An Interview with Elder Joel of Sihastria (1908–1986) Introduction Protosinghel Joel (Gheorghiu) Тне fathers from Sihastria Monastery and the faithful from the region remember with great reverence the name of Protosinghel Joel (Gheorghiu). He was a skilled spiritual father, meek and merciful, with a heart pure before God and man. He was also a father of absolute obedience, humility, and prayer. Few from the community loved the services of the Church, the good order [of the monastic life] and silence as much as Fr. Joel did. However, in order to attain this spiritual measure, one needs over fifty years of ascetic labor, obedience, patience, and renunciation of all that is transitory. Otherwise, one is unable to acquire a peaceful conscience and the hope of salvation. I joyfully approached the cell of Fr. Joel—a secluded cell in the orchard, where the light of the sun radiates peace and blessing in abundance. The door of his cell is never locked, a sign that his mind is always watchful, that he is in constant expectation of Christ the Bridegroom and, at the same time, ready to receive anyone at any hour and give him spiritual rest. He still kept the tradition of the monks of long ago: never to lock the gates of the monastery, the door of the church, the kitchen, the trapeza, or the cells . The elder was on his knees, praying from the Horologion. Near him was a lit candle on a candlestand, and I could smell the fragrance of incense. I waited on the porch for him to finish his prayer. How precious are these fathers who bring us the fragrance and piety of a generation that has come to an end! Hieroschemamonk Joel is not a learned monk, but he is humble, with great love and purity of heart, and these are the things that God blesses above all. Fr. Ioanichie: Bless me, Fr. Joel. Are you happy to have a new pilgrim? Fr. Joel: The Lord bless you, Fr. Ioanichie! I am very happy that you have not forgotten me. The Lord will reward your love. As long as we cast our shadows upon the earth and the Savior allows us to live in the body, do come any time so that we may hold spiritual counsels. As the Holy Scriptures say, There is salvation in much counsel, and again, Those for whom there is no leadership fall like leaves (Prov. 11:12). After I depart from the body, no one will open the door of my cell any more.

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Rom. 9:17/Exodus 9:16 – my power “in you”; my name may be “proclaimed.” Hebrew – show “thee”; may name might be “declared.” Rom. 9:25/Hosea 2:23 – I will call my people; I will call my beloved. Hebrew - I will have mercy (love versus mercy). Rom. 9:27/Isaiah 10:22 – only a remnant of them “will be saved.” Hebrew – only a remnant of them “will return.” Rom. 9:29/Isaiah 1:9 – had not left us “children.” Hebrew – Jehova had left us a “very small remnant.” Rom. 9:33; 10:11; 1 Peter 2:6/Isaiah 28:16 – he who believes will not be “put to shame.” Hebrew – shall not be “in haste.” Rom. 10:18/Psalm 19:4 – their “voice” has gone out. Hebrew – their “line” is gone out. Rom. 10:20/Isaiah 65:1 – I have “shown myself” to those who did not ask for me. Hebrew – I am “inquired of” by them. Rom. 10:21/Isaiah 65:2 – a “disobedient and contrary” people. Hebrew – a “rebellious” people. Rom. 11:9-10/Psalm 69:22-23 – “pitfall” and “retribution” and “bend their backs.” Hebrew – “trap” and “make their loins shake.” Rom. 11:26/Isaiah 59:20 – will banish “ungodliness.” Hebrew – turn from “transgression.” Rom. 11:27/Isaiah 27:9 – when I take away their sins. Hebrew – this is all the fruit of taking away his sin. Rom. 11:34; 1 Cor. 2:16/Isaiah 40:13 -the “mind” of the Lord; His “counselor.” Hebrew – “spirit” of the Lord; “taught” Him. Rom. 12:20/Prov. 25:21 – feed him and give him to drink. Hebrew – give him “bread” to eat and “water” to drink. Rom. 15:12/Isaiah 11:10 – the root of Jesse…”to rule the Gentiles.” Hebrew - stands for an ensign. There is nothing about the Gentiles. Rom. 15:21/Isaiah 52:15 – been told “of him”; heard “of him.” Hebrew – does not mention “him” (the object of the prophecy). 1 Cor. 1:19/Isaiah 29:14 – “I will destroy” the wisdom of the wise. Hebrew – wisdom of their wise men “shall perish.” 1 Cor. 5:13/Deut. 17:7 – remove the “wicked person.” Hebrew – purge the “evil.” This is more generic evil in the MT. 1 Cor. 15:55/Hosea 13:14 – O death, where is thy “sting?” Hebrew – O death, where are your “plagues?”

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In this time of preparation to the Great Lent, the Church teaches us through examples from the Gospel.  Last week, we heard about the foolishness of the Pharisee, who brought to God his imaginary “worth” and “earnings,” and about the wisdom of the publican, who in himself saw the true state of mankind – on its knees, burdened with sin, in the mud of its passions – and who brought to God his illness, sorrows and weakness; that is to say, he brought to God his true self, and not a fake mask. Today, Christ calls us through His parable and urges us to get up from our knees and to run to Him, as did the prodigal son when he came to himself (Luke 15:17).  But how are we to come to Him, Who is so far away and unreachable, to the King of kings, the Creator of the ages, and the Master of the universe?  Is it not natural to appear at a royal reception decorated in lace and medals, wearing hats with feathers and brocade dresses?  Is it not normal to show off one’s dignity and to pose (Luke 18:11)?  But what is the worth of all of these fake props in the presence of Him Who is the fullness of reality? “My son, give me thine heart…­” (Prov 23:26)  The Lord is not asking us to give Him anything which did not give to us Himself.  It was not Adam who was looking for God, but God Who was calling the lost soul (Gen. 3:9).  The son was travelling from far away, but the father was already waiting for him and “when he was yet a great way off, his father saw him…­ and ran” to him (Luke 15:20).  The righteous Simeon prayed to the Master as a servant, but the Master was already lying in Simeon’s arms having Himself become a servant (Luke 2:28).  God did not come to us seated on a throne somewhere in the clouds, unreachable, surrounded by armies of angels.  God came to us as a weak and helpless Child; He gave Himself completely into our arms, holding back nothing, hiding nothing. The name of today’s feast is “the Meeting of the Lord.”  God wants to meet our hearts, but we continue to hide from Him behind fig leaves (Gen. 3:7), behind our imaginary righteousness (Luke 18:11-12), or behind outright prodigality (Luke 15:13).  God gives to us Himself, all that He is He gives into our arms, but we posture before Him like Pharisees: “I fast twice in the week, I give tithes of all that I possess” (Luke 18:12).  And that is in the best case…­

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And Christ says prophetically, as a reference to the sacrificial nature of the Incarnation, Sacrifice and offering You did not desire, but You have prepared a body for Me. In burnt offerings and sacrifices for sin You had no pleasure. Then I said, ‘Behold, I have come— In the volume of the book it is written of Me—To do Your will, O God.’ (Psalm 40:6-8; Hebrews 10:5) Sacrifices, especially animal sacrifices, were not a primary concern of God. As a matter of fact, they could be an abomination to Him if not carried out together with deeds of loving kindness and justice. Consider these words of the prophets, the spokesmen of God: I desire mercy, not sacrifice. (Hosea 6:6) … and when ye spread forth your hands, I will hide mine eyes from you; yea, when you make many prayers, I will not hear; your hands are full of blood. (Isaiah 1:15-16) I hate, I despise your feasts, and I will take no delight in your solemn assemblies. Yea, though you offer me burnt-offerings and your meal offerings, I will not accept them neither will I regard the peace-offerings of your fat beasts. Take thou away from me the noise of thy song; and let Me not hear the melody of thy psalteries. But let justice well up as waters, and righteousness as a mighty stream. (Amos 5:21-4) Deeds of compassion and kindness toward all creation are of greater significance to God than sacrifices: To do charity and justice is more acceptable to the Lord than sacrifice (Prov. 21: 3). There are many more examples of this in Scripture, but these should suffice for now. The Sacrifice of Christ Hebrews 9:11-18 applies Leviticus 17:11 to the sacrifice of the Lord Jesus Christ. Verse 12 states clearly that the Old Testament blood sacrifices were only temporary and only atoned for sin partially and for a short time, hence the need to annually repeat the sacrifices. When Christ entered the heavenly Holy of Holies, He did so to offer His own blood once for all time, making future sacrifices unnecessary and entirely superfluous.

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In general, we can observe more insincere relationships amongst people than pure-hearted ones, because the whole heart is infected to a greater or lesser extent with the impurity of sin, covered with the corruption of the passions. For, Who can say: My heart is clean, I am pure from sin? (Prov. 20:9), say the Scriptures. Therefore, some words are smooth as oil, and yet they are poison darts. Thus, according to the teaching of our Savior, the measure of our relationships to others should be correct love for our own selves. As we would like others to treat us, so shall we treat them—that it, simply, pure-heartedly, meekly, lovingly, trustingly, condescendingly, sympathetically, patiently. The Lord offers Himself as an example to us, and we should ceaselessly look at it and learn from it. Learn of me, He says, because I am meek, and humble of heart (Mt. 11:29). The Apostle Paul says, Follow peace with all men, and holiness, without which no man shall see the Lord (Heb. 12:14). He also teaches, Let love be without dissimulation... Be kindly affectioned one to another with brotherly love; in honour preferring one another… Distributing to the necessity of saints (that is, to you brother Christians); given to hospitality. Bless them which persecute you: bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one toward another. Mind not high things, but condescend to men of low estate. Be not wise in your own conceits. Recompense to no man evil for evil. Provide things honest in the sight of all men. If it be possible, as much as lieth in you, live peaceably with all men. Dearly beloved, avenge not yourselves, but rather give place unto wrath: for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore if thine enemy hunger, feed him; if he thirst, give him drink… Be not overcome of evil, but overcome evil with good.Let every soul be subject unto the higher powers (Rom. 12:9-21; 13:1). These are the rules of behavior for Christians amongst themselves, which the Apostle Paul wrote for us in his epistle to the Romans. Each of us is equally obligated to uphold them. Where is the highest motivation for us to treat each other this way? In the image and likeness of God, in which man is created, and in that we are the children of the One Heavenly Father, members of Christ, branches of the one vine of Christ, sheep of His one rational flock. We partake of the one life bread of Christ, and drink from the same chalice of His divine Blood. We have drunk of the same Holy Spirit, and we await the same incorruptible, eternal inheritance. This is our motivation for mutual, sincere, loving relationships!

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Beginning fear is characteristic of our condition of soul. It preserves the soul from every evil, as polishing preserves metal, for it is said (Prov. 15:27), By the fear of the Lord everyone departs from evil. And thus, if anyone avoids evil out of fear of punishment, as a slave who fears his lord, he gradually comes to the point where he does good voluntarily, and little by little he begins, like the hireling, to hope for a certain reward for his good actions. For when he shall constantly flee evil, as we have said, out of fear as a slave, and do good in hope of reward as a hireling, then abiding by God's grace in the good, and uniting with God commensurately to this, he receives the taste of the good and begins to understand what true good consists in, and he no longer wishes to be separated from it. For who can separate such a person from the love of Christ? as the Apostle said (cf. Rom. 8:25). Then he attains the dignity of son, and he loves good for the sake of good itself, and he fears because he loves. This is the great and perfect fear. Likewise the Prophet, teaching us to distinguish one kind of fear from the other, said (Ps. 33:11, 12): Come, ye children hearken unto me, and I will teach you the fear of the Lord. What man is there that desirest life, who lovest to see good days. Pay attention to each word of the Prophet, how each expression has its own force. At first he says, " Come to me, " calling us to virtue, and then he adds, " children. " The saints call children those whom their words turn away from sin into virtue, as the Apostle also says (Gal. 4:19), My little children, of whom I travail in birth again until Christ be formed in you. Then having called us and prepared us for this appeal, the Prophet says, I will teach you the fear of the Lord. Do you see the boldness of the saint? When we wish to say something good, we always say, " If you wish, let us converse a little on the fear of God or on some other virtue. " The Holy Prophet, however, does not do that, but rather says with boldness, Come ye children, hearken unto me, and I will teach you the fear of the Lord.

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   Cf. Didache 2, 1.    Herodomus, 7, 55.    Cf. Gen. 1:29; 6: 2.    Andronicus, De affect. 12, 4 Kreuttner.    Hesiodus, Opera et dies, 211.    Так Гомер называет Сциллу (Odyssea, XII, 118).    Gal. 2: 11; 3: 1—3, 5—6, 8—9.    Arismomeles, Ethica Nicomachea, I 4, 1096 b 29.    Цитата из утраченного Евангелия от египтян. Фрагменты см.: Hennecke-Schneemelcher, New Testament Apocrypha, 1.166—9. Климент часто упоминает об этом тексте, вероятно, весьма популярном в Александрии. См. его Excerpta ex Theodoto, 67, а также далее в этой книге (Strom. III, 63—64).    Мт. 19: 3—9; 22: 30.    I Pet. 5: 5; Prov. 3: 34.    Cf.: Mt. 19: 6; 24: 37—39; Lk. 17: 26—30; 18: 8; 21: 23.    Lk. 21: 23; Mt. 24: 19.    Plamo, Leges, VIII 840 a; Aelianus, De natura animalium VI 1; Varia historia III 30.    Diog. Laert. V 35.    Истр Киренский был учеником Каллимаха и писателем второй половины третьего века до н. э. Фрагменты см.: FGrH 3 B 334.    I Tim. 4: 1—3.    Col. 2: 18.23; I Cor. 7: 27. 2—3.    I Reg. 17: 6; I Sam. 9: 24.    Мт. 11: 18—19. Петр действительно был женат (Mk 1: 30; I Cor. 9: 5), однако в Новом завете ничего не говорится о детях и семейном положении Филиппа.    Phil. 4: 3. Место неоднозначное и толкование Климента спорно. Здесь действительно упоминается некая сотрудница (или сотрудник по имени Сизигос).    В действительности, имеется в виду первое послание (I Tim. 5: 9—15).    Мт. 25: 35.40; Prov. 19: 17; 3: 27.    Prov. 3: 3; 10: 4; Ps. 14: 5; Prov. 13: 8.    Мт. 19: 19—21; Lev. 19: 18 et. al.    Prov. 13: 11; 11: 24; Ps. 111: 9.    Мт. 6: 19; Hag. 1: 6.    Cf. Mt. 11:19. Заметим, что из фрагмента непосредственно не следует, что Иисус имел тело психической или духовной природы. Все сказанное вполне укладывается в схему, предложенную в Евангелии от Матфея. Контекст высказывания показывает, что Климент цитирует здесь Валентина скорее в подтверждение своих мыслей, нежели в целях полемики.    Мт. 19: 12; Heb. 9: 14.    FGrH 3 A 99, fr. 18.    Возможно, лакуна в тексте.    Вероятно имеются в виду буддийские «ступы» — священные сооружения где обычно замуровываются различные священные предметы, от текстов мантр до останков святых. Однако обнаженными буддисты обычно не ходили. Источником Климента здесь скорее всего также является Александр Полигистор. Упоминание о Будде см. в первой книге Стромат (Strom. I 21).

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   Epicharmus, fr. 249 Kaibel.    Heraclimus, fr. 1g Marcovich (19 DK).    О магнесийском камне см.: Plato, Ion 533 d-e. Климент использует два различных слова, обозначающих янтарь.    н(теИп pisti» u(polhyi» e(kousio» kaiU prolhyi» eu)gnwmwn proU katalhyew», prosdokia deU [doca] mellonto».    Cf. Rom. 4: 3.    Is. 54: 1; Gal. 4: 27.    Скорее пересказ, нежели цитата. Близкий по смыслу фрагмент см.: Is. 54: 2 sq.    Происхождение этого пассажа неизвестно.    Нав. 2: 4; Rom. 1: 17.    I Tim. 1: 18—19.    Barnabas, Epistula 1, 5, 2, 2—3.    Cf. Exod. 20: 13—16.    Термин стоический. См. SVF III 175, 431; Cicero, Tusculan. Disput. IV 6 13.    О трояком разделении благ см.: Aristotelis Ethica Nicom. I 8, 1098 b 12 sq.    Cf. Rom. 3: 20.    Cf. Gal. 3: 24.    Cf. Jes. 33: 11; 18: 23.32.    Cf. Prov. 10: 4; 5: 8.    Barnabas, Epistula 4, 11.    Cf. Excerpta ex Theotodo, 16, где Климент полагает, что речь здесь идет о Святом Духе, который валентиниане называют Духом Замысла Отца, а последователи Василида — Служителем.    Отрывочность высказывания не позволяет сказать определенно, что же сделали ангелы. Предлагаемый перевод a)fanizein как скрыть или сокрыть мне представляется наиболее точным. R. Haardt переводит h)fanisan как испортили, Grant разрушили. A. Orbe полагает, что это энигматическое замечание может указывать на Gen. 2: 2. Подробнее об учении Валентина и его последователей и собрание фрагментов и свидетельств см.: Е.В. Афонасин. Школа Валентина. СПб., 2002.    Cf. Aristoteles, Topica IV 5, 126 b 17.    Имеется в виду гностическая София.    Текст пассажа не очень ясный и, вероятно, испорчен. Плерома — это гностический термин, означающий божественную Полноту, обитель Эонов.    Cf. Prov. 4: 33.    Ilias V, 359.    Cf. Rom. 12: 9—10.    Rom. 10: 19; Deut. 32: 21.    Rom. 10: 20; Is. 65: 1.    Rom. 10: 21; Is. 65: 2.    Rom. 11; 11.    Hermas, Poim. Similitud. 9, 16, 5—7.    Plamo, Theaetetus 155 d; cf. Aristoteles, Metaphysica I 982 b 12.    Апокриф, приписываемый Матфею.

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   Известный стоический парадокс.    Стоический парадокс. См. SVF III 589—603.    Plamo, Theaetetus 176 b.    Philo, Vita Mos. I 22. Филона Климент называет «пифагорейцем» еще раз (I 72, 4). Подробнее об этом примечательном обстоятельстве, равно как и о пифагорейских пристрастиях самого Климента см: Е.В. Афонасин. o(Klhme» puqagorizeï «Гносеология» Климента Александрийского и неопифагорейская традиция. — Историко-философский ежегодник, 99. М., 2001, с. 31—63, в особенности с. 40.    Cf. Lk. 6: 36.    Chrysippus, fr. mor. 4—9; SVF III 4—9.    Cf. Aristoteles, Ethica Nicomachea, VIII 3, 1156 a.    Cf. Prov. 21: 26.    Cf. Prov. 2: 21—22.    Cf. Homer., Odyssea XVII 415.    Добавлено для заполнения возможной лакуны и уточнения смысла.    II Cor. 8: 12—14.    Euripides, Antiope, fr. 200 N.    Dan. 1; 6; 3: 6.    [Plamo] Minos, 319; «собеседником» Бога Гомер называет Миноса (Odyssea, XIX, 179).    Cf. Gal. 6: 14.    Plamo, Phaedrus 266 a; Homer., Odyssea II, 406.    Euripides, Andromache, 629.    Euripides, Orestes, 1287.    Anmismhenes, fr. 11, 1.    Хепорноп, Memorabilia II 1, 30.    Arismon, fr. 370 SVF I 85.    Plamo, Leg. I 633 d; Phaedo, 83 d.    Cf. Mk. 8: 35.    Plamo, Phaedrus, 81 a.    Cf. Eph. 6: 11.    II Cor. 10: 4—5.    Cf. Philo, Leges Alleg. II 22.    Cf. Plato, Phaedrus, 230 d.    Cf. E. de Faye, Gnostiques et Gnosticisme (Paris, 1925), p. 46, n.1, где отмечается сходство этого пассажа с Plato, Rep. 588 b.    Н. Jonas сравнивает этот образ с аналогичным у Порфирия, Ad. Marc. 21 (The Gnostic Religion, Boston, 1963, p. 283).    Cf. Mt. 19: 17.    Ипполит пересказывает этот образ в Ref. VI 34. Представление о том, что демоны населяют человека и используют его в своих целях, было довольно распространено в античности. Образ постоялого двора (или караван-сарая) см. также Государство Платона (Rep. 580 a 4 f.), Corpus Hermeticum 16,14; Epist. Barnab. 16,7; Origen, De principiis III, 3,5. Интересные детали см. в: J. Whittaker, " Valentinus fr.2 " , Studies in Platonism and Patristic Thought, XXVI.

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Отче наш 2. Taken from Faber, In Feriis Rogationum, No. 12 «Oratio Dominica exponitur». The poem summarises elements of the whole sermon, as follows: 11. 1–4: the commentary on the opening phrase of the Lord " s Prayer appears to be Simeon’s own. 11. 5–8 cf Faber, sect. 3: «Sanctificetur nomen tuum dicitur primo, ut sanctificetur in nobis.... Secundo, ut glorificetur Dei nomen a nobis per confessionem et bona opera. Greg. Nyss. de orat.» 11. 9–12 cf sect. 4: «Adveniat regnum tuum dicitur primo, ut regnet in Ecclesia et in mentibus fidelium per gratiam.» 11. 13–18 cf sect. 5: «Fiat voluntas tua dicitur primo, ut possimus earn facere, et obedire omnibus Dei mandatis. ... Sicut in caelo et in terra dicitur,... Tertio, ut etiam in illis qui adhuc terreni sunt, fiat voluntas Domini, sicut fit in iustis. Cypr. in orat. Dom. et August, ubi sup. [i.e., 1. 2. de ser. Dom. in monte с. 11. et ser. 135. de temp.].» 11. 19–24 cf sect. 6: «Panem. Primo corporalem, sed veluti adminiculum spiritualis panis, hoc enim est quod Salomon petit: Divitias et paupertatem ne dederis mihi, sed tantum victui meo tribue necessaria [ Prov. 30.8 ]. Aug. ep. 121. ad Probam. c. 12. Secundo spiritualem et primo Eucharistiae panem; ideo in Graeco habetur, supersubstantialem. Secundo verbi Dei.» 11. 25–28 cf sect. 7: «Et dimitte nobis débita nostra dicitur primo ut admoneamur omnes nos in conspectu Dei esse peccatores et reos.» 11. 29–30 cf sect. 8: «Et ne nos inducas in tentationem . ... S. Aug. 1. 9. confes. c. 28. ait: Iubet eas (de tentationibus loquitur) tolerare, non amare.» 11. 31–34 f sect. 9: «Sed libera nos a malo dicitur primo, ut liberemur a Daemone. Graeci enim m ali nomine Daemonem interpretantur, qui etsi non natura malus est, in eo tamen omnis vitiositas exuberat, (ait Petrus Laodicensis post Chrys.) et per antonomasiam malus dicitur. ... Amen dicitur primo, adverbialiter, scilicet vere, fideliter, q.d. vere ac fideliter haec petimus.» Note what Faber says about the omitted phrase «For thine is the kingdom, etc»: «In Graeco et Syriaco textu additur: Quoniam tuum est regnum e t potentia et gloria in saecula. Quae tamen verba ab Ecclesia et Latinis patribus non agnoscuntur, neque in emendata editione habentur: a Graecis quibusdam patribus exponuntur, sed videntur in textum Graecum irrepsisse ex ipsorum Liturgia sive Missa.»

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