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Holy Trinity Orthodox Church, 521 Oakley Avenue, Lynchburg, VA (2026)

06/25/2026

The Faithful and Secularism, Part Two By His Eminence Metropolitan Saba (Isper)

What are we to expect when the spirit of piety and the sanctifying life grow weak; when the spirit of prayer is neglected and reduced to the mere performance of rituals; when the life of prayer is replaced by work and organizations; when the spiritual dimension is neglected; when the faithful lose the sense of sin and forget repentance; and consequently, when the eschatological dimension of the Christian faith disappears-or is made to disappear?

Then the Church becomes an institution of this age and loses the very essence of her existence. At best, she is transformed into a humanitarian institution, perhaps even one of high caliber, but she loses her mission of sanctifying man, raising him up to the Kingdom of God, and thus bringing him to salvation.

One of the dangers of secularism is that it changes the mind without coercion. It confines the mind's thinking to what is sensible and tangible, causing the household of God-the children of the Church-to rush into following the ways and methods of the people of this age, even in ecclesial ministries. Thus, you see them pursuing dazzling achievements at the expense of the human person. They give priority, in their planning, to establishing institutions and ensuring their survival, with the aim of serving man; yet they neglect serving the very man they intend to serve until construction of the institution is completed. Then they discover that the institution itself requires constant development and support, exhausting the efforts of those responsible for it. And so the poor, the wounded, the suffering, the despairing, and the grieving remain forgotten. Where, then, is living and active love embodied?

They may also seek to modernize pastoral and spiritual ministry by following the methods of this age: planning, calculations, and endless meetings. God is forgotten, and souls no longer hope for His blessing upon the ministry they seek to offer. At that point, the work becomes entirely a human endeavor, while those carrying it out remain convinced that they are serving God. The spiritual dimension may disappear without anyone noticing, and the Church becomes a "sector" that may be called "spiritual," but only alongside a number of other sectors that human beings need. What remains of her essence if she becomes like the rest, and is no longer the one who directs, gives meaning to, and grants life? Indeed, when she loses the essence of her existence and imitates the other sectors, she appears either feeble or artificial, and she loses her precedence before other worldly institutions and organizations, which may surpass her in reaching the intended goal because they are more specialized and professional.

In his book For the Life of the World, Father Alexander Schmemann says: "The Church is in the world but not of the world. Only because she is not of the world can she reveal the 'world to come,' that which transcends the world." What truly remains of her if she loses this role? Activism prevails and prepares the way for fundamentalism to arise as a reaction to the loss of purpose.

When activism overwhelms the Church-that is, when pastoral activities or practical witness dominate while the spirit of prayer and repentance recedes-the balance is disturbed, and the scales tip toward resembling the fallen world. Activities then become the goal in themselves. Conversely, when the Church removes active pastoral care from her ministry, isolates herself from this world in her thought and service, cuts herself off from it, and contents herself with preserving the right faith apart from Christian love in imitation of Christ-when she does not strive unceasingly to embrace the world and seek its salvation-then she falls into fundamentalism. In truth, both secularism and fundamentalism are forms of alienation from the spirit of the Gospel and a terrible betrayal of true Christianity.

I will take an example from the Catholic Church, since she confronted contemporary secularism and modernity before others in Western Europe. In the years immediately following the Second Vatican Council, despite all its positive aspects, the Catholic Church fell into a very powerful movement of activism. The Italian Jesuit Father Giovanni Martinetti described her condition in prophetic words in his book Ragioni per credere oggi:

"The post-conciliar Church lost her mystical face, and became the Church of constant dialogue, organizations, consultations, conferences, councils, committees, academies, parties, pressure groups influencing public opinion, functions, structures and restructuring, social experiments, and statistics. Thus the Church became, more than ever before, the Church of men-that is, an entity without identity."

Mother Teresa of Calcutta, in the final years of her life, to the astonishment of the volunteers in her humanitarian works, ordered the closure of all the bank accounts of the international body that supported the works of her charitable religious order, and the cancellation of the meetings of the international group that supported her humanitarian activities, when she learned how enormous the expenses of those meetings had become!

Those in whom the Spirit of God acts shock the world by their attitudes and conduct. But what kind of Christianity is it that goes along with the world and its sins, instead of awakening it from its heedlessness and deviation?

There is a great difference between caring for humanity, accompanying it, and sharing in its pain in order to raise it from that pain toward salvation, and accepting its sin. The Christian loves the sick person, not the sickness. The Christian comes from eternal life, not from secular life; meaning, he illumines earthly life with the light of eternity. He does not reduce his life, its needs, and its goal to the limited years he spends upon this earth.

Therefore, the mission of the Church lies in raising the world with her to where it once was and to what it once was; in reminding the world of the life to which God has called it-not only by preaching, but in practice; and in manifesting the action and truth of God's Incarnation in human history by embodying His presence in the heart of the world in which she lives.

If God's action and fruit are not visible in the life and service of Christians, do they not become a secular social organization, depriving the world of the transfiguration to which it is called?

When the Church, in her ministry, does not make room for the hesychastic life-or what is today called spirituality-and directs nearly all her concern and energy toward action, she becomes secularized. That is, she loses her connection to the heavenly Kingdom, by which she is called to transform the earthly world, through its transfiguration in her authentic work, which must be done by the inspiration, presence, and action of the Holy Spirit.

The secularization of the Church deprives human beings of the grace of truly becoming children of God, not merely in word. They then search for the meaning of their lives in other places, and the word of the prophet Jeremiah becomes true of them: "They have forsaken Me, the fountain of living waters, and hewn out for themselves broken cisterns that can hold no water" (2:13). I will give two examples.

Is it not possible for ecclesial media, when placed in the hands of those who are not prayerful and spiritually watchful, to become a means of displaying achievements and boasting about them, rather than urging viewers or readers to cultivate the spirit of love, service, and giving?

And is it not possible for the goal of "pastoral" activities to shift toward fundraising, instead of being a practical means of supporting the faithful spiritually, helping them experience joy in the midst of the community, solidarity among the brethren, growth in the life of virtue, and the living out of love with greater effectiveness?

These are some of the deviations we can easily fall into without even noticing. To the extent that the life of prayer-and I emphasize the word life-grows within us, the children of the Church, we become more aware and vigilant so as not to lose sight of the goal, and the influence of worldliness weakens within us, and we truly become the Church of Christ.

(To be continued)

06/13/2026

Great write up about Bishop John’s visit, and if you click/tap the photo album link at the top there are some additional pictures.

06/09/2026

في وسائل التواصل الاجتماعي

بقلم المتروبوليت سابا (اسبر)

زار الأب المتوحد اسحق عطالله، تلميذ القديس باييسيوس الآثوسي، أبرشية اللاذقية، في ثمانينيات القرن الماضي، وكنت مرافقا له طوال أيام الزيارة. كان جهاز الفيديو قد نزل الأسواق حديثاً؛ فأينما ذهب الأب اسحق أو اجتمع كان يسمع سؤالاً أولاً بخصوص جهاز الفيديو، ما مضار ومنافع استخدامه؟ وهل وجوده في البيت بركة أم لعنة؟

اعتاد الأب اسحق أن يجيب سائليه هكذا : "أما لهذا الجهاز من مفتاح تشغيل وإيقاف؟ المشكلة يا أحبّاء ليست فيه عندما ترون أنّه سيؤذي تديرون مفتاح تشغيله وتقفلونه."

أنطلق من هذه الخبرة إلى الحديث على وسائل التواصل الاجتماعي المتوفرة، في أيدي الجميع حالياً. كيف يتم التعامل معها ؟ وكيف يتفاعل المؤمنون وما يشاهدونه او يقرأونه فيها؟ وهل يعون وجوب تقييد استعمالها جزئياً على الأقل، لئلا تستعبدهم، وتالياً تشتت أذهانهم في أمور لا تفيد ولا تبني؟ هل يعون أن هدر الوقت في متابعة هذه التطبيقات قد يتحول إلى خطيئة، ويقود إلى الاكتئاب، إذ يعزّز الوحدة والعزلة ويزيد حياتهم صعوبة؟!

أليس هذا ما يحدث مع هذه الوسائل، وبشكل أوسع وأعمق وأخطر من الفيديو. فقد تعددت هذه الوسائل ولا تزال تطبيقاتها التي تحمل ميزات أكثر جدة وحداثة تتوالى، وستبقى تتطور . هل نعي أن عدم اتباعنا آداباً وأصولاً وفضائل في حياتنا بعامة، جعلها تكشف عيوبنا على الملء، وتزيد من خطايانا، وتفجر ردود أفعالنا وغضبنا ، أينما كان وعلى أي كان؟ أما باتت الانفعالات سيدة الموقف وردات الفعل تظهر في التعليقات الهوجاء سريعاً ودونما دقة في المعلومات المتلقاة؟

أما الأخطر فهو إيقاع الضرر بالآخرين بمعرفة أو بجهل. فالخطر الكامن في الكلام ضد الآخرين بالسوء، أو فضح أسرارهم على وسائل التواصل، قائم في عدم قدرتنا على إصلاح الضرر إذا ما وعينا خطيئتنا لاحقاً. فعندما أستغيب أو أنمّ على أحد أمام آخر ، أستطيع الاعتذار وإصلاح الموقف عندما أعي السوء الذي فعلته. أما على وسائل التواصل فالكثير من قرأوا ما كتبت لن يعلموا بتوبتي، وسيبقى الأذى واقعاً بالآخر . دينونتي آنذاك ستكون عظيمة.

يُروى في أدبياتنا الروحية التربوية أنّ القديس مكاريوس طلب أن يرى الجحيم، فتحقق طلبه يوماً

في رؤيا. ومما شاهده هناك أناساً معلقين من ألسنتهم على رماح والنار تشتعل تحتهم! وعندما

سأل مستفسراً عن خطيئتهم ، أتاه الجواب أنّهم الذين كانوا يفشون الأسرار ويتناقلون الشائعات من

بيت إلى بيت.

إذا طبقنا هذه القصة على واقعنا المعاصر، فماذا ستكون دينونة الذين يشنعون على الآخرين ويكشفون أسرارهم أمام ملايين القراء على الشبكة العنكبوتية؟

ثمة أخلاق وآداب على المسيحي أن يتحلى بها. فمسيحيتنا ليست نمط عيش اجتماعي الشكل فقط، بل نمط تنعكس فيه أخلاقنا وفضائلنا. فأنتَ تُظهر خارجياً ما أنت عليه في داخلك. إنّ ضبط النفس وعدم التسرع في الحكم على الآخرين وتصديق ما نسمع ونقله أقل ما يمكن أن تلزم أنفسنا فيه.

كان القديس سلوان الآثوسي يعتبر أن قراءة الصحف تعتم الروح، وتشكل عقبة بإزاء الصلاة النقية." فماذا نقول اليوم في الأخبار المنهمرة علينا انهمار المطر في عز الشتاء؟ دار هذا الحديث حول الجرائد التي كانت الوسيلة الوحيدة لمعرفة الأخبار وما يجري، في بدايات القرن العشرين. ومعروف أن الجريدة صماء تكتفي بنقل الخبر، ولا تفاعل معها. فماذا كان القديس ليقول اليوم عن وسائل التواصل الاجتماعي، وهي ليست مجرد ناقل للأخبار، بل تتيح المجال بكل سهولة لكل قارئ لأن يكون محرراً ومعبراً عن رأيه؟

ألا نعي كم نستهلك من الوقت في قراءة ومناقشة أمور سخيفة، والكثير منها غير حقيقي، ولا تفيدنا في شيء ؟ ألا ننتبه إلى ما كنا نقدر على القيام به خلال ذلك الوقت الذي ضاع منا في التصفح؟ عدا عن تشويش ذهننا وجلب الاضطراب إلى نفوسنا بأيدينا! هل نعي كيف ننجر بسهولة وراء أي إشاعة أو مغالطة، وأننا لا نُعمل عقولنا ولا ندقق في ما نقرأ ونسمع على هذه الصفحات ؟

لن أعطي دروساً في الآداب والأخلاقيات؛ فمن لم يتأدب بالإنجيل، لن تنفعه الآداب. لكن ثمة نصائح لا بد منها، لمن يريد أن يسمع.

قف أمام الأيقونات وارسم إشارة الصليب وصل قبل أن تفتح جهازك الالكتروني، واطلب من الروحالقدس أن يلهمك كي تستعمله في الصالح والنافع للآخرين، ومن ثم ابدأ بالتصفح. من المفيد أن تكون مسبحتك في يدك كي تذكرك بأن الله حاضر .

لا تقرأ ما لا يفيدك مما يُنشر على هذه الوسائل. لا تهدر وقتك الثمين في متابعة ما لا ينفعك، وكن يقظاً لئلا تنفعل وتلحق الأذى بالآخرين. حدّد وقتاً معيناً لتصفحها ، وحاول بكل جهدك أن تتصفح الأشياء المفيدة والضرورية واللازمة لك. من المفيد أن تحدّد منبه الساعة على الوقت الذي ستخصصه لها، ولا تترك نفسك مع الجهاز دونما مذكر ، لئلا يستهلك وقتك كله. فكر قبل أن تكتب، واتلو بمسبحتك عدداً من صلاة يسوع.

حاول أن تستفيد من مواهبك وقدراتك وتصرف وقتك في تنميتها وتقديم الخدمة للآخرين بواسطتها . ستختبر آنذاك كم الفرح الذي ستعيشه.

في خلوة روحية طلبت من السيدات المشتركات أن يخترن ساعةً محدّدة يومياً، يقفلن فيها هواتفهن النقالة، ويعشنها وكأنهن لا يمتلكن هاتفاً. استصعبن الأمر في البداية، لكنهن نفذن النصيحة فاندهشن من السلام الذي حصلن عليه، وبعضهن نسين الهاتف طوال اليوم.

جرب هذه الخبرة. خصص ساعة في اليوم تعيش فيها وكأنك لا تملك وسيلة تواصل الكترونية لتنعم ببعض السلام والهدوء الداخليين. لعلك تكون رسولاً للآخرين وتقدم لهم من اختبارك ما يريحهم ويفيدهم. آنذاك تكون رسول سلام وفرح يليق بك لقب "مسيحي."

05/26/2026

The Church Fathers and Us

By His Eminence Metropolitan Saba (Isper)

There are two opposing currents regarding the Church Fathers, often clashing heatedly. One advocates following the Fathers' teachings in all matters, considering any deviation from them, any new interpretation of their pronouncements, or even any confrontation with new doctrinal challenges, as a form of heresy and a departure from Orthodoxy. Some adherents of this current even accuse those who disagree with them as being heretics. The other current, however, considers itself modern and contemporary, seeing no need for the Fathers. It views them as something antiquated, outdated, from the past, or a mere bright spot in history. Followers of this current focus on the present, its realities, and its challenges. They embrace the theological teachings of other churches, disregarding the rich ecclesiastical heritage of ours.

One current venerates the Fathers while the other disregards their importance. Which is correct? In truth, both are mistaken, for they proceed from incorrect premises, confining the Church Fathers to the past alone and neglecting the ongoing work of the Holy Spirit and His sanctifying action in the purified, the enlightened, and the divine.

The teachers among the Church Fathers linked the life of holiness with theological knowledge. They were not theorists, even though they explained and interpreted, and some of them went to extremes in one area or another. They were not founders of philosophical or even theological schools of thought. They did not start from the philosophical thought they had mastered, but rather placed it at the service of faith, adapting it to express the truth they found in Christ. They spoke in language appropriate to their time. The Church needs to explain and interpret the faith to each generation in language it understands, and the Fathers excelled at this.

We may find among some, especially those in a time distant from us, a difficult language for us, a style we do not appreciate, or positions that do not align with our current scientific, social, or political understandings. This stems from the differences in methods, theories, concepts, and challenges between our time and theirs. In truth, we cannot speak of them collectively, for they are not a monolithic entity in every respect. Each carries the language, concepts, sciences, customs, and culture of their own era. They may differ in their stance on a particular ecclesiastical issue, as has happened repeatedly throughout church history, but they do not differ in the fundamentals of the faith. Let us recall the differing positions taken by the Apostles Paul and Peter, and how they resolved them at the Apostolic Council (Acts 15).

In fifteenth-century Russia, a major debate took place between Saints Joseph and Nilus, to the point that monks of that period were called either Josephites or Nilusites. The point of contention centered on the ownership of monasteries. Should monks have the right to own land and institutions? The Josephites argued for their right to ownership in order to dedicate it to serving the poor, while the Nilusites rejected this out of respect for the spirit of monastic poverty and the complete detachment they had vowed.

The brilliance and holiness of the Fathers lay in preparing themselves for God's work within them and in their ability to re-evangelize the people of their time with the true Gospel, or what we call today "evangelization." This word, derived from "Gospel," means planting the Gospel in the present society, or applying theology in the "here and now." The Church is called, in every time and place, to use the language of the people to whom it proclaims the Gospel and to explain it to them.

Some limit the era of the Church Fathers to the first eight centuries. This is not Orthodox teaching, to say the least, for it implies that the Holy Spirit ceased to work after the eighth century. This is not true. God remains present in His Church and will continue to be active in it for all eternity. God has never failed to provide His Church with Holy Fathers who nourish humanity with sound teaching and true spiritual sustenance. Thus, we see the chain of transmission continuing from the days of the Apostles and St. Ignatius of Antioch in the first century, up to St. Sophrony the Athonite (of Essex).

If we study each Father individually and compare the teachings of any two of them who lived in different eras, we will find a single core of faith expressed in different ways faced by the Fathers of previous centuries. The issues raised today were not relevant in previous centuries. Consider, for example, the relationship between the Bible and ancient cultures, the issues of the biological sciences, political and social theories, changes of moral values, and so on. After the 17th century, humanity began a new approach to intellectual inquiry, and science has developed significantly since then. This scientific progress has instilled in the human mind a critical approach to everything. Those concerned with education must take these factors into account in order to safeguard the faith, protect believers, and guide those who are far from it.

Should the Church refrain from addressing contemporary challenges simply because the early Church Fathers did not discuss them since they were not relevant in their time?

The problem lies not so much in the theological approach itself, but rather in the way we approach theology. Theological discourse has never been separated from divine vision in the Orthodox Church specifically. Therefore, its fundamental tenet is "the theologian is the one who prays." When people are sanctified, pass through the stage of purification, and attain enlightenment, God dwells within them, and they draw from His light, which illuminates their mind, enabling them to express Him in a manner appropriate to their time. And if they teach those who are not yet enlightened, they rely on the teachings of the sanctified and follow their path of holiness. Theological teaching is not a particular intellectual framework. The Church is not a philosophical school. It is similar to someone who speaks of love because they have tasted it, known it, and experienced it.

For the Fathers, the ascetic life and prayer were intertwined with the gift of teaching, guidance, and interpretation. What they offered, and continue to offer, to the Church and the world is the product of lived experience, not intellectual theorizing influenced by this or that philosophical school.

Fidelity to the Fathers requires us not to cherry-pick their teachings, that is, not to take a saying here and another there to prove a preconceived notion or refute a position we deem deviant. Rather, we should engage with them through what our Church theologians call "the patristic mind" or "patristic consciousness." The Church is "patristic" in the sense that the teachings of its Fathers are fundamental to understanding its theology, spirituality, and mentality, and therefore it cannot do without them. Living in the company of the Fathers means emulating their relationship with Christ and the virtuous lives they led, drawing deeply from their teachings.

When you live according to the true spirit of the Church, you acquire an Orthodox, or "patristic," sense through which you perceive everything, which also alerts you to errors. But you don't acquire this alone; rather, it comes within the church community with which you live in unity of faith. The community protects you from extremism or excess and thus helps you to remain upright.

05/15/2026

All smiles for the National Orthodox Baby shower at Holy Trinity Church in VA! 😁☦️

05/12/2026

The Sanctifying Dimension, Part Three By His Eminence Metropolitan Saba (Isper)

A True Story for Reflection

After I told one of my friends the story related below, he asked me, "Why do we not meet priests of this kind?" I will leave the answer to the reader.

While browsing an Orthodox website one day, I came across this story, rich with spiritual lessons for anyone willing to reflect. I wanted to share it briefly with my dear readers because I found in it a practical answer to what I had presented in the previous two articles.

This story appeared in a recently published electronic book in Moscow, issued in Russian, English, and French, titled Everyday Saints. It contains real stories as well as symbolic ones. Among them is the story of "the novice bishop." The word "novice" here refers to monastic novitiate. (We have received a great blessing from this man in this Archdiocese, because he served as a bishop for several years in America.)

The story centers on Bishop Basil Rodzianko, who fell asleep in the Lord in 1999. He was born into a Russian aristocratic family. His grandfather was the president of the Imperial Duma, which forced the family into exile in 1920, when the bishop was still a child.

They ended up in Serbia. There he grew up, was educated, and came to know great church figures, among them the one who later became archbishop and then Saint John Maximovitch. Basil married a young woman whom he loved deeply, chose the priesthood as the path of service to his people, and took Saint Vladimir as his patron. After the communists came to power during and after the Second World War, he refused to leave Serbia, even though he faced the real danger of arrest as a priest.

And that is exactly what happened. Once the new Yugoslavia had become established, persecution against the Church intensified. He was sent to a prison camp for eighteen months. But the conflict that arose between the leaders of Russia and Yugoslavia at that time, Stalin and Tito, led Tito to release all the "White Russians" from the prison camps and expel them from the country.Father Vladimir chose Paris because his spiritual father, the holy Archbishop John Maximovitch, was there. Saint John received him with joy and, after a time, sent him to London to serve a small Serbian parish. Father Vladimir was highly intelligent and distinguished himself in teaching and evangelism. He also knew Russian, Serbian, French, English, Bulgarian, and a little Romanian, which qualified him to present a weekly Orthodox religious program in Russian on the BBC.

In the 1960s, he passed through a painful period. After losing his wife, his grief drove him to vodka, to the point of addiction. The effects of alcohol did not outwardly appear on him because his physical strength enabled him to continue fulfilling his duties without visible failure. But one day, his wife appeared to him in a dream, reproached him sternly, and showed him her sorrow over what he was doing. He awoke from the dream and gave up alcohol once and for all, overcoming his human grief.

After the death of his previous spiritual father, he chose Metropolitan Anthony Bloom, the well-known Metropolitan of London, famous for his spiritual depth, as his new spiritual father. In time, Metropolitan Anthony recommended him to become a bishop in North America, since he had proven to be a successful missionary. According to Russian Orthodox tradition, a bishop must be a canonical monk before his episcopal consecration. And so it was.

When he made his confession before his monastic tonsure, he said to his spiritual father, "I understand well how I will live the vows of chastity and poverty, but I still do not understand how I will live the vow of obedience. A bishop is the one who gives directions, guidance, and instructions. He is the one who is obeyed."

Metropolitan Anthony was silent for a moment, then answered, "Always consider yourself a novice monk, and obey everyone who asks you for a service that you are able to fulfill." Father Vladimir took this counsel as a law of obedience and strove to live by it for the rest of his life. He was tonsured a monk, taking his new name from his new patron saint, Basil.

He used to visit his homeland, Russia, many times during his years as a bishop. On one occasion, he met an elderly woman on a street in Moscow. As soon as she saw him, thinking he was a priest, she said, "Please, father, bless my little home. For three years now I have been asking the priest of my parish to bless it, and he has not answered my request."He accepted her request immediately based on his vow of obedience. His companion tried to dissuade him, saying he was under no obligation to do this. So, he asked her, "Where is your home?" She replied, "Not far. We take the bus from the outskirts of Moscow for only forty minutes!" Yet they were in the center of Moscow, which meant they first needed to take the metro for at least half an hour, and then the bus. Still, the bishop did not change his answer. First, they all went to the church to get the vestments needed for the house blessing. Then, they went to the woman's home, which consisted of one room, eight square meters in size, on the ninth floor of a large, old building.

On the way, she told the bishop that her children and grandchildren never called her and paid no attention to her. After the blessing of the house, she served tea and cake to the bishop and his companion, and he accepted from her an old ruble, so as not to wound her feelings. She thanked him and said, "Now I can depart in peace, after my home has been blessed!"

Does not this elderly woman, who grew up under harsh religious persecution and was raised on atheist propaganda in school and society, show a profound and moving sense of holiness and reverence? And should not priests like this bishop abound in proportion to the many families who possess this sanctifying awareness of the importance of divine blessing?

In 1990, during another visit, Bishop Basil met a young priest who had graduated from the theological faculty with distinction, yet did not continue on to higher studies because he chose instead to serve a neglected parish in a village in the Kostroma region and restore its crumbling eighteenth-century temple. This priest asked the bishop to bless his church by celebrating the Divine Liturgy there. As usual, the companion tried to prevent the bishop from accepting. This time, the distance between where they were and the church in question was much farther-only six hundred kilometers! The bishop obeyed. He set out with the priest and his companion by car, after obtaining the episcopal vestments.

After several hours of travel, traffic came to a halt because of an accident between a motorcycle and a truck. The bishop learned that the motorcyclist had died. He got out of the car and went to the site of the accident, where he found a young man weeping bitterly over his dead father. He said to the young man, "I am an Orthodox priest." Then he asked him, "Was your father a believer, so that I may read the prayers for him?" The young man replied, "Yes, yes, certainly. Please read the necessary prayers. My father was a very faithful Orthodox man, and he had a spiritual father. But he did not go to church."

Bishop Basil asked in surprise, "How could he have a spiritual father and yet not go to church?" The young man answered, "My father had been an atheist. But he listened regularly to the weekly spiritual talks of Father Rodzianko (Bishop Basil himself) on the BBC. Through him, he came to faith, and he obeyed everything that this priest said, considering him his spiritual father."

Tears streamed from Bishop Basil's eyes as he put on his epitrachelion and began to pray for the soul of his spiritual son, who until that moment had been unknown to him.

Who could have imagined that God had arranged this meeting so that this man would not be deprived of the blessing of his spiritual father? These are the hidden purposes of God. They may not be revealed to us quickly every time, but the fact that they remain hidden does not mean that God is not following us in the details of our lives, leading us toward the salvation for which we hope.

O Lord, grant Your Church priests like these righteous ones. Forgive, and do not allow us to justify, our shortcomings.

05/05/2026

Saint Irene was the daughter of a princelet called Licinius; named Penelope by her parents, through a divine revelation she was brought to faith in Christ and at Baptism was renamed Irene. In her zeal for piety she broke in pieces all the idols of her father, who commanded that she be trampled underfoot by horses. But while she remained unharmed, one of the horses rose up and cast down her father, killing him. By her prayer she raised him to life again, and he believed and was baptized. Afterwards, in many journeyings, Saint Irene suffered torments and punishments for her faith, but was preserved by the power of God, while working dread miracles and converting many thousands of souls. At last she came to Ephesus, where she fell asleep in peace, in the first half of the fourth century. Two days after her death, her gravestone was found lifted off, and her grave empty. At least two churches were dedicated to Saint Irene in Constantinople, and she is also the patroness of the Aegean island of Thera, which is commonly called Santorin (or Santorini), a corruption of "Saint Irene."

Holy Trinity Orthodox Church

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