursing mothers and so on, so the right person to ask about what should or should not be done is your priest. The Nativity Fast, being a joyous fast, is less onerous than that of Great Lent, so there are some days when wine and fish may be consumed. Consult with a Church calendar and your priest for guidance in this.
May you have a Blessed Nativity Season. Some thoughts of the Early Church Fathers, far more authoritative than I, are appended below.
There is both a physical and a spiritual fast. In the physical fast the body abstains from food and drink. In the spiritual fast, the faster abstains from evil intentions, words and deeds. One who truly fasts abstains from anger, rage, malice, and vengeance. One who truly fasts abstains from idle and foul talk, empty rhetoric, slander, condemnation, flattery, lying and all manner of spiteful talk. In a word, a real faster is one who withdraws from all evil.
*****
As much as you subtract from the body, so much will you add to the strength of the soul.
* * *
By fasting it is possible both to be delivered from future evils and to enjoy the good things to come. We fell into disease through sin; let us receive healing through repentance, which is not fruitful without fasting. * * *
True fasting lies is rejecting evil, holding one's tongue, suppressing one's hatred, and banishing one's lust, evil words, lying, and betrayal of vows. Holy Hierarch Basil the Great
Do you fast? Then feed the hungry, give drink to the thirsty, visit the sick, do not forget the imprisoned, have pity on the tortured, comfort those who grieve and who weep, be merciful, humble, kind, calm, patient, sympathetic, forgiving, reverent, truthful and pious, so that God might accept your fasting and might plentifully grant you the fruits of repentance.
*****
Fasting of the body is food for the soul.
* * *
It is necessary most of all for one who is fasting to curb anger, to accustom himself to meekness and condescension, to have a contrite heart, to repulse impure thoughts and desires, to examine his conscience, to put his mind to the test and to verify what good has been done by us in this or any other week, and which deficiency we have corrected in ourself in the present week. This is true fasting.* * *
As bodily food fattens the body, so fasting strengthens the soul; imparting it an easy flight, it makes it able to ascend on high, to contemplate lofty things and to put the heavenly higher than the pleasant and pleasurable things of life. * * *
The point is not only that we should come to church each day, that we should continually listen to one and the same thing, and that we should fast for the whole Forty Days. No! If we, from continually coming here and listening to the teaching, do not acquire anything and do not derive any good for our soul from the time of the fast all this does not procure for us any benefit, but rather serves for our greater condemnation, when despite such concern for us by the Church we remain just the same as before. ***
Do not say to me that I fasted for so many days, that I did not eat this or that, that I did not drink wine, that I endured want; but show me if thou from an angry man hast become gentle, if thou from a cruel man hast become benevolent. If thou art filled with anger, why oppress thy flesh? If hatred and avarice are within thee, of what benefit is it that thou drinkest water? Do not show forth a useless fast: for fasting alone does not ascend to heaven.
* * *
Fasting is wonderful, because it tramples our sins like a dirty weed, while it cultivates and raises truth like a flower. Holy Hierarch John Chrysostom
If thou, O man, dost not forgive everyone who has sinned against thee, then do not trouble thyself with fasting. If thou dost not forgive the debt of thy brother, with whom thou art angry for some reason, then thou dost fast in vain God will not accept thee. Fasting will not help thee, until thou wilt become accomplished in love and in the hope of faith. Whoever fasts and becomes angry, and harbors enmity in his heart, such a one hates God and salvation is far from him.
Venerable Ephraim the Syrian
Saint Athanasius the Great
The strictness of the Quadragesima [the Forty Days] mortifies the passions, extinguishes anger and rage, cools and calms every agitation springing up from gluttony. And just as in the summer, when the burning heat of the sun spreads over the earth, the northern wind renders a benefaction to those who are scorched, by dispersing the sultriness with a tender coolness: so fasting also provides the same, by driving out of bodies the burning which is the result of overeating.
Saint Asterius of Amasia
Fasting is the mother of health; the friend of chastity; the partner of humblemindedness (illnesses are frequently born in many from a disorderly and irregular diet).
Venerable Simeon, the New Theologian
Give the body as much food as it needs, and thou shalt receive no harm, even if thou shouldest eat three times a day. If a man eats but once a day, but undiscerningly, what benefit is there to him from that. The warfare of fornication follows excess in eating - and after this the enemy weighs down the body with sleep in order to defile it.
Saints Barsanuphius and John
As a flame of fire in dry wood, so too is a body with a full belly.
Venerable Isaac the Syrian
Always establish one and the same hour for taking food, and take it for fortifying the body and not for enjoyment.
Venerable Anthony the Great
Do not neglect the Forty Days; it constitutes an imitation of Christ's way of life.
Saint Ignatius the Godbearer
The more days of fasting there are, the better the healing is; the longer the period of abstinence, the more abundant the gain of salvation is.
Blessed Augustine
Saturday, 26 November 2011
Feast of Saint George the Great Martyr, "Giorgoba".
November 23 in Georgia is a public holiday, to allow people to celebrate the Feast of the Martyrdom of Saint George.
The two saints most honoured in Georgian society are Saint George and Saint Nino. According to tradition, they were cousins. Both born in Cappadocia in Anatolia, their family backgrounds were possibly Greek.
Saint George was born into a military family. His father died young, and his widow, originally from Lydda in Palestine, returned to her hometown to raise her children. Her son George was raised as a pious Christian and was well-educated.
The youth followed his father's example in joining the army soon after his coming of age. His father had been on close terms with the Emperor Diocletian and he was readily accepted by the Emperor. He proved to be a charismatic soldier and consequently rose quickly through the military ranks of the time. By his late twenties he had gained the titles of tribunus (tribune) and later comes (count). By that time George had been stationed in Nicomedia (near Constantinople, on the Asian side of the Bosphorus) as a member of the personal guard attached to Roman Emperor Diocletian (reign 284–305).
In 303, Diocletian issued an edict authorising the systematic persecution of Christians across the Empire. His caesar, Galerius, was supposedly responsible for this decision and would continue the persecution during his own reign (305–311). It is believed that George was ordered to take part in the persecution but instead confessed to being a Christian himself and criticised the imperial decision. Diocletian offered him money, slaves and property to renounce his faith but he refused. An enraged Diocletian proceeded in ordering the torture of this apparent traitor and his execution.
After innumerable forms of torture, George was executed by decapitation in front of Nicomedia's defensive wall on April 23, 303. The witness of his suffering convinced Empress Alexandra and Athanasius, a pagan priest, to also become Christians, and so they also joined George in martyrdom as consequence. George's body was then returned to Lydda for burial, where Christians soon came to honour George as a martyr.
Many people believe the foreign name for this country, "Georgia", to be related to the name of Saint George. The reality may be different; in Greek, "giorgos" is a farmer, and the Greeks had extensive contact with Georgian tribes up to 3000 years ago. Various ancient Greek writers described Georgia as a fertile and prosperous land with well-developed agriculture, so it may be that "Georgia" simply means "The Land of Farmers".
Nonetheless, Saint George's tremendous popularity and significance for Georgian people still needs to be explained. His close family relationship with Saint Nino of Cappadocia, the Enlightener of the Georgians, may explain part of his appeal. Saint Nino, considered of equal status to the Apostles in Georgia, established the tradition of commemorating his martyrdom. His background as a courageous and honourable soldier likewise would attract respect from the martial Georgians, who view themselves as a race of warriors. He is reported to have appeared to Georgian troops many times over the centuries before crucial battles, and has a special place in the heart of Georgian servicemen.
He is usually portrayed in icons as a young soldier in armour, or astride a white horse doing battle with a dragon. While the familiar tales of Saint George slaying the dragon may be mythical, the iconography draws very strong parallels between Saint George, the warrior-saint, and Saint Michael, the Commander of the Heavenly Host. Saint Michael is often portrayed mounted on a horse doing battle with a serpent, which represents Satan. So to an extent Saint George and Saint Michael are closely identified as warriors doing battle with evil.
The Georgian government maintains an image of Saint George on its coat-of-arms
The two saints most honoured in Georgian society are Saint George and Saint Nino. According to tradition, they were cousins. Both born in Cappadocia in Anatolia, their family backgrounds were possibly Greek.
Saint George was born into a military family. His father died young, and his widow, originally from Lydda in Palestine, returned to her hometown to raise her children. Her son George was raised as a pious Christian and was well-educated.
The youth followed his father's example in joining the army soon after his coming of age. His father had been on close terms with the Emperor Diocletian and he was readily accepted by the Emperor. He proved to be a charismatic soldier and consequently rose quickly through the military ranks of the time. By his late twenties he had gained the titles of tribunus (tribune) and later comes (count). By that time George had been stationed in Nicomedia (near Constantinople, on the Asian side of the Bosphorus) as a member of the personal guard attached to Roman Emperor Diocletian (reign 284–305).
In 303, Diocletian issued an edict authorising the systematic persecution of Christians across the Empire. His caesar, Galerius, was supposedly responsible for this decision and would continue the persecution during his own reign (305–311). It is believed that George was ordered to take part in the persecution but instead confessed to being a Christian himself and criticised the imperial decision. Diocletian offered him money, slaves and property to renounce his faith but he refused. An enraged Diocletian proceeded in ordering the torture of this apparent traitor and his execution.
After innumerable forms of torture, George was executed by decapitation in front of Nicomedia's defensive wall on April 23, 303. The witness of his suffering convinced Empress Alexandra and Athanasius, a pagan priest, to also become Christians, and so they also joined George in martyrdom as consequence. George's body was then returned to Lydda for burial, where Christians soon came to honour George as a martyr.
Many people believe the foreign name for this country, "Georgia", to be related to the name of Saint George. The reality may be different; in Greek, "giorgos" is a farmer, and the Greeks had extensive contact with Georgian tribes up to 3000 years ago. Various ancient Greek writers described Georgia as a fertile and prosperous land with well-developed agriculture, so it may be that "Georgia" simply means "The Land of Farmers".
Nonetheless, Saint George's tremendous popularity and significance for Georgian people still needs to be explained. His close family relationship with Saint Nino of Cappadocia, the Enlightener of the Georgians, may explain part of his appeal. Saint Nino, considered of equal status to the Apostles in Georgia, established the tradition of commemorating his martyrdom. His background as a courageous and honourable soldier likewise would attract respect from the martial Georgians, who view themselves as a race of warriors. He is reported to have appeared to Georgian troops many times over the centuries before crucial battles, and has a special place in the heart of Georgian servicemen.
He is usually portrayed in icons as a young soldier in armour, or astride a white horse doing battle with a dragon. While the familiar tales of Saint George slaying the dragon may be mythical, the iconography draws very strong parallels between Saint George, the warrior-saint, and Saint Michael, the Commander of the Heavenly Host. Saint Michael is often portrayed mounted on a horse doing battle with a serpent, which represents Satan. So to an extent Saint George and Saint Michael are closely identified as warriors doing battle with evil.
The Georgian government maintains an image of Saint George on its coat-of-arms
Martyrdom of Saint Konstantin Kakhi, King of Kartli
On November 23, the Georgian Church celebrates the feast of Saint King Konstantin. Of Kakheti royal heritage, he was known as "Kakhi" for this reason. He had been on pilgrimages to Jerusalem and was a pious and charitable person.
In the years 853 to 854, when the Arab Muslims invaded Georgia, the 85 year-old Prince Konstantin commanded the army of Kartli with his son Tarkhuj. Overwhelmed by the huge numbers of Arab troops massed against them, the Georgians suffered defeat, and Konstantin and Tarkhuj were taken captive.
The captive Konstantin-Kakhi was sent to Samarra (a city in central Iraq) to the caliph Ja’far al Mutawakkil (847–861). Ja’far was well aware of the enormous respect Konstantin-Kakhi received from the Georgians and all the Christian people who knew him. Having received him with honour, he proposed that Konstantin renounce the Christian Faith and threatened him with death in the case of his refusal. Strengthened by divine grace, the courageous prince fearlessly answered, “Your sword does not frighten me. I am afraid of Him Who can destroy my soul and body and Who has the power to resurrect and to kill, for He is the true God, the almighty Sovereign, Ruler of the world, and Father unto all ages!”
The enraged caliph ordered the beheading of Saint Konstantin-Kakhi. Bowing on his knees, the holy martyr lifted up a final prayer to the Lord. St. Constantine-Kakhi was martyred on November 23, 852. The holy martyr’s body was hung from a high pillar to intimidate the Christian believers, but after some time it was buried.
A few years later a group of faithful Georgians transported Saint Konstantine’s body to his motherland and reburied them there with great honour. In that same century the Georgian Orthodox Church numbered Prince Constantine-Kakhi of Kartli among the saints.
In the years 853 to 854, when the Arab Muslims invaded Georgia, the 85 year-old Prince Konstantin commanded the army of Kartli with his son Tarkhuj. Overwhelmed by the huge numbers of Arab troops massed against them, the Georgians suffered defeat, and Konstantin and Tarkhuj were taken captive.
The captive Konstantin-Kakhi was sent to Samarra (a city in central Iraq) to the caliph Ja’far al Mutawakkil (847–861). Ja’far was well aware of the enormous respect Konstantin-Kakhi received from the Georgians and all the Christian people who knew him. Having received him with honour, he proposed that Konstantin renounce the Christian Faith and threatened him with death in the case of his refusal. Strengthened by divine grace, the courageous prince fearlessly answered, “Your sword does not frighten me. I am afraid of Him Who can destroy my soul and body and Who has the power to resurrect and to kill, for He is the true God, the almighty Sovereign, Ruler of the world, and Father unto all ages!”
The enraged caliph ordered the beheading of Saint Konstantin-Kakhi. Bowing on his knees, the holy martyr lifted up a final prayer to the Lord. St. Constantine-Kakhi was martyred on November 23, 852. The holy martyr’s body was hung from a high pillar to intimidate the Christian believers, but after some time it was buried.
A few years later a group of faithful Georgians transported Saint Konstantine’s body to his motherland and reburied them there with great honour. In that same century the Georgian Orthodox Church numbered Prince Constantine-Kakhi of Kartli among the saints.
Feast of the 100,000 Holy Martyrs of Tbilisi
On November 13 every year, a major commemoration takes place in Tbilisi to celebrate the courageous sacrifice made by the almost the entire population of Tbilisi for their faith.
This article is kindly reproduced by permission of John Sanidopoulos.
In 1227 Sultan Jalal al-Din of Khwarazm and his army of Turkmen attacked Georgia. On the first day of the battle the Georgian army valorously warded off the invaders as they were approaching Tbilisi. That night, however, a group of Persians who were living in Tbilisi secretly opened the gates and summoned the enemy army into the city.
According to one manuscript in which this most terrible day in Georgian history was described: “Words are powerless to convey the destruction that the enemy wrought: tearing infants from their mothers’ breasts, they beat their heads against the bridge, watching as their eyes dropped from their skulls.…”
A river of blood flowed through the city. The Turkmen castrated young children, raped women, and stabbed mothers to death over their children’s lifeless bodies. The whole city shuddered at the sound of wailing and lamentation. The river and streets of the city were filled with death.
The sultan ordered that the cupola of Sioni Cathedral be taken down and replaced by his vile throne. And at his command the icons of the Theotokos and our Savior were carried out of Sioni Cathedral and placed at the center of the bridge across the Mtkvari River. The invaders goaded the people to the bridge, ordering them to cross it and spit on the holy icons. Those who betrayed the Christian Faith and mocked the icons were spared their lives, while the Orthodox confessors were beheaded.
One hundred thousand Georgians sacrificed their lives to venerate the holy icons. One hundred thousand severed heads and headless bodies were carried by the bloody current down the Mtkvari River.
Every year on this feast a litany is held on the Metechi Bridge lead by the Patriarch of Georgia to honour the 100,000 Holy Martyrs. It is attended by tens of thousands of people; processions from many parishes in Tbilisi parade their icons and crosses at the bridge. People throw flowers in the water of the Mtkvari to honour the martyrs who met their final resting place in the river.
This festival is touching for many reasons. Georgian Orthodox Christians and Armenian Apostolic Christians both suffered in the massacre and both communities celebrate the feast. Coming only two days after Remembrance Day as celebrated by people from the Commonwealth, it is a time when both Georgians and foreigners reflect on the sacrifices made by their ancestors for their principles and their way of life. Perhaps what is most poignant is the sense of forgiveness in the minds of Georgian people in the light of this Feast. Georgian Christians have suffered terrible persecution at the hands of various Turkic peoples over the centuries, and yet modern Georgians have civil and often amicable relations with Turks, Azeris and other Turkic people on a day to day basis. This contrasts strongly with the situation in the Balkans.
This article is kindly reproduced by permission of John Sanidopoulos.
In 1227 Sultan Jalal al-Din of Khwarazm and his army of Turkmen attacked Georgia. On the first day of the battle the Georgian army valorously warded off the invaders as they were approaching Tbilisi. That night, however, a group of Persians who were living in Tbilisi secretly opened the gates and summoned the enemy army into the city.
According to one manuscript in which this most terrible day in Georgian history was described: “Words are powerless to convey the destruction that the enemy wrought: tearing infants from their mothers’ breasts, they beat their heads against the bridge, watching as their eyes dropped from their skulls.…”
A river of blood flowed through the city. The Turkmen castrated young children, raped women, and stabbed mothers to death over their children’s lifeless bodies. The whole city shuddered at the sound of wailing and lamentation. The river and streets of the city were filled with death.
The sultan ordered that the cupola of Sioni Cathedral be taken down and replaced by his vile throne. And at his command the icons of the Theotokos and our Savior were carried out of Sioni Cathedral and placed at the center of the bridge across the Mtkvari River. The invaders goaded the people to the bridge, ordering them to cross it and spit on the holy icons. Those who betrayed the Christian Faith and mocked the icons were spared their lives, while the Orthodox confessors were beheaded.
One hundred thousand Georgians sacrificed their lives to venerate the holy icons. One hundred thousand severed heads and headless bodies were carried by the bloody current down the Mtkvari River.
Every year on this feast a litany is held on the Metechi Bridge lead by the Patriarch of Georgia to honour the 100,000 Holy Martyrs. It is attended by tens of thousands of people; processions from many parishes in Tbilisi parade their icons and crosses at the bridge. People throw flowers in the water of the Mtkvari to honour the martyrs who met their final resting place in the river.
This festival is touching for many reasons. Georgian Orthodox Christians and Armenian Apostolic Christians both suffered in the massacre and both communities celebrate the feast. Coming only two days after Remembrance Day as celebrated by people from the Commonwealth, it is a time when both Georgians and foreigners reflect on the sacrifices made by their ancestors for their principles and their way of life. Perhaps what is most poignant is the sense of forgiveness in the minds of Georgian people in the light of this Feast. Georgian Christians have suffered terrible persecution at the hands of various Turkic peoples over the centuries, and yet modern Georgians have civil and often amicable relations with Turks, Azeris and other Turkic people on a day to day basis. This contrasts strongly with the situation in the Balkans.
Tuesday, 4 October 2011
History of the Development of the Georgian Orthodox Church
This video, kindly contributed by the Patriarchate's television station "Ertsulovneba", details the development of the Church in Georgia. From the time of Christ's Crucifixion and Resurrection, through the first difficult three centuries of evangelising and persecution, establishment of Christianity as the State Religion in 326, Autocephaly (self-rule) in the 5th century, persecution by successive waves of invaders, foreign imperialists and domestic Bolsheviks, through to the present.
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