L’Encyclique de Sa Béatitude le Pape et Patriarche Theodoros II pour Pâques en français.

 

Timotheos Ntumba, évêque orthodoxe de Goma, RDC

Voici l’Epoux arrive au milieu de la nuit, bienheureux le serviteur qu’il trouvera vigilant ; malheureux au contraire celui qu’il trouvera dans l’indolence. Veille donc ô mon âme à ne pas tomber dans le sommeil, pour qu’à la mort tu ne sois livrée et que les portes du royaume ne se ferment devant toi, mais redouble de vigilance pour chanter, Saint, Saint, Saint es-tu, Seigneur notre Dieu, par les prières de la Mère de Dieu aie pitié de nous. (ici)

C’est pourquoi je l’appelle Roi, car je le vois crucifié. Car telle est la caractéristique du Roi : mourir pour ses sujets. (Saint Jean Chrysostome, ici) 

 

Πατριάρχης Ἀλεξανδρείας Θεόδωρος: «Χριστός Ἀνέστη ! Εἶναι τὸ πιὸ εὐχάριστο ἄγγελμα ποὺ ἄκουσε ποτὲ ὁ πλανήτης μας»

ΘΕΟΔΩΡΟΣ  Β’

ΕΛΕῼ  ΘΕΟΥ  ΠΑΠΑΣ  ΚΑΙ  ΠΑΤΡΙΑΡΧΗΣ  ΑΛΕΞΑΝΔΡΕΙΑΣ

ΚΑΙ  ΠΑΣΗΣ  ΑΦΡΙΚΗΣ  ΠΑΝΤΙ  Τῼ  ΠΛΗΡΩΜΑΤΙ

ΤΟΥ  ΚΑΘ’  ΗΜΑΣ  ΑΠΟΣΤΟΛΙΚΟΥ  ΚΑΙ  ΠΑΤΡΙΑΡΧΙΚΟΥ  ΘΡΟΝΟΥ  ΧΑΡΙΣ  ΚΑΙ  ΕΛΕΟΣ  ΚΑΙ  ΕΙΡΗΝΗ  ΠΑΡΑ  ΤΟΥ  ΑΝΑΣΤΑΝΤΟΣ  ΚΥΡΙΟΥ  ΚΑΙ  ΘΕΟΥ  ΚΑΙ  ΣΩΤΗΡΟΣ  ΗΜΩΝ  ΙΗΣΟΥ  ΧΡΙΣΤΟΥ

 

 

O Πατριάρχης Αλεξανδρείας Θεόδωρος με τον ορθόδοξο μοναχό από την Τανζανία Ειρηναίο

 

Πατριαρχείο Αλεξανδρείας

 

Ἀγαπητά μου παιδιά,

Γιὰ μιὰ ἀκόμη φορὰ διατρανώνει ὁ ἱερὸς ὑμνωδὸς μὲ χαρὰ τὴν ἀδιάψευστη πανανθρώπινη ἀλήθεια, ὅτι Χ Ρ Ι Σ Τ Ο Σ  Α Ν Ε Σ Τ Η ! Γιὰ νὰ ἐπιβεβαιώσει ἡ ἐκκλησιαστικὴ συνείδηση μὲ εὐφροσύνη τὸ πανορθόδοξο μήνυμα, ὄντως ͘

Α Λ Η Θ Ω Σ  Α Ν Ε Σ Τ Η !

 

Ἂν θὰ τολμοῦσε ὁ μέχρι τώρα 21ος αἰῶνας νὰ κάνει γενναία αὐτοκριτικὴ, ἐκείνη θὰ στέκονταν σὲ τρομερὰ ἐπιτεύγματα, ἀλλὰ καὶ σίγουρα θὰ σκόνταφτε σὲ δυσεπίλυτα προβλήματα. Εἶναι ὅλες ἐκεῖνες οἱ καταστάσεις ποὺ ἀναμιγνύουν τὴν ἱκανοποίηση μὲ τὴν ἀπογοήτευση, τὴν ἐπιτυχία μὲ τὸν ὄλεθρο, τὴν εὐαρέσκεια μὲ τὴν θλίψη. Πολλοὶ τομεῖς τῆς ζωῆς μας βελτιώθηκαν σημαντικά, ἀλλὰ καὶ ἀρκετὲς στιγμὲς τῆς βιωτῆς μας πληγώθηκαν φρικτά. Κάναμε Θεὸ τὸν ἑαυτό μας καὶ λησμονήσαμε, ἡ ἀκόμα καὶ ἐξορίσαμε, τὸν ἀληθινὸ Θεό.

 

Δυστυχῶς δὲν διδαχθήκαμε ἀπὸ τοὺς δύο παγκόσμιους πολέμους καὶ τὶς πάμπολλες τοπικὲς καὶ ἐμφύλιες συρράξεις. Ξεχνᾶμε τὸ παρελθὸν καὶ δὲν σκεπτόμαστε τὸ μέλλον. Διαπιστώνουμε γιὰ μιὰ ἀκόμη φορὰ ὅτι ἐγκλωβιζόμαστε στὸ «ἐγώ» μας καὶ ἀγνοοῦμε τὸ «ἐμεῖς». Δὲν ἀντιλαμβανόμαστε τὴν παροδικότητα τοῦ χρόνου καὶ τὴν ματαιότητα τοῦ πλούτου.

 

Δυστυχῶς πάλι τύμπανα πολέμου ἠχοῦν στοὺς ἴδιους καὶ γνωστοὺς τόπους ὅπως ἄλλοτε, στὴ Μέση Ἀνατολή. Πλήττεται ἡ εἰρήνη καὶ δοκιμάζεται ἡ ἀντοχή μας. Τὸ ἴδιο συμβαίνει καὶ στὸν τόπο μας, τὴν ὄμορφη Ἀφρική. Ὑπάρχουν κράτη ποὺ ὁ χριστιανισμὸς ματώνει καὶ οἱ λαοὶ ἀλληλομάχονται. Τὰ συμφέροντα πολλὰ καὶ αἰτίες ἀρκετές. Θῦμα εἶναι ἡ εἰρήνη καὶ ὁ ἄνθρωπος ποὺ δὲν τὴν χαίρεται. Δὲν ἔχουν καταλάβει οἱ ἰσχυροὶ τῆς γῆς ὅτι εἶναι καλύτερα τὰ σχολεῖα ἀπὸ τὰ κρυσφήγετα, τὰ φάρμακα ἀπὸ τὰ ὅπλα, ἡ δημιουργία ἀπὸ τὴν προσφυγιά, ἡ πρόοδος ἀπὸ τὰ ἐρείπια, ἡ ἀλληλεγγύη ἀπὸ τὴν ἔχθρα. Ὁ ἄλλος ἄνθρωπος δὲν εἶναι ὁ ἀντίπαλός μας, ἀλλὰ ὁ ἀδελφός μας. Οἱ πόλεμοι ὅπου καὶ ὅποτε γίνονται προξενοῦν πλήγματα θανατηφόρα στὴν ἑνότητα τῆς κοινωνίας καὶ καταλήγουν στίγματα στὸ σῶμα τῆς ἀνθρωπότητας.

 

Ὁ Ἀναστημένος Κύριος θέλει νὰ μᾶς ὑπενθυμίσει τὴν ἱκανότητα μᾶς καὶ νὰ ὑπογραμμίσει τὴν δυνατότητα μας· νὰ ἐπιδιώκουμε τὴν εἰρήνη καὶ νὰ καλλιεργοῦμε τὴν φιλία μεταξὺ τῶν λαῶν. Νὰ ἔχουμε ἀναστημένες τὶς σχέσεις μας, τὶς συνειδήσεις μας, τὶς ἐλπίδες μας. Δὲν εἴμαστε ἴδιοι, ἀλλὰ ὄχι καὶ ἐχθροί. Ὁ Χριστὸς σταυρώνεται κάθε φορὰ ποὺ μαρτυροῦν ποικιλόμορφα τὰ παιδιά Του. Τὴν περίοδο τούτη ἰδιαίτερα σταυρώνεται στὶς ἐμπόλεμες περιοχὲς ποὺ τὰ πρῶτα θύματα εἶναι ὁ ἄμαχος πληθυσμὸς καὶ τὰ γυναικόπαιδα. Ἡ δέηση μᾶς εἶναι ἐγκάρδια καὶ εἰλικρινὴς. Κρίση εἶναι καὶ θὰ περάσει, πόλεμος καὶ θὰ σταματήσει, πειρασμὸς καὶ θὰ χαθεῖ. Μὲ προσευχὴ ἂς παραμείνουμε, μὲ καρτερία νὰ ὑπομείνουμε. Πρέπει νὰ σπείρουμε διάλογο γιὰ νὰ θερίσουμε συνύπαρξη καὶ νὰ ἀπολαύσουμε εὐημερία.

 

Ἂν δὲν ἦταν Θεὸς ὁ Χριστὸς, δὲν θὰ ἀνασταίνονταν. Σπουδαῖες προσωπικότητες καὶ φωτισμένοι ἡγέτες πέρασαν ἀπὸ τὴν παγκόσμια ἱστορία καὶ σὲ διάφορους χώρους. Θεὸ ὅμως ποὺ νὰ γίνεται ἄνθρωπος, ἑκούσια νὰ σταυρώνεται καὶ νὰ ἀνασταίνεται, νὰ δικάζεται καὶ νὰ καταδικάζεται, νὰ παθαίνει καὶ νὰ πεθαίνει μιὰ καὶ μοναδικὴ φορὰ εἶδε ἡ ἀνθρωπότητα καὶ εἶναι ὁ Χριστός. Ἔχουμε πλέον ζωντανὴ τὴν σιγουριὰ καὶ ἐμεῖς, ὅταν ἐμπιστευτοῦμε τὴν πορεία μᾶς σ΄ Ἐκεῖνον. Μπορεῖ νὰ περάσει κανεὶς ἀπὸ κάποιον Γολγοθᾶ, ἀλλὰ θὰ καταλήξει στὴ δικαίωση, στὴν εἰρήνη, στὴν ἐλευθερία.

Ὁ Θεάνθρωπος δέχθηκε τὴν ἄρνηση τοῦ Πέτρου, τὴν προδοσία τοῦ Ἰούδα, τὴν ἀπαίτηση τοῦ Ἰωάννη, τὴ δυσπιστία τοῦ Θωμᾶ. Ταυτόχρονα γεύτηκε τὴ χλεύη τοῦ ὄχλου, τὴ λόγχη τῶν στρατιωτῶν, τὴν ἀδικία τῶν ἀρχόντων, τὴν κακοδικία τῶν ὑπευθύνων, τὴ μαστίγωση τῶν προθύμων, τὴν ἐγκατάλειψη τῶν ἀνθρώπων. Ἐμεῖς ταυτόχρονα συνεχίζουμε νὰ παραπαίουμε μεταξὺ πίστης καὶ ἀμφιβολίας, ἄγνοιας καὶ πλάνης, ὑπερβολῆς καὶ ἐπιφύλαξης.

 

Καὶ ἐφέτος ἡ Ἀνάσταση τοῦ Κυρίου δὲν εἶναι μιὰ ἁπλῆ γιορτή, εἶναι πρὸς ἀνανέωση δυνάμεων καὶ ἀναπτέρωση τοῦ ἠθικοῦ μας. Κενὸ βρέθηκε τὸ Μνῆμα Του, καινὸ εἶναι τὸ μήνυμά Του. Ἀντιστάθηκε ὁ Ἰησοῦς στὸν θάνατο, πάλεψε μαζί του καὶ βγῆκε Θριαμβευτὴς καὶ Νικητής. Ἀπὸ τότε Ἀνάσταση χωρὶς ἀντίσταση δὲν ὑπάρχει καὶ ἀντίσταση δίχως Ἀνάσταση δὲν λογίζεται. Στὴν ἀναμέτρηση αὐτὴ κάπου βρισκόμαστε καὶ ἐμεῖς.

 

Χ Ρ Ι Σ Τ Ο Σ    Α Ν Ε Σ Τ Η ! Ἀδέλφια μου! Εἶναι τὸ πιὸ εὐχάριστο ἄγγελμα ποὺ ἄκουσε ποτὲ ὁ πλανήτης μας, ἄσχετα ἂν ἡ ἐπικαιρότητα εὔκολα τὸ ξεχνᾶ καὶ ἡ εἰδησεογραφία ἄνετα τὸ διαγράφει μὲ λόγια καὶ μὲ ἔργα. Θὰ ὑπάρχει πάντα νὰ μᾶς ὑπενθυμίζει τὸν ἀγῶνα μας νὰ παραμένουμε ζωντανοὶ παρὰ τὶς ἀντιξοότητες καὶ στέκουμε ὀρθοὶ παρὰ τὶς κακότητες. Ἀπὸ τὰ κατάβαθα τῆς καρδιᾶς μου εὔχομαι ὅπως βιώσουμε τὸ γρηγορότερο τὴ χαρὰ τῆς εἰρήνης ὅπου αὐτὴ κλυδωνίζεται. Γρήγορα νὰ παρέλθει ἡ ταλαιπωρία ἀπὸ τὸν πολέμο καὶ τάχιστα νὰ ἐπέλθει ἡ ἀσφάλεια γιὰ τὸ αὔριο.

Χ ρ ι σ τ ό ς    Α ν έ σ τ η !

 

Διάπυρος πρὸς Θεὸν εὐχέτης,

†Ο Πάπας καί Πατριάρχης Αλεξανδρείας και πάσης Αφρικής

Θ Ε Ο Δ Ω Ρ Ο Σ Β΄

Ἐν τῇ Μεγάλῃ Πόλει

τῆς Ἀλεξανδρείας,

Ἅγιο Πάσχα 2026

 

Holy Thursday in the Orthodox Church of Uganda

Orthodoxia Post

 

Το Μυστικό Δείπνο! #αγιαπεμπτη

Bearing Shame With Christ

 

 

The mockery of Christ, fresco in the holy monastery of Metamorfosis, Meteora (from here)

 

Ancient faith / Glory 2 God for all things // Fr. Stephen Freeman

Public shaming is a commonplace in our culture. Public stocks and tar-and-feathering have disappeared, but shaming itself is as up-to-date as the internet itself. I well imagine that some view the use of ridicule and derision as an inherent part of public life. Those who enjoy the accolades of crowds must be prepared to endure their opprobrium. Of course, for those who live anonymous lives, such public shaming is about other people.  The quiet sense (and sometimes not so quiet) that “they had it coming to them” is the strange pleasure of envy, a subset of shame. These are among the darkest parts of our public life.

Of course, there is nothing new about shame and envy. That our digital world is infected with them is nothing more than a manifestation of an ancient social contagion. It was envy that drove Cain to kill his brother. It continues to drive murders to this day.

It is deeply significant that the gospel account of Christ’s Passion includes ample descriptions of the shame and envy that permeated that event. Indeed, St. Mark’s gospel tells us that Christ perceived that it was “out of envy that the chief priests had delivered Him up” (Mark 15:10). I have noticed, across the years, that the texts for the services of Holy Week make far more mention of shame and envy (the “mocking and the spitting”) than they do of the specific suffering of the crucifixion itself. Crucifixion is not about the pain (the Romans had far more painful options at their employ). Crucifixion is specifically about the shame – it was considered the lowest form of execution – particularly suited for slaves.

St. Paul said, “I am crucified with Christ, nevertheless, I live…” Our attention is drawn to the Cross and its nails. However, if crucifixion is primarily an act of public shaming, then we have far more literal opportunities to be crucified with Christ. The mocking and the spitting, if only in their lesser forms, are likely common to us all.

Of course, there’s a very quiet crucifixion of shame endured by many: the torturous voices that haunt our lives, whispering in the dark. The insidious power of such shame makes us want to hide (hiding is in the very nature of shame). It attacks more than our actions – it goes for our very self.

We hear this in the mocking words hurled at Christ: “If you are the Son of God, come down from the cross…” A similar taunt was spoken by the devil in the temptations in the wilderness. “If you…”

The taunts within us take on their own form – but are almost always aimed at “who we are,” or “what kind” of person we imagine ourselves to be. They are likely the deepest source of pain in our lives.

If it is true that we are “crucified with Christ,” then it is also true that Christ is crucified “with us.” The mocking and the spitting that we undergo in our own minds and lives is something that Christ has made His own. We are not alone. This is at the very heart of God’s love. In my pastoral experience through the years, I see that we doubt the love of God. We are unworthy (of course). We fail to love Him in return (of course). There is something within us, I think, that makes us give greater weight to the words and thoughts of shame than we do to the assurance of God’s love.

Our brains are wired for protection (for which we give thanks). However, that same wiring tends to give greater emphasis to dangers and warnings than to joy and celebration. Christ knows this very aspect of our being:

“Inasmuch then as the children have partaken of flesh and blood, He Himself likewise shared in the same, that through death He might destroy him who had the power of death, that is, the devil, and release those who through fear of death were all their lifetime subject to bondage.” (Heb. 2:14–15)

I am aware of this, particularly, in the sacrament of confession, when the epitrahelion (stole) of the priest is placed over my head and I hear the soothing words that assure me of God’s forgiveness:

…May that same God forgive you all things, through me a sinner, both in this present world, and in that which is to come, and set you uncondemned before His dread Judgment Seat. And now, having no further care for the sins which you have declared, depart in peace.

I think of that space beneath the epitrahelion as the “secret place of the Most High.”

St. Paul wrote:

The Spirit Himself bears witness with our spirit that we are children of God, and if children, then heirs—heirs of God and joint heirs with Christ, if indeed we suffer with Him, that we may also be glorified together. (Rom. 8:17)

I suspect we often externalize this verse and presume that it refers only to those who endure physical torture. However, its focus is found in the phrase, “with Him.” We unite our sufferings (even our self-inflicted mental tortures) with Him with as small a phrase as, “Lord, have mercy!” I have also been taught to pray, “O God, comfort me!”

In these things, with Christ, we are “more than conquerors.”

Let us die with Christ in the Jerusalem of our minds, that we may reign with Him in the New Jerusalem of His Kingdom!

 Photos from the Orthodox Church of Congo, 2026 (Bishop of Goma Timotheοs)