The Catalog of Good Deeds

During excavations near the Palestinian town of Ramallah archaeologists have discovered a greatest Christian relic – the burial place of Holy Archdeacon Stephen, the First Martyr for Christ, reports the Linga news portal.

Research in the Kharaba at Taiar village, which lies two kilometers west of Ramallah, carried out by the Palestinian and Israeli researchers have yielded unexpected results. Within the framework of a project by the University of Jerusalem for the discovery and restoration of antiquities, a group of archaeologists led by Dr. Salah al Hudeliyya has discovered ruins of an entire church complex that includes a temple of the Byzantine-Umayyad era as well as a Byzantine monastery.

According to a statement by Dr. al Hudeliyya, this find is of great value for Christians worldwide.

“Inside one of these churches we came across an inscription which indicates that this church had been built in honor of Holy Apostle and Archdeacon Stephen the Protomartyr, buried here in 35 AD,” the historian related.

The researcher has assured the local and Church authorities, whose representatives recently visited the newly discovered ruins, that the university, as before, will put all its resources and energy into implementation of the current project.

“There are five years left, and then the necessary research will be completed and this monument will be ready; it will surely become a pilgrimage site for believers from all over the world. Tourists will take advantage of the opportunity as well, because this site is a living example of continuity of the cultures of the Middle East region: here on the same site we can see the heritage of antiquity, early and late middle ages, Hellenistic, Byzantine, and Islamic cultures,” the archaeologist said in conclusion.

One fourth of the Kharaba at Taiar village belongs to the Church of Jerusalem, which the expert believes will make this settlement a suitable place for pilgrims.

Source: http://theorthodoxchurch.info/blog/news/burial-place-of-holy-archdeacon-stephen-the-protomartyr-discovered/

The monasteries of Mt. Athos are hundreds of years old, and hundreds and thousands of monks have ended their earthly lives in them. But where are all of the graves of the reposed? Can it really be that the monks just don’t consider it necessary to take care to preserve the memory of their deceased brothers?

Purity of soul

Anyone that visits Mt. Athos’ monasteries will notice two peculiar things: first, even large monasteries have small cemeteries with only a few wooden crosses mounted in the ground; second, the oldest burials in these cemeteries are, at best, twenty or so years old. But how could that be?

First of all, let’s take note of the fact that Athonite monks are usually always buried on Mt. Athos itself. However, it does sometimes happen though that an Athonite monk due to various circumstances may end up living in another monastery outside of Mt. Athos and thus will be buried there instead. For example, at the Danilov cemetery in Moscow can be found the revered grave of the Athonite monk Aristoklis (Amvrosiev), who for many years had presided over the Athonite metochion in Moscow and thus was buried in Moscow after he reposed. However, any monk that reposes on Mount Athos, even if he had come to the Holy Mountain from another country for the first time, is not taken to his homeland to be buried, but is buried at the same Athos monastery in which he had reposed.

To repose on the Holy Mountain, in fact, is actually considered a kind of recognition of the deceased’s righteousness and almost a guarantee of the salvation of his soul. An Athonite monk of our time, hieromonk Gabriel, would always say, “What a joy it is to die on Athos! Here, the Mother of God herself meets the monk after his death, guiding his soul on its way from Earth to Heaven…”

On Mt. Athos, according to tradition, the burial of the deceased is preceded by a special rite. Also, the deceased monk’s clothes will not be changed and neither will his body be washed before burial. On the one hand, proper hygiene is, of course, always maintained; on the other, too much care for the body and health in general is considered an unnecessary occupation, not worthy of a monk’s time. And in fact, this manner of burial is not exactly something unique to Athonite monasticism. For example, in the “Monastic Rite of Burial” we read the following: “When a monk reposes in the Lord, it is not appropriate for his body to be washed or be seen unclad.”

The deceased instead will first be clothed in a “schema” and his head will be covered with a “koukoulion” (attire worn by schemamonks). Afterwards, a cassock is sewn over the body, serving as a coffin for the deceased, and an icon of the Holy Virgin Mary is placed on his chest. It’s worth noting that usually during burial procedure the icon of the Virgin Mary is only given to women, while men are given the icon of the Savior. But, since Mt. Athos is considered to be a place where the Mother of God is especially present, and according to belief, is the first to meet the souls of the deceased, the funeral traditions that have formed here are unique.

Generally burial takes place on Mount Athos on the day of death and without a coffin, so that the body may return unto the ground as soon as possible. Such a burial practice is actually common in many religions and cultures. In particular, Abrahamic religions adhere to this rule in accordance with the words that God addressed to Adam before his exile from Paradise: In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return (Gen. 3:19).

After the customary prayer rule is read, the deceased monk is carried by his fellow brethren to his place of rest and is buried. Afterwards, on top of the grave the brethren mount a low four-pointed wooden cross on which, using simple paint, is made the most concise inscription: the name of the monk and the date of his death.

Stone after stone

It should be noted that the Athonite grave, that is, the very ground that the body is buried under, is much different than it is elsewhere. For example, the ground in Russia, which is mostly flatland, does not share in common any of the burial-related problems that inhabitants of the Mediterranean and other mountainous areas face. In Russia, the usual environment where the body of the deceased is placed is usually a homogeneous, soft, crumbly mass: at best, it is soil or sand; at worst—clay. On Mount Athos however there is nothing of the sort. Mt. Athos is all stone. Sometimes the ground is just a single stone mass, but more often it consists of cobblestones and large gravel. Soil on Mount Athos is in deficit even more than wood is. Therefore, agriculture on the peninsula is practically absent—there are no appropriate conditions for it. By the way, some time ago in the past, the Russian Panteleimon monastery on Mt. Athos had soil delivered to it by sea so that the monks, despite harsh conditions, would nonetheless be able to plant a few gardens. During our trip we happened to see some monasteries that had a bit of farmland, which at best had a few dozen rows of cabbages and some kind of gourds. The largest garden we saw was at the Great Lavra monastery, which had about 40 yards of land. And, no doubt, the soil for this garden was also brought from elsewhere, for the ground around the monastery is mostly all stone. As for the ground of the surrounding roads, it is either siliceous or consists of dense red soil resembling something like grated brick.

Now let’s take a look at the following scenario: a monk in one of the Athonite monasteries reposes in the Lord. In order to bury him, the brethren of the monastery have to urgently fulfill an extremely laborious obedience—prepare the place of burial for their deceased brother. Let us not forget that the deceased, according to monastic customs, are buried as soon as possible, usually on the very day of their death. Little by little, or rather, stone by the stone, the hardworking monks, with their shovels ringing, dig through the rough terrain of Mt. Athos. Finally, the grave is complete and the body of the deceased brother is gently placed within. But now what? Will they really fill the grave back up with all those stones and boulders they just dug up?! Of course not—for a cause such as this they can’t find enough soil. Now let us again keep in mind the deficit of soil on Mt. Athos, as this circumstance will soon help us understand the reason behind other important burial customs on the Holy Mountain.

With the grave now covered and topped off with a small mound of earth, and the wooden cross with its inscription mounted in place, the burial is complete. Now, here is the incomprehensible part of the procedure to one who is not familiar with Athonite burial customs: In just three years’ time the grave will be dug up, and the deceased brother’s bones will never again return to their former place of rest!

On Mt. Athos, a monastery brotherhood prays for newly-reposed monks with especial assiduousness. For the first 40 days, the entire brotherhood of the monastery reads the customary prayer rule for the reposed, repeating it according to the amount of knots on their prayer ropes. Also, in memory of the reposed monk, the monastery prepares “kolivo” (also called “kutia” in Russia), a ritual memorial dish which consists of some grain such as wheat, rye, oat, or rice, as well as honey, raisins and nuts. Furthermore, for the following three years the deceased is commemorated at every Liturgy during the proskomedia. Now bearing in mind that the Divine Liturgy in the monasteries is served daily, this means that the deceased monk receives commemoration every day and for quite a long time. Finally, the name of the deceased is also recorded in a special memorial monastery book, the so-called “Kuvaras”, which bears record of the names of all the deceased monks that have lived in the monastery from the time of its very foundation. For example, the “Kuvaras” of the Great Lavra monastery, read during special memorial days, has been recording the names of its brethren to this very day since the 10th century!

The ossuary

After three years have passed, the grave of the newly-reposed monk is carefully dug up and the brethren now examine the remains of the deceased to see what state they are in. If the soft tissues of the body are not completely decomposed yet, the grave will be covered up in likewise manner and the following procedure will be repeated again until it is clear that only the bones remain. By the way, according to Athonite tradition, a body that is not “accepted by the earth”, i.e., doesn’t decompose, is regarded as a sign that the monk did not make the effort to lead a proper monastic way of life and that his soul has not found rest in Heaven. In such case, the entire brotherhood begins to pray even more diligently, beseeching the Lord for the forgiveness of sins and purification of their fellow brother’s soul.

If the bones of the deceased are completely free from flesh (and this, under the Athos climate, while also taking into account the terrain, occurs most often in just about three years), they are taken out of the grave, and after being thoroughly washed with water and wine are transferred to the ossuary, which is a building that resembles a chapel and is usually located somewhere nearby, outside the walls of the monastery. As for the empty grave, it’s now ready to grant rest for another three years to someone else after his repose.

So now we know how Mt. Athos manages to solve the problem of soil deficit and why there are so few graves in the cemeteries of these ancient monasteries. As it turns out, there can’t possibly be too many graves, as there is a constant “rotation” going on that many at first aren’t aware of.

Now an ossuary is, in essence, a crypt. But the peculiarity of this crypt lies in the fact that the deceased, or rather, their remains, are not hidden there, but are in plain sight: the skulls are lined up in rows along the shelves, while the other bones are neatly laid right on the floor along the walls. The names of the monks and the date of their death are usually found written on each skull. Here is how the well-known Russian writer Boris Zaitsev, who visited Mount Athos at the beginning of the 20th century, described the ossuary of the Skete of Saint Andrew: “The ossuary of St. Andrew’s Skete is a rather large, secluded and well-lit room on an underground floor. Inside the ossuary is found a cupboard with five human skulls. On each is inscribed a name and a date. These were the abbots of the skete. Then on the shelves lay the skulls (about seven hundred) of ordinary monks, which also have inscriptions. And, finally, what to me seemed most incredible—small bones (the hands and feet) were neatly put together in stacks near the wall, reaching up almost to the ceiling. All this was done with the most profound care that is inherent to this kind of burial tradition. It seemed to me that the only thing missing from this whole picture was a monk that would spend time here keeping record of things and compiling biographies of the reposed brethren. There is some literature present here as well. On the wall here, by the way, hangs a saying that the brethren themselves composed: “Remember, O brethren, that we were once like you, and you will once become like us.”

Thus, in such a manner do the Athonite monks lay at rest after reposing in the Lord, with the ossuary basically serving them as a common mass grave. It’s also worth noting that on Athos it is thought that the color of the skull of a reposed monk is a sure sign of whether or not the monk’s life was well-pleasing to God. Thus, according to this belief, the skulls of the righteous have a beautiful yellowish shade—they look as though they are emitting light, and, sometimes even produce a sweet-smelling scent; the monks that have honestly carried out their monastic vows have white-colored skulls; and a dark colored skull, on the other hand, signifies that the judgment of the departed monk’s soul due to his sins did not have a positive outcome. The last case, however, is quite rare on Mt. Athos.

***

Mt. Athos’ ossuaries are never locked. Any inhabitant of the monastery can at any time can enter the ossuary and in solitude reflect on the transience of life. Looking at the bones of monks whom one once knew, or of those who had reposed centuries ago, it is unlikely that one would not come to the thought that they themselves will one day also find rest here along with their fellow brethren. Now that is truly something to ponder for the monk… However, monks do not at all fear ending up here in this gloomy house of bones, knowing for certain that there is no need to fear death, for it has already been defeated by the Risen Christ!

Source: https://orthodoxcityhermit.com/2017/07/07/in-a-grave-for-three-years/

The purpose of the incarnation is the deification of man. "God becomes man to make Adam god" (Christmas hymn). "He became man, that we may become god" (Athanasius the Great). "God became a man and man became a god" (John Chrysostom). To the rationale of a moralist, the term "became god", as it is used by the Fathers, such as Athanasius the Great, is a scandal. This is why they talk about a "moral deification". They are afraid to accept that deification alters "by grace" to what the Triune God is "by nature" (uncreated, without beginning, immortal). Christmas is, therefore, directly connected with the Crucifixion and Resurrection, and the Ascension and Pentecost.

Christ the God-man carved the path that every saved person is called to walk, united to Him. The Annunciation and Christmas lead to Pentecost, which is the event of the deification of man in Christ, within, that is, the Body of Christ. If Christmas is the birth of God as man, Pentecost is the perfection of man as a god by grace. By our baptism we partake in the incarnation, death and resurrection of Christ, we too live "our own Christmas", our re-creation. The saints, who arrive at union with Christ, or deification, participate in Pentecost, and in this way they attain perfection and completion of the regenerated man in Christ. Ecclesiastically this means the realization of man, namely the fulfillment of the purpose of his existence.

No matter how tiring theological words seem, especially to modern man who is uninitiated in theology, it expresses no more than the reality of the experiences of our saints. Only within this ecclesiastical and Christocentric experience can Christmas be understood. Conversely, the weakness of the unregenerated man in Christ is led to give meaning to Christmas through the formation of myths. Those who have not tasted of the spiritual life, and thus unable to experience Christmas, create myths about it within the limits of imagination and fiction, losing its true meaning. As we shall see, this disorientation is always associated with the denial of the mystery, as well as the weakness to live it, which inevitably leads to its misunderstanding.

An initial mythological answer to the question of Christmas is given by heresy, which is the theology of reflection without experience. Docetism (from the Greek δοκέω [dokeō], "to seem"), the most terrible heresy of all ages, accepted God the Word as an imaginary illusion. Thus the presence of God within the world is a phenomenol reality. For this reason the Docetists of every age cannot tolerate, within the limits of their own reason, the incarnation and birth of God as man.

Becoming self-appointed defenders of the status of God, they are ashamed to accept something that God Himself chose for our salvation: the path of motherhood. That is, to be born of a mother, even if it is none other than the purest creature of all human history, the Most Holy Virgin. All these can be classed as "extremist" Orthodox (according to St. Gregory the Theologian), because Docetism leads to Monophysitism, which is the denial of the humanity of Christ. They are conservatives, keepers of forms, and easily scandalized. For all of them truth, reality and history are scandalous. While others reject the divinity of Christ, they deny His humanity. Yet Orthodoxy as Christianity in its authentic form, is the "most historic religion" according to the late Fr. George Florovsky. It truly lives in the energies of God for our salvation and accepts its realism like the Theotokos did: "Behold the handmaid of the Lord, may it be done to me according to your word" (Lk. 1:38)! "Like Pilate in the Creed", says a nice Serbian proverb. Because Pilate, the most irresolute official in history, is a real historical person, and he affirms the historicity of the Gospel. But in spite of the Docetists, God the Word "became flesh (man, that is) and dwelt among us, and we have seen His glory (the uncreated light of His divinity)" (Jn 1:14). Because "in Him dwells the fullness of the godhead bodily" (Col. 2:9), that is, He is perfect God and perfect man.

The incarnation and birth of the God-man is a scandal for human wisdom, which self-repealingly and self-defeatingly hastens to characterize as "foolish" the mystery of Christ, which culminates in the death by crucifixion (1 Cor. 1:23). Is it possible for God to reach such a point of self-emptying, so that He dies on a cross as the God-man? This is a scandal for the wise of this world. For them the "gods" of this world usually have men sacrificing themselves for them, and not they who sacrifice themselves for humans.

How will they accept the mystery of Divine Selflessness? "For God so loved the world that He gave His only-begotten Son...for the salvation of this world" (Jn. 3:16, 17). In the limits of "rational" and "natural" theology, the divine element in the person of Christ is eventually lost and all that remains is the human element, misunderstood and misinterpreted. Because there is not a historical man named Christ, but He is the God-man. The union of God and man in the person of God the Word is "without confusion" and also "without division". Rational interpretations of the Person of Christ prove unreasonable, because logic is unable to capture what is "beyond logic".

The legal-juridical consciousness also experiences Christ as a scandal. It seeks social desirability for the incarnation and this ends in myth when not given over to the Divine Word. The Franks developed through their distinguished scholastic Anselm (11th c.) the myth of the "satisfaction of divine justice". God the Word took flesh to be crucified/sacrificed and thereby give satisfaction for human sin which offended God! The practices of the then Frankish feudal society was displayed (mythologically) by God, and this takes place in a Franco-Germanic fantasy of a Super-Emperor. But let John shout out: "For God so loved the world that He gave His only-begotten Son..." (3:16), and Paul: "But God demonstrates his own love for us in this: While we were still sinners, Christ died for us"(Rom. 5:8). "No!" the westerner will learn to shout back, for it is "to take revenge" and "seek satisfaction".

This is how another kind of "Christianity" was formed, which does not differ from being the product of myth-making, since it submits God to our imagination and superstitions. The rationalization and legalization of the divine-human mystery is the greatest threat to Christianity in history.

The religious (ritualistic) consciousness experiences the incarnation as a scandal, as it resorts to the religionization of the Faith. The meaning of Christmas is exhausted by ceremonies and loses its true purpose, which is "adoption" (deification). "That we may receive the adoption as sons..." (Gal. 4:5). It is the scandal of pharisaism, even if it is called Christianity.

The powerful experience the scandal since they are enemies of the "Child". Herodism! Those who "regard themselves as rulers" (Mk. 10:42), just as Herod, and who see the newborn Christ as a competitor and a risk to their interests. This is why he "sought the soul of the child" (Matt. 2:20). They misunderstand the true character of the royal status of Christ, which "is without end". Christ as King of all creation is its only true Lord, Creator and Savior, and not the Herods of this world, that ruthless murderer, who seek to keep their power.

Saint Gregory the Theologian offers the potential for a correct approach towards Christmas, a spiritual one that is: "Therefore let us keep the Feast, not after the manner of a heathen festival, but after a godly sort; not after the way of the world, but in a fashion above the world; not as our own but as belonging to Him Who is ours, or rather as our Master's; not as of weakness, but as of healing; not as of creation, but of re-creation" (Homily 38, "On the Theophany").

By Protopresbyter Fr. George Metallinos

Source: From the book Παρεμβάσεις Ιστορικές και Θεολογικές (Historical and Theological Interventions), έκδ. «Διήγηση», Αθήνα 1998. Translated by John Sanidopoulos.