The True Dignity of Human Beings – Saint Gregory of Nyssa on Slavery

by Fr. Stephen Freeman  

Αncient faith / Glory 2 God for all things

Orthodox Outlet for Dogmatic Enquiries

One of the most rewarding aspects of reading historical material is how it reveals the human mind even at a great remove from our own. There is a myth in our culture that history is the story of progress. It presumes that only in our modern times have we begun to free ourselves from the false ideas of the past. What you discover when you actually read historical materials is that many of the worst ideas ever espoused were specifically “modern” ideas (eugenics, racial superiority, abortion, euthanasia, etc.).

Occasionally, you come across a piece of ancient writing that simply shatters these false assumptions. A case-in-point is this excerpt from St. Gregory of Nyssa’s fourth homily on Ecclesiastes. He is writing in the 4th century, A.D., when the Church is squarely in the Byzantine period. The homily is a commentary on Ecclesiastes 2:7 in which the writer describes his growing wealth and his acquisition of slaves. Nyssa uses the occasion for the most scathing critique of slavery in the annals of Christian preaching. It shows a wonderful clarity of theological insight and understanding – something that would and should have been available and understood both by his contemporaries and by Christians of all times. He did not invent this understanding – he simply demonstrates that its ideas are timeless and not the product of some later historical progress.

There is truth. It abides. There is sin. It obscures.

From the 4th Homily on Ecclesiastes – St. Gregory of Nyssa

Ecclesiastes 2:7
I got me slaves and slave-girls,
and homebred slaves were born for me,
and much property in cattle and sheep became mine.

The writer of Ecclesiastes sets out in careful order virtually everything in his own experience through which the futility of our activities in this life is known. But at this point he touches on what appears to be a more serious piece of evidence from his deeds through which he can be accused of the affliction of arrogant pride. What is there in what he has laid before us so far which leads to such a level of conceit? He has told us about a valuable house, an abundance of vines, elegant gardens and water features, nicely constructed swimming pools, extensive beautiful parkland. Yet, none of this can compare to his presumption that, as a human being he believes he can lord it over people who in essence are just like him. Because then he goes on to say: “I got me slaves and slave-girls, and homebred slaves were born for me”.

Do you detect the excessive arrogance? An utterance like this shows that he is exalting himself against God. We know from the words of the prophets that absolutely everything is subject to the supreme authority in the universe (Psalm 119/118.91). But this man counts as his own what truly belongs to God and gives to the likes of himself the kind of power which makes him think that he can be the master of men and women. When he sees himself as so different from those who are subject to him one can only conclude that pride has led him to go beyond what is appropriate for his nature.

“I got me slaves and slave-girls.” You are condemning to slavery human beings whose nature is free and characterized by free will. You are making laws that rival the law of God, overturning the law appropriate for humankind. Human beings were created specifically to have dominion over the earth; it was determined by their creator that they should exercise authority. Yet you place them under the yoke of slavery, as though you are opposing and fighting against the divine decree.

Have you forgotten the limits of your authority? Your rule is limited to control of irrational creatures. In scripture we read: “let them rule over birds and fish and four-footed creatures”. (Gen 1.26) How then do you go beyond what is subject to you and exalt yourself against a nature which is free, counting people like you among four-footed or footless creatures. “You subjected everything to humankind” declares the scripture through prophecy and it goes on to list what is under human control: domestic animals, cattle and sheep. (Psalm 8/7.8) Surely human beings have not been born to you from domestic animals? Surely cattle have not given birth to human offspring? Irrational creatures alone are subject to humankind. “He makes grass grow for animals and green plants for people’s slaves”. (Psalm 104/103.14) . But you have torn apart the nature of slavery and lordship and made the same thing at one and the same time enslaved to itself and lord of itself.

“I got me slaves and slave-girls.” Tell me what sort of price you paid. What did you find in creation with a value corresponding to the nature of your purchase? What price did you put on rationality? For how many obols did you value the image of God? For how many coins did you sell this nature formed by God? God said: “Let us make human beings in our own image and likeness” (Gen 1.26). When we are talking about one who is in the image of God, who has dominion over the whole earth and who has been granted by God authority over everything on the earth, tell me, who is the seller and who the buyer? Only God has this kind of power, or, one might almost say, not even God. For scripture says that the gifts of God are irrevocable (Romans 11.29). God would not make a slave of humankind. It was God who, through his own will, called us back to freedom when we were slaves of sin. If God does not enslave a free person, then who would consider their own authority higher than God’s?

How can people be sold who have dominion over the earth and everything on the earth? It is essential that the assets of people being sold are sold with them. How can we value the contents of the whole earth (Genesis 1.26)? If these are beyond any valuation then tell me, what is the value of the one who is over them? If you said “the world in its entirety”, even then you would not have found anything approximating to the value (Matthew 16.26; Mark 8.36). Someone knowing the true value of human nature said that not even the whole world is worth enough to be given in exchange for the human soul. So when a human being is for sale, it is nothing other than the lord of the earth being brought to the auction room. This means that creation as we know it is at the same time being put up for public sale. That is earth, sea and islands and all that is in them. How then is the purchaser going to settle the payment? What will the vendor accept considering the greatness of the property involved in the transaction?

Did the little notebook, the written agreement and the calculation in obols trick you into thinking that you could be master of the image of God? What utter folly! If the contract was lost, if the writing was eaten by moths, if a drop of water fell on it and washed it away, where is there any proof that you have a slave? Where is there anything that supports you in being a master? You have somebody who is named as your subordinate, but beyond the mere name I see nothing. 

What did such power add to your real nature? It did not give you extra years or any genuine superiority. Your lineage is still human, your life is similar, the sufferings of the soul and the body prevail upon you both in the same way, with you as master and another in subjugation you are still both affected by agony and delight, gladness and distress, sorrow and joy, anger and fear, disease and death. Surely there is no distinction in such things between slave and master? Do they not draw in the same air when they breathe? Do they not see the sun in a similar way? Do they not both sustain their life by taking in nourishment? Is not the make-up of their bodily organs the same? Do they not both return to the same dust after death? Do they not both face one and the same judgment? Is not the prospect of heaven and hell the same for them both?

So when you are equivalent in every way, tell me in what particular way you have more so that you think you can become master of another human being even though you are a human being yourself. “I got me”, you say, “slaves and slave-girls,” as though they were a herd of goats or swine. After saying “I got me slaves and slave-girls,” he added the good cheer that comes through flocks and herds. For he says “And much property in cattle and sheep became mine”, as though animals and slaves were subject to his authority to an equal degree.

This text is copied from the website Early Church Texts – edited by Revd Andrew Maguire

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)

Μέσα στον πόλεμο κρατούν ζωντανή την πίστη: Συγκλονιστικό μήνυμα από την Επισκοπή Γκόμας

Skiathos Channel

Συγκίνηση και μήνυμα ελπίδας έρχεται από την πολύπαθη Γκόμα, όπου η Ιερά Επισκοπή Γκόμας και Μεγάλου Κίβου συνεχίζει το ιεραποστολικό της έργο μέσα σε συνθήκες πολέμου και αβεβαιότητας.

Με επιστολή του στις 19 Μαρτίου 2026, ο Σεβασμιώτατος Τιμόθεος Γκόμας ευχαριστεί θερμά τους πιστούς για την αγάπη και τη στήριξη, τονίζοντας πως η τοπική Εκκλησία δίνει καθημερινά μάχη για να στηρίξει τους ανθρώπους και κυρίως τα παιδιά που δοκιμάζονται.

Την ίδια ώρα, ο Πατριάρχης Αλεξανδρείας Θεόδωρος Β΄ βρίσκεται στο Κονγκό, πραγματοποιώντας επίσκεψη στην Κινσάσα και με επόμενους σταθμούς την Κανάνγκα και το Κισανγκάνι. Ωστόσο, δεν κατέστη δυνατή η μετάβασή του στη Γκόμα, καθώς το αεροδρόμιο της περιοχής παραμένει κλειστό εδώ και 15 μήνες λόγω των συγκρούσεων.

Παρά τις δυσκολίες, υπήρξε επικοινωνία μαζί του μέσω του Μητροπολίτη Κινσάσας Θεοδοσίου και του ιεραποστόλου Νικηφόρου Κομπότη, με τον Πατριάρχη να εκφράζει τη στήριξή του και να υπόσχεται επίσκεψη στο μέλλον.

Μέσα σε αυτό το δύσκολο περιβάλλον, η Επισκοπή απευθύνει έκκληση ενόψει Πάσχα για ενίσχυση, κυρίως για το επισιτιστικό πρόγραμμα των άπορων παιδιών, καθώς οι ανάγκες είναι τεράστιες και ο πόλεμος συνεχίζεται.

Πώς μπορείτε να βοηθήσετε

Για την ενίσχυση του ιεραποστολικού έργου στην τοπική Εκκλησία της Γκόμας, έχουν οριστεί οι ακόλουθοι τραπεζικοί λογαριασμοί:

• Εθνική Τράπεζα
  IBAN: GR4801101340000013400564996
  Δικαιούχος: «ΦΙΛΟΙ ΟΡΘΟΔΟΞΗΣ ΑΠΟΣΤΟΛΗΣ ΣΤΗ ΜΠΟΥΝΙΑ ΤΟΥ ΚΟΓΚΟ»
• Τράπεζα Πειραιώς
  IBAN: GR2701720980005098107308162
  Δικαιούχος: «ΦΙΛΟΙ ΟΡΘΟΔΟΞΗΣ ΑΠΟΣΤΟΛΗΣ ΣΤΗ ΜΠΟΥΝΙΑ ΤΟΥ ΚΟΓΚΟ»
• Alpha Bank
  IBAN: GR4501401620162002002015349
  Δικαιούχος: «ΦΙΛΟΙ ΟΡΘΟΔΟΞΗΣ ΑΠΟΣΤΟΛΗΣ ΣΤΗ ΜΠΟΥΝΙΑ ΤΟΥ ΚΟΓΚΟ»

Οι ενδιαφερόμενοι καλούνται να αναγράφουν το ονοματεπώνυμό τους και την αιτιολογία «Ιεραποστολή στην Ι. Επισκοπή Γκόμας και Μεγάλου Κίβου», ώστε να υπάρχει ενημέρωση για την παραλαβή της δωρεάς.

Παρά τις αντίξοες συνθήκες, το μήνυμα από τη Γκόμα παραμένει δυνατό: η πίστη, η αλληλεγγύη και η αγάπη κρατούν ζωντανή την ελπίδα. Η ευχή όλων είναι μία — να επικρατήσει η ειρήνη και να επιστρέψει η κανονικότητα σε μια περιοχή που δοκιμάζεται σκληρά.

Και: 

Timotheos Ntumba (ο επίσκοπος Γκόμας, η σελίδα του στο Facebook)

Τιμόθεος, επίσκοπος Γκόμας (Κονγκό): «Η χώρα μας έχει υποστεί έναν άδικο πόλεμο από τους αντάρτες που στηρίζονται από την Ρουάντα, καλυμμένοι από ξένες δυνάμεις για εκμετάλλευση του υπεδάφους!»

Το Πατριαρχείο Αλεξανδρείας για την εμπόλεμη κατάσταση στην Γκόμα

Κονγκό: «Η πλειοψηφία των θυμάτων σκοτώθηκαν με μαχαίρια, ενώ άλλα πυροβολήθηκαν» (τι δεινά περνάει εκεί η Ορθόδοξη Μητροπολη και η Ιεραποστολή)

Επιστολή του επισκόπου Γκόμας (Κονγκό) προς τον Ν. Αναδιώτη (ευρωβουλευτή της ΝΙΚΗΣ) για την παρέμβασή του στο Ευρωκοινοβούλιο

Μια ραπτομηχανή για τα κορίτσια της Μαδαγασκάρης

 

Φίλοι Ιεραποστολής Β. Μαδαγασκάρης

ΘΕΛΟΥΜΕ ΤΗ ΒΟΗΘΕΙΑ ΣΑΣ.

Στη Μαδαγασκάρη, μέσα σε μια απλή αίθουσα, κορίτσια που γνώρισαν την απώλεια κρατούν σήμερα στα χέρια τους κλωστή, ύφασμα και ελπίδα.

Δεν ζητούν ελεημοσύνη.

Ζητούν μια ευκαιρία.

Οι σχολές ραπτικής που ίδρυσε ο σεβασμιώτατος μητροπολίτης μας κ. Ιγνάτιος, προσφέρουν δωρεάν εκπαίδευση σε ορφανά κορίτσια, δίνοντάς τους τη δυνατότητα να αποκτήσουν επάγγελμα και αξιοπρέπεια.

Όμως οι ραπτομηχανές δεν επαρκούν.

 

ΘΕΤΟΥΜΕ ΕΝΑΝ ΣΤΟΧΟ:

Μέχρι το Πάσχα να συγκεντρώσουμε όσες περισσότερες ραπτομηχανές μπορούμε.

Αν έχεις μια παλιά ραπτομηχανή που δεν χρησιμοποιείς,

αν μπορείς να προσφέρεις μια καινούργια,

αν μπορείς να βοηθήσεις στη μεταφορά ή έστω να κοινοποιήσεις αυτή την ανάρτηση —

κάν’ το σήμερα.

Μην το αναβάλεις.

Κάθε μέρα που περνά είναι μια χαμένη ευκαιρία για ένα κορίτσι που περιμένει να μάθει.

Κοινοποίησε τώρα.

Επικοινώνησε μαζί μας άμεσα.

Γίνε κρίκος σε αυτή την αλυσίδα αγάπης.

 

Μια ραπτομηχανή σημαίνει γνώση.

Η γνώση σημαίνει εργασία.

Η εργασία σημαίνει αξιοπρέπεια και ελευθερία.

 

Ας κάνουμε αυτό το Πάσχα αληθινή Ανάσταση ελπίδας για αυτά τα παιδιά.

Ο χρόνος ξεκίνησε.

Πληροφορίες 6932673790 π. Παναγιώτης.

Και:

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Μαδαγασκάρη: "Το ρύζι είναι άχρηστο τρόφιμο, δεν υπάρχει νερό για να βράσει!" 

"Όσο θα υπάρχουν ψυχές που διψούν για την ευλογία, ο Ουρανός δεν θα σιωπήσει..."

Ακρίδες για δείπνο: Η Μαδαγασκάρη στα πρόθυρα του «πρώτου λιμού λόγω κλιματικής αλλαγής»!

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