Προσκύνημα του Πατριάρχη Μόσχας στη Γαλιλαία και τον Ιορδάνη

από το Πατριαρχείο Ιεροσολύμων

Την Τρίτην, 31ην Οκτωβρίου/13ην Νοεμβρίου 2012, η «Ειρηνική Επίσκεψις» του Μακαριωτάτου Πατριάρχου Μόσχας κ.κ. Κυρίλλου επραγματοποιήθη εις την  περιοχήν της Γαλιλαίας.

Ούτως, εν πρώτοις την πρωΐαν, επεσκέφθη την Ιεράν Μονήν της  Μεταμορφώσεως του Κυρίου επί του Όρους Θαβώρ. Εις ταύτην ενθέρμως  υπεδέχθη τον Μακαριώτατον Πατριάρχην ο ηγούμενος οσιώτατος Αρχιμανδρίτης π. Ιλαρίων δια θερμών λόγων του «ευ παρέστητε». Μετά τούτο ο  Μακαριώτατος Πατριάρχης Μόσχας κ.κ. Κύριλλος ανέγνωσε την Ευαγγελικήν περικοπήν της Μεταμορφώσεως του Κυρίου. Ακολούθως ο ηγούμενος εδέξιώθη 
τον Μακαριώτατον Πατριάρχην εις το ηγουμενείον.

Ο επόμενος σταθμός της προσκυνηματικής θεωρίας του Πατριάρχου ήτο η Ναζαρέτ. Εις την πόλιν ταύτην, πατρίδα του Κυρίου, εξ ης και «Ναζωραίος» εκλήθη, επεσκέφθη το ιερόν Προσκύνημα του Ευαγγελισμού της Θεοτόκου.

Εις το Προσκύνημα τούτο υπεδέχθησαν τον Μακαριώτατον ο Ιερώτατος Μητροπολίτης Ναζαρέτ κ. Κυριακός μετά των ιερέων της Ναζαρέτ και των ομόρων αυτής πόλεων, ο Δήμαρχος της Ναζαρέτ Ελληνορθόδοξος κ. Ράμζι Τζαράϊσε, αι Προξενικαί Αρχαί της Ρωσίας εις το Ισραήλ και πολύς λαός εκ των Ορθοδόξων και μη Ορθοδόξων Χριστιανών της πόλεως. Εις τον ιερόν Ναόν του Ευαγγελισμού ο Μακαριώτατος Πατριάρχης Μόσχας κ.κ. Κύριλλος ανέγνωσε την Ευαγγελικήν περικοπήν του Ευαγγελισμού της Θεοτόκου, ανέπεμψε δέησιν και προσεκύνησε εις το εντός του Ναού Προσκύνημα, εν ω η πηγή, παρά την οποίαν η Θεοτόκος ήκουσε τους θείους και σωτηρίους λόγους του Αρχαγγέλου 
Γαβριήλ.

Την μεσημβρίαν ο Μακαριώτατος Πατριάρχης Μόσχας κ.κ. Κύριλλος μετά της συνοδείας Αυτού και του Μακαριωτάτου Πατρός ημών και Πατριάρχου Ιεροσολύμων κ.κ. Θεοφίλου παρεκάθισεν εις τράπεζαν παρατεθείσαν εις την Ιεράν Μητρόπολιν υπό του Ιερωτάτου Μητροπολίτου Ναζαρέτ κ. Κυριακού και του Δημάρχου της πόλεως κ. Ράμζι Τζαράϊσε.

Το απόγευμα της ιδίας ημέρας ο Μακαριώτατος Πατριάρχης Μόσχας κ.κ. Κύριλλος επεσκέφθη την Ιεράν Μονήν των Αγίων Αποστόλων του Πατριαρχείου εις Τιβεριάδα.

Εις ταύτην ενθέρμως υπεδέχθη τον Μακαριώτατον Πατριάρχην ο ηγούμενος της Ιεράς Μονής Οσιώτατος Αρχιμανδρίτης π. Τιμόθεος.

Ευθύς αμέσως ο Μακαριώτατος Πατριάρχης κ.κ. Κύριλλος επεσκέφθη τον προσκείμενον τη Ιερά ταύτη Μονή του Πατριαρχείου προσφάτως εξ ερειπίων ανακαινισθέντα προσκυνηματικόν ξενώνα της Ρωσικής Εκκλησίας.

Ενταύθα υπεδέχθη Αυτόν ενθέρμως η Προϊσταμένη του ξενώνος τούτου μοναχή Σεραφείμα μετ’ άλλων μοναζουσών της Ρωσικής Πνευματικής Αποστολής (Missia), ελθουσών εξ Ιεροσολύμων.

Εντεύθεν αναχωρήσας ο Μακαριώτατος Πατριάρχης Μόσχας κ.κ. Κύριλλος κατηυθύνθη προς την Ιεράν Γυναικείαν Ρωσικήν Μονήν της Αγίας Μαρίας της Μαγδαληνής παρά την Δυτικήν πλευράν της Τιβεριάδος θαλάσσης, επί των ερειπίων της πόλεως Μαγδάλων, πατρίδος της Αγίας Μαρίας, της εξ αυτής επονομασθείσης «Μαγδαληνής». Ενταύθα υπεδέχθησαν Αυτόν ενθέρμως αι μονάζουσαι της Ιεράς Μονής.

Εκ της Μονής ταύτης ο Μακαριώτατος Πατριάρχης Κύριλλος έχων συμπληρώσει την εις την περιοχήν της Γαλιλαίας του βορείου Ισραήλ προσκυνηματικήν Αυτού θεωρίαν κατηυθύνθη προς νότον. Μετά δίωρον αυτοκινητικήν διαδρομήν 
έφθασε εις την γέφυραν Allenby προ των εκβολών του Ιορδάνου ποταμού.

Διαβάς την γέφυραν ταύτην και ελθών εις την Ανατολικήν όχθην του Ιορδάνου της επικρατείας της Ιορδανίας, εγένετο δεκτός υπό της Α.Θ.Μ. του Πατριάρχου Ιεροσολύμων κ.κ. Θεοφίλου, ελθόντος πρωτύτερον εκ Ναζαρέτ, των εκπροσώπων της Ιορδανικής Κυβερνήσεως, των Ρωσικών Διπλωματικών Αρχών, του Ιερωτάτου Μητροπολίτου Φιλαδελφείας κ. Βενεδίκτου και Ρώσων προσκυνητών, Ρωσίδων μοναζουσών και Αραβοφώνων Χριστιανών, μελών του Ορθοδόξου ημίν ποιμνίου εις Ιορδανίαν.

Μετά τούτο οι δύο Προκαθήμενοι, αι συνοδείαι Αυτών και άλλοι προσκεκλημένοι παρεκάθισαν εις δείπνον παρατεθέν υπό του Τμήματος Γενικών Θεμάτων της Προεδρείας της Ρωσίας (Russian President’s General Affairs Department) εις την τράπεζαν του προσφάτως ανεγερθέντος «Οικου του Προσκυνητού» υπό της Ρωσικής Εκκλησίας εις την εν τω τόπω του Βαπτίσματος Δυτικήν Όχθην του Ιορδάνου ποταμού.

The Acting Chief of the Russian Ecclesiastical Mission of the Russian Church Abroad Arrives in Jerusalem

On Thursday, November 8, 2012, Hieromonk Roman (Krassovsky), recently appointed Acting Chief of the Russian Ecclesiastical Mission in Jerusalem of the Russian Orthodox Church Outside of Russia, accompanied His Eminence Archbishop Mark of Berlin and Germany, Overseer of the REM, on a pilgrimage to Jerusalem.

Despite the fact that Fr Roman's arrival coincided with the first visit to the Jerusalem Patriarchate of His Holiness Patriarch Kirill of Moscow and All Russia, he already managed to meet with the clergymen, abbesses and monastics of the convents in Gethsemane and the Mt of Olives, and discuss ongoing affairs of the Mission. He also participated in divine services and other events connected with the pilgrimage to the Holy Land of the Patriarch of the Russian Orthodox Church.

Archbishop Mark introduced Fr Roman to His All Holiness Patriarch Theophilos III of Jerusalem and All Palestine, who blessed Fr Roman's new obedience.  

Εταιρεία ύδρευσης μπλόκαρε τους τραπεζικούς λογαριασμούς του Πατριαρχείου Ιεροσολύμων

 

Γραφείο Ειδήσεων Amen.gr Ισραηλινό δημοσίευμα κάνει λόγο για οφειλές εκ μέρους του Πατριαρχείου Ιεροσολύμων στην κρατική εταιρία ύδρευσης, κάτι που έχει ως αποτέλεσμα να κινηθούν οι διαδικασίες για τη δέσμευση των τραπεζικών λογαριασμών του Πατριαρχείου Ιεροσολύμων. Πρόκειται για την εταιρία  Hagihon η οποία, σύμφωνα με ρεπορτάζ της εφημερίδας Μααρίβ που δημοσιεύεται στο φύλλο του Σαββάτου, προχώρησε στη δέσμευση των τραπεζικών λογαριασμών του Πατριαρχείου. Η εφημερίδα αναφέρει ότι η εταιρεία Hagihon προχώρησε στο μέτρο αυτό πριν από περίπου δέκα ημέρες, απαιτώντας από το Πατριαρχείο να καταβάλει το ποσό των 9 εκατομμυρίων σέκελ (περίπου 1,8 εκ. ευρώ). Στο ρεπορτάζ υποστηρίζεται ότι το Πατριαρχείο σε ένδειξη διαμαρτυρίας απειλεί ότι θα κλείσει τον Ναό του Πανάγιου Τάφου, του οποίου όμως θεματοφύλακες είναι επίσης η Ρωμαιοκαθολική και η Αρμενικη Εκκλησία της Ιερουσαλήμ. Καμία από τις δύο αυτές Εκκλησίες δεν θέλησε να σχολιάσει το θέμα. Σύμφωνα με το δημοσίευμα, ο Πατριάρχης Ιεροσολύμων δεν είναι πλέον σε θέση να καταβάλει μισθό στους ιερείς, ούτε να πληρώσει τις τρέχουσες οφειλές, να εκπληρώσει δηλαδή τις υποχρεώσεις του. Οι επιταγές που εκδίδονται για την πληρωμή του ηλεκτρικού, της τηλεφωνικής εταιρείας Bezek, για το δήμο της Ιερουσαλήμ ή για τον πάροχο του Ίντερνετ, δεν πληρώνονται, βεβαιώνει η Μααρίβ. «H Hagihon μας κήρυξε τον πόλεμο», φέρεται να δήλωσε ανώνυμα ένας εκπρόσωπος του Πατριαρχείου στην εφημερίδα. Σύμφωνα πάντα με το δημοσίευμα, οι εκπρόσωποι του Πατριαρχείου έστειλαν επιστολές διαμαρτυρίας στον πρωθυπουργό του Ισραήλ Μπενιαμίν Νετανιάχου και στον πρόεδρο της χώρας Σίμον Πέρες ενώ σκοπεύουν να ζητήσουν τη βοήθεια του Ρώσου προέδρου Βλαντιμίρ Πούτιν, της ελληνικής και της κυπριακής ηγεσίας, του βασιλιά Αμπντάλα της Ιορδανίας και του προέδρου των ΗΠΑ Μπαράκ Ομπάμα. Σύμφωνα με την εφημερίδα, ο πατριάρχης Θεόφιλος Γ΄ είπε ότι «στις αρχές της επόμενης εβδομάδας θα ενημερώσουμε τους προσκυνητές να φέρνουν μαζί τους μπουκάλια με νερό και αν δεν αλλάξει κάτι σκοπεύουμε να ανακοινώσουμε εντός των επόμενων ημερών, για πρώτη φορά εδώ και αιώνες, το κλείσιμο του Ναού του Πανάγιου Τάφου». Ο πρόεδρος της Εθνικής Χριστιανικής Ένωσης των Αγίων Τόπων, ο Ελληνορθόδοξος Παλαιστίνιος Ντιμίτρι Ντιλιάνι, δήλωσε στο Γαλλικό Πρακτορείο ότι η υπόθεση με το λογαριασμό του νερού «δεν είναι το μοναδικό πρόβλημα». «Δεν πρόκειται για θέμα χρημάτων αλλά για αλλαγή του στάτους κβο που ισχύει για τη βασιλική εδώ και αιώνες», υποστήριξε. Σύμφωνα με τον Ντιλιάνι αυτός «είναι ένας τρόπος να ασκηθούν πιέσεις στις Εκκλησίες και να επιβάλει το Ισραήλ νέα μέτρα στον πιο ιερό από τους χριστιανικούς αγίους τόπους». Ο Ντιλιάνι επιβεβαίωσε ότι ο πατριάρχης Θεόφιλος Γ΄, μελετά μαζί με άλλους εκπροσώπους του πατριαρχείου, τη λήψη μέτρων που μπορεί να φτάσουν μέχρι και το κλείσιμο του Πανάγιου Τάφου. «Προσευχόμαστε να μην κλείσει ο ναός αλλά αν χρειαστεί θα γίνει κι αυτό», προειδοποίησε.

كلمة صاحب الغبطة بطريرك المدينة المقدسة أورشليم كيريوس كيريوس ثيوفيلوس الثالث بمناسبة تذكار القديس يعقوب أخ الرب 5-11-2012

” في ما أنت ماثل لدى الثالوث تلالا ببهاء نور أعمالك يا رئيس الكهنة يعقوب الرسول, وقد حصلت على الدالة لكونك أخ بالنعمة للرب. تشفع اليه طالبا ان يشرق بنور عقليا في قلوب الذين يقيمون تذكارك الفائق البهجة.فانك قد اقتبلت من العلاء الاستنارة التامة بشعاع المعزي الالهي” (الاكسابستيلاري 2 – السحرية).

أيها الإخوة الأحباء بالمسيح
أيها المسيحيون الحسني العبادة

اليوم كنيسة المسيح المقدسة, وخاصة الكنيسة الأورشليمية تحتفل بهذا العيد المقدس, وتكرم تذكار القديس الشهيد الرسول يعقوب أخي الرب, هذا العيد المليء بالبهجة والفرح الروح العميق يعتبر بمنزلة هامة ومميزة, خاصة بكنيسة أورشليم, حيت أن القديس يعقوب عين من قبل يسوع المسيح كأول أسقف وراعي ومعلم لمدينة أورشليم, ومدبر أمين خدم الأسرار الروحية.

بكلام أخر , القديس يعقوب يعتبر كمرشد للحياة الكنائسية قاطبة, وخاصة في بدء نشوء الكنيسة الأولى, فهو من الأعمدة في كنيسة المسيح الحقيقية, فأصبح معلم وشهيد حتى الدم من اجل إعلان حقيقة الإيمان القويم.
القديس يعقوب هو الأول في مصاف الرسل الأطهار, فهو الذي رتب النظام اللترولوجي الأول في نظام الكنيسة الأولى حيث شكل مراسيم العبادة الإلهية, فهو المرجع الأول والوحيد, ومنه تم الاقتباس في سائر الصلوات الإلهية والاتروجية. في كنائس العالم قاطبة.
أما بالنسبة للمجمع ألرسولي الأول, الذي أقيم في مدينة أورشليم حيث ترئسه القديس يعقوب, وبحسب قول القديس يوحنا الذهبي الفم: (سلمت إلى القديس يعقوب سدة الرئاسة منذ البدء فهو الأول في الأسقفية), وكان يتمتع بروح القيادة والإرشاد, فبصفته أخ للرب, أعطته الإمكانية ليتبوأ مركز الصدارة, فحصل على مجد وتوقير احترام من سائر الرسل, تتخللها الطاعة التامة, ولهذا ظهر بصورة فعلية وحقيقية متربعا على قمة عرش الأسقفية, فهو مرشد للكهنة وللكهنوت. فهو رجل عظيم وعجيب, ذو هيبة ووقار, الأمر الذي حذا بمرنم الكنيسة ليصدح ويقول: “ظهرت أخا وتلميذا للرب وافانا بالجسد, ومعانيا للإسرار الإلهية أيها الحكيم وقد هرب وإياه إلى مصر مع يوسف وأمه… “.
القديس يعقوب الذي أصبح أخا للرب, والذي وافانا بالجسد, وأيضا فقد عاين وشاهد بأمة عينيه سر التدبير عليم وكرازة المسيح, تماما في هذا المكان وفي التحديد مكان الصلب والقيامة لذلك فالرسول يعقوب يعتبر ومع الرسولين بطرس ويوحنا الحبيب أعمدة الكنيسة الأولى بدون منازع.
كل هذا نشاهده من خلال أعمال وتعاليم القديس يعقوب التي تعتبر كنس ثمين وبالأخص في رسالته التي بشر فيها للأسباط ألاثني عشر في الشتات كونهم من اليهود الذين امنوا بالمسيح.
في رسالة يعقوب الجامعة يقول:” طوبى للرجل الذي يحتمل التجربة لأنه إذا تزكى ينال ” إكليل الحياة ” الذي وعد به الرب للذين يحبونه” (يعقوب 1:12).
بطريقة أوضح الإنسان السعيد هو الذي يحتمل التجربة بصبر وهدوء, وبدون تذمر. وهو سعيد لانه من خلال التجربة يثبت اكثر وبجدارة يستحق الإكليل, إكليل الحياة الأبدية الذي يهبه المسيح للدين يحبونه.
بالتدقيق أيها الإخوة الأحباء. (إن إكليل الحياة الأبدية الذي وعد به السيد المسيح للذين يحبونه). استلمها أيضا القديس يعقوب الصديق, لأنه فعلا عبر عن كل التجارب والضيقات التي واجهته في جهاداته الروحية, مرورا بموت الشهادة, موت محبة المسيح, وهكذا أصبح القديس يعقوب مقتديا بالمسيح القائل: “بصبركم تقتنون أنفسكم”. (لوقا 20:28).
إن الكنيسة الأورشليمية المقدسة, ومن خلال احتفالها الروحي الكبير, وخاصة من باحة الكنيسة التي تحمل اسمه الكريم والتي تقع بمحاذاة كنيسة الشهادة – مارتييون – حيث سفك السيد المسيح دمه الطاهر والثمين فداء للبشرية, في هذا الخضم (تعتبر الكنيسة الأورشليمية الشاهد الحي الحقيقي والصادق والمستمر) منذ تولي القديس يعقوب سدة الرئاسة على الكرسي الأورشليمي, وهذا ما يؤكده الرب بلسان النبي اشعياء: “انتم شهودي, يقول الرب وعبدي الذي اخترته, لكي تعرفوا وتؤمنوا بي وتفهموا إني أنا هو. قبلي لم يصور اله وبعد لا يكون, أنا أنا الرب, وليس غيري مخلص” (اشعياء 10:43). كل ما يشهد للحقيقة, سواء بالأقوال او بالأفعال, فعلا ومن ناحية المنطقية يكون شاهدا كما يقول القديس يوحنا ذهبي الفم حيث يركز على ما يلي:
إن إكرام الشهيد ينبع من الاقتداء والتمثل بجهاده وفضائله الروحية..
أيها الإخوة الأحباء دعونا لنكرم الرسول والشهيد يعقوب أخ الرب, مقتديين بمنهج حياته الروحية من خلال أعماله وأفعاله التي تمت بالشهادة, شهادة محبة المسيح. (حتى ينظر الذين حولنا, الأعمال الصالحة, ويمجد أبانا الذي في السموات, أمين).

وكل عام وانتم بخير
الداعي بالرب البطريرك ثيوفيلوس الثالث بطريرك المدينة المقدسة أورشليم

مكتب السكرتارية العام – بطريركية الروم الأرثوذكسية
نشر في الموقع على يد شادي خشيبو

Demographics and denominations

Many ethnicities have lived in the area of Mandate Palestine dating back thousands of years. Consequently, Palestinian Christians are the descendants of the many peoples who have lived in the area.^[3]

Today, the majority of Palestinian Christians live abroad. In 2005, it was estimated that the Christian population of the Palestinian territories was between 40,000 and 90,000 people, or 2.1 to 3.4% of the population. Most are in the West Bank, but there is a community of 5,000 in the Gaza Strip. Palestinian Christians in Israel number between 144,000 and 196,000, or 2.1 to 2.8% of the total population,^[5] and about 9.8% of the non-Jewish Arab population.^[6]

According to the CIA world factbook, as of 2009, the following statistics are available on Palestinian Christians.^[7][8][9]

Population group	Christian population	% Christian
West Bank*	167,000	8
Gaza Strip	10,000	0.3
Arabs in Israel	123,000	9.1
Non-Arabs in Israel**	29,000	0.4
Total (only Arabs)	302,000	6.0
Total (including non-Arabs)	331,000	3.0
* The figure includes Samaritans and other unspecified minorities. ** Non-Arabs in Israel do not necessarily identify as Palestinian.

Around 50% of Palestinian Christians belong to the Orthodox Church of Jerusalem, one of the 16 churches of Eastern Orthodoxy. This community has also been known as the Arab OrthodoxChristians. There are also Maronites, Melkite-Eastern Catholics, Jacobites, Chaldeans, Roman Catholics (locally known as Latins), Syriac Catholics, Orthodox Copts, Catholic Copts, Armenian Orthodox, Armenian Catholic, Quakers (Friends Society), Methodists, Presbyterians, Anglicans(Episcopal), Lutherans, Evangelicals, Pentecostals, Nazarene, Assemblies of God, Baptists and otherProtestants; in addition to small groups of Jehovah's Witnesses, Mormons and others.

The Orthodox Patriarch of Jerusalem, Theófilos III, is the leader of the Palestinian and JordanianOrthodox Church of Jerusalem, but Israel has refused to recognize his appointment.^[10] If confirmed, he would replace Patriarch Irenaios, whose status within the church became disputed after a term surrounded by controversy and scandal given that he sold Palestinian property to Israeli Orthodox Jews.^[11] Archbishop Theodosios (Hanna) of Sebastia is the highest ranking Palestinian clergyman in the Orthodox Patriarchate of Jerusalem. The Latin Patriarch of Jerusalem, Fouad Twal, is the leader of the Roman Catholics in Jerusalem, Palestinian territories, Jordan, Israel and Cyprus. The Anglican Bishop in Jerusalem is Suheil Dawani,^[12] who replaced Bishop Riah Abou Al Assal. Elias Chacour, a Palestinian refugee, of the Melkite Eastern Catholic Church is Archbishop of Haifa, Acre and theGalilee. Bishop Dr. Munib Younan is the president of the Lutheran World Federation and the Bishop of the Evangelical Lutheran Church in Jordan and the Holy Land (ELCJHL).

Dorotheos of Gaza

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Dorotheos of Gaza provides an interesting glimpse into monastic life during the middle of the sixth century. His writings reflect a background in philosophy and rhetoric. In addition, his dependence on the teachings of  The Desert Fathers is evident throughout. Dorotheos enlivened his discourses with illustrations from everyday life in the monastic community. The story of his life and a synopsis of his teachings will make an important contribution to an understanding of this important segment of early Christianity.
The Life of Dorotheos
We know very little about the early years of Dorotheos. Apparently he was reared in Antioch (Vita Barsanuphius, 9). Scholars have attempted to reconstruct something of his youth by extrapolating from texts. It is conjectured that Dorotheos' father may have been a physician and that Dorotheos was forced to depart from Antioch after the death of his parents in the earthquake of 526 CE (Wheeler 26). He eventually made his way to Gaza where he studied at the rhetorical school located there.
Dorotheos provides us with a description of his character during his school days at Gaza:

When towards the end of my childhood I was learning to read, at the beginning I used to wear myself out by working at it too hard and when I went to take up a book I was like someone going up to stroke a wild animal. As I persevered in forcing myself to go on, however, God came to my assistance and I became so engrossed in reading that I did not know what I was eating or drinking, or how I slept, I was so enthused about my reading. I was never drawn away to a meal with one of my friends or to a meeting with him at reading time in spite of the fact that I had many friends and delighted in their company. When the master (sofisths) dismissed us I used to take a bath--which I needed daily to counteract the exhaustion from excessive study--then I hurried to where I was staying without thinking about eating, for I could not take it easy or order food for myself, but I had a faithful companion and he prepared for me whatever he wished. So it was that I took no notice of, or pleasure in, anything except what I was reading (Dorotheos, On Vigilance and Sobriety, 164).

Since the chronology of Dorotheos is undocumented, it is impossible to know whether the "master" to whom he refers is Procopius (fl. 491-518 CE) or Choricius (fl. c 520 - c 540 CE). Procopius seems likely, since we have some extant letters of Procopius addressed to a monk named Dorotheos (PG 87:2792).We have no indication of the role Dorotheos came to have at the school. We do know that at some point he left the school to enter a monastery also located at Gaza, but, again, we don't know when and why. Evidence suggests that this change occured during the transition between the administration of Procopius and that of Choricus. Whatever the case may be, it is clear that there was a "positive transfer of learning" from the school to the monastery: Dorotheos' enthusiasm for study carried over into his desire to acquire virtue.
Two distinct periods characterize Dorotheos' monastic experience. The first was spent with a community at Gaza; the second was the period after which Dorotheos left the monastery, having progressed to a more solitary existence. During the first period, Dorotheos had several tasks. For nine years he was appointed to take care of Abba John (Dorotheos, On the Fear of God 117, 118). His main task at the monastery was to run the infirmary along with his young disciple, Dosithy. At times he was also required to take care of any guests. By the time Dorotheos wrote his Discourses, he was no longer a part of the cenobium, though he still had a role within local monastic communities. He was given charge over younger and less mature brothers. Here, Dorotheos used his rhetorical powers to encourage the brothers in their endeavors serving in this capacity as an archimandrite. This role is described by Wheeler:

The duties of the archimandrite would be somewhat on the lines of an abbot visitor in our days. Periodically he would make the rounds of all the monasteries under his charge, to see that monks were maintaining a serious religious life, to draw attention to abuses, to straighten out difficulties, and to give conferences and encouragement to all those in need of it (Wheeler 64).

The fourteen Discourses of Dorotheos were "lectures" which he delivered to surrounding monastic communities.Major Themes in the Discourses Of Dorotheos
In the Discourses, Dorotheos refers to the existing circumstances of the brothers. His instructions to them are both theoretical and practical; while speaking of how to attain the virtue of humility, for instance, he goes on to give several examples of how he learned humility. Almost every lesson concludes with paraenesis, a few words of encouragement and exhortation.
Dorotheos is very systematic in these texts. He often categorizes concepts into a number of constituent ideas or progressive steps. This same progression is evident in the topics of the Discourses, though we cannot be positive that they are in their original order. According to a letter from the supposed compiler, they were collected from several locations after the death of their author (Wheeler 64). However, internal evidence suggests that the order is accurate. Almost all of them dove-tail with the next. The first explains the basis for the solitary life and its meaning. The fourteenth ends with a full description of the individual's pursuit of virtue and how the virtues work together. In what follows, I will focus on some of the major themes in the Discourses.
Human Passion and the Need for Obedience
In their primal state, the first humans existed in accord with their nature possessing all of the virtues (Dorotheos,On Renunciation 77). After their disobedience, the passions became masters. The subsequent history of humanity has been largely that of disobedience exhibited in idolatry. The law and the prophets did not succeed in reforming people. It was only through the New Adam that humanity could be restored. This restoration returned humanity to its original condition. Through Holy Baptism the person was set free and sins were forgiven. That person then had the power to conquer the passions and live virtuously (Dorotheos, On Renunciation 79-81; On Cutting Off Passionate Desires 173; On Building Up Virtues 205, 206). According to Dorotheos, Christ taught that the way to overcome the passions is through obedience. A person disobeys out of pride and arrogance; the antidote, then, is humility. If Adam and Eve had only humbled themselves, Dorotheos argues, there would not have been any need for this cycle.
Dorotheos constructs a scenario in which the person is tempted toward disobedience, first in a small way. If the person gives in to the small temptation, greater ones follow until eventually a habit is formed. He tells of one brother who started stealing food. When he was given access to all the food he wanted, he continued to steal anyway--it had become a habit (Dorotheos, On Cutting Off Passionate Desires 178, 179). Thankfully, conscience was given to aid reason in determining right from wrong. Even so, it is possible to ignore conscience and become insensitive to its judgments. This is another way in which habits are formed and sin results (Dorotheos, On Conscience 104-107).
As with the Egyptian monks, Dorotheos adopts an asceticism. But where the Egyptians are harsh, Dorotheos is mild. This is illustrated by an Egyption focus on sexual temptations that are absent in Dorotheos. Antony was noted to have said "He who wishes to live in solitude in the desert is delivered from three conflicts: hearing, speech, and sight; there is only one conflict for him and that is with fornication" (The Sayings of the Desert Fathers 3). There is very little discussion of this sort of temptation in Dorotheos. The stories he chooses to relate which have to do with sexual temptation emphasize other issues such as self-accusation, pride/humility, and compassion.
Adam and Eve were deceived by the devil in the garden. In essence, they were also deceived by their senses. So, Dorotheos cautions against giving in too easily to appearances. Being suspicious is a type of falsehood which the devil uses to incite the person to sin in other ways. Dorotheos tells of a time when he saw a woman walk by with a pitcher of water. He immediately jumped to the conclusion that she was a harlot. He was troubled by this and sought the advice of Abba John, who counseled him never to trust suspicions (Dorotheos, On Consultation 127ff). Dorotheos claims that every time a monk falls, the cause can be traced back to trusting his own judgment (Dorotheos, On Consultation 126). Therefore a person needs to seek consultation from others and depend on their judgment.
Each person is in one of three states with regard to the passions: he is either indulging them, checking them, or uprooting them (Dorotheos, On Vigilance and Sobriety 167). If the passions are not extirpated during one's earthly existence, they are present beyond the grave. This concept has implications both for Dorotheos' view of the afterlife and his attitude towards the body. Dorotheos talks about how some monks think that it would be better to die and be rid of their troubles. But he explains that while we are in this life we have the body. The soul finds relief and comfort in this body. If the monk, then, is unable to uproot the passions, he will be tormented by them after death in an incorporeal existence. So it is better to continue in this life and attempt to extirpate the passions rather than to seek escape from this life through death.
The struggle with the passions is never over in this life. Dorotheos relates how Abba Agathon, who was considered to be one of the most holy saints, was still afraid of God's judgment at the point of his death (Dorotheos, On Humility 100). Dorotheos compares this to harvesting a field: the crop is not secure until it has been stored in the barn. So also a person must not ever consider the struggle to be over until the very end (Dorotheos, On Fear of Punishment 186,187). Even so, Dorotheos is quite optimistic and positive about the human condition. Humanity has not been left with the curse of Adam. Because of the New Adam, humanity is restored to the original state of Eden, but Eden includes the presence of the devil, the tempter. So, each person is always faced with the choice of obedience or disobedience.
The Goal of Life: Achieving Tranquility by Acquiring Humility
Dorotheos considers the cause of all sin to be pride. Pride leads to disobedience which, in turn, results in sin. This was the cause of the very first sin in the garden. The converse of this is the remedy which Christ provides--humility (Dorotheos, On Renunciation 79-81). Humility is the central virtue according to Dorotheos. This is a trait that he shares with Egyptian and Palestinian monks. One of the ancients is supposed to have said, "Before anything else we need humility" (Dorotheos, On Humility 94). Humility is also able to overcome the passions: "In point of fact humility protects the soul from all the passions and also from every temptation" (Dorotheos, On Humility 96).
Dorotheos constructs two metaphors to illustrate the virtuous life. Although he constantly refers to the centrality of humility and the goal of tranquility, these metaphors consolidate the main issues. The first is "the road to tranquility." Here, Dorotheos portrays the pursuit of virtue and the struggle against the passions as a journey along a road (Dorotheos, On Vigilance and Sobriety 165ff). From this he emphasizes two aspects of the journey. One is the need to continue straight down the road, not veering to the left or right. The other concerns the progress toward the destination.
The mildness of Dorothean asceticism is exhibited in his location of virtue in the middle between defect and excess. A person can easily be led to one side or the other. It is the person's duty to maintain the middle ground: "And so courage stands in the middle between cowardice and foolhardiness; humility in the middle between arrogance and obsequiousness. Modesty is a mean between bashfulness and boldness" (Dorotheos, On Vigilance and Sobriety166). Dorotheos suggests that there could be a person who possesses these virtues--who is travelling down the middle of the road--but who eats, drinks, and sleeps like the average person. This one is esteemed but also warned about the imminent danger that excess or neglect might cause.
The traveller must also make progress on the journey. The markers alongside the road show how far one has come. These milestones depict the progress of the soul in indulging, checking or uprooting the passions (Dorotheos, On Vigilance and Sobriety 167). In order to reach the final destination, which is figuratively indicated as Jerusalem, the Holy City, the traveller must achieve the final goal of uprooting the passions.
Dorotheos illustrates the three states of the soul in another way.

A man who gives way to his passions and suffers for it is like a man who is shot at by an enemy, catches the arrow in his hands, and then plunges it into his own heart. A man who is resisting his passions is like a man who is shot at by an enemy, and although the arrow hits him, it does not seriously wound him because he is wearing a breastplate. But the man who is uprooting his passions is like a man who is shot at by an enemy, but who strikes the arrow and shatters it or turns it back into his enemy's heart (Dorotheos, On Vigilance and Sobriety 170).

Another factor for progress along the road is self-examination. If the soul is neglected, a passion may grow to be too strong to uproot (Dorotheos, On Cutting Off Passionate Desires 173ff). Careful scrutiny is called for not just at night and in the morning, but every six hours (Dorotheos, On Cutting Off Passionate Desires 175). This is the only way that the traveller will be able to complete the journey and arrive at the Holy City, which is synonymous with angelic existence in heaven. As we have seen, it is only by having uprooted the passions that a person will arrive at this heavenly goal. The attainment of the virtuous life is salvation.
The second metaphor that illustrates the life of virtue is that of a house. For strength, stability, and safety, there needs to be a balance of the virtues just as a house requires four equal walls. Dorotheos describes each facet of the house with an analogous virtue (Dorotheos, pp. 202ff). The foundation represents faith, the stones obedience, patience, self-control, forebearance, mortifying self-will, meekness, etc. The cornerstones symbolize perseverance and courage, the mortar humility, and the tie-beams or braces discretion, while the roof signifies charity and the crown (or the railing around the roof) humility, which is the perfection of all the virtues and their guardian. The children that one often finds around the house are indicative of thoughts generated in the soul, while the builder represents the one seeking virtue. Here, even though humility has a greater role than the other virtues, they all are needed to form a strong structure.
We have now described the goal of the virtuous life, but, in so doing, we have neglected a crucial point. The person travelling on the King's Highway or who is building a house of virtue is not alone. Every aspect of the life of virtue is connected to others.
The Interdependence of the Monks
and the Edenic Existence of the Monastery
The monastic pattern at Gaza was that of a central community bordered by more solitary units. Both quiet contemplation and constructive conversation were important. In fact, monks depended on each other in many ways.
Dorotheos contends that a person should not rely on his own judgment but consult others, especially a superior. Abba Macarius taught this lesson to a brother who depended on his own strength. It wasn't until after Macarius convinced the brother to confide in him that the demon began to consider this human to be an enemy and no longer a friend (Dorotheos, On Consultation 125-126).
In another story, Dorotheos illustrates this same interdependence. A spiritual father was teaching an important lesson about why it is helpful to uproot the passions when they first begin to grow. To do this, he asked a monk to try to pull up cypress trees. The monk began with a very small plant and gradually worked up to where he was not able to pull up the tree. But he was able with the help of other monks. Praying for one another also helps to strengthen each other's fight against the passions (Dorotheos, On Cutting Off Passionate Desires 174).
The brothers within the community are actually members of the same body. If one part of the body is wounded, Dorotheos says, you do not cut it off, but try to heal it. "Would he not rather bathe it and take away the poison and put a plaster on it, sign it with the cross, apply a relic, and pray and beg the saints to pray for its cure..." (Dorotheos, On Refusal to Judge Our Neighbor 138). So each member functions together for the benefit of the whole.
Dorotheos maps out the relationship which the brothers have to each other and to God. A circle represents the world with God at the center. The radii are human lives. The progress that each makes toward God brings him closer to the other brothers. The closer they are to God, the closer they become to one another; and the closer they are to one another, the closer they become to God (Dorotheos, On Refusal to Judge Our Neighbor 139). The community, then, is crucial for the progress of each member's maturity.
When Dorotheos describes monastic life, he couches it in terms of the Garden of Eden. The monastic life is a return to the Edenic existence by the saving power of the New Adam who restores humanity to this original condition. But, though it is feasible that a Christian living in the world might be able to uproot the passions, it is not likely. The ancient Fathers determined that it was necessary to withdraw from the world in order not to be distracted by its temptations. Within this community the monks are able to help each other in the struggle against the passions and the acquiring of virtue.
Conclusion
In spite of the contingencies of his writings, Dorotheos develops a systematic examination of monastic life. No matter in what context he was writing and speaking, Dorotheos maintained the core of his philosophy. To achieve tranquility in this life and angelic happiness in the next, a person must uproot the passions by constant self-examination with humility relying always on the assistance and judgments of the Fathers.
His sensitivity to the brothers is evident even in his rhetoric. Dorotheos' discourses are paraneitic. He repeatedly exhorts his audience to continue in their spiritual journey. Even in the one discourse in which he uses blame, it is a very mild form. Dorotheos' choice of stories from the Fathers and from his own experiences relates a milder form of asceticism which emphasizes the difficulties of the monastic life and the central purpose of the discipline. For Dorotheos the person is more important than the practice.
In many ways, it seems that Dorotheos left the rhetorical school to take up the philosophical life. The wedding of pagan themes with Christian theology at the School of Gaza became the synthesis of the philosophical life--acquiring virtue by uprooting the passions in order to achieve tranquility--with Christian salvation. This, of course, was not a unique endeavor. On the one hand, Dorotheos built upon the tradition of the great hermits of Egyptian monasticism, while, on the other hand, he had the model of rhetoricians such as Basil and Gregory of Nazianzus. It is clear, if we can believe what Dorotheos says of himself, that he did not seek leadership through his rhetorical abilities, but only wanted to apply the same zeal he had for rhetoric to the acquisition of virtue.
Sources
Brown, Peter. The Rise and Function of the Holy Man in Late Antiquity. In Society and the Holy in Late Antiquity. Berkeley: University of California Press, 1982.
Chitty, Derwas J. The Desert a City: An Introduction to the Study of Egyptian and Palestinian Monasticism under the Christian Empire. London & Oxford: Mowbrays, 1966.
Downey, Glanville. Gaza: In the Early Sixth Century. Norman, Oklahoma: University of Oklahoma Press, 1963.
Glucker, Carol A. M. The City of Gaza in the Roman and Byzantine Periods. BAR International Series, no. 325. Oxford: B.A.R., 1987.
Kennedy, George A. Greek Rhetoric under Christian Emperors. Princeton: Princeton University Press, 1983.
Meyer, Martin A. History of the City of Gaza: From the Earliest Times to the Present Day. Columbia University Oriental Studies, Vol. 5. New York: The Columbia University Press, 1907.
Migne, J. P. Patrologia Graeca, Paris, 1857-66. 87, 1-2838 (ptt. 1-3)
Regnault, Dom L. and de Prιville, Dom J. Dorothιe de Gaza: Oeuvres Spirituelles. Sources Chrιtiennes, no. 92. Edited by H. de Lubac, S.J., J. Daniιlou, S.J. and C. Mondιsert, S.J. Paris: Les Ιditions du Cerf, 1963.
Seitz, Kilian. Die Schule von Gaza. dissertation; Heidelberg, 1892.
Stark, Karl B. Gaza und die philistδische Kόste. Jena, 1852.
The Sayings of the Desert Fathers. Translated by Benedicta Ward, SLG London & Oxford: Mowbray; Cistercian Publications: Kalamazoo, Michigan, 1984.
Wheeler, Eric P. Dorotheos of Gaza: Discourses and Sayings. Cistercian Studies Series, no. 33. Kalamazoo, Michigan: Cistercian Publications, 1977.
 Timothy W. Seid  

Palestinian Church Threatens to Sue Israeli Newspaper

A Christian boy holds a Palestinian flag during a protest in the Greek Orthodox Church in Gaza City against Israeli army operations 4/12/2011 JERUSALEM, December 4, 2011 (WAFA) – The Palestinian Roman Orthodox Patriarchate in Jerusalem threatened Sunday to sue Israeli newspaper Haaretz for publishing false reports about the patriarchate, according to a press release. It said the patriarchate lawyers will prosecute Haaretz, and its economical supplement TheMarker, if they do not debunk false reports published recently about the church, and stop “tampering with Orthodox affairs, spreading confusion and publishing misleading information.” Spokesman of the patriarchate, Father Issa Mousleh, said Haaretz published a series of false reports, the latest of which alleged that the patriarchate leased land in Galilee to a power company to build an electricity plant, despite the fact that the patriarchate does not own any property in that area.

Excerpt from:

The Tearing Icon

The Tearing Icon

    The icon of the Virgin Mary with the Christ child that is in the church of transfiguration was hand painted in l992 by a local orthodox iconographer Mr. Gabriel Gaylmantian. Many icons in the church were glassed up by lay people and framed in order to preserve and better protect them. On the morning of June 17, l998, Fr. Nicola Aqel went into the church to light candles as usual. He found the glass of the framed icon broken on the floor. The priest was a bit scared and left quickly to report the incident to Archimandrite Dr. Meletios Bassal, the superior at the Transfiguration convent right next to the church since l997. Both Fr. Nicola and Fr. Meletios thought the glass had possibly fallen because strong wind blowing from an open window pushed the oil lamp to break the glass. But, right next to the icon, the lamp was still lit from the previous day so this was an indication that it could not have been the wind. Both priests were a bit nervous that the glass broke so they left the church for the local parish priest at that time Fr. JeriesMarzouka to see it.

    Fr. Jeries who is originally from the Bethlehem area returned about five or six hours later to the church after a visit to relatives. He was asked to clean up the glass on the floor that had fallen from the frame of the icon but cut his hand while touching the glass. He screamed for help so Fr. Meletios came running inside the church and saw his hand bleeding. The archimandrite ran quickly to the convent to get a piece of cotton and alcohol to clean the wound. When he returned, He found Fr. Jeries kneeling and praying and his hand had stopped bleeding and the cut closed up with no traces of blood. When they observed the icon more carefully they noticed the icon had many streaks of oil. The icon appeared to be in tears represented by oil.

The shedding of oil tears continued and the oil was collected over the years to heal many people.

عيد تجلي ربنا وإلهنا ومُخلصنا يسوع المسيح المقدّس

الأبوليتيكية على اللحن السابعلما تجليت أيها المسيح الإله على الجبل، فأظهرت مجدك لتلاميذك حسبما استطاعوا فأشرق لنا أيضاً نحنُ الخطأة بنورك الأزليّ  بشفاعات والدة الإله. يا مانح النور المجدُ لك. القنداق على اللحن السابعتجليت ايها المسيح الإله على الجبل، فعاين تلاميذُك مجدك حسبما استطاعوا حتى أنهم لمّا أبصروكَ مصلوباً أدركو أن موتك طوعي باختيارك وكرزوا للعالم بأنك أنت شعاع الآب حقاً. الإنجيـلفصلٌ شريف من بشارة القديس متى الإنجيلي البشير التلميذ الطاهر (متى 1:17-9) في ذلك الزمان أخذ يسوع بطرس ويعقوب ويوحنا أخاهُ فأصعدهم إلى جبل ٍ عالٍ على انفرادٍ وتجَّلى قدامهم وأضاء وجههُ كالشمس وصارت ثيابهُ بيضاء كالنور* وإذا موسى وإيليِّا تراءيا لهم يُخاطبانه * فأجاب بطرس وقال ليسوع يا ربُّ حسنٌ أن نكون ههنا. وإن شئت فلتصنع ههنا ثلاث مظالِّ واحدةٍ لكَ وواحدة لموسى وواحدٍ لإيليِّا* وفيما هو يتكلم إذ سحابةٌ نيِّرةٌ قد ظللتهم وصوتٌ من السحابة يقول هذا هو ابني الحبيب الذي به سُررتُ فلهُ اسمعوا* فلمَّا سمع التلاميذ سقطوا على أوجههم وخافوا جداً* فدنا يسوع إليهم ولمسهم قائلاً قوموا لا تخافوا* فرفعوا أعينهم فلم يروا أحداُ إلاَّ يسوع وحدهُ* وفيما هم نازلون من الجبل أوصاهم يسوع قائلاً لا تُعلموا أحداُ بالرؤيا حتى يقوم ابن البشر من بين الأموات. العظــةالتجلي الإلهي – للقديس أفرام السرياني الحقلُ يُعطي حصاداً بَهجاً. والكرمةُ ثماراً شهيةً، والكتبُ المقدسةُ تعليماً مُحيياً. لحصاد القمح أوانهُ، ولقطاف العنب وَقتهُ، وأما التعليم المُحيي فيفيضُ من الكتاب المقدّس في أيِّ وقت تتلونهُ. الحَقلُ يجف ُبعد الحصاد، والكرمة بعد القطاف، وأما الكتابُ فيحصدُ كلَّ يومٍ وسنابل الشَرَاح لا تنقصُ إذ يُقطفُ منه كل يوم ولا يخيبُ الرَّجاء من العناقيد فها نحنُ الآن نقترب من ذلك الحقل. ونتمتّع باثلامه المُحييه، ونحصد منها سنابل الحياة  أعني أقوال ربّنا يسوع المسيح القائل لتلاميذه: "ان قوماً من القيام ههنا لا يذوقون الموت حتى يروا ابن البشر آتياً في مُلكه" (متى8:16). "وبعد ستة أيام، أخذ يسوع بطرس ويعقوب ويوحنا أخاهُ فأصعدهم إلى جبلٍ عالٍ على إنفراد وتجلى قدامهم وأضاء وجههُ كالشمس وصارت ثيابهُ بيضاءَ كالنور" (مت1:17-2) الرّجال لا يذوقون الموت حتى يروا عُنوان مجيئه، هم الذين صعد بهم إلى الجبل، والذين أراهُم كيف ينبغي أن يأتي في ذلك اليوم الأخير بمجد لاهوته وبجسد ناسوته، وكيف سيتمجدون هم أيضاً أصعدهم إلى الجبل ليُريهم من هو الابنُ وابنُ من هو ذلك أنهُ حين سألهُم من هو ابنُ الإنسان. قالوا له: "فومٌ يقولون إيليا، وآخرون إرميا أو واحدٌ من الأنبياء" (مت13:16-14) لقد نقلهم إلى الجبل ليُظهر لهم أنهُ ليس إيليا بل إله إيليا، وليس إرميا بل مُقدَّس أرميا في بطن أمه. وليس أحد الأنبياء بل ربّ الأنبياء ومُرسلهم، أصعدهم إلى الجبل ليُظهر لهم أنهُ هو الصانع السماء والأرض وربُ الأحياء والأموات. الذي إذ أمر السماء نزل إيليا وإذ أوْمأ إلى الأرض حضر موسى. اصعدهُم إلى الجبل كي يُظهر لهم انَهُ ابن الله المولود من الآب قبل كلّ الدهور، والمُتجسّد من العذراء في آخر الأزمنه، إذ وُلد بدون زرع وبحالٍ لا توصف، حافظاً البتوليِّة بدون فساد، لأن حيثُ يشاء الله يُغلبُ ناموس الطبيعة فلقد سكًن الله الكلمة في حشا البتول، ولم تُحرق نارُ لاهوته أعضاء جسدها، بل حفظها مُدة تسعة أشهر. سكن في حشا البتول بلا دنس، وخرج منها إلهاً مُتجسداً لأجل خلاصنا. أصعدهم إلى الجبل لكي يُريهم مجدَ ألوهيته. فيُدركوا انهُ مُخلّص إسرائيل كما قال الأنبياء، ولئلا يعتريهم الشك حينما يُشاهدون آلامه الطْوعيّة التي كان مُزمعاً أن يكابدها بالجسد من أجلنا. لقد عرفوه إنساناً، وما علموا أنهُ الله. عرفوه ابناً لمريم مُرافقاً إياهم من العالم، وأظهر لهم على الجبل انّه ابن الله. شاهدوه يأكل ويشرب، يتعب ويستريح، ينعس وينام، يخاف ويعرق، الأمر الذي لا يتناسبُ مع الوهيته، بل يرتبطُ بالنّاسوت فقط، لذا نقلهُم إلى الجبل حتى يُنادي الآب الابن. ويُشير إلى مجده قبل تعييره، وإلى كرامته قبل إهانته، حتى إذا ما قبض عليه اليهود وصلبوهُ يُدركون انهُ لم يُصلب عن علة فيه، بل بمسرّته وطوعاً من أجل خلاص العالم أصعدهم إلى الجبل ليُريهم قبل قيامته مجد ألوهته، حتى إذا ما نهض من الموت بمجد طبيعة الوهته، يعرفونه انه لم ينل المجد لأجل تعبه (كما لو كان مضطراً إلى التألم) بل المجد الذي كان له مع الآب قبل الدهور، هذا ما قاله وهو آتٍ إلى الآلام الطوعية. "مجّدني يا أبتِ عندك بالمجد الذي كان لي عندك من قبل كون العالم"(يو5:17). مجدُ الوهته المخفيُّ في ناسوته أظهرهُ للرسل على الجبل" فرأوا وجهه لامعاً كالبرق، وثيابه بيضاء كالنّور وكان التلاميذُ من ثُم يُعاينون شمسين واحدةٌ في السماء، أي الشمس الطبيعية، وأخرى فائقة الطبيعة الشمس الأولى ظاهرة للتلاميذ وللعالم وهي تُشع في جلد السماء، وأمّا الثانية فتشع لهم وحدهم. "وصارت ثيابه بيضاء كالنور". مُظهراً لهُم بذلك انّ مجد الوهته كان يفيض من جسده كُله. وانّ النور يشعُ من أعضائه كُلها. فالسيد لم يُماثل موسى حين شعّ جسدهُ ببهاء من الخارج فقط، بل كان مجدُ الوهته فائضاً من ذاته، فضلاً عن ان المُخلص لم يُظهر لتلاميذه كامل مجده بل أظهر لهم ما يمكنُ لعيونهم ن تتحمل. موسى وأيليا: شاهد التلاميذ موسى وإيليا يتكلمان معه. كانا يعترفان له بالفضل في تحقيق نبوءاتهما المُتعلقة بحضوره (تجسُّده) مع نبوءات سائر الأنبياء، ويقدَّمان له السجود من أجل الخلاص الذي صنعه للبشر والعالم أجمع. فالسر الذي تنبأ عنه هؤلاء الأنبياء قد جاء المخُلص وحقّقه بالفعل، وكان الصعود إلى الجبل من ثمَ فرحاً للأنبياء والرُسل فرح الرُسل لمُشاهدتهم مجد الوهته الذي لم يُدركوا حقيقته، ولسماعهم صوت الآب يَشهدُ للإبن، هذا الصوت الذي من خلاله عرفوا سرّ تجسده معرفةٌ حقيقية بعد ان كانت خافيةً عليهم. وثبَّت إيمانهم بهاءُ جسده الفائضُ من الألوهية المتحده به بلا تغيُّر ولا امتزاج. ثم اختتُمت شهادتهم (أي رؤياهم) سماع صوت الآب بحضور موسى وإيليا، وبعد ذلك أخذ الرُسل والنبيان يتبادلون النظرات. هناك التقى زعيماً العهد القديم بأقطاب العهد الجديد فلقد رأى موسى البارُ سمعان المتُقدّس، ووليُّ الآب شاهد وليَّ الابن. الأول شقَ البحر الأحمر ليسير الشعبُ وسط الُلجج، والآخر أقام خيمته لبناء الكنيسة. بتول العهد القديم شاهد بتول العهد الجديد (إيليا شاهد يوحنا) الصاعدُ على مركبةٍ ناريةٍ شاهد الذي أحنى رأسه على صدر اللهيب، وهكذا أضحى الجبل المُقدّس كنيسة ضم فيها يسوع العهدين القديم والجديد. الذين قبلتهما الكنيسة ونقلت من خلالهما مجد أعماله، وقال سمعان "يا ربُّ حسنٌ أن تكون ههنا" ماذا تقول يا سمعان ؟ أن أقمنا ههُنا فمن يُتمِّم كلام الأنبياء؟ من يُتمِّم القول "سُمِّرتْ يداي ورجلاي". وأيضاً "لقد تقاسموا ثيابي بينهم وعلى لباسي اقترعوا" و"وضعوا في طعامي مرارة وفي شرابي سقوني خلاً". من يؤكد القول "حراً بين الأموات"؟ إن أقمنا ههنا، فمن يُمزِّق صكَ آدم؟ ومن يُسدد دينهُ؟ ومن يُعيد إليه حُلَّة مجده؟ إن اقمنا ههُنا، فكيف يتمُّ كُلُّ ما قيل لك؟ من يؤسس الكنيسة؟ ومن يأخذُ مفاتيح السماء مني؟ من سيربط ويحلُّ؟ إن اقمنا ههُنا، يتأخر تحقيق كُلُّ ما ورد على لسان الأنبياء القديسين. وقال سمعان ايضاً: "فلنصنع ههُنا ثلاث مظال واحدة لك وواحدة لموسى وواحدة لإيليا. لقد أُرسل سمعان لتأسيس الكنيسة. وها هو الآن يودُ البقاء على الجبل لصنع المظال، أما الربُ. فقد أظهر لهُ أن لا حاجة إلى المظال، وهو الذي ظلَّل آباءه في الصحراء بالسحابة "وفيما هو يتكلم ، إذا سحابةُ نيِّرةٌ قد ظللتهم" أرأيت يا بطرس مظلةٌ قائمةٌ بلا تعب؟ مظلة من الحر ولا ظلام فيها على الإطلاق؟ مظلة لامعه ومضيئة في آنٍ؟ شهادة الآب: وأما ذهول الرسل سُمع صوتٌ من السماء يقول: "هذا ابني الحبيب الذي به سُررت فلهُ اسمعوا" (متى 5:17) وبعد سماع صوت الآب، رجع موسى إلى مكانه وإيليا إلى موضعه، وأما الرسل فقد سقطوا ارضاً وبقي يسوع وحدهُ لأنَّ الصوت كان موجهاً إليه وحدهُ. ذهب النبيان وسقط الرسل أرضاً، لأن شهادة الآب لم تتم فيهم (هذا هو ابني الحبيب الذي به سُررت) بل أعلمهم من خلالها أن تدبير موسى قد تَّم وأن عليهم الآن أن يسمعوا للابنِ، فموسى كان كعبدٍ يتكلم بما يُؤمر به، ويكرزُ بما يوُصى به، وكذلك سائر الأنبياء إلى مجيء "يسوع الذي هو ابنٌ وليس من الصحابة. رب وليس من العبيد، سيدٌُ وليس من المأمورين، هو الابن المحبوب بطبيعة الإله، وما كان خافياً على الرسل من ثم قد أظهره الآب على الجبل، فالكائن يرشد المخلوق، والآب يُظهر الابن. ولهذا سقط الرسل بوجودهم على الأرض من جراء الصوت لأنه صوت الآب: إلا أن الابن ناداهم بصوته فأقامهم عن الأرض صوت الآب أسقطهم، وأما صوت الابن فقد رفعهم بالقدرة الإلهية، لأجل تلك الألوهية الحالة في جسده والمتوحدة به بلا تغيير. أنه لم يماثل موسى بجمال خارجي، بل تلألأ بالمجد كإله. ذلك أن موسى قد جُملّ بلمعان وجهه وأما يسوع فقد شّعَ بمجد لاهوته الفائض من كُلّ جسده كالشمس في إشعاعها. والآب صرخ: "هذا هو ابني الحبيب الذي سُررت فله اسمعوا" دون أن يكون مفصولاً عن مجد إلوهية الابن، لأن للآب وللإبن وللروح القدس طبيعة واحدة وقوة واحدة وجوهراً واحداً وملكاً واحداً إلى الأبد آمين.