Friday, November 16, 2018

Jad Ganem: When Silence is Golden

Arabic original here.

When Silence is Golden

I read an interview with a bishop whom the Ecumenical Patriarchate had imposed on a diocese in Western Europe from outside the list of candidates presented to it by the diocese's nominating conference. At the time, many likened the behavior accompanying his selection-- the deletion of the names of candidates and the addition of his name, followed by his election-- to the behavior of the Ottomans against the Ecumenical Patriarchate during the days of persecution. Perhaps Constantinople took this step out of faith in this person's capabilities and talents. But after some time, it went back and realized it had made the wrong choice, after the aforementioned bishop became an adversary of most elements of his diocese and after his being its head started to threaten the departure of its faithful and the closure of its longstanding institutions, especially given that they had been established and developed in the most dire circumstances and, with the passing of time, were able to make their glory.  The Patriarchate of Constantinople's response to the complaints of the faithful and its taking the decision to transfer him to an administrative job where he would have no direct contact with clergy or ordinary believers came as a tacit admission of his inability to function as a pastor.

Today, in the context of the crisis facing the Orthodox Church, the aforementioned bishop has become a spokesman for the Phanar and has given a television interview in which he expresses severe and irresponsible positions, positions based on legalistic approaches to relationships within the Church that run contrary to her nature, deepen the estrangement between members of the one body, and lack any pastoral sensitivity. I do not know if they express the position of the Patriarchate of Constantinople, but I do know that it is not possible to trust someone who failed in administering a small diocese and led it to the brink of breaking apart with issues that have serious repercussions for the unity of the universal Orthodox Church. In these circumstances, we need the pastoral guidance of experienced men who know that their fundamental role is to preserve the unity of the Church and who work to dress her wounds with the boldness of physicians, the wisdom of saints and the determination of apostles. These difficult times do not call for lawyers who justify schism and glorify unilateral action or juveniles who think that altering reality takes place at the stroke of a pen or through imperious decisions. The faith of millions is in the balance, so enough with irresponsible talk! Enough with scandalizing the faithful! At a time when unity is in danger, "Silence is golden, since there's no danger in it."

Thursday, November 15, 2018

Jad Ganem: The Silence of Mount Athos

Arabic original here.


The Silence of Mount Athos

The voice of the Holy Mountain has long resounded at every important and fateful juncture in the Orthodox Church. The monks of Mount Athos have long addressed the Church's leaders every time they sensed a deviation in practices, a departure from the faith or a threat to unity. Today, in light of the current crisis that the Orthodox Church is experiencing, the faithful are missing the voice of the fathers of the Holy Mountain and are wondering about the reason for their silence. They are missing their voice with regard to what has been said about the papism that is filtering into Orthodox theology and practice. They await their word related to the way of accepting schismatics into the Church, the validity of the ordinations that took place during the schism, the Church's position with regard to a married patriarch and bishops being returned to communion with the Church, and the relationship between Church and state and everything that is being said about the right of presidents, politicians and parliamentarians to impose their agenda on the Church. They await their word on this mess we have gotten ourselves into. They wonder why the monks of the Holy Mountain have refrained from playing this role today. Is it  because their position is different from that of the ecclesiastical authorities on which they depend? Is it because of a difference of opinion about these issues also exists among them? Or is it because they are waiting for the anger of the Lord to pass and for souls to be calm in order to speak their mind?

No matter the reasons, the eyes of the faithful, which are wounded by what is happening today in Christ's Church, look to the holy Mountain. Their prayers embrace its monks' unceasing prayers, that God may keep troubles and schisms away from His Church and that He may send a voice to "rightly divide the word of truth" and bring us from Babel of politics and legalism that is dividing our church to the holy Pentecost.

Monday, November 5, 2018

Jad Ganem: Double Standards

Arabic original here.
Double Standards

The joint statement issued by the Patriarchs of Antioch and Serbia following the irenic visit by Patriarch John X to the Church of Serbia recalled the "Athens Agreement" regarding to Jerusalem's violation of Antioch's territory in Qatar  that was reached under the sponsorship of the Ecumenical Patriarchate. The agreement included the following items:

"The Patriarchate of Jerusalem will give another title to the Archbishop of Qatar-elect Makarios.

The Patriarchate of Antioch will accept the presence of an archbishop from the Patriarchate of Jerusalem in Qatar bearing another title.

From now on, the Patriarchate of Jerusalem will in no way attempt to raise demands of an ecclesiastical presence belonging to it in the Arabian Gulf.

A joint committee will be constituted of delegates from the two patriarchates with the presence and participation of representatives from the Ecumenical Patriarchate in order to define the current status of the Patriarchate of Jerusalem's presence in Qatar and to formulate the text of the agreement between the two churches."


As is well-known, the Patriarchate of Jerusalem did not keep the content of this agreement, which caused the Patriarchate of Antioch to break communion with it. From the beginning of this violation and through the breaking of communion, the Ecumenical Patriarchate continued to affirm to the Patriarchate of Antioch that its position that Qatar depended ecclesiastically on it is the correct position. It did not, however, take any public position, neither during the preparatory meetings for the Great Council nor at any other occasion, indicating the Patriarchate of Jerusalem's responsibility for the violation or calling it to keep what had been agreed upon with regard to it in Athens. Instead, in May of 2016 its holy synod shockingly adopted a decision, the contents of which Antioch became aware of after its being published on the internet, calling for "forming a committee of representatives from the two concerned patriarchates, which Ecumenical Patriarchate will take responsibility for coordinating so that it will meet immediately following the Great and Holy Council, with the goal of studying the issue and finding a solution acceptable to both parties." It appears that Constantinople's zeal for keeping the canons and its devotion to ensuring the unity of the Church are focused only on dealing with schismatics within the territory of the Patriarchate of Moscow and do not include those patriarchates in the Phanar's orbit. Its actions do not reach the level of confronting the Patriarchate of Jerusalem with the truth and calling on it to implement the agreement reached under the Phanar's sponsorship.  Hope remains that Constantinople will change and no longer be the Patriarchate that applies double standards.

Sunday, November 4, 2018

Met Ephrem (Kyriakos): Confession

Arabic original here.

Confession

They say that the Orthodox Church doesn't have confession.

But how can this be, when Saint Isaac the Syriac says, "One who confesses his sins is greater than one who raises the dead"? He adds, "One who confesses his sins, repenting of them, is like one brought from death to life."

The Lord Jesus Himself, after the resurrection, appeared to the disciples and said to them, "Receive the Holy Spirit. If you forgive the sins of any, they are forgiven them; if you retain the sins of any, they are retained" (John 20:22-23).

The mystery of repentance and confession is the renewal of our baptism. The priest first of all performs this mystery-- I mean, hearing the confessions of his spiritual children-- by providing them spiritual guidance, keeping up with their life and forgiving their sins.

I know very well that many people go to monasteries and take monks as their spiritual fathers. This is blessed and the Church does not prevent this. But this never negates the fact that the priest of their parish is expected to be, before anyone else, a spiritual father for them in every sense of the word.

The priest's duties are not limited to performing prayers, most importantly the Divine Liturgy, and performing religious duties such as the mystery of baptism, weddings, and funerals. He must keep up with things in the life of his parish from every angle, naturally with the assistance of the members of his parish council.

He is the one primarily responsible for providing instruction, by gathering his flock under the shelter of the Orthodox Church: children, youth and families...

Each parish has an obligation to have continuous weekly instruction of children, youth and families.

Likewise the priest must get to know his parish closely and keep up with the situation and problems of each family, especially problems in marriages, before disputes build up between husband and wife and they resort to the spiritual court.

Of course, he can cooperate with those whom he finds capable of helping him: parishioners, members of the parish council, and specialized diocesan departments.

I will say it again: the priest's calling is first and foremost to be a "father" according to the words of the Apostle Paul to the Corinthians, "For though you might have ten thousand instructors in Christ, yet you do not have many fathers; for in Christ Jesus I have begotten you through the Gospel" (1 Corinthians 4:15).

Of course, the Church saw fit to grant, by way of the bishop, the priest to become a spiritual father and to perform the mystery of confession, on the basis of his discerning and supervising talents.

Beloved, today we live in an age where new difficulties have multiplied for young people and families, whether with regard to electronics and social media or through the spread of heresies and deviant practices.

Therefore we must remain eager to keep the tradition of our holy fathers in our Orthodox Christian Church in which the priest plays a leading role, not only in matters of material administration, but also and especially in matters of social and spiritual behavior.

+Ephrem
Metropolitan of Tripoli, al-Koura and their Dependencies

Friday, November 2, 2018

Jad Ganem: A Prophetic Stance

Arabic original here.




A Prophetic Stance

In a lecture by Patriarch Ignatius IV of blessed memory about "the feelings of the eastern churches" that he gave in Vienna, he lingered on the situation of the Church in Antioch, which "is made up of five churches, each with its own juridical organization and each with its own adherents, synod, patriarch, bishops, liturgy, holy canons and variants in what pertains to the faith and its institutions." He then outlines the historical reasons and crises that led to this situation "without any form of current or retroactive hostility" before summing up by saying, "Let us state it directly: Antioch would not have divided into five patriarchates if an Antiochian council had been held to face each of the crises that we have mentioned, free from any outside political or ecclesiastical pressure." He adds, "Conciliarity must be the starting-point for the new Antiochian unity because the cause of every blow-up was the effacement of the sense of conciliarity. At the foundation of every rift lies a wound in the communion of love, followed by or initiated by opposition in the formulation of the faith. Instead of the pastors' love dressing this double wound, it considered it untreatable and moved on to the level of the canons. The churches on each side withdrew themselves into a sort of canonical self-justification." This prophetic stance, these golden words that do not grow old no matter how much time has passed, must be read by the leaders of the Orthodox world today. Perhaps they might learn a lesson and hurry to hold a Pan Orthodox council that would be free from political pressure and complexes about numbers, a council convened in an atmosphere of prayer, accompanied by the fervent prayer of the faithful, a council open to the activity of the Holy Spirit, whose members lay aside the language of "rights" and go forth like doctors to dress the wounds and work to heal them, a council that transforms the current difficulty into an opportunity to leap forward. Perhaps we will not go on to fragmentation, but rather depart to chant in a harmonious voice, "Christ is risen!"

Thursday, November 1, 2018

Fr. Georges Massouh on Pipe-Dreams of Empire

I am re-posting this article by Fr Georges Massouh, of blessed memory, as it seems pertinent to much that is happening in Orthodoxy today. The Arabic original, published in Majallat al-Nour, can be found here.


Orthodoxy or Pipe-Dreams?


Some Antiochian Orthodox are haunted by dreams of an awakening that sends them off on flights of fancy and estranges them from the surrounding reality. These dreams of an awakening prevent those who are having them from facing reality and cast them into the arms of fanciful illusion that satisfies hidden desires that they cannot satisfy in real life. They flee reality in search of a lost paradise that cannot be realized. They search for an imaginary paradise. But their dreams remain an incoherent collection of images and ideas that reflect symptoms of complexes and psychological problems.

Dreams have led them astray and caused them to search for a useless and pointless role. They chase after a tempting and deceitful mirage like people afflicted with sunstroke. They try to tap into it, but they will only find utter failure. The mirage of empty glory, the lure of power, and the temptation of lucre are what they are seeking under the compelling and noble banner of the Church. Satan clothes himself in a robe of light, is this not what the Apostle Paul says?

There are those who dream of restoring the glory of the Byzantine Empire and its capital Constantinople and proof of this is that they raise the banner of the Byzantine state as their emblem, as though the Orthodox faith were not true without the return of an empire whose behavior was no better than "the kings of this world." How many massacres, crimes, and occupations were committed in the name of Christianity? How many times did the Fathers of the Church, chief among them Saint Ambrose of Milan and Saint John Chrysostom, clash with the emperors on account of their excessive use of power and negligence of the Gospel's teachings.

The Antiochian experience of the state differs from subsequent Byzantine and Russian experience. The Church of Antioch has never ruled in our country, thank God. The Church of Antioch did not sully herself with the stain of this world, its strongmen and tyrants. She could not do anything other than take care of her countries and peoples and to work to realize the Kingdom in the here and now, where she lives awaiting the announcement of the Kingdom that is to come. She could do nothing other than bear witness to her Teacher, her Master, her Redeemer in word, thought, and deed. She did not deny her cross. She bore it in order to be crucified for love, not in order to hatefully crucify others for the sake of earthly glory.

The Orthodox Church has realized that holiness does not belong to land or cities or places. All these things are just dust. Rather, true holiness is a lofty goal that human beings, flesh and blood, are called to acquire. "Neither on this mountain nor in Jerusalem shall you worship the Father... Those who truly worship the Father worship in spirit and in truth," said the Lord firmly to  the Samaritan woman. There where the Church (that is, the group of believers called from that place) is, there the Lord will be among them. Judaism did not comprehend these words and it continued to work to return to Palestine. The price of its return was the removal of an entire people from their land after wars, conflicts and massacres that claimed thousands of victims. How great would the price of a return to Constantinople be, if the means were available? How great do those people estimate the price would be of restoring the glories of their empire?

These fantastical dreams that take the form of associations, groups, and parties seek after an Andalus  that is lost and will never return. They are pipe-dreams at high noon, when laziness and drowsiness overcomes weak souls: "Save us, O Lord, from the noonday demon." Instead of the Orthodox working to fix their presence in Beirut, Tripoli, Akkar, Damascus, Homs, Aleppo, and Hama... and instead of urgently striving to return to villages from which they were expelled in the mountains near Beirut, and instead of working to halt the exodus to countries with strong economies, you see some people entertaining pipe-dreams that do not eliminate hunger.

Particularly deserving censure is the fact that the people who have these fantasies do not hesitate to use holy names which they confer upon themselves, especially the word "Orthodox" and its derivatives, which they hawk in the market of hateful sectarianism that dominates hearts and minds in Lebanon. There is a "Party of God" and a party that appropriates the cross, a party that claims to speak in the name of the Christians, and parties with Islamic names... and now some Orthodox have taken their turn to change the Church of the Lord, which He redeemed with His blood, into a sectarian party. Orthodoxy is far too precious to be distorted and have its history fabricated by a few people who seek to take their turn at the expense of a living tradition marked by true witness to Christ God our Redeemer.

Tuesday, October 30, 2018

Fr Touma (Bitar): There is No Life without Faith

Arabic original here.

There is No Life without Faith

In the name of the Father, the Son and the Holy Spirit.

Brothers, the subject of the Gospel that was read to you today is faith. There is no doubt that talking about faith requires a great deal of explanation. Most of us say that he is a believer, while in reality he is not necessarily a believer in the way that faith must be. There are people who believe that if someone intellectually believes a certain thing, this means that he has become a believer in it. But faith is one thing and believing is something else. So let us see what faith entails.

In the New Testament, there is a definition of faith. In the Epistle to the Hebrews, faith has two fundamental elements: trust and faith in what is unseen. When we say "trust", this means that there is a relationship. It is not rational for me to trust someone if I don't know him and I have no relationship with him. Then, when someone is certain about something, this means that he in convinced, without the slightest doubt, of the goodness and ability of the person with whom he has a relationship. So if faith requires trust and certainty in what is unseen, then realistically it is impossible for a person to believe! How can he believe in God if he does not know Him and has not had a relationship with Him? Of course, at the same time, for him to know Him and have a relationship with Him requires that he believe in Him. So the relationship requires faith and faith requires a relationship. So how can someone start when he has neither faith nor a relationship? Humanly, then, a person cannot believe on his own. But faith is a grace from God!

But why doesn't the Lord grant for all people to be believers? This is because some people have preparation to believe and others do not have preparation. This is something ordinary. If we have, for example, water, it is very basic for there to be fertile earth. But water doesn't act and doesn't fertilize if there is no soil. So there is a need for soil. If we pour water on the desert, we do not benefit from anything. In this manner, someone is ready for faith if he has a heart that is prepared to benefit and be fertile when the grace of God, which is the grace of faith, comes upon him. The issue here is a person's heart, whether it is ready to believe or not. Of course, this raises the question: when is the heart ready for faith in the Lord Jesus Christ? The heart is ready for faith in the Lord Jesus Christ when a person is upright, loves the truth, says that truth is true and falsehood false. A person knows these things according to human nature when he walks in the truth. There is no person in this world who does not distinguish, albeit within certain limits, between right and wrong, between acceptable and unacceptable, between truth and falsehood.  A person who does not possess this distinction is either sick or has lost his mental faculties, since every person by nature has preparation, when he is raised in his environment, to know good from evil, even if it is to a limited degree. If he has walked in uprightness and loved the true and the good, then he becomes ready to accept the grace of faith that comes to him from the Father of Lights. While the person who is hypocritical, impure, twisted and not upright... it is impossible for him to believe. For this reason the devil, for example, knows but does not believe because he is twisted and impure and at the same time hypocritical, lying and murderous. The devil has extremely broad information, but this information does him no good because his heart is not upright. The evil person who walks without uprightness, loves falsehood, is concerned with getting what he wants, does not testify to the truth in any way and is not concerned with the truth but rather is only concerned with himself and his own interests... such a person cannot believe and cannot be ready for faith. In this sense, faith isn't for everyone!

Why do you think that the upright person who love the true and loves the good is ready to accept faith in God? Because uprightness, truth and goodness are flashes of the Lord Jesus Christ who is truth, goodness and life. These are lights from Him, sown in the nature of man who, if he walks in them, is drawn close to God. When the Lord God wants to reveal Himself to him, then he (that is, this person who is upright in his path, a man of truth and goodness) sees that faith is something very normal and natural and he wants to believe but he cannot because of human weakness. It is impossible for someone to believe in God by his own powers. You remember that incident when a man came with his son who had an impure spirit and the Lord asked him, "If you believe, everything is possible for the believer." The father replied, "I believe, O Lord, help my unbelief!" (That is, my entire being is drawn to faith, but I find in myself that I am not e believer. I am too weak to be able to believe in You. I need for You to grant me to believe. As for myself, I am drawn to you and I am completely prepared to believe in You.] At that point, the Lord gave him what he wanted. The weakness within us does not absolutely deprive us of God. We are all weak. The Lord God truly wants to give Himself to weak humans, not to strong humans, since there are no strong humans. So weakness absolutely isn't a problem. Indeed, it helps to attract divine grace, since the Spirit of the Lord settles within us in our weakness and at that point we become strong-- but by God's grace, not in ourselves. For this reason, when the Apostle Paul talks about human weakness, he says, "I will rather boast in my infirmities, that the power of Christ may rest upon me."

So the condition for us to be ready to accept faith in the Lord Jesus Christ is for us to be upright in our life. Blessed is the one who bears witness to the truth even at his own expense, for there is no doubt that for God he is a chosen vessel and a blessed man. But why are there not many believers, to the degree that the Lord says, "When the Son of Man comes, will He find faith upon the earth?" The reason for this is that most people have come to walk in twistedness and without uprightness. They do not love the truth, but rather love their own interests. The truth, today, is equivalent to people's interests. Very, very few people today bear witness to the truth because people look out for their own. Their basic concern is acquisition and avoiding harm. For this reason, it is very hard for them to believe and to accept God's grace. Therefore God's grace is not given to them because God knows the hidden things of their hearts, for He puts His grace is damaged vessels! This is a fundamental aspect of the issue of faith. He is very near to us, but at the same time He is very far from us! Uprightness is needed.

In light of this definition of faith, let us now look at what happened to the woman with the issue of blood and what happened to Jairus the leader of the synagogue. First, the woman with the issue of blood had her issue of blood for twelve years. The number twelve certainly has a meaning. Among numbers, there are perfect numbers. This is a perfect number that indicates that the time for this woman to be visited by God had come. Therefore the Lord came and healed her. Why had He not healed her before? Does He like to leave people to suffer and after that come and heal them? No, He is never like that! The Lord never likes suffering and torment. Those who portray the Lord to you as casting people into hell, roasting them and taking revenge on them are giving you a very mistaken image of God who is love. But why do you think this woman remained in her situation for precisely twelve years? Why was she not healed after one or two or eleven years or just immediately? This is truly because she needed this complete time until her innermost parts were ready for faith in the Lord Jesus! What is meant here is not necessarily twelve years, 365 days each year, 24 hours every day. There are people whom the Lord heals after a day or two, a week or two, a month or two or a week or two. The issue of time isn't what is fundamental. What is fundamental is that each of us needs a period of time particular to him when he is in pain in order to be ready completely to be a believer in the Lord Jesus. The truth is that a person does not become existentially ready for faith in the Lord Jesus except through pain. Therefore it is said in simplicity, "We must through many tribulations enter the kingdom of God." If someone things that things can come easily, without vexation, he is in serious error. The Lord permits tribulations and suffering because they are fundamental for setting the heart aright, so that one may become upright. So twelve years were necessary for this woman to become ready to believe. Her faith was made clear when it is said, "She came from behind and touched the border of His garment. And immediately her flow of blood stopped." She said to herself that if she touched the border of his garment, she would be healed. This was a very great act of faith! For this reason, when the Lord Jesus uncovered her, He said to her, "Daughter, be of good cheer; your faith has made you well. Go in peace." The Lord Jesus Christ bore witness to her faith. He truly bore witness to the uprightness of her soul, on the basis of which He gave her the grace of faith in Him, so she became a believer in Jesus. This was the state of the woman with the issue of blood. Everything is possible for the believer.

As for Jairus, the head of the synagogue, he had an only daughter who was twelve years old. Despite the fact that he was head of the synagogue-- that is, an honored person with a station among people-- out of his pain over his daughter, he came and prostrated at Jesus' feet. This is great humility for an person important in his nation to be humble before a teacher. From where did the head of the synagogue have this humility? He had it from suffering. He was grieving for his daughter and she was at death's door. That is, she was probably seriously ill. She was suffering and he was suffering with her. Notice what the Lord Jesus says to Jairus when He goes to his house, "Do not fear. Only believe and she is healed." These are very great words. First, He told him that he was subject to fear and this is from human weakness. At the same time, He touched his heart so that he would not surrender to fear, then He told him, "Only believe, and she will be healed." This means that if someone is a believer, the effects of his faith are not limited to his own person, but extend to others too! The girl did not rise from the dead from her own faith, but by the faith of her father. So we are capable, by the grace of God, to benefit not only ourselves but also others, if we are believers in Jesus and if they are prepared and ready, exactly like what happened with that paralytic who was brought on a bed by four men. They lowered him through the roof in front of Jesus and when the Lord saw their faith, He said to the paralytic, "Your sins are forgiven." Then, after that, He told him, "Arise, carry your bed, and go to your house." For this reason prayer, which is an act of faith par excellence, is what benefits the world more than anything else, so long as the world is ready to accept the grace of God which comes into the world through us, through our faith and through our prayer. Therefore, we pray for the peace of the whole world!

So let no one think that he is separated from others. This isn't true. All people are tied to each other. There is a big family, which is the family of the world, and there is a small family. But for God, there are no individuals. One who thinks that he can be saved alone has no share in salvation. For this reason, each one of us must strive for the salvation of others and seek for them, because faith in itself is individual faith, but within the communion of the family of humanity-- and especially the family of believers who accept the Lord Jesus and walk with Him in integrity and uprightness. Today, the trend is toward the individualization of humankind: each for himself! Therefore each person becomes more and more an island unto himself. Even within a single house, the father comes to be alone, the mother alone and each of the children alone. The important thing for us to know is that this individualism kills man and kills faith in God and any relationship with Him. We must once more overlap with each other. When the Lord asked Cain, "Where is your brother?" He said to Him, "Am I my brother's keeper?" The Lord God didn't answer him, but He answered us indirectly because He made us all keepers of each other. We are all responsible for each other. Absolutely no one can say that he is responsible for himself and not responsible for anyone else. This is talk from the evil one! In Christ, we say something else: "I am responsible for myself, so I am responsible for all of you. The salvation of each one of you is my concern." For this reason, when a monk comes to a monastery, he doesn't pray only for himself, but rather prays for the world. This is why people rush to monasteries and ask the monks for prayer, because the monks' concern is to bear the world and to lift it up to the Lord God with sighing, tears and brokenness of heart. They are the people whose fundamental concern is the salvation of humanity.

So we make a true contribution to each others' salvation. Those who do not work for others' salvation have no salvation to be cut from the Book of Life. For this reason, faith, the faith of one person, benefits all humanity! In the sixth century, Saint Barsanouphius of Gaza said that humanity existed at that time on account of the prayer of three people who prayed for the sake of the world. All who have great standing in the Christian faith bear the entire world in their hearts. Their fundamental concern is to extend the concern of the Lord Jesus, which is the salvation of all humanity. If we understand this matter, each one of us returns from living alone. One must go out and be concerned for others in order to find oneself. Saint Maximus the Confessor clearly and frankly states that what a person receives from this earth is what he has given to others. So as long as we care for one another, we have truly realized our own salvation. Faith, then, is an act of love that binds us to all humanity because it binds us in trust and certainty, in great love for the Lord Jesus.

If any has ears to hear, let him hear.



Archimandrite Touma Bitar
Abbot of the Monastery of St Silouan the Athonite
Sunday, October 28, 2018