Tag: Christianity

Photo: ikonnaya-lavka.ru Andrew was a Jew by birth, from Bethsaida of Galilee, a fisherman, and the brother of the Apostle Peter. Initially, he was a disciple of John the Baptist. When the Forerunner pointed to the coming Christ, saying, Behold the Lamb of God, which taketh away the sin of the world (John 1:29), Andrew was the first to become a disciple of Jesus Christ (John 1:35–42). He was the first to confess Him as the Messiah to his elder brother, Simon Peter, saying, We have found the Messiah, which is, being interpreted, the Christ (John 1:41), and was thus called the First-Called. From his work as a fisherman on the Sea of Galilee, Andrew was called by the Lord Himself to the rank of Apostle and, according to the Evangelist Matthew, occupies the second place among the Apostles (Matthew 4:18–19; 10:2).

Among the four disciples of the Lord, Andrew was granted the privilege of hearing His prophecy concerning the future of the Church and the world (Mark 13:3–5) and was among those who enjoyed a special closeness to Jesus Christ (John 12:21–22). In the upper room on Mount Zion, along with the other disciples, Andrew was comforted by the appearance of the Risen Lord and received from Him, together with the other Apostles, the power to bind and loose sins. In the same upper room, he was made worthy of the descent of the Holy Spirit. He suffered for the preaching of the Gospel in Jerusalem at the hands of the Jews and participated in the Apostolic Council held around 50 A.D. (Acts 15:28).

Bearing the labors and afflictions of proclaiming Christ, the Apostle Andrew preached the Gospel in many lands of Asia and Europe, including Bithynia, Propontis, Greece, Macedonia, Thrace, and Scythia. To spread the Gospel, he undertook three journeys from Jerusalem and Judea. His first journey was to Antioch in Syria, Tyana in Cappadocia, and as far as Sinope in the region of Scythia, the capital of Pontus, where local residents still point to monuments of his stay. From Sinope, Andrew traveled to Amisus (Amasia) on the coast of Pontus. He also visited Trebizond, from where he journeyed to Iberia, then to Parthia or Samkheti, and finally returned to Jerusalem for the Feast of Passover.

After the Feast of Pentecost, St. Andrew undertook his second journey to preach the Gospel and establish churches. From Jerusalem, he again traveled to Antioch in Syria, Ephesus, Laodicea, Odessus in Mysia, and Nicaea in Bithynia, where the Apostle converted many to Christ and baptized them. After spending two years in Nicaea, Andrew traveled to the neighboring city of Nicomedia. From there, he sailed to Chalcedon in Bithynia and then visited Heraclea by sea. He also spent a significant time in Amastris in Pontus, enlightening many with the light of the Gospel. From Amastris, he proceeded to the city of Chariopolis. After planting the faith of salvation in this city, the Apostle sailed to Sinope and revisited Amisus and Trebizond.

With great success, he preached the Christian faith in Neocaesarea and reached the city of Samosata in Armenia. From there, he returned to Jerusalem for the Feast of Passover.

From Jerusalem, the Apostle Andrew the First-Called embarked on his third and final journey to preach Christ to the Jews and Gentiles. He arrived in Edessa, visited Svanetia and the lands of the Ossetians. From Ossetia, he traveled to Abkhazia, stopping in the city of Sebaste (modern Sukhum). From there, he journeyed along the coast to the land of the Zygii. He then visited a coastal city on the Euxine Sea—Kerch, or ancient Bosporus, situated in the land of the Taurian Scythians. Continuing along the southern coast of Tauris, he visited Theodosia and traveled to the westernmost part of the peninsula, to the city of the Goths—Chersonesus.¹

From Chersonesus, it is believed that the Apostle sailed up the Dnieper River to Scythia. According to ancient tradition, based on the accounts of Hippolytus and Origen, writers of the third century—and more importantly, accepted by the Church—the First-Called Apostle even reached the uninhabited hills of Kiev. There, he erected a cross and foretold the future enlightenment of Rus by the Christian faith. “Do you see these hills?” the Apostle said to his disciples. “Upon these hills shall the grace of God shine forth. A great city will rise here, and God shall raise up many churches.” The spot where the Apostle Andrew raised the cross is commemorated in Kiev by a church dedicated to his name.

From the hills of Kiev, the Apostle Andrew traveled as far as Lake Ilmen. Returning to Chersonesus, St. Andrew once again visited Bosporus, from where he crossed the Euxine Sea and for the third time arrived in Sinope, where his earlier labors had already established Christianity. Visiting many cities and villages where churches had been founded, the Apostle Andrew set sail from the Anatolian coast to preach the Gospel in Byzantium. There, in the present-day suburb of Constantinople, Argyropolis (the “City of Silver”), he ordained Stachys, one of the seventy disciples of Christ, as bishop for Byzantium (Romans 16:9).

From Byzantium, the First-Called Apostle arrived in the Thracian city of Heraclea and planted Christianity there. He then preached the Gospel in Thessalonica and strengthened the faith of those converted to Christianity by the Apostle Paul in the Peloponnese and the Achaean city of Patras. Here, the regional governor Aegeas, a wicked pagan, angered by the growing number of Christians and the decline of pagan temples, and especially enraged by the conversion of his own wife to Christianity, imprisoned the preacher of salvation. Yet the Apostle’s prison became a temple, where Christians gathered to hear his life-giving teachings.

Seeing the continued preaching he despised, Aegeas condemned the Apostle to crucifixion. For his proclamation of the Gospel, he was crucified on a cross shaped like the letter X, henceforth known as the Cross of St. Andrew. The Apostle’s crucifixion lasted for two days, during which he continually taught the crowds that gathered around the cross. On November 30, around the year 70 A.D., the Apostle passed into eternity. The presbyters and deacons of Achaia buried the holy body of the First-Called Apostle and recorded the account of his martyrdom in a brief epistle that has survived to this day.

In 355 A.D., during the reign of Emperor Constantius, the relics of the First-Called Apostle were discovered and, at the emperor’s request, translated from Patras to Constantinople. They were placed in the Church of the Holy Apostles between the tombs of St. Luke the Evangelist and St. Timothy, the disciple of the Apostle Paul.

The account of the discovery and translation of the relics of St. Andrew the First-Called provides an instructive example of the profound reverence that early Christians held for the holy Apostles. When Emperor Constantius learned from a bishop that the bodies of Christ’s Apostles, Andrew and Luke, were buried in Achaea—Andrew in Patras and Luke in Thebes of Boeotia—he was exceedingly overjoyed. He exclaimed before those present, “Call Artemius to me!” Artemius came immediately.

“Congratulations to you, most beloved of God,” said Constantius to him. “Is there anything more favorable than the discovery of the bodies of Christ’s Apostles?” Artemius replied, “Who now, and from where, shall reveal to us this treasure?” “The bishop of Achaea, who currently presides in Patras,” said Constantius. “Go quickly and bring their relics to Constantinople.”

Upon hearing this from the emperor, Artemius set out to transfer the holy remains of the Apostles to Constantinople. The relics of the Apostle Andrew, the Evangelist Luke, and St. Timothy, who had reposed in Ephesus of Ionia, were brought from Achaea and placed in the Church of the Holy Apostles. From the time of this translation, the memory of St. Andrew the First-Called, commemorated on November 30, began to be celebrated with greater solemnity.

In the fourth century, the holy fathers—Gregory the Theologian, John Chrysostom, Proclus, and others—glorified Andrew the First-Called in their teachings. St. Gregory the Theologian, in his fourth discourse against Julian, declared: “Did you not fear the sacrifices offered for Christ’s sake, nor revere the great ascetics—Peter, Paul, John, James, Stephen, Luke, Andrew, Thecla, and all those to whom great honors and feasts are dedicated, whose very bodies, as well as their souls, are powerful when venerated or touched?”

In the fifth century, Anatolius of Constantinople praised him, as did Andrew of Jerusalem in the seventh century. In the eighth century, hymns in his honor were composed by John of Damascus, Germanus of Constantinople, and Malax, which are still sung today by the Orthodox Church in his honor.

During the Crusades, the relics of St. Andrew were transferred in 1208 on May 8 to the city of Amalfi in Italy, where this day is still solemnly celebrated. The head of St. Andrew, however, was taken to Rome by the last emperor of Constantinople, Constantine, where it is venerated to this day in St. Peter’s Basilica in the Vatican.

Due to the long presence of the relics of St. Andrew in Constantinople and the close familial and spiritual relations between the emperors and patriarchs of Constantinople and the sovereigns and hierarchs of Russia, portions of the relics were frequently shared with Russia. For instance, a portion of his right hand is preserved in Moscow’s Dormition Cathedral, brought as a blessing to Tsar Michael Feodorovich by Archimandrite Galaktion of Thessalonica on behalf of Ecumenical Patriarch Parthenius. Likewise, Patriarch Athanasius of Jerusalem sent a portion of St. Andrew’s relics as a sacred gift to the Holy Synod, which is now kept in a silver reliquary in the Synodal Chamber.

The reverence of the early Christians toward St. Andrew has preserved for posterity even his physical appearance: He was of considerable height, slightly stooped, with an aquiline nose, eyes full of grace, well-shaped brows, and thick hair and beard.

As Western Christians particularly revere St. Peter, attributing to him the foundation of the Roman Church, so do Eastern Christians turn with special love to St. Andrew, who traversed the boundaries of the Orthodox Church.

In 1698, Russia established the Order of St. Andrew the First-Called, designating the Apostle as its special patron. Thus, the day commemorating St. Andrew the First-Called in our homeland also serves as the chivalric feast of the order founded in his honor.

On the day dedicated to the memory of the Holy Apostle Andrew, the Church glorifies him as “the First-Called of the Apostles, the God-inspired proclaimer of courage, and the follower of the chief Apostle Peter, his kinsman. For as he once called to him, so now he calls to us: Come, we have found the One we desire (Christ). The city of Patras revealed you, O Apostle Andrew, as its shepherd.”

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Source: Philaret (Gumilevsky), Archbishop of Chernigov. Lives of the Saints Venerated by the Orthodox Church, with Information on the Feasts of the Lord and the Theotokos, and on Miraculous Icons. Compiled by Archbishop Philaret (Gumilevsky), with additions from other sources. Illustrated with depictions of saints and feasts by academician F. G. Solntsev. St. Petersburg: Published by bookseller I. L. Tuzov, 1900. November. 414, IV pp.

As President-elect Donald Trump threatens to enact “the largest deportation” in U.S. history, California’s Catholic bishops have issued a message of support for migrants, invoking the protection of Our Lady of Guadalupe for them on her Dec. 12 feast.

“We, the Catholic bishops of California, as shepherds of the flock of Christ, have seen and heard the growing distress among you, our migrant brothers and sisters,” said the bishops in a Dec. 12 statement. “We want to assure you that we, and our mother, the Church, stand with you in these days of anxiety. You are not alone.”

The California bishops’ statement comes in the wake of an NBC News report that Trump plans to rescind a long-standing policy preventing Immigration and Customs Enforcement agents from making arrests at what are seen as sensitive locations, including houses of worship, schools and hospitals.

Hardline immigration policies, including his call for mass deportations, are core tenets of the platform Trump campaigned on. Since his election, Trump has also indicated his willingness to involve the military to carry out a mass deportation program, although federal law limits the use of the U.S. military for domestic law enforcement.

While Trump has not specified the details of how he would carry out such a program, mass deportations more broadly run contrary to the Second Vatican Council’s teaching in “Gaudium et Spes” condemning “deportation” among other actions, such as abortion, that “poison human society” and are “supreme dishonor to the Creator,” a teaching St. John Paul II affirmed in two encyclicals on moral truth and life issues.

Without naming Trump in their message, California’s bishops said they realized “the calls for mass deportations and raids on undocumented individuals and migrant families have created genuine fear for so many we shepherd in our dioceses.”

Saying they were “rooted in the Gospel of Jesus Christ and the sacred dignity of every person,” the bishops committed “to accompanying and walking in solidarity with you, our migrant brothers, sisters, and families through this uncertain time.

“We will shepherd you spiritually, gather information and resources, and continue to advocate for your dignity and family unity,” they said.

The bishops’ conference declared that “our nation’s immigration system is broken.” They added that “the disarray at our southern border cannot be allowed to continue.

“We pray with you that any enacted policies restore a sense of security and peace for citizens as well as those seeking to find a home in this blessed land,” they said. “To achieve that end, policies must reflect empathy and solicitude, with due regard for the rights of children and those fleeing violent and impoverished countries, while ceasing to provide respite for serious offenders.”

While noting “the exact challenges that may arise” from these promised mass deportation efforts “are not yet clear,” the bishops promised that “Catholic Charities throughout California will continue to serve as a trusted resource for those with questions or who need assistance.”

The conference’s website includes a list of immigration resources that, the bishops said, “will continue to be developed as more information becomes available.”

The bishops urged Catholic communities “to follow the example of the Good Samaritan,” referencing Jesus’ parable from Lk 10:25-37, and to “show compassion for our neighbors, especially the most vulnerable among us.”

They noted, “Our parishes have the tradition of being havens of hope and solace for the lonely and the lost, embodying the peace that Christ gives.”

The bishops referenced Mary’s 16th-century apparition as Our Lady of Guadalupe, on the hilltop of Tepeyac in what is now Mexico City, to St. Juan Diego Cuauhtlatoatzin. They entrusted migrants to the heart of “the heart of Our Lady of Guadalupe, patroness of the Americas.”

“May Our Lady of Guadalupe, who reminded Juan Diego that he bore the image and likeness of God, remind all of us today and in the coming days that we are all beloved children of God, bearing his likeness, no matter our ethnicity or country of origin,” said the bishops. “May our care for each other speak to the dignity of every human being.”

The bishops said Mary’s words to St. Juan Diego — originally spoken in the Nahuatl language — provide “the ultimate maternal example of compassion, protection, and love, with a promise that she is always with us.” They quoted her words in both Spanish and English: “‘¿No estoy yo aquí, que soy tu madre?’ ‘Am I not here, I who am your mother?’ Are you not under my shadow and protection? Am I not the source of your joy? Are you not in the hollow of my mantle, in the crossing of my arms? Do you need something more? Let nothing else worry you or disturb you.”

The California bishops’ statement also follows upon an open letter from New Mexico’s bishops, asking the incoming Trump administration to “rethink” its plans to carry out mass deportations. A mass deportation policy, they argued, will not fix the country’s border security problems, but would instead “create chaos, family separation, and the traumatization of children.”

The bishops urged a bipartisan solution to fix the U.S. immigration system, and said they “stand ready to work with the new administration on achieving immigration policies which are just, humane, and reflect the values of America.”

nep・sis
noun
A state of spiritual alertness, vigilance and watchfulness over the movements of the nous and heart, guarding against harmful thoughts, temptations and distractions; enables one’s will to align with God’s Will; to Commune with the Holy Spirit.

In the uncertainty of 2020, as the world stood still in lockdown amidst the COVID-19 pandemic, a small yet powerful flame flickered to life. This flame, a beacon of hope and enlightenment, soon grew into a wildfire, setting ablaze the hearts and minds of many. This flame represents the “Nepsis” talk series by His Grace Bishop Emilianos of Meloa, who, to ensure the Orthodox community had some form of spiritual guidance during this challenging time, began translating and interpreting the teachings of his Elder, Elder Aimilianos of Simonopetra, from the book Λόγος Περί Νήψεως- Ερμηνεία στον Άγιο Ησύχιο. The goal was to equip the everyday person with the knowledge of how to practice nepsis in the context of their daily life. These talks, transcribed in the following pages, brought much-needed light and wisdom to many.

Bishop Emilianos of Meloa. Photo: orthodoxtimes.com     

This series delves into the spiritual practice of nepsis, as articulated by Saint Hesychios in the Philokalia and expounded upon by Elder Aimilianos in Discourse on Nepsis: Interpretation of Saint Hesychios, currently only available in Greek. Translated as “watchfulness” or “vigilance,” nepsis refers to the guarding of the mind and heart against harmful thoughts, temptations and distractions. It is the heightened state of spiritual alertness and unwavering attentiveness to our thoughts, actions and inner disposition.

While Gerondas Aimilianos’ talks focused on imparting nepsis to monastics, Bishop Emilianos invites us all—monastics and laypeople alike—to embrace this practice of spiritual attentiveness. His goal is not to turn married people into monastics, but to help those living in the world to focus on God and rid themselves of everyday anxiety, wasted time, indecisiveness and confusion. It’s to bring nepsis to the everyday person who is called daily to walk on the waves of this life.

Our earthly and heavenly existence hinge on our success, but to begin, we must lay the necessary foundation: mastering our thoughts.

In the treasury of spiritual wisdom that is the Philokalia, one can find teachings on guarding the heart through the practice of nepsis, which means to be vigilant, watchful, and sober. But what exactly should we be vigilant of and sober about? In this first collection of transcribed talks by His Grace Bishop Emilianos of Meloa, we are introduced to a foundational truth in the spiritual life: our thoughts govern our life, and we must guard them with all our might. How do we guard our thoughts? Who are we guarding them against? Can they be controlled through the sheer force of will? To these questions and more, we are offered simple and practical guidance, and yet, the purpose and aim of nepsis go beyond merely mastering our thoughts.

From Volume 1 of Walking on the Waves. An Everyday Guide to Nepsis (ISBN 9798335234849), released this year by Fountain of Light Publishers. With the publisher’s permission, we are providing a “peek” at this extraordinary. book, Volume 2 of which will be released in 2025.

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Talk One. Nepsis: A Spiritual Method

Today we will start discussing the book titled Λόγος περί νήψεως (Ερµηνεία στον Άγιο Ησύχιο), ‘Talks on Nepsis (Interpretation of Saint Hesychios) from Gerondas Aimilianos of Simonopetra. This book is a transcribed collection of Gerondas Aimilianos’ talks and teachings. It is published in Greek and, God-willing, will be available in English one day.

As we progress through the book, I will translate important parts and try to explain how Gerondas Aimilianos intended them to be practiced and understood. If you have questions or need clarification, ask, and we will elaborate. I expect many questions will arise from this subject.

If you were to ask me about the importance of the subject we are about to discuss, I would say two things. Firstly, if I had the ability to give you a very precious gift, this is the most precious thing I could ever give you—the knowledge of how to ignore thoughts, through Gerondas Aimilianos. Secondly, aside from the Bible, if there is one book that can guide you to become a saint, it is this one. By following the teachings in this book, a person can become a saint. That’s how important this book is.

Nepsis comes from the verb ‘nepho,’ «νήφω», which means: ‘I observe carefully, I am vigilant, and I follow something.’ But the first and literal meaning of the word is: ‘I do not drink wine.’ The reasoning behind it is that I do not drink wine so that my intellect will be sober in order to follow someone. I don’t know if we can translate it precisely in English. We can say it is vigilance or watchfulness, although it might be better if we just use the word nepsis, because this includes these meanings and more. Nepsis also has the implication of the continuous vigilance of our intellect.

Nepsis is a spiritual method for Communion with the Holy Spirit. «Μέθοδος», the English word ‘method’ from the Greek verb «µεθοδεύω» («µεθ» + «οδός») (‘with’ + ‘way’), means that I walk with someone; I follow someone step-by-step. When someone wants to learn about another person—what they do and where they go—they follow them around. This is what I do with nepsis—I follow God. I stay close to Him in order to be able to follow Him. When I exercise nepsis, it’s as though I chase the Holy Spirit. If we focus completely on the Holy Spirit, this is the way we will win. This is a practice for every person on earth, not just monastics. Everyone is an Apostle, everyone is invited by God and everyone can Commune with the Holy Spirit. When we develop spiritually, and if we do Commune with the Holy Spirit, it becomes possible for us to pass the Holy Spirit on to others.

When we do not follow Christ, we give the “okay” to the devil to influence us. It’s as though we invite the evil spirit in. In saying that, an evil spirit cannot make a person’s heart his throne because this is a position only the Holy Spirit can occupy. At the same time however, an evil spirit can influence and fight against us through thoughts, among other ways, and life can become difficult.

Nepsis is a very delicate thing. The first thing it helps us do is eliminate harmful thoughts, words, and actions. With God’s help, it frees the entire human being, our whole existence, from evil meanings, words, and deeds.

“Let’s give an example,” says Gerondas Aimilianos. “Someone asks me for help, and at the time this happens I’m tired and I talk back in an angry way. This is an evil deed which proves that up until today I have never used nepsis and I am not on the way toward making myself perfect. On another occasion, it might not be a deed, but by looking at someone I might get a thought that: ‘I don’t want to see this person again,’ or, ‘What have I done to him?’ This is just a thought; nothing has been said out loud. I then say to myself: ‘It was just a thought, and it was not even my thought.’ But if we let the devil pass all these thoughts on to us, and if we dwell on them, this shows–this proves–that we do not have nepsis. If we did, we would have rejected the thought at its first appearance.’

So nepsis is the way to «απάθεια», “apatheia,”¹ which in English is “dispassion.” It is when someone doesn’t have passions. The way to “apatheia” is nepsis. There is no other way because everything starts from our way of thinking, from our intellect. The whole body moves according to the intellect. The intellect is the governing body of our body.

Question: Is intellect “mind”?

Bishop Emilianos: Sometimes we translate the word «νους» to ‘intellect.’ We don’t have an exact translation. But there is a difference between «νους» and «διάνοια» in Greek. «Νους» is ‘nous,’ whereas «διάνοια» is our ‘intellect’ where thoughts are produced.

Saint Gregory Palamas talks about how the human being has:

• «νου»: “nous”;

• «λόγο»: “logic” (how thoughts come out of our nous and how we end up thinking using our intellect); and

• «πνεύµα»: “spirit,” in the Image of the Holy Trinity.

Our «διάνοια», our “intellect,” is prompted by our nous to create thoughts, words or expressions, the way our Lady the Theotokos conceived and gave flesh to the Word of God. It’s very difficult to explain. Generally, when we talk about the “nous” we can probably say that we mean the “intellect,” although it is not exactly that. It would be more accurate when talking about «νους» that we don’t attempt to translate it into English; we’ll just say “nous.”

Question: To have «απάθεια», “apatheia,” “dispassion,” we have to practice nepsis, is that correct?

Bishop Emilianos: Yes. Apatheia, dispassion, is a result of nepsis.

Question: Is it only when we have dispassion that Christ can dwell in our heart?

Bishop Emilianos: It’s not like that, but nepsis will clear the way in front of you for dispassion and for God to dwell in your heart. We hear of so-called “sinners” having spiritual experiences for reasons that God allows. They are true spiritual experiences, but are sometimes wake-up calls in which God is saying: “Listen I’m here for you, prepare yourself.’ But what Gerondas Aimilianos is saying here is that nepsis opens the way. Instead of going through the narrow path of trying to overcome your passions, nepsis clears the way so your passions dissipate. Rather than a narrow path, it becomes a highway toward having Christ dwell within you.

There is no mold for Christ’s interaction with each individual, it’s up to Him. He knows best, He knows why, He knows when, but if we want to get on the highway to the Kingdom of Heaven, nepsis is the highway. God will reveal and help us eliminate the obstacles. You simply follow the path of watchfulness and vigilance—nepsis—and this does everything for you. Of course, you need a spiritual father, but following this path does everything else for you; this is how important nepsis is. For this reason, Saint Hesychios says that it is nepsis that gets us there, not the human being who achieves all these things. It’s nepsis itself—which is our effort together with the Grace of God Who sustains our efforts—that results in us having and getting to know God.

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The first fruit of nepsis is «κάθαρσις», “catharsis,” which is “cleansing.” This means that when we practice nepsis, we cease having thoughts, words, fantasies and evil deeds. When we get to this stage, we will know that we cannot fall because an evil thought cannot enter our intellect. Being made clean is just the first fruit.

When we practice nepsis, it may develop quickly but it still requires our ongoing time and attention. It is not something we can do for one or two days, or one week or month, and then claim to have by saying, “I have nepsis, I have vigilance, I have watchfulness.” It is something we have to fight for for years and years, it never stops. Once we get into the habit of being vigilant, it becomes easier and it proves that we definitely want the Holy Spirit. We have to keep pushing.

Gerondas Aimilianos uses an example and says: “Some monks in the monastery have their duty to make bread. They start making bread and an earthquake suddenly happens. They get scared, they run outside, there is a lot of talk about the earthquake—some say, “we should do a Blessing of the Water Service,” others say, “we should chant a Supplicatory Canon,” and after one, two, or three hours, they go back to the bakery but it’s too late for the bread. It’s destroyed and they have to start from the beginning. This is what happens with nepsis. You can’t give it up for a period of time and then go back to it by continuing from where you left it. Going back means that you have to start from scratch. That’s why once we start, we should stay there. This is how it grows and develops, and this is how we also grow spiritually.”

“What do we mean when we say, ‘this is also how we grow spiritually’? It means that the more nepsis grows within us, the more open we become to receive the Knowledge of God.”

This is so important! Even giving our blood is not equivalent to the importance of this—that’s how precious nepsis is!

“Nepsis gives us true Knowledge of God and reveals the Mysteries of God. It gives us answers to questions about God. We should not be anxious. In reality, we will not even grow tired because we are not relying on our own intellect to gain the Knowledge of God. It is not up to us to have these spiritual experiences. It is up to God. But when we practice nepsis, which means we cleanse ourselves, the time will come when we will get to Know God.”

“Another important element is how we think, how we approach life, how we approach God, how we approach ourselves and how much humility we have. Improving these things will help nepsis grow inside us, in order for our vessel to become wider and hold more of God’s Knowledge. By emptying ourselves, we open up space inside us, and the more we do, the more God reveals Himself to us.”

“Our character is not an obstacle to nepsis; we did not create our character. We can work on our character and try to perfect it, but we did not create our character. The word character means “seal,” “engrave,” like when I engrave something; «χαρακτήρας» from «χαράζω». Our character is like a special seal that God has engraved for us. It’s a tool gifted to us for the specific purpose of taking us to Heaven. Therefore, we can’t blame our character. We might say: “My character doesn’t help me and I can’t change, what can I do?’ But by saying this, it’s as if we blame God. We use our character as an excuse to lead us away from God, when in actual fact, God has gifted us this seal, this «χαρακτήρα», because this is exactly what our soul needs to approach the Divine Mysteries and Knowledge of God to which we’re invited. It is not a coincidence that we have a specific character. We can improve it, but we cannot blame our character because it is a gift from God.”

Gerondas Aimilianos goes on to say: “Nepsis gives us answers to our questions. It reveals God in a spiritual way and it reveals Him within us. An example: You come to talk to me, and you are suffocated by problems—you are sick or have sinned, you have been kicked out of the monastery, you have cancer and are about to die. I talk to you, you listen to me, and after a while you tell me with tears: “Gerondas, my problem is solved.” Solved? How? The cancer is still there, the operation will happen and you will probably die. They’ve kicked you out of the monastery, your problem is not solved. How can you say that your problem is solved? It is solved because our inner disposition, our inner placement towards the problem, our inner perspective of dealing with the issue has changed. Divine Grace has enlightened your soul, and you feel like your problem has been solved. The problems are not solved, as they can sometimes stem from others rather than ourselves, but our problem isn’t others, it’s our relationship with God. It’s about me and God. Once I take care of this, there is no problem within me. Nothing else matters.”

So it doesn’t matter how big our problem is. It doesn’t matter if it’s a health issue, if they’ve kicked us out of wherever, if we have enemies–it doesn’t matter. What matters is that my conscience is clean and that my relationship with God is as it should be. Then, although we’ll continue to have problems, the problems themselves won’t bother us because they are not important.

I spoke with someone today and she said something interesting about the crisis in our world at this present moment². If people lose their jobs and have outstanding loans, they may feel lost and overwhelmed, especially if they have not faced such challenges before. This difficulty arises because we mistakenly place our security in money. The security of our lives is not money, it is God. God has given us life; money cannot take away our life. We need to set our priorities right. If we trust God, it won’t matter if we don’t have the basics. I understand it would be difficult. Interestingly though, in Africa, there are children who do not have food or a home, yet they are happier than us. They see life from a different perspective. If they don’t have food or a house, they get used to it as though it’s no big deal. For us on the other hand, these things mean everything, and we suffer if we don’t have them. What matters is the way we see life and ourselves in relationship with God. When our relationship with God is what it should be, the things that happen around us won’t affect us. While problems will still arise, their significance will reduce to the point where they no longer disrupt our peace.

Question: Can you explain what you said about having a problem with another person?

Bishop Emilianos: There will always be problems. If we don’t create them, other people will create them for us, but this doesn’t make any difference. As long as our relationship with God is as it should be, people can create whatever problems they want. It won’t matter because our focus is not there, our focus is on God, our conscience is clean, and we move on.

Question: How can we cultivate a relationship with God that allows us to shift our focus away from problems, whether they stem from ourselves or others?

Bishop Emilianos: This is what nepsis teaches us, and nepsis usually goes with prayer. People might think that this is exclusively for monastics, but it’s not. I remember when I was studying physiotherapy, I went to a youth fellowship group, and the priest was presenting on «προσευχή και προσοχή», “prayer and vigilance”. I didn’t know much about these things at the time but the subject attracted me. I wanted to learn and understand more, so I asked him: “Father, how can we do all these things?” He told me: “These things are not for you, they are for advanced people.” My appearance back then was much like everyone else’s. I wasn’t dressed in modest clothes with my eyes cast down, I was not like that. Because of that, he told me these things weren’t for me, and I will never forget it. This person was married in the world. I went on to become a monk, an Abbot and a Bishop, and now have more knowledge on these things than he would have, because he didn’t have the time to practice them, being a professor of Theology.

What I’m trying to say is that nepsis is for everyone. If our hearts are thirsty, it doesn’t matter what we look like, what our job is, if we’re single, married or have 20 kids. The only thing that matters is our desire to draw closer to God. We can’t judge a book by its cover, it’s not fair. It’s God’s Will for us to draw closer to Him, and it’s a foretaste of what is going to happen in the next life. All of this is given through nepsis. That’s how important nepsis is.

***

Walking On the Waves. An Everyday Guide to Nepsis can be purchased on Amazon. See the Fountain of Light Facebook page for information about other works from His Grace Bishop Emilianos.

Moscow, December 12, 2024

The new app shoes places for the homeless to eat, shower, get medical or social assistance, and more. Photo: miloserdie.ru     

A new mobile app dedicated to helping the homeless was recently developed and presented in Moscow.

The Help for Homeless People app was created by the staff of the Warm Welcome social rehabilitation center, whose director, Ilya Kuskov, is also assistant to the chairman of the Russian Orthodox Church’s Synodal Department for Church Charity and Social Service.

The app contains information about homeless assistance points in every region of the country—where people can eat, shower, stay overnight, or receive long-term support and opportunities for social adaptation. The app can be useful for social organizations and volunteers who want to help but don’t know what to do or where to turn, reports the Church Charity Department.

Speaking at the event, acting department chairman Archpriest Mikhail Potokin noted that, “young people respond where they understand who needs help and how to provide it. And from the perspective of engaging them, creating this app is a very important step in what we do for the homeless.”

“The homeless are one of the most challenging categories for social assistance,” added Fr. Mikhail. “It’s easy to help children, the elderly, people with disabilities. But showing mercy and compassion to the homeless can be difficult. This app will be useful for those who are ready to provide them with help.”

During the event, the staff of the Warm Welcome shelter explained where to download the app and how to use it. They noted that the program contains all current information about organizations that help the homeless: addresses, phone numbers, operating hours.

The app was made easy to use so that anyone could quickly navigate and find the necessary type of assistance.

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Parishioners in a small Wisconsin city have launched a GoFundMe as part of an effort to save a nearly 150-year-old church from permanent closure.

Advocates for St. Boniface Church in Manitowoc are hoping to raise $8,000 to bankroll an appeal at the Vatican to stop the Diocese of Green Bay from shuttering the church. The parish itself dates to the 1850s while the current building was constructed in 1886.

The diocese ordered the parish to merge with several others in 2005, with the last regularly scheduled Mass taking place there that year and the most recent Mass taking place in 2013.

Bishop David Ricken issued a decree last year ordering that the 137-year-old building be relegated to “profane but not sordid use,” meaning it can be sold and used for nonreligious purposes so long as they are not immoral or offensive to the Catholic faith.

The bishop said in the decree that the building had not regularly been used since 2005 and was “no longer necessary for the care of souls in the community.” He also cited the building’s physical decline and the accompanying financial burden, as well as a decline of Catholics in the area.

John Maurer and Emily Baumann, who are leading a GoFundMe fundraising effort, told CNA that they hope to preserve St. Boniface’s status as a church.

The present GoFundMe campaign — which aims to raise $8,000 — is small by the standards of many church preservation efforts. Mauer said the funds are meant solely to help pay for attorney’s fees at the Vatican where the parish’s advocates are currently arguing their case.

“We’ve been going back and forth at the diocesan level,” he said. “The bishop sustained his decree two years ago. That’s why it went to Rome.”

“We went to the Court of the Dicastery for the Clergy. They ruled in favor of Bishop Ricken’s decree,” he continued. “We then went to the Supreme Tribunal. They sided with the lower court. Now we’re at the Congresso of the Apostolic Signatura.”

Though the $8,000 campaign will go toward the attorney at the Vatican, Baumann noted that advocates have already raised a considerable amount of money to help fund a church restoration.

“We can’t quite do anything with restoration until we get approval to be in the church and use the church,” she said. “But we already have secured all the money necessary for a full restoration. We’ve had it for a few years now. We just haven’t had the permission.”

In his decree, Ricken said the structure of St. Boniface is “in danger of decay and damage.” Baumann, on the other hand, argued that the church is in good physical shape and mostly requires cosmetic updates.

“We had contractors in to assess the roof and structure, and they said this building is in really good shape,” she said.

“That’s part of the reason we’re fighting so strongly. If most of the parish were able to walk through the doors today, they’d be shocked at what a good condition it’s in.”

A diocesan spokesperson declined to comment directly on the present fundraising effort. Mauer said there is “definitely huge support” throughout the local Catholic community to see the church restored.

“It’s not some small fringe group,” he said. “People are pledging money. We have to turn them away because we can’t take the money now. But they want to see it restored.”

Baumann said she has observed similar eagerness from community members to see the church preserved. “There’s really a deep-seated desire as a whole to see that building used,” she said.

“Our hope is with all we’re doing, maybe it deserves a second look,” she added.

Sofia, December 12, 2024

Photo: bg-patriarshia.bg     

This coming weekend, a new vicar bishop for the Bulgarian Orthodox Diocese of the USA, Canada, and Australia will be consecrated in Sofia.

At its session on October 10, the Holy Synod of the Bulgarian Orthodox Church approved the request of His Eminence Metropolitan Joseph to nominate and consecrate Archimandrite Kliment (Strakhilov), 50, an Athonite monk, as his vicar, the Bulgarian Church reports.

Fr. Kliment will be consecrated on Sunday, December 15, at the Patriarchal St. Alexander Nevsky Cathedral in Sofia, receiving the title of Bishop of Levski.

Met. Joseph’s previous vicar is the current Patriarch, His Holiness Daniil, who served in America from 2010 to 2018, when he was recalled to Bulgaria to serve as Metropolitan of Vidin.

***

Archimandrite Kliment was born in Sofia in 1974.

He graduated with highest honors from the German High School in Sofia in 1993. In subsequent years, he continued his education at the University of Osnabrück, Germany, simultaneously completing two majors—Macroeconomics and European Studies. He completed his master’s degree at the University of Birmingham, UK. In 2005, he defended his doctorate in Florence at the prestigious European University Institute (EUI) and received his doctorate in Economics. He completed internships at several banks, including the central banks of Germany and Canada.

From 2005, he was a senior assistant in the Economics Faculty of the European College in Bruges, Belgium. From 2007, after winning the competition for European civil servant, he was appointed as an economist in the Directorate-General for Economic and Financial Affairs (ECFIN) of the European Commission in Brussels, which position he left to enter as a novice at the Zografou Monastery on Mount Athos in November 2009.

After three years as a novice, on the feast of the Lord’s Entry into Jerusalem, he was tonsured as a monk with the name Kliment, in honor of St. Kliment of Ohrid, with his spiritual elder Archimandrite Ambrose as his sponsor. In October 2021, on the feast of the 26 Zografou Martyrs, he was ordained as a deacon, and the following day as a hieromonk by the then Metropolitan of Vidin, now Bulgarian Patriarch Daniil.

Along with his monastic obediences in the church, monastery kitchen, and the oil press, he translates Orthodox literature (he knows Greek, Russian, and several Western languages), and has published several liturgical books and psaltic collections.

In 2016, he graduated from the Theological Faculties in Sofia and Thessaloniki and participates in scientific conferences. By decision of the Bulgarian Holy Synod, he transferred to serve in the Bulgarian Diocese of the USA, Canada, and Australia and was appointed as protosingel of the diocese.

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An Italian association of LGBT Christians has said it has received official Vatican approval to make a pilgrimage to next year’s jubilee in Rome, although the Vatican’s jubilee organizers say they are neither supporting nor opposing the event while the figures behind it are declining to comment.

The association called La Tenda di Gionata (“Jonathan’s Tent”) asked its members to “save the date” — Sept. 6, 2025, at 3 p.m. — and invited “all associations and groups dedicated to supporting LGBT+ individuals and their families to join us as we officially cross the Holy Door of the jubilee at St. Peter’s Basilica.”

In the evening, the LGBT pilgrims, their parents, and pastoral workers have been invited to a Mass at the Jesuit Church of the Gesù, the historic baroque church in central Rome, celebrated by the vice president of the Italian Episcopal Conference, Monsignor Francesco Savino. The Gesù will also host a prayer vigil for the pilgrims the evening before.

Jubilee 2025, which begins with the opening of the Holy Door at St. Peter’s Basilica on Dec. 24 and runs until Jan. 6, 2026, is expected to attract 32 million pilgrims to Rome from around the world who will be able to receive a plenary indulgence and attend a variety of spiritual and cultural events.

Agnese Palmucci, an official spokesman for the jubilee, told the National Catholic Register, CNA’s sister news partner, that the La Tenda di Gionata association proposed making a pilgrimage to the Holy Door and so it has been “included in the general calendar as a pilgrimage, along with all the other pilgrimages that other dioceses will make.”

“It is not a jubilee event sponsored or organized by us,” Palmucci continued. “It is a pilgrimage organized by this association which, like the other dioceses, bodies, and associations, will make the pilgrimage as they wish.”

The Italian daily Il Messaggero called the planned event an “absolute novelty, unthinkable until a few years ago, the fruit of pastoral care that extends to groups usually considered on the margins.”

Francis DeBernardo, editor of the LGBT advocacy website New Ways Ministry, said the news touched his heart “deeply” as he remembered the resistance to homosexuality in Rome during the 2000 jubilee.

“While 2025’s event may seem like a small step, when compared with how the Vatican reacted to the presence of gay people in Rome during 2000, we can see what a sea change has taken place in terms of responding to LGBTQ+ people,” he wrote on New Ways’ website. “This development did not happen overnight but has many small steps which paved the way for it.” New Ways has been denounced by both the U.S. bishops’ conference and the Vatican’s doctrinal office for causing confusion on sexual morality among the Catholic faithful.

Writing in the Catholic daily La Nuova Bussola Quotidiana, Luisella Scrosati called the planned events a “defeat not only of the moral doctrine of the Church but also of its pastoral activity” and noted that these associations that promote homosexuality as an identity and won’t tolerate being corrected “will enter St. Peter’s.”

Scrosati further noted that members of these associations “were created by God male or female” but are being “told the great lie that their tendency, completely disharmonious with what is expressed by their body, is not disordered.”

Il Messaggero reported that the proposal was met with “internal resistance” but that Pope Francis had “accepted the idea of ​​Father Pino Piva, a Jesuit from Bologna, who has always been dedicated to the rainbow world.”

The Register asked Vatican spokesman Matteo Bruni if the pope was supporting the association’s planned events, but he did not respond.

Italian media also said Cardinal Matteo Maria Zuppi, the archbishop of Bologna and head of Italy’s bishops; Archbishop Rino Fisichella, organizer of the holy year; and the superior general of the Jesuits, Father Arturo Sosa, have all given the initiative their positive support.

Asked by the Register via email to confirm that he supported the event and whether he was concerned it would further deepen divisions in the Church, Zuppi said: “The question should be put to the organizers of the jubilee at the Holy See.” When asked again whether or not he supported the initiative, he did not reply.

The rector of the Church of the Gesù was also approached for comment, but he said he would not give interviews over the telephone. The Register then emailed him a set of questions to which he did not answer.

La Tenda di Gionata also did not reply to general questions about the event, including the pressing question of whether same-sex couples will receive nonliturgical blessings in the Church of the Gesù, as allowed by the 2023 Vatican declaration Fiducia Supplicans.

Asked whether or not the jubilee organizers were nevertheless supporting the event, Palmucci said: “In reality, we do not support every association or entity that proposes and makes its pilgrimage. It’s not a matter of supporting or not. We do not give our support to anyone; we do not give an approval; we do not give a judgment on an event. So each diocese, each association, each entity that wants to pass through the Holy Door asks us, and we put it in the calendar; but it is an event that’s, let’s say, autonomous.”

He continued: “Since as a dicastery we manage the entrances to the Holy Doors, if an association comes to us and asks to be able to pass through the Holy Door on that date, what we do is simply see if that date is free.” If it is free, he said they register the group and its numbers of pilgrims so they “can pass through the Holy Door on that day. That’s all we do.”

Palmucci said the jubilee office only really manages “the big jubilee events,” which number 36 in total, and “those are the ones that are in the [main] calendar.” As a follow-up, the Register asked Palmucci if there are any groups the organizers would not permit to pass through the Holy Door, but he did not respond.

Scrosati said that with this jubilee event, “false mercy will enter triumphantly into St. Peter’s, with the blessing of the pope, the cardinals, and the bishops.”

Quoting Matthew 24:15, she asked: “Could this be the new ‘abomination of desolation’ standing in a holy place?”

The Register asked Cardinal Gerhard Müller as well as two African bishops opposed to such events — Archbishop Andrew Nkea of Bamenda, Cameroon, and Bishop Emmanuel Badejo of Oyo, Nigeria — if they would like to comment on the plans but they had not responded by press time.

Tbilisi, December 12, 2024

Photo: aljazeera.com     

The Georgian Orthodox Church has issued a strong statement addressing recent protest activities in Tbilisi, specifically condemning what it describes as blasphemous acts and occult rituals that took place during demonstrations in front of the parliament building on Rustaveli Avenue. The statement comes amid ongoing political tensions and public demonstrations in the Georgian capital.

In the official statement released yesterday, the Church expressed particular concern over protesters burning a coffin bearing an image of Christ. According to media reports, the coffin depicted the founder of the ruling Georgian Dream party, Bidzina Ivanishvili, which won the recent Parliamentary elections in the country.

The Church emphasized that such blasphemous displays risk deepening societal divisions and stand in stark contrast to Georgia’s Christian heritage as “a country of martyrs.”

Georgian Church condemns president’s call for schools to join protests amid political crisisThe Georgian Patriarchate condemns the president’s calls for schools to get involved in the ongoing protests that have at times descended into violent clashes with law enforcement.

“>The Church has issued repeated statements calling for peace over the past two weeks, as thousands have taken to the streets of the capital.

After the ruling Georgian Dream Party won 89 out of 150 Parliamentary seats in October, the European Parliament adopted a resolution declaring the election fraudulent and demanding a new vote. In response, Prime Minister Irakli Kobakhidze said the government will suspend talks on joining the European Union until 2028, after which the protests, which have given rise to several instances of violence, began.

The coffin that was burned has an image of Christ the Savior on it. Photo: 112.ua     

The Georgian Church’s new statement reads:

Today, alongside the protest actions in society, hatred has reached its limit, and there is no visible readiness for bilateral dialogue and discussion, which would be desirable.

We are witnessing extreme manifestations of hatred. It is regrettable that matters have escalated to occult rituals and acts of sorcery. Additionally, during the spectacle in front of the Parliament on Rustaveli Avenue, protesters used a coffin with an image of the Savior carved on it. During this performance, the protesters burned both the coffin and the image of the Savior.

It is deeply regrettable that such actions further divide society. This is deliberate blasphemy by those who organized these spectacles or knowingly participated in them, with greater responsibility falling on the organizers.

These and similar facts remind us of the difficult period of church raids and desecration that we experienced in our recent past. We think that some protesters found themselves involved in these actions without proper understanding, though in all cases, they should acknowledge the gravity of these acts and show appropriate repentance.

In Kashveti Church, clergy members stay up all night to help the protesters, and some protesters enter the church and pray with them. Naturally, similar rituals taking place near the church in parallel represent deliberate provocation and are also offensive to believers, regardless of whether they are among the protesters.

A Christian person should well understand that sorcery cannot be viewed as entertainment—it distances us from God, and we must be careful not to unwittingly become participants in occult worship.

Georgia is a country of martyrs for Christianity, and a path that tramples on holy things is destructive.

May the Lord grant us a wise heart, humility, and mutual love.

***

Mass protests erupted in Georgia after Prime Minister Irakli Kobakhidze announced on November 28 that the country would abandon EU membership negotiations by 2028 and reject EU budget grants. The demonstrations, which began in Tbilisi and spread to other cities, gained support from President Salome Zurabishvili, who joined protesters in front of Parliament and declared the current Parliament illegitimate.

The police have been accused of using force to disperse protesters and making over 100 arrests. Despite initial violent confrontations, protests have become more peaceful since December 5. Demonstrators have maintained their presence on Rustaveli Avenue, where they set up a Christmas tree decorated with EU, Georgian, Ukrainian, and U.S. flags, along with photos of journalists injured during the protests.

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Cherkasy, Cherkasy Province, Ukraine, December 12, 2024

Photo: Cherkasy Diocese Ukrainian schismatics stole a unique episcopal medallion containing the relics of a number of saints when they violently seized and looted the canonical Archangel Michael Cathedral in Cherkasy in October.

Supporters of the schismatic “Orthodox Church of Ukraine” have been violently seizing Orthodox churches ever since that structure’s creation in 2018.

Violent seizure of Orthodox cathedral in Cherkasy leaves dozens injured (+VIDEO)The anti-Orthodox schismatics and nationalists of the “Orthodox Church in Ukraine” (OCU), founded by Patriarch Bartholomew of Constantinople, finally managed to violently seize the Archangel Michael Cathedral in Cherkasy after several attempts.

“>On October 17, one of the bloodiest takeovers took place, when the schismatics seized the Archangel Michael Cathedral and violently attacked His Eminence Metropolitan Theodosy, as well as Orthodox clergy and parishioners. The sad incident has also become one of the most publicized. The hierarch had to be Metropolitan Theodosy diagnosed with burns and concussion after violent seizure of Cherkasy cathedral (+VIDEO)Metropolitan Theodosy of Cherkasy and Kanev was severely injured. During the attack, he was beaten, his klobuk was torn off, and his bishop’s staff was snatched away and used to strike believers.”>treated in the hospital after the attack.

The OCU representatives, who enjoy the support of Patriarch Bartholomew of Constantinople, also looted personal and ecclesiastical items from the cathedral, including an episcopal Panagia containing the relics of four Cherkasy saints, the diocese announced on Sunday.

“If anyone happens to see this Panagia being worn by any OCU representative, or if it is being sold somewhere, please immediately report this to the police and the Cherkasy Diocese of the UOC (Ukrainian Orthodox Church),” the diocese calls.

Before and after the cathedral’s seizure by schismatics. Photo: Cherkasy Diocese     

Meanwhile, the cathedral, which was once full of Orthodox faithful during the Divine services, stands almost completely empty since its seizure by the OCU.

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In March 1984, Noel Díaz was participating in Mass at St. Thomas the Apostle Church in Los Angeles when he felt a deep calling from God to start serving his community through evangelization.

Soon after, he started a small Bible study group at his parish that has evolved into El Sembrador-Nueva Evangelización (ESNE), a U.S.-based, Spanish-language Catholic media network owned by El Sembrador Ministries (“The Sower”). 

This Thanksgiving, Díaz’s efforts came full circle as he and more than 200 ministry members from the United States and Mexico — including priests, deacons, and laypeople — attended a private audience with Pope Francis at the Vatican Apostolic Palace to commemorate the group’s 40th anniversary. 

In his remarks to the crowd, which he delivered in Spanish, Pope Francis thanked ESNE for heeding St. Pope John Paul II’s call for a new evangelization by using its communications platforms to help Catholics in the U.S. and in Spanish-speaking countries deepen their faith.

He also lauded the network for reaching out to immigrants from Latin American countries who “need points of reference” and “messages of consolation in their mother tongue.” 

“Do not stop doing this,” he said. 

“I encourage you to keep going, without ever ceasing to look to heaven and to your brothers and sisters who are most in need: look to Jesus, look to those most in need, and do so generously and creatively, always anchored to the rock of Peter, always docile to the directions of the Church.”

After the pontiff gave his address, participants had the chance to meet him in small groups, present him with gifts, and sing “Happy Birthday” to him in anticipation of his upcoming birthday on Dec. 17.

“It was beautiful to see all our members very motivated and very blessed to have the opportunity to be with the pope,” Díaz said. “To have the opportunity to greet him, to shake his hand, and to get his blessing to all the ministry was a tremendous, great experience.”

Díaz first caught Pope Francis’ attention in 2016 when he shined the pope’s shoes during a papal flight, after explaining how he shined shoes in Tijuana, Mexico, as a child to buy the dress clothes he needed to make his First Communion.

Díaz said that although he’s stayed in touch with the pope since then, this was the first time that the pontiff received the apostolate at the Vatican. He said he was happy that many of the ministry’s long-time supporters attended, and that for many, this was their first time in Rome and their first time meeting the pope.

Some participants were moved to tears by the experience, he said, while others were as giddy as “kids in Disneyland.”  

“They were so happy, and to me, that brought a lot of joy,” he said. 

For Father Ramon Reyes, an associate pastor at Incarnation Catholic Church in Glendale, meeting Pope Francis on his home turf was a once-in-a-lifetime opportunity. 

Reyes, who was ordained in 2022, grew up attending St. Thomas and has been involved with ESNE since he was 12.

He says he spoke to Pope Francis for about 15 seconds and presented him with notes and letters from parish students and staff, photos of ministries and events happening in the Archdiocese of Los Angeles, and a yearbook from his parish school. 

“I felt like my knees were shaking. I felt like my hands were shaking,” he said. 

“I felt like I did on the day that I got ordained. So it was a moment of joy and happiness,” he added.

Msgr. Jarlath “Jay” Cunnane, pastor at St. Cornelius Church in Long Beach, was also among those who attended. 

Cunnane said he’d previously visited the Vatican and met Pope John Paul ll at the time, but this was his first time meeting Pope Francis, who he found to be “warm,” “gracious” and “humorous.”

Cunnane — who previously served as pastor at St. Thomas and remains involved with the ministry today — said many of the members who traveled to the Vatican came from rural hometowns and humble beginnings and were thankful to be invited. Most treated the trek to Rome more as a spiritual journey, or a pilgrimage, rather than a tourist trip, he said. 

“The word blessing was used a lot,” he said. “Blessed to be there, blessed to be part of the ministry, blessed to have the chance to meet the Holy Father. I think many were happily surprised to find themselves having the opportunity to be there.”

While the pope’s message to the group mostly focused on its growth and current work in the faith community, Díaz said it also touched on its future by mentioning its new project “Yo soy el 73” (“I am the 73rd”), a 33-day preparation for consecration to Jesus Christ.

Moving forward, Díaz said he hopes to expand the project to reach multiple countries in multiple languages. 

Reflecting on the ministry’s trajectory, Díaz said he never imagined it would grow to this magnitude. But he’s grateful that it has and for the support that it’s received over the years from clergy and laypeople alike — especially during its formative years. 

“When I had my conversion, I felt like the Lord told me, ‘Talk to your millions of brothers and sisters, share with them the Word, tell them the value of the Word of God.’ And that’s how I started the ministry,” he said. “I never thought it was going to be at this level, and I feel gratitude to all those that supported us.”