† APODOSIS OF PASCHA
St. Pachómios the Great;
St. Achíllios, Bishop of Lárissa
Great Art Thou O Lord and Marvelous are Thy Works
Pachómios was born in Egypt and, in his youth, was a pagan. As a soldier, he fought in battle with Emperor Constantine against Maxentius. Following that, he learned of the One God from Christians and witnessing their devout life, Pachómios became baptized and withdrew to the Tabennisi wilderness, to the famous ascetic Palamon with whom he studied the ascetical life for ten years. Then, an angel appeared to him in the habit of a Schema [The Great Angelic Habit of a Monk] over the place called Tabennisiot and gave him a board upon which was written the Monastic Rule [Constitution] for the Cenobitic Life, ordering him to establish such a monastery in that place, prophesying to him that in this monastery many monks will come for the sake of salvation of souls. Heeding the angel of God, Pachómios began to build many cells. When his brother John reproached him for building unnecessary cells, Pachómios simply said to him that he is following the command of God without regard as to who will come to live there and when. But soon, many men gathered at that place moved by the Spirit of God, and began to live a life of asceticism according to the Rule of Pachómios, which he received from the angel. When the number of monks increased, Pachómios gradually established six more monasteries. The number of his disciples amounted to about seven thousand. St. Anthony is considered to be the founder of this kind of life but St. Pachómios as founder of the monastic cenobitic (community) way of life.
The humility, love of labor and abstinence of this holy father was and remains a rare example for the imitation of the vast number of monks. St. Pachómios worked numerous miracles but endured numerous temptations from demons as well as men.
22 But the fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness, faith,
23 Meekness, temperance: against such there is no law.
24 And they that are Christ's have crucified the flesh with the affections and lusts.
25 If we live in the Spirit, let us also walk in the Spirit.
26 Let us not be desirous of vain glory, provoking one another, envying one another.
6 Brethren, if a man be overtaken in a fault, ye which are spiritual, restore such an one in the spirit of meekness; considering thyself, lest thou also be tempted.
2 Bear ye one another's burdens, and so fulfil the law of Christ.
25 And there followed him great multitudes of people from Galilee, and from Decapolis, and from Jerusalem, and from Judaea, and from beyond Jordan.
5 And seeing the multitudes, he went up into a mountain: and when he was set, his disciples came unto him:
2 And he opened his mouth, and taught them, saying,
3 Blessed are the poor in spirit: for theirs is the kingdom of heaven.
4 Blessed are they that mourn: for they shall be comforted.
5 Blessed are the meek: for they shall inherit the earth.
6 Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
7 Blessed are the merciful: for they shall obtain mercy.
8 Blessed are the pure in heart: for they shall see God.
9 Blessed are the peacemakers: for they shall be called the children of God.
10 Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven.
11 Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely, for my sake.
12 Rejoice, and be exceeding glad: for great is your reward in heaven: for so persecuted they the prophets which were before you.
Father John of Kronstadt, one of the most well known saints of recent history, possessed an evangelical fervor, and, above all, was 'flesh of the flesh' of the Orthodox tradition and of the faith and life of the Orthodox Church. Father John was an expressive and impressive preacher, an promoter of frequent communion, a man who moved the hearts of hardened sinners to repentance, a man with a great depth of love, and a spiritual healer. Huge crowds flocked to him from all parts of Orthodox Russia to hear him and to be healed by him (in body and soul).
Father John believed in indulging people with love. To indulge people with love means not to judge, not to take revenge, and to endure and forgive.
"Do not confuse man - this image of God - with the evil which is in him, because evil is only his accidental misfortune, a sickness, a devil's dream; but man's essence - the image of God - is always there".
This recognition of God in others is the rule he used in relating to others. He also said, as far as is it possible, be gentle, humble and simple to all, considering yourself, without hypocrisy, to be spiritually below everyone. Pride is the reason for a cold, pompous and insincere manner towards those whom are considered to be below us, or those from whom we hope to derive some benefit.
When people speak ill of you and you feel resentment, it means that you are proud, and pride must be eliminated from your heart by worldly dishonor. Therefore, do not resent and hate those who speak ill of you, but try to love them as you would love people who benefit you, and pray for them. Maintain a peaceful and loving disposition towards your brother even if he deprives you of your last coin; [this will show him Ed.] that above all, you love God's image in him. However most people are angry when they are deprived even of a very small part of their property! One of the basic aims of love is to see everyone saved, transformed and united to true, divine love. This is impeded by what he called "malicious joy" when he said, "Oh, how disgusted I am by this devilish malicious joy over the sins of one neighbor! People cast a slur on someone's whole life because of one sin that he has committed. They forget that love extenuates everything. A Christian must truly wish for himself and others, that God's name should be constantly glorified in both himself and others, that all should become Temples of God".
However, sobriety from evil is not enough. We should also seek to obtain inner peace, since "without inner peace and harmonious coexistence with others, one cannot have peace and harmony within oneself. In acquiring inner peace, let us also be peacemakers in relation to our fellowmen".
To attain peace and love, and to preserve them, "Do not be put out of countenance when you are angry and when this anger prepares to manifest itself in worlds, command it to be silent. When you allow anger to express itself, it will pour out with great force and may overwhelm your defense". He continued, "Do not expose all your impurities, not to contaminate others with the breath of evil concealed in you. It is better to speak of your illness to your spiritual father or your friend in order that they may direct and restrain you".
On reproaching others of their evil he said, "It is better not to pass on reproachful words, but to keep silent about them or, even if it is not true, convey words of love and goodwill; then our spirits will be at peace" and, "if you wish to correct somebody's faults of your own accord, restrain yourself, because, usually, through our pride and irritability, we do more harm than good... Pray to God that He Himself will enlighten the mind and the hearts of men; if God sees that your prayer is full of love, He most certainly will grant your wish.
An embittered person is ill; to cure him we must apply to his heart a plaster of Love", and finally, "look at every human being as if he were unique in God's world, a great miracle of God's wisdom and grace, and do not let the fact that you are accustomed to him serve as a ground for neglect".
"Our Savior bids us to love our enemies which is extremely difficult; but for a heart which is reborn through grace, it is easy to do so because God helps the believer in everything".
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