The following article is taken from Orthodox Pro Life: Abortion Information Center. The essence of all these patristic teachings is, “There is no excuse whatsoever for an abortion.”
“. . . the willful abortion of children is an act of murder, and the sinful character of that act always remains, even when conception has taken place in the most tragic circumstances.” – Metropolitan Theodosius, Orthodox Church in America, 1980
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“The Church affirms that life begins at the moment of conception, and once this new life has begun in a woman, even in cases of rape or incest, she can no longer think solely of herself. Her life and the life of the baby are in the hands of the Lord. While rape and incest are grievous sins, the Church does not permit one sin to be resolved by allowing for an even greater sin to follow.” – Bulgarian Eastern Orthodox Diocese of the USA, Canada and Australia
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After the Turks entered Cyprus and the rapes which occurred, the Cypriot Church allowed abortions for these circumstances. So someone asked Elder Epiphanios (Theodoropoulos) if this was correct or not. And he answered:
“No! It is not correct. If the raped woman was worldly, then no question is posed – she will not ask the Church what to do, anyway. If, however, the girl is faithful, then she will keep the fruit of her rape and when she appears before God, she will tell Him: Because of the words of Your lips, I kept harsh ways (Psalm 16:4). That child was my disgrace, my martyrdom, my cross. I kept it and did not transgress Your will. Think with what boldness such a woman will stand before the throne of God!”
The questioner then said to the Elder: “What is higher though: life or honor? I think honor. So precisely so, that such a girl can avoid public mockery from the birth of an illegitimate child, it would be good for her to proceed to abortion.”
The Elder responded: “There is however, a big difference, which you are not taking into consideration: You do not have the right to keep your honor, taking away the life of someone else, as is the conceived embryo. Life and honor can consequently be compared but only when they coincide in the same person.”
Counsels for Life: From the Life and Teachings of Father Epiphanios Theodoropoulos
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Parents, who themselves have been violated by their child being violated in instances of rape or incest, often want the solution that seems to offer the quickest solution for the child and all involved. Choosing abortion, while it may seem to be the quickest of choices, in fact itself leaves many more scars for the person already victimized. The author is very mindful of the violation that has taken place, and offers the wisdom of the Church as a possible means to real healing. It is the belief of this author that the person violated by rape or incest, is again violated through abortion and that by carrying and bearing the child and offering the child up for adoption to a loving couple can very well be a source of healing and strength at this most difficult time. In any of the instances above, the choice to abort or not to abort has much to do with those surrounding the young person and what they counsel and support. Fr. John Kowalczk reminds all of us surrounding those dealing with a crisis pregnancy: Any involvement in an abortion; having one, performing one, condoning one, is an action against God. Abortion can be termed a hostile act of rebellion against God’s very work of creation. And do not the words “hostile rebellion against God” sum up the very essence of the work of Satan? (Moral and Ethical Issues Confronting Orthodox Youth Across North America by Archpriest Joseph F. Purpura)
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“If abortion were illegal, what about victims of rape and incest?”
By Valerie Protopapas, Executive Secretary and Educational Director of Orthodox Christians for Life
Cases of rape and incest very rarely lead to pregnancy for a variety of reasons. In cases where they do, we must remember that the child in the womb is not guilty of any crime but is also a victim. As we do not ask the death penalty for the actual criminal of rape or incest, why should we demand it for the second innocent victim?
Also, abortion leads to increased trauma as the victim will suffer the emotional and possibly physical damage which is common to all abortions. Between 50 and 80% of all women who have had abortions suffer mild to severe psychological trauma although it may take up to 8 or 10 years before manifesting itself. This is simply piling the trauma of abortion upon trauma of rape or incest. A woman who carried through such a pregnancy may indeed wind up far better off physically and psychologically than a woman who chooses to abort.
Finally, we must remember that, as Christians, we are obligated to offer God’s compassion to the woman, not “the compassion” that is of the world. The world says that the woman would be much better off killing her child. This so-called “compassion” is wicked and leads to spiritual, moral, and sometimes physical death. God’s compassion has more respect for the sufferer, offering the suffering of His Son as an example in our distress and the promise of His eternal love and constant support in times of trial.
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When man is in pain Christ visits him. Some say: “Geronda, is this not cruel? Why did God allow this? Does He not suffer seeing us in pain?” Geronda answered: “God is in pain, too, seeing men tormented by illness, demons, barbarians… but He has great joy knowing the heavenly reward that He has prepared for them.” (Geronda Paisios of Holy Mountain, On Pain and Suffering)
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There was a time in my life when I spoke to a great deal of troubled women, counseling them and trying to help them through their pain and difficulty. Battered women, abused women, rape victims, former child molestation victims, etc. One theme that came back to me from these women again and again was that carrying the baby through to pregnancy actually helped healing and brought good out of the darkness, shame, fear, and horror of rape or incest. Another theme [from those victims that did choose abortion] was shame and deep sorrow at having put their baby to death. But this is the side nobody will tell, [our society] doesn’t care to listen to what these women have to say, they don’t care even if they did listen. It contradicts the story line they want to tell, it conflicts with their politics, and so it doesn’t count. www.str.org
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It is necessary to provide women who are pregnant respect. They need our protection. This is also very true in the case of the single mother who has been abused and violently raped. This is what happened during the Turkish invasion in Cyprus in 1974. On one hand we have the tragedy of women being raped and on the other we have a life in the womb, a living man who is not in fault and who is part of the woman’s body. Who knows what that person will be become because in each case man is made with the hope that he can become like God. (Fr. George Metallinos, University of Athens, Professor of Theology)
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Men forget to find shelter in God because their faith is not strong. They forget that God promised to protect them and asked them not to despair… (Priest Dionysios Tatsis, Periodical Orthodox Typos, March 25 2011)
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A pregnancy after rape is very rare. Many believe that abortion is the only solution to a pregnancy after rape. This idea is used by many to support the efforts towards legalization of abortion.
1. The mother who has the abortion is temporarily relieved from the pain that rape caused her. But she is left with the tragic remembrance of the murder of her child. How can we justify the decision to kill an innocent living person?
2. The mother should have support from her immediate environment [family, Church, Society]. She may decide to give the child up for adoption. The woman who patiently endures the nine months will receive a peaceful conscience knowing that she courageously decided to accept the life which lives inside of her even though this life was conceived without her will and under tragic events.
(Fr. Savvas Michailidis, Greece)
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Shouldn’t Abortion be Legal in Cases of Rape or Incest?
There are two answers to this objection. First, a child conceived through rape or incest does not deserve the death penalty for his or her father’s crime. Second, research shows that the victim of either crime is likely to suffer more if she resorts to abortion.
One large-scale study of pregnant rape victims found that approximately 70 percent chose to give birth. Many sexual assault victims see giving birth as a selfless, loving act that helps bring healing from the horrific experience of the rape itself. Women who abort children conceived through rape often report that they didn’t feel that they had any other choice, since everyone around them assumed that they would not want to give birth to the rapist’s baby.
The case against abortion for pregnant victims of incest is even stronger. Incest victims hardly ever voluntarily consent to an abortion. Rather than viewing the pregnancy as unwanted, the victim of incest is more likely to see the pregnancy as a way to get out of the incestuous relationship because it exposes the abusive sexual activity that family members are either unaware of or unwilling to acknowledge. The pregnancy poses a threat to the perpetrator, who frequently attempts to coerce his incest victim to have an unwanted abortion.
The idea that the violent act of abortion is beneficial to victims of rape and incest is simply unfounded. On the contrary, evidence shows that abortion in such cases compounds the unspeakable pain that victims experience.
Moreover, given that one-third of one percent of abortions are performed under such circumstances, we might ask why this question is so frequently raised. Do these extremely rare cases justify tolerating the other 99.67% of abortions? Would those who raise this objection really be willing to ban abortion if exceptions were made for rape and incest?
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Pregnancy resulting from Incest
excerpts from ‘The Psychological Aspects of Abortion’
the following is taken from a secular text on the psychological affects of abortion on victims of incest:
Most pregnancies from incest have a very different dynamic than from rape and must be counseled in a very different manner. Even strongly pro-abortion people, if they approach an incest case professionally, must be absolutely convinced before advising abortion, for abortion is not only is an assault on the young mother, but it may completely fail to solve the original problem. It is also unusual for wisdom to dictate anything but adoptive placement of the baby.
In incest, is pregnancy common?
No. “Considering the prevalence of teenage pregnancies in general, incest treatment programs marvel at the low incidence of pregnancy from incest.” Several reports agree at 1% or less.
How does the incest victim feel about being pregnant?
For her, it is a way to stop the incest; a way to unite mother and daughter, a way to get out of the house. Most incestuous pregnancies, if not pressured, will not get abortions. “As socially inappropriate as incest and incestuous pregnancies are, their harmful effects depend largely upon reaction of others.”
Source: G. Maloof, “The Consequences of Incest,” The Psychological Aspects of Abortion, University Publications of America, 1979, p. 74, 100
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There is a case in America of a girl who was kidnapped at age 11 in 1991 and was held captive for 18 years. She was raped and sexually abused by her kidnapper who was out on parole for a previous rape conviction at the time of her kidnapping. While in captivity she became pregnant twice and carried both pregnancies to term. She gave birth to her first child, a daughter, at age 14. She gave birth to her second child, another daughter, three years later. She breast-fed them and raised them and taught them herself while in captivity. After her rescue in 2009, and after the conviction of her kidnapper/rapist (who received a conviction of 431 years in prison), she eventually began to speak about her experience. What she endured is utterly horrific, yet she has great love for her daughters in spite of how and by whom they were conceived. When asked how she survived those 18 years, she said, “I had my girls to give me strength.” When commenting on the birth of her first daughter she said, “My baby girl came into the world when I was fourteen years old and very, very scared. Recounting that day, I can’t believe it was me that went through this. How did I not go insane with worry? How do you get through things you don’t want to do? You just do. I would do it all again. The most precious thing in the world came out of it… my daughters.” (Jaycee Dugard, 2011)
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Rebecca Kiessling: Abortion Survivor Who was Conceived in Rape
Rebecca Kiessling is an example of someone who was conceived in rape and escaped an abortion death. Her story is included here because she offers a valuable testimony in defense of the unborn who are considered ‘the hard cases.’
About Rebecca Kiessling:
I was adopted nearly from birth. At 18, I learned that I was conceived out of a brutal rape at knife-point by a serial rapist. Like most people, I’d never considered that abortion applied to my life, but once I received this information, all of a sudden I realized that, not only does it apply to my life, but it has to do with my very existence. It was as if I could hear the echoes of all those people who, with the most sympathetic of tones, would say, “Well, except in cases of rape. . . ,” or who would rather fervently exclaim in disgust: “Especially in cases of rape!!!” All these people are out there who don‘t even know me, but are standing in judgment of my life, so quick to dismiss it just because of how I was conceived. I felt like I was now going to have to justify my own existence, that I would have to prove myself to the world that I shouldn’t have been aborted and that I was worthy of living. I also remember feeling like garbage because of people who would say that my life was like garbage — that I was disposable.
Please understand that whenever you identify yourself as being “pro-choice,” or whenever you make that exception for rape, what that really translates into is you being able to stand before me, look me in the eye, and say to me, “I think your mother should have been able to abort you.” That’s a pretty powerful statement. I would never say anything like that to someone. I would say never to someone, “If I had my way, you’d be dead right now.” But that is the reality with which I live. I challenge anyone to describe for me how it’s not. It’s not like people say, “Oh well, I‘m pro-choice except for that little window of opportunity in 1968/69, so that you, Rebecca, could have been born.” No — this is the ruthless reality of that position, and I can tell you that it hurts and it’s mean. But I know that most people don’t put a face to this issue. For them, it’s just a concept — a quick cliche, and they sweep it under the rug and forget about it. I do hope that, as a child of rape, I can help to put a face, a voice, and a story to this issue.
I’ve often experienced those who would confront me and try to dismiss me with quick quips like, “Oh well, you were lucky!” Be sure that my survival has nothing to do with luck. The fact that I’m alive today has to do with choices that were made by our society at large, people who fought to ensure abortion was illegal in Michigan at the time — even in cases of rape, people who argued to protect my life, and people who voted pro-life. I wasn’t lucky. I was protected. And would you really rationalize that our brothers and sisters who are being aborted every day are just somehow “unlucky”?!!
Although my birthmother was thrilled to meet me, she did tell me that she actually went to two back-alley abortionists and I was almost aborted. After the rape, the police referred her to a counselor who basically told her that abortion was the thing to do. She said there were no crisis pregnancy centers back then, but my birthmother assured me that if there had been, she would have gone if at least for a little more guidance. The rape counselor is the one who set her up with the back-alley abortionists. For the first, she said it was the typical back-alley conditions that you hear about as to why “she should have been able to safely and legally abort” me — blood and dirt all over the table and floor. Those back-alley conditions and the fact that it was illegal caused her to back out, as with most women.
Then she got hooked up with a more expensive abortionist. This time she was to meet someone at night by the Detroit Institute of Arts. Someone would approach her, say her name, blindfold her, put her in the backseat of a car, take her and then abort me . . . , then blindfold her again and drop her back off. And do you know what I think is so pathetic? It’s that I know there are an awful lot of people out there who would hear me describe those conditions and their response would just be a pitiful shake of the head in disgust: “It’s just so awful that your birthmother should have had to have gone through that in order to have been able to abort you!” Like that’s compassionate?!! I fully realize that they think they are being compassionate, but that’s pretty cold-hearted from where I stand, don’t you think? That is my life that they are so callously talking about and there is nothing compassionate about that position. My birthmother is okay — her life went on and in fact, she’s doing great, but I would have been killed, my life would have been ended. I may not look the same as I did when I was four years old or four days old yet unborn in my mother’s womb, but that was still undeniably me and I would have been killed through a brutal abortion.
According to the research of Dr. David Reardon, director of the Elliot Institute, co-editor of the book Victims and Victors: Speaking Out About Their Pregnancies, Abortions and Children Resulting From Sexual Assault, and author of the article “Rape, Incest and Abortion: Searching Beyond the Myths,” most women who become pregnant out of sexual assault do not want an abortion and are in fact worse-off after an abortion. See http://www.afterabortion.org .
So most people’s position on abortion in cases of rape is based upon faulty premises: 1) the rape victim would want an abortion, 2) she’d be better off with an abortion, and 3) that child’s life just isn’t worth having to put her through the pregnancy. I hope that my story, and the other stories posted on my site [www.rebeccakiessling.com], will be able to help dispel that last myth.
I wish I could say that my birthmother was with the majority of victims and that she didn’t want to abort me, but she had been convinced otherwise. However, the nasty disposition and foul mouth of this second back-alley abortionist, along with a fear for her own safety, caused her to back out. When she told him by phone that she wasn’t interested in this risky arrangement, this abortion doctor insulted her and called her names. To her surprise, he called again the next day to try to talk her into aborting me once again, and again she declined and was hurled insults. So that was it — after that she just couldn’t go through with it. My birthmother was then heading into her second trimester — far more dangerous, far more expensive to have me aborted.
I’m so thankful my life was spared, but a lot of well-meaning Christians would say things to me like, ”Well you see, God really meant for you to be here!” Or others may say, “You were meant to be here.” But I know that God intends for every unborn child to be given the same opportunity to be born, and I can’t sit contentedly saying, “Well, at least my life was spared.” Or, “I deserved it. Look what I’ve done with my life.” And millions of others didn’t? I can’t do that. Can you? Can you just sit there and say, “At least I was wanted . . . at least I’m alive” or just, “Whatever!”? Is that really the kind of person who you want to be? Cold-hearted? A facade of compassion on the exterior, but stone-cold and vacated from within? Do you claim to care about women but couldn’t care less about me because I stand as a reminder of something you’d rather not face and that you’d hate for others to consider either? Do I not fit your agenda?
In law school, I’d also have classmates say things to me like, “Oh well! If you’d been aborted, you wouldn’t be here today, and you wouldn’t know the difference anyway, so what does it matter?” Believe it or not, some of the top pro-abortion philosophers use that same kind of argument: “The fetus never knows what hits him, so there’s no such fetus to miss his life.” So I guess as long as you stab someone in the back while he’s sleeping, then it’s okay, because he doesn’t know what hits him?! I’d explain to my classmates how their same logic would justify me killing you today, because you wouldn’t be here tomorrow, and you wouldn’t know the difference anyway, so what does it matter?” And they’d just stand there with their jaws dropped. It’s amazing what a little logic can do, when you really think this thing through — like we were supposed to be doing in law school — and consider what we’re really talking about: there are lives who are not here today because they were aborted. It’s like the old saying: “If a tree falls in the forest, and no one is around to hear it, does it make a noise?” Well, yeah! And if a baby is aborted, and no one else is around to know about it, does it matter? The answer is, YES! Their lives matter. My life matters. Your life matters and don’t let anyone tell you otherwise!
The world is a different place because it was illegal for my birthmother to abort me back then. Your life is different because she could not legally abort me because you are sitting here reading my words today! But you don’t have to have an impact on audiences for your life to matter. There is something we are all missing here today because of the generations now who have been aborted and it matters.
One of the greatest things I’ve learned is that the rapist is NOT my creator, as some people would have me believe. My value and identity are not established as a “product of rape,” but as a child of God. Psalm 68:5,6 declares: “A father to the fatherless . . . is God in his holy dwelling. God sets the lonely in families.” And Psalm 27:10 tells us “Though my father and mother forsake me, the Lord will receive me.” I know that there is no stigma in being adopted. We are told in the New Testament that it is in the spirit of adoption that we are called to be God’s children through Christ our Lord. So He must have thought pretty highly of adoption to use that as a picture of His love for us!
Most importantly, I’ve learned, I’ll be able to teach my children, and I teach others that your value is not based on the circumstances of your conception, your parents, your siblings, your mate, your house, your clothes, your looks, your IQ, your grades, your scores, your money, your occupation, your successes or failures, or your abilities or disabilities — these are the lies that are perpetuated in our society. In fact, most motivational speakers tell their audiences that if they could just make something of themselves and meet this certain societal standard, then they too could “be somebody.” But the fact is that no one could ever meet all of these ridiculous standards, and many people will fall incredibly short and so, does that mean that they ‘re not “somebody” or that they’re “nobody?” The truth is that you don’t have to prove your worth to anyone, and if you really want to know what your value is, all you have to do is look to the Cross –because that’s the price that was paid for your life! That’s the infinite value that God placed on your life! He thinks you are pretty valuable, and so do I. Won’t you join me in affirming others’ value as well, in word and in action?
For those of you who would say, “Well, I don’t believe in God and I don’t believe in the Bible, so I’m pro-choice,” please read my essay, “The Right of the Unborn Child Not to be Unjustly Killed — a philosophy of rights approach” which is linked on the menu. I assure you, it will be worth your time.
article source: http://www.rebeccakiessling.com/index.html
link to Rebecca Kiessling’s philosophical essay on abortion:
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Abortion, Politics, and the “Rape and Incest” Exception
by Frederica Mathewes-Green
Coming soon to a podium near you: local politician Bluster K. Fluster, running for re-election, asserting his deeply held personal belief that abortion is wrong. There’s an exception, of course: cases where the woman conceived due to rape or incest.
A lot of his audience is nodding in agreement. Their reaction is typical; across the nation, polls show that approval of anti-abortion laws rises dramatically when this exception is made. According to a 1999 Wirthlin poll, for example, 62% of Americans would endorse a law prohibiting abortion except in cases when the pregnancy would kill the woman, or when it was caused by rape or incest. Remove that last clause and agreement drops thirty points.
It seems like common sense. Sexual violence is a nightmare. Dragging it out for nine months of pregnancy seems an added cruelty. Then there’s the child, for whom the truth about his father could be devastating. Fluster’s audience is sure abortion is the most compassionate course for the victims of sexual violence.
But did anyone think to ask the victims themselves?
In the new book, “Victims and Victors” (Acorn Books, 2000), editors David Reardon, Amy Sobie, and Julie Makimaa draw on testimonies of 192 women who experienced pregnancy as a result of rape or incest, and 55 children who were conceived in sexual assault. It turns out that when victims of violence speak for themselves, their opinion of abortion is nearly unanimous — and the opposite of what the average person expects.
Nearly all the women who conceived due to rape or incest, then had abortions, said that they regretted it. Of those giving an opinion, over 90% said that they would discourage other victims of sexual violence from having an abortion.
On the other hand, of the women who conceived due to rape or incest and carried to term, not one expressed regret about her choice. Of those giving an opinion, 94% of rape victims and 100% of incest victims said abortion was not a good option for other women in their situation.
“I feel personally assaulted and insulted every time I hear that abortion should be legal because of rape and incest,” says Kathleen DeZeeuw, whose testimony is included in “Victors and Victims.” “I feel that we’re being used to further the abortion issue, even though we’ve not been asked to tell our side of the story.”
Her side of the story starts with skipping a church meeting to go with a girlfriend to a local coffeehouse. The sixth of eight children, Kathleen was raised in a Christian home with strict rules against associating with anyone outside their congregation. So perhaps Kathleen was naive when she agreed to go to a movie with a young man she met at the coffeehouse.
Soon after her head was being bashed against his car window until she was too weak to resist. Somehow she knew the rape that followed would make her pregnant. “I remember screaming this over and over again. This only served as a terrifying source of hideous laughter.” He threw her out of the car, with a warning that he’d hurt her worse if she told anyone. She made her way home feeling shattered and dirty.
Kathleen, only 16, kept the secret until it couldn’t be concealed. When the pregnancy became obvious, her parents were distressed and her siblings were disgusted. “Because I wouldn’t talk about it, many rumors started about me and everyone had his own interpretation of what must have ‘really’ happened.” She was sent to a maternity home a thousand miles away.
But something had begun to change in her heart. At first, she was repulsed at the thought of carrying “this man’s child,” yet as she felt the baby kick and move, her horror began to change to sympathy. “I began to realize that this little life inside me was struggling too…I was no longer thinking of the baby as the ‘rapist’s’… I now thought of this baby as ‘my baby.’ My baby was all I had. I felt abandoned by everyone. I had only this life inside me to talk to.”
Not that everything was easy. The first time Kathleen held her son she felt ‘revulsion,’ because he looked exactly like his father, a resemblance that remained as he grew. “The laughter of my little boy often reminded me of the hideous laughter of this guy as he had raped me.” But Patrick kept telling his mother she needed to forgive, as he himself had forgiven her sometimes pained reactions to him, as well as the actions of his unknown dad. In the end, forgiveness set Kathleen free.
Victims of sexual violence need counseling and care, Kathleen says, and plenty of time for healing. “To encourage a woman to have an abortion is to add even more violence to her life…Two wrongs will never make a right.”
Kathleen’s association of abortion with “even more violence” gives us a first clue to why victims of sexual violence would resist abortion. As Reardon points out, “Abortion is not some magical surgery which turns back the clock.”
What rape takes away from a woman, abortion cannot restore. Instead, though outsiders picture abortion as a quick and sanitary event behind closed doors, to the woman it is a second assault, one that disturbingly resembles the violence she has already endured.
“[M]any women report that their abortions felt like a degrading form of ‘medical rape,’” Reardon writes. “Abortion involves a painful intrusion into a woman’s sexual organs by a masked stranger…For many women this experiential association between abortion and sexual assault is very strong…[W]omen with a history of sexual assault are likely to experience greater distress during and after an abortion than are other women.”
Second, Reardon says, post-abortion women typically feel guilty, “dirty,” depressed, and resentful of men, the same feelings which are common after sexual assault. Rape and incest victims who abort get a double whammy of these difficult emotions. “Rather than easing the psychological burdens of the sexual assault victim, abortion adds to them.”
For victims of incest the case is even stronger (and, of course, incest is often just a particular form of rape). For these girls, pregnancy can represent their only hope to get out of the abusive situation. They may have been threatened and beaten; they may have been told, for example, “If you tell Mommy, I’ll kill her.” But the girl knows that if she gets pregnant someone will have to see her plight and rescue her. To such a girl, pregnancy is not the problem; incest is the problem, and pregnancy may be the solution. Reardon writes, “Unlike pregnancies resulting from rape, most incest pregnancies are actually desired, at least at a subconscious level, in order to expose the incest.”
Reardon found that in virtually every case of pregnancy following incest, the abortion was not the girl’s decision. “In several cases, the abortion was carried out over the objections of the girl who clearly told others that she wanted to give birth to her child.” Instead, the abortion was planned by adults in her life, and frequently — for obvious reasons — by the perpetrator himself. Abortion turns out to be a great way to destroy evidence. It’s the best friend a sexual abuser has. And you’d be surprised how many people don’t ask any questions.
One woman writing under the pseudonym “Mary Jean Doe” recounts that when she was 12 years old, after some months of molestation by her older brother and his friend, she was late for a period.
“I turned to my Sunday School teacher for help…She gave me a hug and said I should go to Planned Parenthood…She never asked who the male partner was or why I was sexually active at that age.
“So my older brother took me to Planned Parenthood…No one expressed any dismay, concern or even interest that a 12-year-old girl needed a pregnancy test. I heard a lot of talk about ‘being responsible’ and ‘taking control of my body.’ Someone gave me a handful of condoms on the way out and made a joke about it being an assortment — red, blue, and yellow.”
No one asked the brother any questions, and he understandably refrained from getting chatty. Two days later the clinic phoned to tell Mary Jean that the test was positive and gave a time for her to return for an unspecified procedure. “The caller never used the word ‘pregnant’ or ‘abortion.’”
That evening her period started, so Mary Jean never kept the appointment. Only years later in biology class did she learn what sexual intercourse is — and that she had not been doing it. The abuse inflicted on her was not of a type that could result in pregnancy. Mary Jean was horrified to learn that she had been scheduled for an abortion none the less.
She concludes, “Abortion on demand, no questions asked, makes it easier for incest and child abuse to continue. Abortion for incest victims sounds compassionate, but in practice it is simply another violent and deceptive tool in the hand of the abuser.”
In a similar case in Baltimore, Maryland, Dr. Julio C. Novoa performed five abortions on three sisters who had been habitually raped by their father. The doctor didn’t suspect a thing. “When these patients came to my office, they came with a mother, and you, as a doctor, feel comfortable that the family knows,” he said. “They never, never made a mention or a hint” that anything was wrong. The girls were between the ages of 13 and 19, and their mother facilitated both the incest and the abortions. The situation ended only when the youngest girl scrawled at the bottom of a history test that she hated life and wanted to die. In the case of that young incest victim, speedy abortion with no questions asked did not set her free.
But surely a young girl who was pregnant shouldn’t be encouraged to have a baby, should she? She probably has unrealistic ideas that the baby will provide her with the unconditional love she craves. She may have naive fantasies that the child will be like a doll she can dress up and play with.
“It is precisely the young girl’s attachment to her baby, whether realistic or unrealistic, which insures with 100 percent reliability that she will be traumatized by the abortion,” Reardon writes. “To the young girl, the abortion is not an act of free will by which she is regaining her future. It is the destruction of her baby, her ‘baby doll,’ even…Which would the young girl rather have? A baby or a traumatic surgery wherein she is forced to participate in the murder of her baby?”
While a young girl should be spared pressure to kill her child, the most loving thing she can do next is to place him for adoption. Reardon cites Dr. George Maloof, who strongly recommends that children conceived in incest be adopted, not only for the child’s sake but so that the original family can begin to heal. (Incidentally, children of incest are not doomed to be victims of deformity due to “inbreeding.” Such problems emerge following repeated patterns of incest over several generations.) Maloof writes, “Only after having the child adopted can there be some assurance that this new life will not simply become part of the incestuous family affair. The family can be consoled by the knowledge that they have broken their incestuous pattern.”
That pattern is shown in the testimony of Dixie Lee Gourley, who remained in contact with her birth family throughout childhood while “boarding” with several other families. When she was 11 her visiting dad began to molest her, a horror she kept secret. It wasn’t until she was forty years old that she learned she wasn’t the only one. Four decades before he had also molested and impregnated another girl, the woman she’d always called her “stepsister.” This sister was also her mother, and her father was also her grand-dad.
Some women who had children after rape, then raised them, feel that adoption would have been the better course. Kathleen DeZeeuw, who has raised her son Patrick, writes: “I personally believe that for her child’s sake, she should strongly consider adoption. That may sound strange coming from me, but I know the emotional problems that can result from being daily reminded of the assault. In many case it may be truly better for the child that he or she not be subjected to this added turmoil.”
Sharon Bailey, who also gave birth after rape then raised her child, saw conflict over her daughter become one of the stresses that undermined her marriage. She believes that her daughter “would have had a more normal life” if she had been adopted. Nancy Cole, however, who raised a child after being impregnated by her own father, is satisfied with her decision. “[M]y daughter is now 18, loves the Lord, and is happy and well-adjusted. I have raised her all my life and I know I made the right decision.”
But back to our friend Fluster, beaming and bowing to applause. Does he have a point, when we’re talking about the public square? Remember how a “rape and incest” exception makes laws protecting unborn life much more acceptable to voters. How, strategically, should we approach the laws we craft?
David Reardon believes that it was softening of laws for “hard case” rape and incest pregnancies that paved the way for abortion on demand. Indeed, the Doe v. Bolton decision, the companion case to Roe v. Wade, stipulated that if abortion was legal in those cases it could not be withheld for any reason concerning a woman’s health, including her emotional condition or her age. Legalization of the hard cases is the “camel’s nose” in the tent, Reardon says, yet “[M]ost pro-life activists will continue to squirm and equivocate when asked about abortion for rape or incest pregnancies.”
The course of pro-life political strategy over the last decade was more complex than that. No pro-life activist believes that abortion is acceptable in cases of rape or incest. While such a view has been popular with the public, pro-lifers believe that the child conceived in violence is obviously as worthy of protection as any other baby. She has done nothing deserving of death. Even someone who believed that every rapist should be condemned to death would balk at extending the sentence to the rapist’s child. The idea becomes even more appalling when we remember that it is, in reality, the rape victim’s child. Justice requires that innocent life be protected, and this unborn child is unquestionably an innocent bystander, if not a second victim, of the attack.
Yet, about ten years ago, some pro-life organizations began to encourage state legislatures to pass laws that allowed an exception for rape and incest. Their reasoning was simply pragmatic. The numbers of rape and incest abortions each year are relatively small, 1% or less of the total. Let’s write a law that the public will accept, the thinking went, and save 99% of the babies. That will give a platform to build on, and with further education, over coming years, we can come back for the rest. At debates, pro-choicers who brought up the 12-year-old incest victim would sometimes be stymied when their bluff was called: “Okay, if I agreed to let rape and incest abortions remain legal, would you agree to outlaw all the rest?”
Other pro-lifers objected vehemently to this strategy. You’re abdicating the very principle of the sacredness of human life, they charged; you’re creating a category of “second-class babies.” Visitors to the annual March for Life in Washington will no doubt recall that the theme almost every year reflected such a “No Compromises!” position. Advocates on this side would insist that such a concession dynamited the very foundation of the movement. They refused to be party to anything that would leave any baby behind. We can’t “come back” for the rape and incest babies later, they noted wryly. They won’t be there. They’ll be dead.
Those advocating what was called “the incremental approach” found this response unrealistic and frustrating. “Do you mean you’d let 99 children die in a burning building, just because you couldn’t get all 100 out?” was a frequent question. For several years this debate produced heated words almost any time pro-life leaders gathered, and led to no philosophical resolution.
Eventually, however, there was a practical resolution. Though a few states did pass versions of the “incremental” law, the Supreme Court soon made it clear that any such law was flatly unacceptable — exceptions or no exceptions. No prohibition of any abortion, under any circumstances, was allowed. The point was moot.
Thus in recent years there have been no pro-life attempts to outlaw abortion generally, either with or without exceptions. The attempt, in thirty states, to prohibit only one particularly gruesome method of late-term abortion, was recently ruled unconstitutional by the Supreme Court. The only other initiatives have been narrowly crafted to hold clinics to safety standards or to ensure women are fully informed, to give parents a say in a teen’s abortion or to require a waiting period for reflection. None of these laws prohibit any abortion; they regulate it, like state liquor laws regulate sale of alcohol, without prohibiting anyone who can read the sign outside the store from buying as much booze as he wants. As such, these laws could end up backfiring on the pro-lifers who worked so hard for them. They may give the public the impression that, like liquor sales, abortion is now safe and tidy and reasonably regulated. Since pro-lifers fought for these laws, citizens may feel they should now politely go away. Pro-lifers got some of the pie and the pro-choicers got some, they might conclude, so everyone should be happy.
There isn’t much political application to the discussion of rape and incest abortion, when all abortions are absolutely legal. Yet the emotional, spiritual, and philosophical discussion continues. While it looks at first glance as if rushing victims of violence to an abortion clinic is the greatest kindness, when we listen to them we learn that it is not at all what they want. What they want is surprising, but most of all it includes not inflicting violence on another person.
“The victim may sense, at least at a subconscious level, that if she can get through the pregnancy she will have conquered the rape,” Reardon writes. “By giving birth, she can reclaim some of her lost self-esteem. Giving birth, especially when conception was not desired, is a totally selfless act, a generous act, a display of courage, strength, and honor. It is proof that she is better than the rapist. When he was selfish, she can be generous. While he destroyed, he can nurture.”
Perhaps the most poignant passages in “Victims and Victors” are from the testimonies of women who did instead what most Americans assume they should, and aborted their abuse-conceived children. The next time you hear Fluster express his “compassionate” views, think of these words from Patricia Ryan:
“[Abortion] only compounds the trauma and pain of rape and incest. I was an innocent victim of a horrible crime. I was not to blame for what the rapist did to me. But in choosing to abort, to kill the innocent child growing within me, I lowered myself to the level of the rapist. I too committed a crime against a defenseless baby who had done nothing wrong, who was also a victim of the rapist. That child may have been fathered by a criminal, but I was the mother, and I killed a part of myself when I had the abortion. It only compounded my pain; it didn’t solve a thing.”
Published in Citizen Magazine October 2000.
NOTE: The following article is excerpted from Studies in the History of Religions XIXXX:317-351.
- “Do as the Priest Says, Not as the Priest Does!”
- “I Worship the Icons | My Eyes on the Matrons”
- Men vs Women: Isolation And Discrimination
- “The Abbots’ Right Over Gypsy Women”
- Homosexuality and Pedophilia in the Monasteries
“DO AS THE PREIST SAYS, NOT AS THE PRIEST DOES!”
At the beginning of the 18th century, Romanian Metropolitan Antim Ivireanul created, through his Didahii (Sermons), a genuine “theology of sin,” setting the stage for the immorality of erotic voluptuousness. To him, women were “reprobate and tempting to evil things.” All vices, but especially sexual ones (“the bitter sweetness of foul fornication”) were demonized by the Metropolitan (“He who sins is from the Devil”), Hell being “the consummate payment for sin”:
“Think […] that you have defiled your soul with fornications, adulteries, sodomies, soblazne-s [= pollutions], with debaucheries and food galore; your hands, with foul fondling [= masturbation], with perversions and rapes [= sexual violations], with killings and others.” Didachies (Sermons), 1709-1716.
The metropolitan was speaking not only to Christian laymen, but also to clerics, handing them genuine “textbooks of the confessor.” The confessor had to know “how he will question” the wretched sinner during “confession” and “how to bring him back to the righteous path” (Teachings for Confession, 1710).1
…Most of the sins confessed into the priest’s ear were surely those of an erotic nature. As Michel Foucault put it: “sex has been the privileged matter of confession.”2 Compared to the rigorism of the clerics, the peasants’ mentality was more flexible, more permissive…Quite often, however, the confessors needed confessors themselves, as they were not immune to the temptation of sin either…More than that, “due to uninterrupted idleness and abundant food,” some clerics “are naturally more exposed to the temptation of the body than other people.”3
The sinner’s confession took place in the intimate and dark space of the confessional or, with the Orthodox Christians, in a less “hygienic” space, under the priest’s apron (patrafir, Neo-Greek epitrahilion = “around the neck”).4 The confessor (who played the role of the psychiatrist in ancient times) had to know relevant details, but he also wanted to hear them. Listening to countless illicit sexual exploits, told by their parishioners with hundreds of licentious details, the confessors saw them with the mind’s eye, becoming inclined towards erotic fantasies. They were prone to sin first “in thought” and then “in deed.” As an old Romanian proverb goes, which was recorded in a manuscript dating back to the middle of the 18th century: “The appetite for fornication is much whetted by gazing” (Mss. BAR no. 273, 1759)5 . “Gazing,” but also “lending an ear” whets “the appetite for fornication.” That is what Antim Ivireanu also said explicitly, at the beginning of the 18th century:
“You have defiled your ears with dirty songs and words […] you have [defiled] your eyes with impious sights and signs of fornication” (Didahii [Sermons], 1709-1716).
“There are men who rape a woman with their eyes,” says a character from a novel by Octav Şuluţiu (Ambigen, 1935)6. The sensory system plays a paramount role. The rest is a matter of the imagination. The main sexual organ is not the penis or the vagina, but the brain.
One of the first Romanian poets who addressed the hypocrisy of the Christian Orthodox priests was Alecu Văcărescu, around 1795: “Should a priest walk your way | He acts in a hallowed way | But he’s masked his face away.”7 When Eminescu wrote in a poem (Egipetul, 1872) about the “debauched clergy,” he was surely not referring only to ancient Egyptian clergymen. Presumably, he also had in mind contemporary Romanian, Christian Orthodox clerics. There are many debauched priests and monks in Romanian literature…
Even when they were married, some Orthodox priests would not refrain from bedding one of their women parishioners or from raping a maid. The following is the real testimony, from a complaint dating back to 1791, submitted to the Metropolitan’s office and probably signed by a neighbour, who bears witness to the way in which a certain Father Toma had raped and deflowered his young maid, Pena:
“(One evening), as he came back home drunk, [Father Toma] beat up his wife and threw her out of the house and then he turned upon this girl [Pena] and spoiled [=deflowered] her. And to prevent her from shouting, he gagged her. And he repeated that exploit twice that night.”8
Following the girl’s complaint, the Metropolitan’s office launched an inquiry, opening a “case.” The confrontation was, however, asymmetrical and unjust. The priest’s sexual privileges, even if they are not provided for (and are even banned) by law, through custom and use, became tradition, into lex non scripta: “[b]ut the legal battle did not give [the maid] a winning hand”, Constanţa Vintilă-Ghiţulescu rightly comments, “for the priest had on his side his friends from the slum, his prestige and his power. To denounce such a master involved much greater risks than keeping the secret: losing the job, dishonour, the impossibility of finding another job.”9
In their turn, abbots and monks from Christian Orthodox monasteries were not guileless either. On seeing a beautiful maiden, they feared they would be tempted to sin:
The poor monk’s desire, See his soul burning on fire […] Where he sees a maiden fair His frock is blown in the air, For his soul is in despair, Afraid a great sin to bear!10
Obviously, some monks got over their “fear to sin” and raped girls. One of them, in a monastery in Moldova, in 1739, tried (without success) to avoid sanctions (“beating” and “gaol punishment”), confessing that it had been a freely consensual act, not a sexual violation: “with the girl’s approval he committed fornication, not forcefully.”11
The monk and priest Eufrosin Poteca (1785-1858), the future prior of the Gura Motrului monastery, also suffered from “the disease of loving maidens,” being always “consumed by love” and feeling “in the depths of his heart, the fire of love” for fair maidens. These are almost innocent vices, which, he claimed, he had to experiment in order to be able afterwards “to bring others to the right path as well”: “I wanted to learn better the passion of love so that I might learn by trial and error how I might lead others to the right path, too.”12
Small wonder that the reformist theologian was deeply resented by the senior clergy of the Romanian Orthodox Church. For the early decades of the 19th century, but not only, Eufrosin Poteca behaved at the limit of scandal and sacrilege. As to Prior Eufrosin Poteca, the Metropolitan was “full of rabid venom.”
Eufrosin Poteca promoted a sort of “erotic mysticism,” as George Călinescu dubbed it. In 1828, for instance, while in Pest, the Romanian monk and priest experienced a state of supreme spiritualization, of mystic de-materialization (“she seemed to have turned me all into spirit), making love to “a mystery maiden.” A very beautiful maiden, true, but who proved to be of light mores, “a harlot”:
“[The girl] was very pretty, indeed, like a fresh rose bud, like an angel, like a goddess […] We slept together in bed and we tasted a sweetness, a pleasure which to me, seemed a blessing from God […]. She seemed to have turned me all into spirit.”13
And all this, he confesses to the reader, not because he might have been a “virgin,” it was “as if he hadn’t known a woman before.” More than anything, the reformist priest-monk and Prior Eufrosin Poteca stood up against monastic asceticism. “He did not fast or bow down to the ground in church,” G. Călinescu wrote. He lamented his fate (and the fate of the monk in general) of leading a sad and unfulfilled life without a wife: “[t]his is a life against nature, against the consorting law, against God.”14
“I WORSHIP THE ICONS | MY EYES ON THE MATRONS”
A whole chapter in the index of folk motifs by ethnologist Stith Thompson (Motif-Index of Folk-Literature, 1932-1937; T330- T350) is devoted to the theme of folk tales and legends related to the sexual temptations of monks and hermits: T350. Anachorites under temptation.15
The monks in Buddhist monasteries were banned from all sexual activities: masturbation, sodomy, zoophilia, etc. As we have seen, it is precisely the bans of some practices that prove their existence. However, paradoxically, the greatest sin was the heterosexual sex act. A woman could not be penetrated by a monk in any of “the three impure orifices” (the vagina, the anus, the mouth). The erect penis was not allowed to penetrate inside “not even the length of a sesame seed,” according to the Buddhist texts.16
…For the Christian-Orthodox space, see Cânticul călugărului (The Monk’s Song), collected at the middle of the 19th century by Vasile Alecsandri17 and the song Călugăritul (Donning the Monk’s Frock), collected around 1868 from the repertory of the Bucharest Gypsy rhapsodists by G. Dem. Teodorescu18, a great admirer of Eufrosin Poteca19. The poor monk lived in a true state of schizophrenia, his eyes and his mind juggling “from icons to matrons”20 and “from (the pages of) the Bible,” to “fair maids”:
I was not good for the frock, For my heart is like a rock, Nor was I good for the cloth, But for love I am no sloth, ‘Cos I worship all the icons My eyes set on the fair matrons, As I read, the Bible fades When I watch the fairest maids, When a fair maid walks my track, My frock shivers on my back. The Monk’s Song, 1856. 21
Or, as one of those “matrons” sexually harassed around the nooks and corners of the church might say, the priest or the monk is “His mind all to the Kingdom come, his hands deep in my bosom.” That is a popular saying collected by the beginning of the 19th century “by Lord Governor (dvornic) Iordache Golescul” (Pilde i tâlcuirea lor (Parables And Their Meaning), c. 1832). 22 Sometimes, worshipping icons and reciting verses from the Holy Book could appease sexual impulses. In other cases, it did not work that way:
When to church I go to pray, My lover stands in my way, I try to worship the icons, My lover around me fawns, He beguiles me from my canons; I pray and I cross my heart, My lover thinks it is smart To think that hell won’t us part. Tulip leaves will entwine, Lord, it is no fault of mine: If my sins do make me blunt My lover should bear the brunt. La biserică (In Church), 1871. 23
The Christian icons (and the saintly women painted on them) are not always remedies that repress the erotic fantasies of the monks, secluded behind the walls of their monasteries. On the contrary, they even provoke fantasies, verging on blasphemy. It is not by accident that Gustave Flaubert (The Temptation of St. Anthony, 1872) imagines the Christian theologian Tertullian (early 3rd century AD) urging “the smashing of icons” (that was a long time before the iconoclastic crisis), as a proponent of asceticism and of the cultivation of values:
“Smash the icons! Cover the virgins with veils! Pray, fast, cry, make penance!”24
Even if the religious motivation is replaced by the sociopolitical one, we are not too far from the romantic revolt of Eminescu’s proletarian, who claimed the smashing of “all that entices their sick heart”, of all that sparks “the voluptuousness of the ribald orgy”:
Smash down the antique bronze that Venus naked shows, Let pictures that do wickedly entice be brought to dust.Emperor and Proletarian, 1874. 25
…The monk Hans (Adeodatus, by his monastic name) – a character imagined by novelist Liviu Rebreanu (Adam şi Eva [Adam and Eve], 1925) – passionately falls in love with the icon of the Holy Virgin adorning his cell in the Abbey of Lorsch, near the town of Worms, in Germany: an icon which had accompanied all his trials as a young man, throughout his monastic life. Adoring the icon, he had started to notice the anatomical details of the painted body of the Holy Virgin, her “alluring and caressing” eyes, her “beguiling” smile, “(her) round bosom heaving under the silky gown,” etc. Eventually, due to his erotic fantasies, the monk’s love for the icon becomes carnal, bodily, sexual:
| “Adeodatus took the icon, with both hands, and kissed it rapturously, without realizing that his passion might be unholy. (…) The Virgin Mary seemed like any woman of flesh and blood, and he himself, without true faith in his soul. And they made love with a sinful love: they embraced each other passionately and bit their lips with such devilish pleasure that, waking up, he still felt for a few moments, in all his body, that damning voluptuousness. […] All day long, he flogged his body, but he dared not glance at the icon. And the following night, the dream repeated itself, even more wicked than before. (…) And the third night, the same.”26
…It might be that the apocalyptic state around him, the Sodom and Gomorrah atmosphere, is leading the monk towards such “Satanic” fantasies. It must be the millennium crisis situation, of a “world gone out of joint,” which motivated and pushed Rebreanu to insert that strange episode into his strange novel…
Obviously, not only the monks, but also the nuns – “the brides of Christ” – were (are) dominated by sexual impulses in the convent. “With a courtesan’s smile and a churchgoer’s eyes,” as Eminescu might say (Scrisoarea [Letter] V, 1881).27 Unbridled, these propensities can lead to the supreme sin, of replacing religious feelings with erotic ones. Even worse, to replacing their supreme “groom,” Jesus Christ, with a young, beautiful and very much alive layman, of flesh and blood:
“Woe betide the poor nun, For her heart is on the run, Where she sees a handsome lad, Her white veil will billow glad, Where she sees a youth, Her step’s small in sooth, For she would follow, smooth; Where she sees a dapper man She bends down as much she can To pray, like to Jesus then.”28
Obviously, the sin is lurking around the nun all the more so as to bring the sinning layman closer to her. As the popular saying goes, which was reported by Governor Iordache Golescu around 1832: “I tell him that I’m a nun and he unties my pants (to tell the brassy ones).”29
In the first decades of the 19th century, the custom had it that some of the daughters of the boyars from Moldova should take the veil, especially at the Agapia and Văratec convents in northern Moldova. That is how two younger sisters of Gheorghe Sion took that path. Around 1840-1841, Gheorghe Sion (then aged 18-19) led them to the Agapia nunnery. He spent three to four days there, and he met many novice nuns, all coming from aristocratic families:
“Some (young nuns) were so fair,” Gheorghe Sion reminisced, “and even, God forbid, so flirtatious, that, had I not feared to sin and had I not been naïve and shy (as I was at that time), who knows how many sins I would have burdened my soul with! (…) Besides the jams, cups of coffee, breakfasts and lunches I was treated to (by these nuns), I felt bathed in their charming glances and rocked in dreams of voluptuousness.”30
Constanţa Vintilă-Ghiţulescu associates this story with the fact that, at the same time (1 st May 1844), upon the express request of the Metropolitan, reigning Prince Mihai Sturdza issued an order for young unmarried men to avoid visiting the Agapia and Văratec convents, where they would have gone only to commit “misdeeds.” “In other words,” – the scholar concludes – “to twist the minds of the young nuns. Knowing the story of Anton Pann or of Barbu Mumuleanu, we also know why the Prince was right to be worried…” 31
In a well known apocryphal text, The Apocalypse of the Holy Mother, which has some eighty versions in the Romanian language, attested to the 18th -19th centuries, the “Pregesta” (The Holy Mother of God) visits Hell and sees the sinners doomed to infernal ordeals. The wanton nuns have a special place in “The River of Fire.” At some point, “The Holy Mother of God saw another place of great toil, and only women labouring there”: “These are the nuns which have slipped into fornication (…) and are led by their carnal desires, and who do not seek to redeem their souls from sins.”32
In an article dating from 1922, Tudor Arghezi raised his voice against the common mentality that perceived the monk as a “hypocritical libidinous man.” The great poet and publicist considered that it was just a stereotype, a bias, a mental cliché:
“Whoever sees in monasticism the permanently present image of sex, and nothing else, is making a simplistic and vulgar judgment.”33 However, Arghezi realized that erotic drives are hard to rein in during a prolonged monastic seclusion. In a poem also written in the 1920s, he tried to describe the sexual fantasies of an ordinary deacon, Iakint (a kind of Eufrosin Poteca). It is about the phantasms experienced by a deacon during the period of spiritual and food fasting which the other monks from the monastery observed before the Easter holidays:
While all the hermits, Lord, it grieves, Are punishing themselves, like thieves, With bitter fasting and obedience, In Holy Week, doing their penance, In his small cell (the deacon’s), last night, A real girl made darkness bright With her firm breasts and narrow hips Of Florentine lute, an ellipse. Mâhniri [Sorrows], 1927.34
The materialization of the deacon’s erotic vision was so strong, so concrete and real, that even the almighty God, “who sees all,” caught a glimpse of the girl, as she sneaked out from monk Iakint’s cell, in the morning.
The love of beauty, specific to God, can mitigate the guilt of some sins committed “willingly and unwillingly,” “in deed,” but also “in thought.” As we have seen, for the rigorist Antim Ivireanul, the eyes are soiled “with unbecoming views and with signs of fornication” (Didahii [Sermons], 1709-1716). As Cantemir put it: “by day and night, he would punish and torment himself in his thought even worse and in a more terrible fashion than in his body” (Istoria ieroglifică [The Hieroglyphic History], 1705)…
MEN VS. WOMEN: ISOLATION AND DISCRIMINATION
In the sacred spaces of the temples, the meeting and the nearness of men and women were limited, if not altogether banned. The mere sight of a woman was considered to be apt to distract a man’s concentration from “the things holy.” An erection could even happen in the space of a church, as happens, according to the Romanian popular saying: “The poor man’s oxen won’t pull the cart, his bread falls in the mud and his cock gets a rise in church.” That is why special, isolated, places have been imagined and built for women in churches, synagogues and mosques. The idea is to isolate women, doubled by their discrimination. Not only did women sit completely separated from men in synagogues and in mosques (on a floor upstairs, behind a parting screen), but sometimes they also had separate entrances (like in the Choral Temple, built in Bucharest over 1864-1866). Sometimes, in the Jewish quarters of some mediaeval cities (for instance, in the judería from the city of Gerona, in Catalonia), there were so-called “women’s streets,” which they could use to get to the synagogue, without meeting men on their road.
The worshipping men used to sit (in the conservative regions they still do) separated from the women in the Christian Orthodox churches too, even if not on different floors. The men sat in front, in the naos, and the women at the back, in the pronaos.35 Or the men sat to the right side of the naos, while the women sat on the left. The gender considered “weaker” (the woman) was seated on the side which was considered “weaker” (the left)36. Exceptionally, following the Islamic (Turkish) model, even in some Christian Orthodox churches in Romania, the women sat on a different floor.37 As I have said, the separation of men from women goes hand in hand with the negative discrimination of the latter. In the synagogue, church or mosque, the place destined for women is always in a less favourable space, a “weaker” space from a symbolic and ritual point of view: behind a screen, on a higher floor (on a different floor than the altar and the officiating priest); in the pronaos or in the back (further away from the altar); in the naos, but on the left, etc.
Another way to limit the temptation of men (this time, of Christian monks) is the interdiction of women to enter the precincts of a monastery dressed in an “immodest” (“indecent”) way, or with their hair untied and uncovered. There are also other places where there are prohibitions for women, regarding “immodest clothes”: in the public space in some Islamic states, but also in the district of the ultra-orthodox Jews in Jerusalem, called Mea She’arim (“One Hundred Gates”).
In some monastic spaces, the presence of women is totally prohibited. The best known case is the monastic complex at Mt. Athos (20 monasteries and 12 hermitages), where the interdiction of women is total. “If women came here, – one monk from Mount Athos said, – two-thirds of us would follow them and would get married.”38 This is, of course, an exaggeration, but a significant one. From the so-called “ascetics of the wilderness” (3rd -4 th centuries A.D.) to the monks from Mt. Athos, the total repression of any sexual intercourse (happening “in thought or in deed”) was a steadfast rule: “Looking at a female, even at a chicken,” – as I. P. Culianu ironically said – “posed a great spiritual danger.”39
An old monastic parable – also reported by Culianu, – says much about the monk’s interdiction to look at (to admire) a girl, even accidentally. The hero of this story is Serbian Athonite monk St Sava (1175-1235), the founder of the Hilandar monastery on Mount Athos, who became the first archbishop of the autocephalous Serbian Orthodox Church, and was later canonised. The parable attests to a test of monastic restrictions, of total erotic abstinence. Whoever failed the test was excluded:
“When the old Saba (= Sava) and a disciple walked on their way past a good-looking girl, Saba said that she had only one eye, and his disciple protested: he had seen that the girl had both eyes. That had been however, a trick of Saba’s, to see if his disciple had taken a good look at the girl. Then the disciple was driven away.”40
“THE ABBOTS’ RIGHT OVER GYPSY WOMEN”
Besides the settlements of “princes’ gypsies” and of “boyars’ gypsies,” there were also gypsy slaves living around the monasteries in Wallachia and Moldova. They are the so-called “monastery gypsies”.41 In this case, the “abbot’s right” (that of the egumen, in Romanian: from the Neo-Greek igúmenos), worked just as the “boyar’s right” worked over “the boyar’s gypsies”.42 Speaking of the sexual privileges which the boyars arrogated over the young slaves, historian Radu Rosetti synthesized in a few lines the similarity of behavior with that of abbots in monasteries of the 18th century, and the first half of the 19th century:
“You should not believe that only the lay masters (the boyars) used royal rights over the gypsy women belonging to them: these slaves made up genuine harems for the abbots of the monasteries which the generosity of the pious donors had endowed with a great many gypsy souls. Especially the Greek abbots of the dedicated monasteries had a reputation of knowing how to build up seraglios of gypsy beauties, through exchanges (of slaves).”43
…It is not only the lord of the land that was entitled to ius primae noctis over the boyars’ slaves, but also the abbot, over the monastery slaves. Let us switch to the non-fiction area. Some documents attest to the existence of this situation until very late. In 1843 (and previously, in 1836), the slaves from the Râncăciov Monastery (Muscel county) sent a complaint to Wallachia’s ruling Prince Gheorghe Bibescu (and previously to ruling Prince Alexandru Ghica), exposing the “tyrannical” behaviour of the “famous abbot, Father David.” One of the complaints in the princely supplication went as follows:
“Our daughters who are of marrying age, if we want to marry them to a lad, the abbot hides them and he puts them under lock and key, with his armed guards, ordering us first to take the girls to his Holiness, to deflower them, and then only to be free to marry them”44
The supplicant slaves – who most probably were helped by a lawyer – note the fact that the abbot illegally applied this sexual “right” (“like a lawless man”), both from ecclesiastic and legal points of view: “a consequence totally alien to the church and political laws.” Moreover, as we saw how things happened with the boyars, the abbot’s erotic privileges did not stop only at the gypsy women slaves of the monastery, but extended over “the wives in the village with (whom) he has his pleasure.”
The sexual slippages of the priors and abbots were so usual that they could be invoked even when they did not happen. Blaming them was quite likely, even if the erotic abuses of the monks were not always real, but on occasion estaged. In the spring of 1785, for instance, a girl named Stana went to Prior Gavrilă (a confessor at the Radu-Vodă monastery in Bucharest) to pay the rent for the hovel on the monastery estate where she was living. The monk jokingly made some sexual innuendos to the girl, but nothing more. However, prodded by a neighbour, the young Stana sent a complaint to the Metropolitan, alleging that she was raped and deflowered, thinking that “she would get 300 thalers from the confessor”: “Then, at the moment of giving the money (for the rent), the said Prior (Gavrilă) allegedly took her in his cell and spoilt her virginity.”
To stay in the spirit of the age, we are not too far from the stories told by Marquis de Sade, in his novel Justine (Justine ou Les Malheurs de la vertu, 1791). The accusation brought against prior Gavrilă was easy to believe. It was plausible because, at the time, in the monastic environment, that was a fairly common sin. In order to be even more persuasive, Stana cut a chicken’s crest and, with the blood dripping from it, smeared her blouse, as a proof of the deflowering. Although some witnesses (especially women neighbors), conniving with Stana, defended her version, the Metropolitan council ruled in favour of Prior Gavrilă, also taking into account that the poor man was old, sick and impotent: “And even more vigorously as we have ascertained (Confessor Gavrilă) is also a man tormented by rupture (hernia) and he is also past his prime.”45
For her false statements and perjury, Stana was banished to the convent of Viforâta, near the town of Târgovişte (Wallachia).
This true story reminds me of a hagiographic legend from the collection Vieţile sfinţilor (The Lives of The Saints).46 It is an etiological legend about the genesis of the Gypsy people, told by Costache Negruzzi in 1839. Negruzzi’s text is titled exactly like this: Pentru ce ţiganii nu sunt români (Why Gypsies Are Not Romanians).47 It says that several heretics, some “lost sheep,” complained to ecclesiastic authorities that Bishop Gregory (Grigorie) was a sexual profligate and that he had a mistress, “a young and beautiful girl.” A priestly synod was sent to the place to look into the facts. And indeed, in the bishop’s bedroom, they discovered “a young girl,” in a state of “scandalous lack of clothing.” The bishop was sentenced to death. But in order to convince the priests that “he doesn’t know what the sin of fornication” is, St. Gregory “lifted the hem of his frock.” And then, “the gathering was dumbstruck, for the holy father was…like Abeilard [sic]”. In other words, he was castrated, just as had happened to French theologian Pierre Abélard (1079-1142), as a punishment for having deflowered his beloved Héloїse. St. Gregory was exonerated, and the heretics who had “badmouthed the man of God” were cursed to be “black skinned,” “to live from thieving,” and “in eternal slavery from father to son,” with their owner “having the right to sell them as beasts,” “to call them Gypsies,” etc. “The Romanians immediately rushed in and took them as slaves.” This is how the Gypsy population allegedly appeared in the world…48
Sifting through and reading the supplications kept at the Department of National Archives, researcher Constanţa Vintilă- Ghiţulescu found many important social history documents. Some of them are related to the subject under discussion. Here, for instance, is a case dating from the end of the 18th century, which happened in a monastery in Wallachia. The Butoiu Monastery (village of Potoc, Dâmboviţa county) was rebuilt in 1648-1649, under ruling Prince Matei Basarab, who also endowed it with a settlement of Gypsy slaves. At the beginning of the year 1799, some Gypsies belonging to this monastery mustered their courage and complained to father Climent (probably a bishop) and then higher up, to his Holiness the Metropolitan, alleging that Abbot Ignat lived with a young slave woman, Gherghina, and also committed other abuses. In their complaint, they alleged that “due to one woman called Gherghina the gypsy, we cannot live.”
It is interesting that if a boyar had been in the same situation as the abbot, the civil authorities (“the lay judge”) would not have intervened at all. The boyar would not have infringed any rule, be it legal or moral. The sexual “right” of the boyar over the Gypsy women slaves from the settlements on his estate was tacitly recognized by everybody, even if it was based only on an archaic custom, on a lex non scripta. An unwritten law which dates back to the Greek-Roman Antiquity. Artemidorus of Ephesus, for instance, defined as being “links in keeping with the norm” (kata nomon) the sexual relations between a master and his slave, be the latter “a man or a woman.” “Unfit for the norm” (para nomon) would have been only if the slave had been the one who “possessed” the master, not the other way round: “It is no good to let yourself to be possessed by the slave: through his touch, he would show contempt towards you.”49
In the case of Butoiu monastery, however, the monk was not violating the lay norms, but those of the church. Even more, the actions of the abbot ran counter to the rules of monastic asceticism. In keeping with their own regulations, the ecclesiastical authorities were compelled to intervene, be it only to appease public opinion. Indeed, in the summer of 1799, the Metropolitan’s office sent a group of priests, led by Father Nicodim, to investigate the case and to propose possible sanctions, This is what the situation in Bucharest looked like, at the beginning of the 19th century:
“Besides the jail, besides the police prison from the dungeons of the Old Princely Court, and the vaults of the military governor and of the Aga, the Metropolitan also had a jail for priests.50
Returning to the case of the Butoiu Monastery, before the authorities, even the ecclesiastical, all the slaves from the settlement (except for the signatories of the complaint) were afraid to confirm the situation which was known to all the Roma community. Especially as they were accused of sending over the complaint. The fear of the authorities was a typical behavioural attitude for the traditional Romanian society. That psycho-social illness has tenaciously survived to date. For the collective mind, nothing good could come from the authorities. Be they administrative or ecclesiastical, central or local, police or financial, the authorities in the Romanian space have been high-handed, corrupt, abusive and punitive over the centuries. The situation was even more dramatic with respect to “aliens” (Romas, Jews, etc.). As such, the Romas under investigation at the Butoiu Monastery in 1799 shrugged in fear, insisting they knew nothing: “(We) had no idea, nor did we prompt them to make a complaint.” Eventually, it seems that Abbot Ignat was not found guilty of fornication with the Gypsy woman slave Gherghina. The only culprits were the elderly Gypsies from the settlement. Headed by their chieftains, Nedelco and Stan, they wrote (probably under dictation) and signed a deed whereby they pledged to make the younger slaves “more submissive”: “In duty being bound, we, the elders, to advise all the other younger ones to do good and to be submissive.”51
HOMOSEXUALITY AND PEDOPHILIA IN THE MONASTERIES
Exactly ten years later, in February 1809, things repeated at the same Butunoiu Monastery. This time, another abbot was accused by another two slaves of the monastery of other “frightening deeds,” including homosexuality, pedophilia and rape:
“For abbot Constantin there have been many a complaint against him, that for a while now he has fallen into fornications (…); also that for a young gypsy boy that he started to rape him.”
This was a copycat scenario: the dean sent an investigating commission to look into the case, and the Gypsies were herded “in front of the church” and investigated “one by one.” For fear of reprisals, they disassociated themselves from the two “rattling” plaintiffs. Eventually, the latter were the only culprits and they were sentenced to have their soles flogged. Afterwards, they were forced to sign a writ, whereby “they recognized their guilt and that they would desist.”
Historian Constanţa Vintilă-Ghiţescu is right when she wonders whether things really went that way at the Butoiu Monastery, in 1799-1809 (which is very likely), or if the Gypsy slaves had other misunderstandings with the two abbots of the monastery, and tried to have them punished, knowing that the worst accusations in the eyes of the ecclesiastical authorities were fornication, sodomy, pedophilia, rape and the exertion of the lord’s right, etc.52
It is common knowledge that heterosexual and homosexual (including pedophilic) relations were quite usual in the Christian monastic milieu, be it Orthodox or Catholic. I need not go into too many details; only a few examples from Romanian and world culture…
In the middle of the 14th century, Giovanni Boccaccio (The Decameron, 1352) had the courage to raise the thorny issue of debauchery and carnal sins accomplished by “all” the Catholic cardinals, priests and monks. He wrote about sodomy, fornication, pedophilia, etc.:
“From the most senior to the most junior one, the (Catholic) priests were all sinning through carnal debauchery; and not only in those ordred by nature, but even in the debauchery of sodomy, without knowing the rein of repentance or shame, so much so that the most wicked women and the small children had the greatest appeal when it was about winning their favours” (The Decameron I.2).53
The homosexual relationships among monks are also present in Romanian literature, for instance, in Vasile Voiculescu’s prose. In one of his short stories (Chef la mânăstire [Revelry at the Monastery], 1952), which the writer presented as a “true story,” Father Iosafat, the abbot of a monastery in Moldova lives with a very young monk, Brother Minodor. The latter was “the abbot’s darling,” “a rosy-cheeked lad,” “a girlish boy,” “with long and sweet lashes,” who “was inclined more towards women’s sweet and liquor wines.” Everything happens under the complacent gaze of Father Dean Ilie, “the ecclesiastical head of the county,” who had come on an inspection at the respective monastery:
“The Abbot [Iosafat], heaving in his armchair, drew to him, holding him on a protruding knee, Brother [monk] Minodor, who, with his chubby cheeks, his languid blue eyes, and a semblance of black hairs on his upper lip, with rings of hair floating on his back and along his monastic frock, looked like an angel reclining on the chest of an old saint.”54
The defrocked monk Ion Creangă could speak volumes on this subject: “he had learned some of the secrets of life in a monastery.” He was always critical of the monks, the priests and other clergymen: “they burst out of their belts, pot-bellied as they are.”55 Creangă lived among priests and, as a teenager and as a young man, he lived in boarding houses of all kinds of “factories of priests,” such as the theological schools in Fălticeni and Socola. Small wonder that the only homosexual episode in his work has a priest as its hero, in his famous Poveste a poveştilor (The Story of All Stories): “And as he was whistling in surprise, the cock dashed with a smack! right in the priest’s ass! Then, the priest started to yell…”56
As an old popular saying goes, which was commented upon around 1832 by boyar Iordache Golescu: “Another one in the priest’s ass (used when something happens unawares, something irksome).” The same learned boyar wrote down another popular saying, which concerns a man who is in love with a priest: “One loves the priest, another the priest’s wife, and another the priest’s daughter (it shows the variety of pleasures).”57 Speaking openly about “the variety of (sexual) pleasures,” Golescu had a quite Liberal attitude for a boyar from Wallachia, in the first half of the 19th century. True, he was a boyar who had travelled across Europe.
Homosexuality and pedophilia are still big problems among priests and monks today, especially among the Catholic, problems that the Pope himself is at a loss to solve.58 The Vatican is being blamed for putting a lid on these forbidden sexual practices, for decades (centuries, actually).
Coming back to the illicit erotic relations between the Orthodox abbots and the slaves in the monasteries, we must say that homosexual, even pedophilic relations have been attested. Obviously, the latter did not go unpunished by the church authorities. Not only were the jails for priests – as we have seen above – special, but so were their punishments. It seems that for the crime of pedophilia, the clergymen got a special physical punishment, called “the iron child”:
“A device used to punish the priests, when they committed an immoral act, was the “iron child.” This “child” weighed 50-60 kg. The punished priest was forced to hold that weight in his arms for four to five hours.”59
At the end of the 18th century, it was proved that Abbot Teofil of the Căldăruşani Monastery (near Bucharest) “had committed sodomy with the Gypsies, but the Gypsies have committed sodomy with him.” On account of this “ill and wicked deed,” the abbot was demoted to the lowest rank, that of “simple monk.” Moreover, he was banished to the Tismana monastery, “to weep for his sins” there.60
Virtually, in the case of the abbot of the Căldăruşani Monastery, the law (glava (chapter) 333, titled “For Sodomy”), was applied in its letter and spirit:
“If it were that anybody from the church clergy is found to be a sodomite, he shall then be bereft of everything, as the law of the church writes, of all the good he will have had from the church and they shall take him and lock him in a faraway monastery; and they shall even more vigorously demoted him from his position…”
Exceptionally, in aggravated situations, the “sodomite” clergyman was handed over to “the lay judge,” who was supposed “to scold him with death, namely, to behead him.” (Pravila de la Târgovişte [The Codex from Târgoviște], 1652). As the folk saying goes: “Do as the priest says, not as the priest does!”
Perhaps all these illicit sexual practices – which sparked more or less public scandals – have hastened the moment of the liberation of Gypsies from slavery in the Romanian space, which happened around the mid-19th century. Or, at any rate, perhaps they did not push the liberation per se of the slaves from the monastic settlements (1844 in Moldova and 1847 in Wallachia) to happen around one decade before the liberation of the Gypsies owned by boyars (1855 in Moldova and 1856 in Wallachia). The big landowners (and implicitly owners of Gypsy settlements) blocked as much as they could the act of liberation of the boyars’ Gypsies. Although he was in an open conflict with the government of ruling Moldovan Prince, Mihail Sturdza, Kogălniceanu paid homage to the ruling prince for promulgating the law of the emancipation of the monastery Gypsies on 31st of January 1844:
“We, the youth from Moldova, – I speak only of those with whom I have worked – forgot that day our fierce fight against ruling Prince Mihail Sturdza for his abuses” (Dezrobirea ţiganilor, ştergerea privilegiilor boiereşti, emanciparea ţăranilor [The Liberation of the Gypsies, The Eradication of The Boyars’ Privileges, The Emancipation of The Peasants], 1891).
On 6 th of February 1844, a few days after the liberation of the Gypsy slaves from the monasteries, Mihail Kogălniceanu – who was fairly aware of the mechanism which had led to the decision to abolish slavery, “the most heinous social enormity,” – did not forget also to pay tribute to the Romanian Orthodox Church:
“Honour be to the Church, too, today, which has no slaves any longer; for it now shows itself as the true Church of Christ, who brought freedom on Earth, saying that before him there are no rich or poor men, no masters or slaves!” (Dezrobirea ţiganilor [The Emancipation of the Gypsies], 1844).61
Obviously, in the Catholic Middle Ages, too, the sacred space of the churches and monasteries could also become a place for the forbidden fantasies and love affairs, be they homo- or heterosexual. The nuns and abbesses from the Catholic convents were also subject to those types of sins. Boccaccio’s stories (The Decameron, 1352) abound in such erotic monastic prowess. 62
- Dan Horia MAZILU, Law and Sacrilege in the Old Romanian Society, Iaşi: Polirom, 2006, pp. 394-397.
- Michel FOUCAULT, Istoria sexualităţii [The History of Sexuality], Romanian translation by B. Stanciu and A. Onete, Vest Publishing House, Timisoara, 1995, p. 48.
- Andreas Capellanus, Despre iubire (About Love), bilingual edition, translation and notes by Eugenia CRISTEA, study, introductory note, notes and bibliography by Anca Crivat, Polirom Publishing House, Iasi, 2012, p.215.
- With Alexandru Macedonski: “Father Cioaca care on Christmas Eve to put his apron over our heads,” or in Dan Botta’s translation, with François Villon: “The Holy Apostles” are “Girdled with sacred aprons | To better seize the villains | who revel in their sins” (François VILLON, Balade şi alte poeme, translation by Dan Botta, presentation by Tudor Arghezi, the Publishing House of the Romanian Cultural Institute, Bucharest, 2006, p.47).
- Folclor vechi românesc (Old Romanian Folklore), edition, preface, notes and bibliography by C. Ciuchindel, Bucharest: Minerva, 1990, p. 246.
- Octav ȘULUȚIU, Ambigen [Ambigenous], novel illustrated with etchings by I. Anestin, Bucharest: Vremea, 1935, p. 26.
- Nicoleta ROMAN, „Deznădăjduită muiere n-au fost ca mine”. Femei, onoare şi păcat în Valahia secolului al XIX-lea, Bucharest: Humanitas, 2016, p. 37.
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830) (The Fire of Love. About Love and Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, p. 55.
- G.Dem. TEODORESCU, Poezii populare române [Romanian Folk Poems], critical edition, notes, glossary, bibliography and index by George Antofi, preface by Ovidiu Papadima, Bucharest: Minerva, 1982, p. 349.
- Dan Horia MAZILU, op. cit., 2006, p. 422.
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830) (The Fire of Love. About Love and Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, p.221.
- George Calinescu, Istoria literaturii române de la origini până în prezent (The History of Romanian Literature From The Origins to The Present), second, revised and enlarged edition, overseen and with preface by Al. Piru, Minerva Publishing House, Bucharest, 1986, p.121. Constanţa VINTILĂ- GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830) (The Fire of Love. About Love and Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, pp. 219-220.
- G. CĂLINESCU, Istoria literaturii române de la origini până în prezent (The History of Romanian Literature from the Origins to the Present), second, revised and enlarged edition, overseen and with preface by Al. Piru, Minerva Publishing House, Bucharest, 1986, p. 121.
- Stith THOMPSON, Motif-Index of Folk-Literature: A classification of Narrative Elements in Folktales, Ballads, Myths, Fables, Mediaeval Romances, Exempla, Fabliaux, Jest-Books and Local Legends, revised and enlarged edition, vol. 5, Rosenkilde and Bagger, Copenhagen, 1958, pp. 379- 381.
- Bernard FAURE, Sexualités bouddhiques: Entre désirs et réalités, Paris, Flammarion, 2005, pp. 71 sq.
- Vasile Alecsandri, Poezii populare ale românilor (Folk Poems of The Romanians), preface and bibliography by Stancu Ilin, Minerva Publishing House, Bucharest, 1982, p.228.
- G. Dem. TEODORESCU, Poezii populare române [Romanian Folk Poems], critical edition, notes, glossary, bibliography and index by George Antofi, preface by Ovidiu Papadima, Bucharest: Minerva, 1982, p. 349.
- G. Dem. TEODORESCU, Viaţa şi operile lui Eufrosin Poteca (cu câteva din scrierile’i inedite), Academy Press, Bucharest, 1883.
- A similar saying is also attested by Dinicu Golescu, in 1832: “One eye on the icon and another near the icon” (Iordache GOLESCU, Scrieri alese, [Selected Writings], edition by Mihai Moraru, Bucharest: Cartea Românească, 1990, p. 192).
- Vasile Alecsandri, Poezii populare ale românilor (Folk Poems of The Romanians), preface and bibliography by Stancu Ilin, Minerva Publishing House, Bucharest, 1982, p.228.
- Iordache GOLESCU, Scrieri alese [Selected Writings], edition by Mihai Moraru, Bucharest: Cartea Românească, 1990, p. 193.
- G. Dem. TEODORESCU, Poezii populare române [Romanian Folk Poems], critical edition, notes, glossary, bibliography and index by George Antofi, preface by Ovidiu Papadima, Bucharest: Minerva, 1982, p. 393.
- Gustave FLAUBERT, Ispitirea Sfântului Anton [The Temptation of St. Anthony], Romanian translation by Mihai Murgu, preface by Irina Mavrodin, Bucharest: Univers, 1977, p. 68.
- Mihai EMINESCU, Poezii [Poems], text selected and established, critical fragments by Perpessicius, volume supervised and chronology by D. Vatamaniuc, Bucharest: Romanian Cultural Institute, 2004, p. 67. English translation by Corneliu M. Popescu, http://www.gabrielditu.com/eminescu/emperor_and_proletarian.asp.
- Liviu REBREANU, Adam şi Eva, edition supervised by Niculae Gheran, preface by Ion Simut, Minerva Publishing House, Bucharest, 1998, p. 173.
- Mihai EMINESCU, Poezii [Poems], text selected and established, critical fragments by Perpessicius, volume supervised and chronology by D. Vatamaniuc, Bucharest: Romanian Cultural Institute, 2004, p. 164 (our translation).
- G.Dem. TEODORESCU, Poezii populare române [Romanian Folk Poems], critical edition, notes, glossary, bibliography and index by George Antofi, preface by Ovidiu Papadima, Bucharest: Minerva, 1982, p. 349.
- Iordache GOLESCU, Scrieri alese [Selected Writings], edition by Mihai Moraru, Bucharest: Cartea Românească, 1990, p. 170.
- G. SION, Suvenire contimpurane [Contemporary Memories], complete edition, Iaşi: Polirom, 2014, p. 372.
- Constanţa VINTILĂ-GHIŢULESCU, Patimă şi desfătare. Despre lucrurile mărunte ale vieţii cotidiene în societatea românească, 1750-1860 [Passion and Delight. The Small Things of Everyday Life in Romanian Society, 1750-1860], Bucharest: Humanitas, 2015, p. 353.
- Timotei OPREA, Rai şi Iad în cultura populară românească. File de apocalips (sec. XVIII-XIX) [Heaven and Hell in Romanian Folk Culture. Pages from an Apocalypse (18th -19th c.)], Buzău: Alpha MDN, 2005, p. 167.
- Tudor ARGHEZI, Opere, vol. V: Publicistică (1919–iulie 1928) [Works, vol. V: Journalism (1919-July 1928)], edited by Mitzura Arghezi and Traian Radu, preface by Eugen Simion,), Bucharest, National Foundation for Sciences and Arts & Univers Enciclopedic, 2004, pp. 132-134.
- Tudor ARGHEZI, Cuvinte potrivite [Fitting Words], preface by Liviu Papadima, anthology by Mitzura Arghezi and Traian Radu, Bucharest: Minerva, 1990, p. 13 (our translation).
- Nicolae IORGA, Istoria românilor în chipuri şi icoane [The History of the Romanians in Faces and Icons], Foreword by Andrei Pippidi, Bucharest: Humanitas, 2012, p. 164.
- See the study by Andrei OIȘTEANU, „Stânga versus dreapta. Farmecul discret al dihotomiei” [“Left vs. Right. The Discreet Charm of Dichotomy”], in ID., Mythos & Logos. Studii şi eseuri de antropologie culturală [Mythos and Logos. Studies and Essays in Cultural Anthropology], second, revised and enlarged edition, Bucharest: Nemira, 1998, pp. 267-282.
- Under Turkish influence, ruling Prince Petru Cercel (1583-1585) built a balcony behind the naos of the Big princely Church in Târgovişte, above the entrance to the naos, where the Prince’s wife would sit during the mass, hidden behind a curtain. She got to that balcony in the church through a passageway built right from the Princely Palace.
- Robert DRAPER, “Chemarea muntelui sfânt” [The Call of the Sacred Mountain], National Geographic Romanian edition, December 2009, p. 104 (our translation).
- Ioan Petru CULIANU, Cult, magie, erezii. Articole din enciclopedii ale religiilor [Cult, Magic, Heresies. Articles from the Encyclopaedias of Religions), Romanian translation by Maria-Magdalena Anghelescu and Dan Petrescu, afterword by Eduard Iricinschi, Iași: Polirom, 2003, p. 120 (our translation).
- IBID., p. 188 (our translation).
- Neagu DJUVARA, Între Orient şi Occident. Ţările române la începutul epocii moderne (1800-1848) [Between East and West. The Romanian Principalities at The Beginning of The Modern Times], Romanian translation by Maria Carpov, Bucharest: Humanitas, 1995, p. 267 (our translation).
- See Chap. 27, “The Boyar’s ‘Right’ over Gypsy Women Slaves” in Andrei OIȘTEANU, Sexuality and Society. History, Religion and Literature, Iași: Polirom, 2016.
- Radu Rosetti, Amintiri. Ce-am auzit de la alţii, (Memories. What I Heard From Others). Edition and Preface by Mircea Anghelescu, Romanian Cultural Foundation Publishing House, Bucharest, 1996, p.155.
- Bogdan Mateescu, Căsătoria robilor. Între alegerea cuplului şi voinţa stăpânului, (The Marriage of The Slaves. Between The Couple’s Choice And The Master’s Will), Etnous Publishing House, Braşov, 2014; Bogdan Mateescu, „Căsătoriile robilor din Ţara Românească după 1830: reglementări ale Statului și ale Bisericii”, (“The Marriages of The Slaves in Wallachia after 1830: State and Church Regulations”), lecture delivered on April 14, 2014 at the New Europe College, as part of the project “Group of Reflection on Political and Social History (18th -19th centuries).” I thank researcher Bogdan Munteanu (a doctoral student at the Nicolae Iorga History Institute of the Romanian Academy) for signaling the presented documents.
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830), (The Fire of Love. Of Love And Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, p.49.
- The legend of St. Gregory, bishop of Agrigento (7th c. AD), is old. On a Byzantine thread, it penetrated the collection of The Lives of the Saints, translated in Wallachia.
- Constantin NEGRUZZI, Păcatele tinereţilor [The Sins of Youth], Iaşi: Adolf Bermann, 1857, pp. 271-285.
- O mie de ani de singurătate. Rromii în proza românească, (One Thousand Years of Loneliness. The Romas in Romanian Prose), Selection, notes and afterword by Vasile Ionescu, “Aven Amentza” Publhsing House, Bucharest, 2000, pp.74-84 (our translation).
- Paul Veyne, “Homosexualitatea la Roma”, (Homosexuality in Rome) in the volume Georges Duby et alii, Amor şi sexualitate în Occident, (Love And Sexuality in The West), introduction by Georges Duby, Romanian translation by Laurenţiu Zoicaş, Artemis Publishing House, Bucharest, 1994, p. 53 (our translation).
- Gr.I. Dianu, Istoria închisorilor din România. Studiu comparativ. Legi şi obiceiuri, (The History of Jails in Romania. A Compared Study) Laws And Customs) The Royal House Publishing House, Bucharest, 1900, p. 44 (our translation).
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830), (The Fire of Love. Of Love And Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, pp. 163-164 (our translation).
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830), (The Fire of Love. Of Love And Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, pp.164-166.
- Giovanni Boccaccio, Decameronul, (The Decameron), Romanian translation by Eta Boeriu, with an introductory study by Alexandru Balaci, vol. I and II, State Publishing House for Literature and Art, Bucharest, 1957, I, p. 78 (our translation).
- Vasile Voiculescu, Capul de zimbru, Povestiri, (The Aurochs Head, Stories) vol. I, Edited bby Victor Iova, Cartea Românească Publishing House, Bucharest, 1982, p. 147.
- Maria Luisa Lombardo, Erotica magna. O istorie a literaturii române, dincolo de tabuurile ei, (Erotica Magna, A History of Romanian Literature, Beyond Its Taboos), Western University Publishing House, Timişoara, 2004, pp.80/81.
- Ion Creangă, Povestea lui Ionică cel Prost (poreclit şi Irimiea) şi Povestea poveştilor (povestea pulei), (The Story of Ionica the Dumb (also nicknamed Irimiea) And The Story of All Stories (The Story of the Cock)), introductory study by Paul Anghel, edited by Nedic Lemnaru, „Roza vânturilor” Publishing House, Bucharest, 1990, p. 31 (our translation).
- Iordache GOLESCU, Scrieri alese [Selected Writings], edition by Mihai Moraru, Bucharest: Cartea Românească, 1990, pp. 166, 176.
- This very day, as I am writing these lines (September 25, 2011), Pope Benedict XVI (meantime, the former Pope), while visiting Germany, said he was “moved and deeply troubled” after his meetings with persons / children and youths / who had been the victims of the sexual abuse committed by Roman Catholic priests.
- Marian Munteanu, Folclorul detenţiei. Formele privării de libertate în literatura poporană. Studiu, tipologie, antologie de texte şi glosar, (The Folklore of Detention. The Forms of Freedom Deprivation in Folk Literature. Study, Typology, Anthology of Texts and Glossary), Valahia Publishing House, Bucharest, 2008, p. 645.
- Constanţa VINTILĂ-GHIŢULESCU, Focul amorului. Despre dragoste şi sexualitate în societatea românească (1750-1830) (The Fire of Love. About Love and Sexuality in Romanian Society (1750-1830), Humanitas Publishing House, Bucharest, 2006, pp. 162-163 (our translation).
- Mihail Kogălniceanu, Tainele inimei, (The Secrets of The Heart), selected writings, edited by Dan Simonescu, The Publishing House for Literature, Bucharest, 1964, pp. 205, 348 (our translation).
- Giovanni Boccaccio, Decameronul, (The Decameron), Romanian translation by Eta Boeriu, with an introductory study by Alexandru Balaci, vol. I and II, State Publishing House for Literature and Art, Bucharest, 1957, I, p.265; II, p.366, a.o.
Seraphim Larsen has been a spiritual child of Geronda Paisios, abbot of St. Anthony’s Monastery, almost since the beginning of the monastery’s establishment in Florence; circa 1995. Geronda Paisios baptized him into the orthodox faith during a secret ceremony. Seraphim was the chairman of the Pinal County Republican party.1 Furthermore, he is also a member of the Greater Phoenix Tea Party Patriots.2 It is no secret that Geronda Paisios has openly supported Ron Paul and other right-wing candidates when asked by his spiritual children who they should vote for. Greek edition books concerning the New World Order and Globalism that are sold in St. Anthony’s bookstore contain photocopies from English pamphlets distributed by American neo-Nazi groups.
According to the PRAVSLAVIE:3
A developer is proposing drastic changes to the zoning and land usage for parcels of land IMMEDIATELY ADJACENT to Saint Anthony’s Monastery. These changes would have a dramatic and significant negative impact to Saint Anthony’s Greek Orthodox Monastery. It would also be a dramatic negative impact to all the local residents and out-of-state visitors who attend services there, to all the families who have relatives buried in the cemetery, and to everyone who currently enjoys the tranquil and graceful nature of the Monastery.
The proposed development is truly a drastic change:
• Over 200 new houses are to be developed on land north of the Monastery, including the area immediately adjacent to the Monastery Cemetery
• A new road is to be built extending from Paisano Road, then running in between the two Monastery hills, immediately at the base of the Prophet Elias Chapel, then very close to the cemetery. As this would be the only access road to the 200+ houses, traffic and noise would be greatly increased.
• The noise, traffic, housing, music, animals, etc. would bring a dramatic change to the whole community, disturbing not only the Monastery but the neighbors as well.
• The natural habitat and wildlife would be impacted by a big new development as well, disturbing several rare plant and animal species in the area.
YOUR URGENT ACTION IS REQUESTED! Public meetings are already scheduled for the coming week!! Please sign the petition immediately!
The petition simply asks the local authorities to leave the zoning of these properties unchanged. The purpose of zoning laws is to provide long-term expectations for property owners on how the land in their neighborhood is intended to be used. This allows people to plan and build in a manner appropriate to the existing neighborhood. The proposed new development represents a drastic change to current zoning usage and would have a strongly negative impact on the local community.
The petition also asks the Bureau of Land Management and the Arizona State Land Department simply to leave the usage of these properties unchanged. These agencies must approve any changes to the land usage where the developer wants to build the new road, since it passes through lands controlled by those agencies.
There is a private hearing early next week with Planning & Zoning and the local property owners (including the monastery). The monastery is hoping to bring as many signatures as possible (both paper petitions and printouts of the online petition) to that meeting.
If they don’t make a decision following that initial meeting, it’s likely they will have a public hearing sometime over the next few weeks.
Readers wishing to sign the petition can do so here: https://www.change.org/p/preserve-the-sacred-grounds-of-saint-anthony-s-monastery
Seraphim Larsen has also made a sample email for people to send:4
Send to: Pinal County Supervisors: Pete Rios <Pete.Rios@pinalcountyaz.gov>, Cheryl Chase <email@example.com>, Steve Miller <Steve.Miller@pinalcountyaz.gov>, Anthony Smith <Anthony.Smith@pinalcountyaz.gov>, Todd House <Todd.House@pinalcountyaz.gov>
Subject Line: Leave Zoning Unchanged near Saint Anthony’s Greek Orthodox Monastery
Dear Pinal County Supervisors,
Thank you for all the great things you are doing for Pinal County!
I am writing to ask you to leave the zoning unchanged near Saint Anthony’s Greek Orthodox Monastery at the end of Paisano Road in the Cactus Forest area immediately south of Florence.
Elmore/Brimhall LLC has submitted a rezoning application to the Pinal County Planning and Zoning Commission, asking that a large parcel immediately adjacent to the north border of the Monastery be rezoned from General Rural to a Residential classification for one-acre residential homes.
I am writing to you to express my strong opposition to this rezoning proposal. The Monastery is the spiritual home to thousands of Greek Orthodox faithful who regularly attend services and pray on the peaceful grounds of the Monastery. The Monastery is the actual residence to over fifty Greek Orthodox Monks who have devoted their lives to worship, prayer, and serving the community. The Monastery is world-renowned for its tranquil, beautiful, and holy grounds, a major tourist attraction where tens of thousands of people visit every year from Arizona and around the world. Many visitors have also expressed interest and concern about the natural habitat and wildlife, and the negative impact of significant development. Finally, the Cemetery at the Monastery is the resting place for many faithful people whose family and relatives would be greatly disturbed to have a busy new road and housing development immediately adjacent to the cemetery, with road noise, houses, animals, and music disturbing the peace of the holy grounds.
I strongly urge you to advise the Planning and Zoning Commission to deny this application for a zoning change.
Thank you for your time and consideration.
NAME and CITY, STATE
UPDATE FROM SERAPHIM LARSEN (JUNE 03, 2016)
More than 5,000 signatures!
JUN 3, 2016 — We passed two significant milestones yesterday:
• We exceeded 5,000 signatures! The petition continues to build momentum!
• We had the meeting with the developer, with the Monastery and the other adjacent property owners.
The developer presented their plans and explained why they are asking for a change in zoning. They listened to the Monastery’s objections but gave no hint of conceding anything to the Monastery—they fully intend to go forward with their rezoning application. The one other neighbor who attended the meeting seemed sympathetic to the Monastery’s concerns, but their own concerns were more about how the development could impact access to their own property, which is at the far end of the development.
In other words, there weren’t any real surprises—this is the outcome we were expecting. The developer is not going to give up this project easily.
This meeting was required for the developer to complete the submission of their zoning application, which will all be turned over to the Planning and Zoning Commission in 1-2 weeks. A public hearing before the Planning & Zoning Commission will then be scheduled—we will be sure to let everyone know when that will happen and how you can speak at the hearing if you want.
It’s likely there will be more than one public hearing with Planning & Zoning, who will eventually make their recommendation to the County Board of Supervisors. The Supervisors will then address the question at another public meeting, at which they will approve or deny the rezoning application.
We will keep everyone informed every step of the way, and let you know what you can do to help. For now, please continue to email the Board of Supervisors—especially if you are local or in-state. See the link below for a sample message and all the contact information for the Board members.
Please also keep the Monastery in your prayers, and also the many people who are working to support the effort to block the rezoning.
NOTE: A couple new articles on the Friends of St Nektarios Monastery Tumblr page sheds some light on the methodology used by Geronda Ephraim’s monasteries to “invalidate” a story; i.e. to render a historical event and reality non-existent, as if it never happened. http://friendsofstnektariosmonastery.tumblr.com/
A few months ago, a story from the Lehman’s Country Store Blog about Geronda Ephraim’s nuns travelling 10 hours from Quebec to a small Ohio town to fill two vans with thousands of dollars worth of merchandise was circulating around the web. At the time of the nuns’ shopping spree, the Canadian dollar was very low (1 CAD = 0.72453 USD, thus 1,000.00 USD = 1,380.21 CAD; 1,000.00 CAD = 724.53 USD) The Loonie lost 17% of its value in 2015, the second-worst year it’s ever had. Also, most of the products purchased were readily available in stores close to the monastery and/or generally within the Quebec borders. Furthermore, the nuns bought a large amount of canned meat (designed for survivalist situations). However, monastics are forbidden to eat meat by the ecclesiastical canons, at these products are not fit to feed farm animals.
This blog posted the story a day after it was published on Lehman’s blog: https://scottnevinssuicide.wordpress.com/2015/12/17/canadian-nuns-drive-10-hours-to-ohio-to-purchase-armageddon-supplies/
Less than 3 months after this shopping extravaganza, the monastery in Quebec held an annual fundraiser dinner to raise more money for the monastery. In the past, the monasteries have not participated in policies of financial transparency. The amount of money they raised that night is not available to the public.
Someone identifying himself as a “concerned pilgrim” contacted the Metropolis in Canada and asked the Metropolitan about the nuns’ excessive spending, especially when the exchange rate was so low. The following is a brief synopsis of these events, followed by the entire email exchange at the end of the article.
December 16, 2015, The day Lehman’s published the story a concerned pilgrim wrote their bishop, Metropolitan Sotirios and asked about this peculiar incident. The entire email exchange, spanning over 2 months and producing no answers or explanation, can be read at the end of this article.
December/January, Lehman’s social media sites start deleting the post about the nuns’ shopping spree.
January 10, 2015, a priest from Montreal responded to the pilgrim and essentially said, “You’re wrong, it is not true.” By this time, all the social media platforms belonging to Lehman’s had deleted the story, though their digital footprints still remain on the web.
January 17, 2016, the pilgrim responds to this priest and writes the bishop again concerning the unsatisfactory and offensive answer he received.
January 20, 2016, the Metropolitan responds, claiming “regarding the purchases of the nuns of Panagia the Comforter Monastery from the Lehman’s Hardware and Appliances Inc. I do not know anything about this. I have asked Abbess Thekla for an explanation and then I will write to you.”
February 19, 2016, the concerned pilgrim writes another inquiry due to having heard nothing in a month
February 23, 2016, Basil Roccas answers on behalf of the bishop, stating “Gerondissa Thekla fell sick with pneumonia while on a pilgrimage to Arizona recently, and as of last week was still in Arizona. She presumably has not had the opportunity to reply to His Eminence’s letter, and this is why His Eminence has not replied to you.”
March 6, 2016, The Quebec Monastery has their annual fundraiser.
May 15, 2016, As of this date there has been no further response from the Metropolis. Ignoring people does not make them go away… lack of transparency does not inspire people to donate money, either.
The following article is taken from The National Herald, March 15, 2015 concerning some of the corruption in the Greek Orthodox Church (links to for the original Greek and English transcription are included):
NOTE: The following article is taken from the newspaper Vema, April 21, 2006. The article is followed by quotes from contemporary Greek Orthodox clergymen and theologians who openly admit that the Sleepless Lantern (i.e. the sanctuary oil lamp, which is supposed to be extinguished on Good Saturday) is in fact left lit! These quotes are followed by an English translation of the Patriarch’s Prayer.
- “The Patriarch doesn’t pray to conduct the miracle.”
- “The Holy Light from heaven is nothing but a legend.”
- “The Patriarch lights his candle from the unsleeping oil lamp.”
The forthcoming feast of Pascha brought the issue of the Holy Light’s touch back to the limelight…
The happenings in Jerusalem and the risk of politicizing a basic liturgical act of our faith now gives the Church a unique opportunity to lift the veil of mystery that covers the Holy Light’s touch to this day; to enlighten the faithful regarding the theological background and symbolism of this beautiful an d delightful ceremony.
I will explain myself. For centuries now, there has been a widespread conviction among the pious, yet theologically and liturgically uneducated, orthodox faithful who search for “miracles” to fill a spiritual void: during the ceremony, the Holy Light descends miraculously “from heaven” to light the Patriarch’s candle.
However, as the eminent professor Constantine Kalokyres relates in his erudite book, The Architectural Complex of the Temple of the Resurrection in Jerusalem and the Subject of the Holy Light, concerns a legend that has been cultivated in the Holy Land after the Crusaders’ invasion and within the framework of the Orthodox-Latin-Armenian conflict in which each one claimed the privilege of “receiving the eternal light from heaven” for themselves.
The prayer that the Patriarch offers inside the Holy Sepulcher is clear and not open to any misinterpretation. The Patriarch does not pray to conduct the miracle. He simply “recalls” Christ’s sacrifice and Resurrection on the 3rd day and addresses Him, saying: “We piously take from the light that diligently and eternally burns on Your light-bearing Sepulcher, we spread it among those who believe in You, who are the true light, and we pray and plead with You, oh Holiest Despota, so that You will elevate [the light] into a gift of sanctification and fill it with Your divine grace…” This means that the Patriarch lights the candle from the unsleeping oil lamp located in the Holy Sepulcher. Every Patriarch and cleric does precisely that on the day of Pascha when he takes Christ’s Light from the unsleeping oil lamp located upon the Holy Table symbolizing the Lord’s Tomb.
However, the mystery that has been cultivated around the Holy Light ritual and the vulgar perceptions about it nowadays contributed to the appropriation and exploitation of this highly symbolic and compunctionate liturgical practice of our Church from external religious circles. The reason for the mockery of the Holy Light’s organized air transportation to Greece—escorted by governmental actors, honorary detachments, lightly-armed infantrymen, and boy scouts (and, of course, TV crews!)—is the Modern Greek celebrates “the authentic Greek Pascha.” As if our ancestors did not celebrate Christ’s Resurrection before the airplane was invented! Or, as if the Orthodox from the ends of the earth didn’t celebrate the Lord’s Pascha since the Olympic didn’t “fly” in their countries!
Protpresbyter George Metallinos
Fr. George publicly admitted his reservations about the Holy Light phenomenon on [Greek] national television: “When a specific Patriarch has faith and the grace of God, then the miracle takes place. When faith is lacking, the lamp may be used…” Of course, if the Patriarch can use the sanctuary lamp in case he’s not worthy, that means it has not been extinguished! Fr. George was severely criticized after this revelation.
In his book, Φωτομαχικά-Αντιφωτομαχικά, Fr. George writes that the key to understanding the ceremony and the nature of the light (“natural or supernatural”) we must see what the prayer says and the unforced conclusion is that the light is lit in a perfectly natural manner, its purpose is purely symbolic and its sanctity is derived from the fact that it comes from the Holy Sepulchre!
In the prayer recited by the Patriarch, “[…] there is not even a mention (not even a hint) about an immaterial light descending from above at that moment, but it is implied that the light is only natural and is lit in memory of the Risen Christ” (p. 33).
Fr. George distanced himself from the logic of the purposeful cover-up by the Church, characteristically stating that he prefers ‘the atheists’ who downright reject any possibility of a miracle, concerning the Holy Light to the concealment of the truth, […] for any reason. A truth indirectly confessed by the church through the prayer read during the Good Saturday ceremony.
In his book, The Architectural Complex of the Temple of the Resurrection in Jerusalem and the Subject of the Holy Light, Constantine quotes and analyzes the Patriarch’s prayer in depth. He reaches the same conclusion that Fr. George Metallinos himself accepted in his 2001 study; i.e., that the light is lit in a perfectly natural manner, its purpose is purely symbolic and its sanctity is derived from the fact that it comes from the Holy Sepulcher!
As Mr. Kalokyres notes “the prayer is very illuminating.” Indeed, there is no mention of a miraculously appearing light, but “it is implied that the light is natural and lit in remembrance of the Risen Christ, the only true light of the World.” So the Patriarch himself produces the light, in remembrance of that miracle, symbolically reproducing Christ’s Theophany. “And the Prayer […] goes on to explain where the light used to light the candles and then passed on to the faithful comes from. And the place is the Holy Sepulcher and the source of the light, which the Patriarch piously receives, is the holy lantern that CONTINUOUSLY burns and is always kept lit there.”
Completing his analysis, Mr. Kalokyres particularly stresses the word “elevate” (ἀναδείξῃς) which “clearly states that the light (not only isn’t being sent down from heaven, but) hasn’t yet been turned into a special ‘gift of sanctification’ […] However, if the light had been sent from heaven, then the Patriarch wouldn’t be asking for it to be elevated. And how will this elevation become possible? The prayer explains it: Through the grace of the Holy Sepulcher.”
In support of his interpretation Mr. Kalokyres points to the blessings of the Great Sanctification of the Waters during Theophany (which prays for the water to become ‘an apotropaic gift of sanctification’ (‘‘ὕδωρ ἁγιασμοῦ δῶρον καί … ἀναδειχθῆναι αὐτό ἀποτρόπαιον…”), and the transubstantiation prayer offered during the St. Basil’s Eucharist [the priest requests that God ‘bless, sanctify and elevate’ (‘‘εὐλογῆσαι, ἁγιάσαι και ἀναδεῖξαι”) the Holy Gifts. In both these prayers we have ‘sanctification’ and ‘elevation,’ just like in the Holy Light prayer.
On the matter of the body search that the Patriarch is (supposedly) subjected to, Mr. Kalokyres says that it is “a legend, the product of the lower, pious naivety of the people […] which degrades [the Patriarch’s] honest and flawless behavior and renders him as an accomplice to the production of a false miracle […].” For, “the removal of the vestments and his appearance with the sticharion alone is part of this ceremony of the Church. The process is meant to signify that the Patriarch, expressing humility and deep piety, before even approaching and crossing into the Most Holy Inner Sanctum is disrobed of all vestments that reveal his rank as a bishop” remaining with “the sticharium alone (the simplest and common vestment of all ranks of the clergy)!” There is a large gap between the process of voluntarily disrobing of all external vestments and an ‘exhaustive body search!’
Mr. Kalokyres gently ‘chastises’ the Church for its choice to “silently bypass the underlying religious enthusiasm and holy fervor” of the faithful (“perhaps not willing to shake the beliefs of the simple folk”). In the end he declares the Church free of any responsibility, since “the Church of Jerusalem has officially, with a special ceremony (i.e. the special prayer) expressed the whole truth about the Holy Light and its nature.” (Κ. Δ. Καλοκύρης, Το αρχιτεκτονικό συγκρότημα τού Ναού της Αναστάσεως Ιεροσολύμων και το θέμα του Αγίου Φωτός, University Studio Press, 1999, pp.164-165; 218-220)
Even though this theologian clearly wrote in his book, The Holy Light (Άγιο Φως), that all flames are extinguished, during a talk show on Good Thursday he repeatedly claimed that there is a flame in the Chamber, but it just is not used!
Cornelius, Metropolitan of Petra, twice the locum tenens of the Jerusalem Patriarchal Throne
“The prayers have the power to sanctify the natural light and here we’re speaking about a natural light. But the prayers that are read by the Patriarch also consecrate the natural light and therefore it has the grace of the holy light. The invocation or prayer of the priest is the miracle and the light is sanctified. It is the natural light that is lit from the sleepless oil lamp which is kept in the sacristy of the Church of the Resurrection” Watch the 6:50 mark of the following video:
One of the biggest religious lies is—as it seems—the ‘miracle’ of the Holy Light, which every Pascha ‘miraculously’ illuminates the Holy Sepulcher Church in Jerusalem. I. Kardasis, a correspondent of the newspaper “Orthodox Press” (01/05/25), wrote on the subject of ‘Holy Fire’ and raised major questions that should be asked and answered by every sincere Christian. Let us pay attention to what he writes about the non-miraculous elements of the ‘Holy Fire’:
- On Great Wednesday (04.11.2001), Metropolitan Cornelius was interviewed about the Holy Fire on the “Mega” channel show “Grey Zones.” If the four of us heard and understood well, the above Prelate, who will be given the Holy Light in three days, said among other things, the following:
- a) The Patriarch divests himself of every stole and remains in his white esoraso not to check for any flammable materials, but to remain in the white robe symbolizing the angels’ robe.
- b) The Patriarch enters the Tomb with candle and prays saying a special prayer and lights up the Light from the light Sleepless Oil Lamp. The natural light of the oil lamp is transformed into Holy Light with this special prayer. So natural light is sanctified and transformed into the Holy Light. Then he exits the tomb and delivers the Holy Light to the crowd in the Holy Church and thereby to the whole world. (…)
MEGA Channel on 11/4/2001 http://www.tyxikos.gr/01-78-6.html
Makarios III (Mouskos), Archbishop of Cyprus (1950-1977)
“These days we host the sacred archbishopric echelon by the metropolitans from the Jerusalem Patriarchate. One night after supper, Archbishop Makarios proposed we take our coffee in the great Synodicon. So we were discussing various issues there. Makarios asked the visiting Metropolitans: ‘Holy brothers, now that you’re here, it is an opportunity for you to solve a question I have.’ They told him, ‘we are at your disposal Makarios if we can, why not’. And Makarios said to them: ‘Holy brothers, please tell me what happens with the miracle of the Holy Fire. Is it indeed a miracle?’
“The Metropolitans from Jerusalem smirked and told him: ‘Makarios, we’re fooling the people, it is our shame to fool you also.’ Makarios said: ‘Are you saying that it’s not a miracle?’ They replied, ‘No, it is not a miracle!’ Makarios asked, ‘Well, what is it, then?’ They responded, ‘Beatitude, it is a ceremony that takes place every Great Saturday in the Church of the Resurrection.’ Makarios aksed them: ‘Why don’t you tell people the truth?’ And they replied: ‘Beatitude who would dare to tell the truth to the people? They would lynch us!’ This was the Archpriest’s story” (Told by a Cypriot Hieromonk; see video below)
Benedict, Patriarch of Jersualem (1957-1980)
“Once the pilgrim sets foot in Jerusalem, there is a clique, a gang, which is authorized by the Patriarchate to receive pilgrims upon their arrival. Indeed, they have a way to pester, daze, and blind them, to se and not to see…The Patriarchate’s clappers tell them, ‘Now we will give you the so-called indulgence…and they pay a pound!’ All these things occurred under Patriarch Benedict.” (Told by Haralmabos Katenidis, Archdeacon of the Jerusalem Patriarchate)
Haralmabos Katenidis, Archdeacon of the Jerusalem Patriarchate
In a video documentary interview with ecclesiastical writer, Stylianos Charlampakis, the Archdeacon reveals the Holy Light fraud! (September 7, 1965)
“Details about the so-called miracle of the holy light cannot be communicated because of scandal. But happily, since you asked me, I will tell you in summary how the ceremony happens and how you receive the ‘holy’ light. On Great Friday, after the procession of the Epitaph around the Holy Sepulchre, the Patriarch puts the Epitaph on the Tomb. After this, they extinguish all the oil lamps inside and outside the Tomb. The following day, Great Saturday, the Sacristan carries a special lit oil lamp—veiled with silver cover—which is placed in the Holy Sepulchre. Then the governor of Jerusalem seals the Sepulchre. While all the lights and oil lamps are always extinguished, the special oil lamp within the tomb remains lit. At the 10th hour, after the relative litanies around the Holy Sepulchre during which they chant the “O Joyous Light” (φως ιλαρόν), the gates of the Temple of the Holy Sepulchre are opened and the people enter. Simultaneously, the gate of the Kouvouklion where the tomb is located opens and the Patriarch enters, after typically he removes his sacerdotal vestments and remains only with sticharion. After a relative typical prayer, he takes the ‘holy’ light, certainly not miraculously, to be honest, but he lights his torch from the lit special oil lamp that the sacristan had previously transferred. This, in short, is the procedure for the ‘holy’ light.”
NOTE: There is also a second way to get this fake light. Spread the Tomb plate with phosphorus the day before and then the Patriarch rubs the plate with cotton and the light emerges.
Archbishop Nikeforos Theotokes
In 1880, the Archbishop stated that the light doesn’t miraculously descend from heaven, but is rather lit by the Patriarch and then distributed sanctified to the faithful, with the church being unable to cure ‘the people’s vulgar perception’ (Φωτομαχικά-Αντιφωτομαχικά, pp. 29-30)
“The Patriarch produces fire over the Life-giving Sepulchre by striking a flint”
In his unpublished work, Objection (Αντίρρησις 1832-1836), Spyros criticizes Koraes for his polemic against the Jerusalem Patriarchs but leaves no margin for misinterpretation on the matter of the ‘Holy Light:’
- “[…]it became customary to ignite light over the Holy Sepulchre and from that other festive lights[…]””
- Concerning the Holy Light of Jerusalem, none of the patriarchs, bishops, priests and those with [decent] ecclesiastical background believe it to be miraculous […]”
- “But why do they call it ‘Holy Light’? Yes! Holy Light! Because it is lit on the Holy Sepulchre and the faithful piously receive it, but this piety has degenerated into superstition, because of the ignorance of the many, and made stronger amongst the naivest of our brothers the belief, which the papal priests always spread, that the light is lit miraculously.”
- “Therefore, the light is blessed for no other reason than for the fact that it is lit on the Lord’s Sepulchre, on the day the great mystery of the resurrection transpired […]”
Archimandrite Prokopios Dendrinos of Mount Athos
In his unpublished treatise On the Holy Light (Τα περί του Αγίου φωτός) [ca. 1833], Fr. Prokopios heavily criticizes all the secrecy surrounding the ‘miracle,’ calling it directly suspicious and misleading. He even directs an incredible challenge to the Fraternity of the Holy Sepulcher:
“Let them leave the lanterns of the Temple unprepared, without oil and wicks, the Chamber doors open, so anyone can see the plaque over the tomb, so everything is visible, as was the case with prophet Elijah. Let the doormen step away, or even better, conduct a diligent search of the Tomb and clean the entire plaque with clear water and then pour an entire amphorae over it. Have them even restrict entry even to the representative of the Patriarch from Good Thursday morning till Sunday morning. And then let the “light-producer” enter and receive the Light! All this secrecy is suspicious and is not meant to prevent the introduction of man-made light -since this is impossible- but so that the preparations, i.e. the fraud, won’t become obvious. For, the candles are prepared by the Patriarchal Warden and not the laymen who do the temple chores as usual. The candles are covered with a flammable material and no one else is allowed to receive the light; not even the most prestigious clerics and pilgrims. Everything suggests that this is a downright human fabrication and this is even whispered among the Sepulcher Fraternity.” (Φωτομαχικά-Αντιφωτομαχικά, pp. 128, 361)
Bishop Porphyrius Uspensky (1804-1885)
In his diaries, the Bishop wrote that the clergy in Jerusalem knew that the Holy Fire was fraudulent.
First, Bishop Porphyrius quotes a certain Hierodeacon Gregory, who “upon entering the chapel of the Sepulcher at the time when, according to common belief, the Holy Fire descends, saw with horror that the fire was being lit simply from a lampada which is always [kept] burning; and so the Holy Fire is not a miracle. He himself [Hierodeacon Gregory] told me about it today.”
Second is the following story, which he says he heard directly from Metropolitan Dionysius:
In the same year that the famous Ibrahim, Pasha of Egypt and lord of Syria and Palestine, was in Jerusalem, it was found to be that the fire received at the Lord’s Sepulcher on Holy Saturday is a ‘not-holy fire’ [lit.: not grace-filled] but is kindled in the way that all flames are kindled. How? The Pasha wanted to see for himself if the fire really does suddenly and miraculously appear on the roof of the Sepulcher of Christ or if it is lit by an ordinary sulfur match. What did he do? He announced to the Patriarch’s representative hierarchs that it would be his pleasure to sit in the chapel itself during the receiving of the fire and watch vigilantly to see how it appears; and he added that if the miracle proved to be true, he would give [to the Church] 5000 poungs (2.5 million piasters); and if it turned out to be a lie, then they would [be forced to] give him all the money collected from the deceived worshippers, and he would print about the dirty fraud in all the newspapers of Europe. The Patriarchal representatives—Archbishop Misail of Petroaravisk, Metropolitan Daniel of Nazareth and Bishop Dionysius then of Philadelphia [in Asia Minor], now of Bethlehem—gathered to decide what to do. During the meeting, Misail admitted that in the inner-chapel he lights the fire from a lampada concealed behind the marble icon of the Resurrection of Christ located near the very Sepulcher. After this admission, it was decided to humble request Ibrahim not to meddle with religious affairs; and to the Pasha was sent the dragoman [interpreter] of the Holy Sepulcher Monastery, who informed the Pasha that there would be no benefit for His Radiance to get to know the sacraments and mysteries of Christian church-services and that the Russian Emperor Nicholas [I] would be greatly displeased if he started learning about these sacraments. Pasha Ibrahim heard the dragoman out, made a giving-up-the-idea gesture with his hand, and fell silent. But from that time on, the Holy-Sepulcher clerics no longer believe in the miraculous appearance of the fire. Having said all this, the metropolitan added that only from God can be expected the discontinuance of (our) pious lie. As He knows and is able, he soothes the people, who believe now in the miraculous fire of Holy Saturday. And for us is forbidden even to consider such a revolutionary act [of revealing the lie]; they would tear us pieces at the very chapel of the Holy Sepulcher.”
The Book of My Life: Diaries and Notes of Bishop Porphyrius Uspensky, St Petersburg, 1894 Part 1, p.671 and The Book of My Life, St Petersburg, 1896 Part 3, pp.299-301.
Ephraim II, Patriarch of Jerusalem (1766-1771)
This absurdity and supernatural perception of churchmen and theologians who claim the ‘holy light’ is not only a miracle but God-given (θεόδοτο) is unacceptable. The Patriarch of Jerusalem, Efraim, who died in 1771, recounts his personal experience and describes the whole ceremony, characterizing it as “handmade engineering” and those involved as “light-makers.”
Γ. Καμπούρογλου, Μνημεία της ιστορίας των Αθηναίων
Hierodeacon Neophytos of Kavsokalyvia (1713-1784)
The author of The 1777 Anonymous Manual on Continuous Reception of the Holy Communion, made statements about a “sleight of hand” regarding the Holy Fire.
Νικηφόρου Θεοτόκη, στὸ Κ.᾿Ι. Δυοβουνιώτου, «Περὶ τοῦ ἐν ῾Ιεροσολύμοις ῾Αγίου Φωτός», «᾿Επετηρὶς ῾Εταιρείας Βυζαντινῶν Σπουδῶν», ἔτος ΙΒʹ, ᾿Αθῆναι 1936, σελ. 5.
From the official Website of the Jerusalem Patriarchate:
At 12pm, midday…It is necessary for us to stress that the heterodox have in advance searched the entire interior of the Holy Sepulcher, in order to certify that there is no lit vigil lamp or some other source of light” [They don’t mention that the monk Metrophanes hid twice in the Sepulcher without anyone seeing him! http://www.holyfire.org/eng/AchileousISawHolyLight.htm ]
At 12am…the lamp/candlestick [They don’t mention if it is extinguished or lit], if it becomes useful [they don’t mention what its use is] in the holy ceremony, is transferred…to the Holy Sepulcher for a prompter path.
The important thing is that the holy light for a few minutes [it doesn’t mention how much] does not have fire. Namely, if you rest the holy light on your hands, it will not burn [They don’t mention any time span whatsoever for non-burning, nor let it be for 30 seconds in a motionless hand!]
The ‘Secret Prayer’ of the Patriarch
Wondrous myths and legends have been woven around the special prayer chanted by the Greek-Orthodox Patriarch; the common denominator being that it is a special prayer that only he knows! This is in no way true. The prayer was first published in 1933 by Archimandrite Kallistos Meliaras (professor of the University of Athens) and published again in 1967 in the “New Zion” (Νέα Σιών) magazine, official publication of the Jerusalem Patriarchate. It is obvious that we’re not talking about a big secret, to which no one has access other than the Greek-Orthodox Patriarch, but a text that has been in circulation for more than 80 years! (π. Γ. Δ. Μεταλληνός, Φωτομαχικά-Αντιφωτομαχικά, εκδ. Κάτοπτρο-Ιστορητής, 2001, p.33)
Despota Lord Jesus Christ, the originally shining wisdom of the without beginning Father. You who dwells in the unapproachable Light;* You who commanded that Light shine forth from the darkness, who said let it be Light and there was Light. Oh Lord provider of Light who took us out of the delusion of darkness and led us to the miraculous Light of Your awareness. You filled with light and joy the earth through Your incarnate presence and the underworld through Your descent to Hades and after these through Your Apostles You announced the light to all nations.
We thank You because through pious faith, you brought us from darkness to light and we became sons through holy baptism, seeing your glory full of grace and truth. However, oh light-giver Lord, oh great light, who said the people living in darkness.* Despota, Lord, the true light that illumines every man who comes in the world. The only light of the world and light of the lives of people, through whose glory the universe was filled, you brought the light to the world through Your economy of incarnation even though people loved the darkness rather than the light.
You Lord, giver of light, listen to us sinners and unworthy servants who, at this moment stand by this Your Most Holy and light bearing Tomb, and accept us who honour Your Holy Passion, Your most holy Crucifixion, Your voluntary death, the laying of Your divine body in this holy tomb, Your burial and Your resurrection after three days, which we joyfully have already started celebrating, remembering Your descent to Hades, through which the souls of the righteous You freed in a kingly manner with the lightning of Your divine light filling the underworld.
So with happy heart and spiritual joy, on this most blessed Saturday, Your most salvific mysteries which You divinely executed on earth and under the earth we celebrate, and remembering You, the exhilarating and appealing light which You divinely shone in the underworld, we produce this light, as an icon of Your congenial divine appearance to us.Because during the salvific and bright night everything was filled with light, the heaven, the earth and the underworld through the supernatural mystery of Your descent to Hades and Your resurrection from the tomb after three days.
For this reason, we piously take from the light that diligently and eternally burns on Your light-bearing Sepulchre, we spread it among those who believe in You, who are the true light, and we pray and plead with You, oh Holiest Despota, so that You will elevate [the light] into a gift of sanctification and fill it with Your divine grace, through the grace of Your Most holy and light-bearing Sepulchre. And those who touch it with piety, bless and sanctify them, free them from the darkness of passions and make them worthy of Your brightest dwellings, where the unsetting light of Your divinity shines. Lord, grant them health and good life and fill their homes with everything good.
Yes, Lord, the Light-giver, listen to me the sinner at this moment, and grant to me and to them to walk in Your light and remain in it as long as we have the light of this temporary life. Lord grant us that the light of our good works shine in front of the people together with Your without beginning Father and the Holy Spirit. You appointed us to be the light to the nations that we shine to those walking in the darkness. But we have loved the darkness rather than the light, committing evil works.
Anyone who does evil works hates the light according to Your faultless word. For this we stumble every day due to our sinning because we walk in the darkness. But make us worthy to live the rest of our life with the eyes of our minds enlightened. Grant us to live as sons of light and walk in the light of Your commandments. The bright garment of our baptism which we have blackened by our evil works, whiten it like the light, you who wears the light like a garment. Grant us to dress ourselves with the weapons of light, that we may overcome the lord of darkness, who transforms himself into an angel of light.
Yes, Lord, as You shone the light to those who are in darkness and under the shadow of death, likewise, today, shine in our hearts with Your pure light, so that becoming illumined and warmed up in faith, glorify You the one and only originally shining light, exhilarating light to everlasting ages. Amen.
From the Greek Wikipedia Page
There is a viewpoint that the Holy Light is an occult implementation organized by the Jerusalem Patriarchate clergy for centuries. One version proposes that the candles are previously immersed in phosphorus, which has the property of self-ignition after some time. Phosphorus as a chemical element was discovered in the 17th century and is not found free in nature. For the proponents of this view, some “miracle substances” or “fountains” (sources) exhibiting such phenomena were nevertheless known long before in the Middle East. This in turn can mean that either the entire Holy Sepulchre is located in such an area that either used such an ancient “miracle substance” (compound) whose name and composition are preserved today as a “closely guarded” sacerdotal secret. However, the view supported by the faithful is the flame from the Holy Light is brought to illuminate but not to cause combustion within the first 33 minutes, in contrast to the natural action of the fire. Of course, in this case it is obvious that the comparison is made with reference not to the light, but the fire.
The author Michael Kalopoulos has published research indicating that the self-igniting materials and religious pyrotechnics that were known in ancient times are sufficient to produce the effect described as the “holy light.” Of course this estimate ignores the fact that the candles not self-ignite unexpectedly, although the supply is made by open spaces or stores, which have the goods exposed to air, and even the supply of candles, often several days before the Resurrection, while in other cases, the faithful remain in the Church of the Resurrection of the evening of Great Friday.
Note: There are many narratives from Jerusalem about candles self-igniting completely unexpectedly. But there is a way to ignite after a long time.
From the English Wikipedia Page
In 2005, in a live demonstration on Greek television, Michael Kalopoulos, author and historian of religion, dipped three candles in white phosphorus. The candles spontaneously ignited after approximately 20 minutes due to the self-ignition properties of white phosphorus when in contact with air. According to Kalopoulos’ website:
If phosphorus is dissolved in an appropriate organic solvent, self-ignition is delayed until the solvent has almost completely evaporated. Repeated experiments showed that the ignition can be delayed for half an hour or more, depending on the density of the solution and the solvent employed.
Kalopoulos also points out that chemical reactions of this nature were well known in ancient times, quoting Strabo, who states: “In Babylon there are two kinds of naphtha springs, a white and a black. The white naphtha is the one that ignites with fire.” (Strabon Geographica 126.96.36.199-24) He further states that phosphorus was used by Chaldean magicians in the early fifth century BC, and by the ancient Greeks, in a way similar to its supposed use today by the Eastern Orthodox Patriarch of Jerusalem.
The famous Greek intellectual of the Age of Enlightenment, Adamantios Korais (1748-1833), denounced the ‘Holy Light’ as a fraud and urged the Eastern Orthodox Church to discontinue the practice, arguing that “no true religion is in need of such false miracles.” In his treatise On the Holy Light of Jerusalem, Korais was adamant against religious fraud and theurgy. He referred to the recurring ‘miracle’ as “machinations of fraudulent priests” and to the unholy light of Jerusalem as “a profiteers’ miracle.” With deep sorrow, the Greek sage contemplated in his writings that “while Greeks are content to have the ‘Holy Light,’ people in Europe of his time are living among people of objective knowledge, surrounded by Academies, and Lyceums, and schools of every kind of art and science. Europeans have open, splendid public libraries, and their print presses buzz with activity daily and without pause.”
One can read his entire treatise in the Greek language here: http://greatlie.com/index.php/el/xristianismos/agio-fos/790-adamantiou-korai-qperi-tou-en-ierousolumis-agiou-fotosq-olokliro-to-biblio
NOTE: Political instability in Greece during the mid-20th century that affected Mount Athos included Nazi occupation from the Easter season of 1941 through late 1944, followed immediately by the Greek Civil War in a struggle where Communist efforts failed. The Battle of Greece was reported in Time Magazine [see the end of this article]. After the Nazi takeover of Greece, the Epistassia, Athos’s four-member executive committee, formally asked Hitler to place the Autonomous Monastic State under his personal protection, and Hitler agreed. Mount Athos survived World War II nearly untouched, and for the remainder of the war, the monks of Mount Athos referred to Adolf Hitler as “High Protector of the Holy Mountain” (German: Hoher Protektor des heiligen Berges).
In an attempt to defend and justify Mount Athos’ allegiance with Hitler during WWII, Greek Orthodox apologists state that it was simply a strategic measure to protect the mountain from Bulgarian occupation and de-hellenization.1 They criticize the jouranlists who write “negatively” about this incident in Athonite history as “slanderers” and “accusers” of the Church; purposely hiding this important information in an attempt to tarnish Mount Athos’ image. However, these Orthodox apologists fall into the same “sin of concealing facts.” The defenders of Athos fail to mention that in the time leading up to the war—especially during the 30s—the Hagiorites were consumed with fervor and anticipation for Constantinople’s liberation as foretold in spurious prophecies that are not officially accepted by the Orthodox Church or the Church Fathers. Yet, the majority of Athonite monks during the 30s not only believed in them, but felt that they were living through their fulfillment.
The Anonymous Prophesy of 1053,2 was a popular prophecy on everyone’s lips before and during the war. This prophecy was virtually unheard of in the Orthodox world until 1914.3 There was a belief that Germany would be the first country to become Orthodox after the “New European War.”4
A common belief of Athonite monks during the 30s, as conveyed in various publications by pilgrims of that era was:
“You know Germany is going to become Orthodox very soon. The Holy Fathers have prophesied it. It is said that there is now a great king ruling in Germany, who slaughters all the Jews and Bolsheviks. We love him for that. It is the beginning of the prophecy.”5
THERE IS A PIOUS notion out there that organized religion, if practiced devoutly enough, can preserve human beings from immoral thoughts and actions, particularly those stemming from the seductions of supposedly secular political ideologies. The Protestants have their “mighty fortress” of Lutheran song and liturgy, the Catholics have their eternal Vatican, and the Greek Orthodox Church preserves its theological purity in the twenty monasteries of Mount Athos, “the Garden of the Virgins,” on a peninsula in northern Greece, where all females – including dogs and cats – are banished from the premises so as to protect the monks from any impure sensations.* However, even the most cursory glance at the historical record reveals that the devout are not only as likely as anyone else to fall for a totalitarian bill of goods, they may even be more susceptible than the average citizen.
Mount Athos can serve as a case in point. In the summer of 1941, just months after the German invasion and occupation of Greece, Professor Franz Dölger led an official Nazi expedition to the holy mountain.6 The journey, which focused on historical and theological issues, was officially sponsored by Alfred Rosenberg, Reich Minister for the Occupied Eastern Territories, and was generously supported by the Wehrmacht. Dölger himself was a distinguished professor of Byzantine studies at the University of Munich from 1931 until his retirement in 1958.
Dölger and his companions, both academic and military, encountered a religious community that was more than willing to embrace Nazism. In fairness to the residents of Mount Athos, we should note that they had good reason to despise Hitler’s nemesis, communism: Stalin was busy confiscating the Russian Orthodox Church’s property and deporting its priests to the gulag, and he had also halted the previously reliable flow of Russian contributions to the monasteries’ upkeep. According to a Time Magazine report from 1941, the remarkably naïve monks only knew of Hitler as “a great German king who slays the Bolsheviks and the Jews – a fulfillment of prophecy.” In this, they differed little from the bulk of Catholics and Protestants in Germany and many of the occupied countries. After the Nazi takeover of Greece, the Epistassia, Athos’s four-member executive committee, formally asked Hitler to place the Autonomous Monastic State under his personal protection, a request with which the Führer gladly complied. Mount Athos survived the war nearly untouched, which is more than can be said for the rest of Greece, which lost 11 percent of its population, including virtually all of its Jews.
In gratitude for his protection, the monks displayed and revered Hitler images, including not only the one described further down but also a portrait hung directly in the center of a wall of paintings in the great reception room of St Panteleimon monastery, directly beneath a portrait of Tsar Nicholas II (see video clip below).
The following is my translation of an excerpt from Prof. Dölger’s account of his visit to Mount Athos as printed in the book Mönchsland Athos (Munich: 1942), the official report of his 1941 visit to the holy mountain:
At the monastery of Konstamonitou, at the place of honor in the reception room, we encountered the image of our Führer. A monk had discovered a picture in an illustrated magazine and created a pencil drawing based on this model. Elsewhere too we could observe how strongly the personality of the Führer and the Greater German Reich impressed itself upon the imagination of the residents of Mount Athos, at least among those who had not entirely turned away from the world. Upon our arrival at several monasteries and, upon our departure from one (Dionisíu), when we sailed out onto the sea in our little ship, we were greeted by the swastika flag. The Führer is regarded by a great many monks as the “High Protector of the Holy Mountain” who will also hold his protecting hand over the Holy Mountain in the reordering of the world.
We had a delightful experience as we photographed a miraculous image of the Virgin Mary. From the point of view of Athos, it represented an immense concession for us to receive permission to photograph the sacred icon, and monks even helped us in our preparations. One old monk who joined us observed these preparations, shaking his head. Turning to us, he said: “If you want to photograph the Panajía [Virgin Mary], then you will have little luck; for the Panajía has never yet allowed herself to be photographed.” – “But it could be,” he added in a trusting and good-natured manner, “that the Panajía may make an exception for you Germans and allow herself to be photographed, because you Germans, after all, are waging a holy war against Bolshevism, the enemy of God.”
*Banishing the opposite sex from the peninsula might sound like a recipe for boredom, but it appears that the monks knew how to keep busy. According to a Time Magazine article in April 1941, “[a]n alarming number of monks have taken to smoking, alcohol, even narcotics. And the immemorial escape from celibacy has threatened to become a fever sickening the whole ‘Great Academy of the Greek Clergy.’ The Greek press has stormed about the kidnapping of male children for the monks of Athos, and motorboats carrying male prostitutes are constantly reported chugging into the monastery harbors.”
TWO ARTICLES FROM TIME MAGAZINE
MOUNT ATHOS: Failing Light
Monday, April 28, 1941
The Stukas swooped across the Aegean skies like dark, dreadful birds, but they dropped no bombs on the monks of Mount Athos. The motorized Nazi hordes rumbled across the Salonikan peninsula, but they did not invade its 40-mile-long eastern cape where the holy and historic Mount towers in misty beauty above monasteries perching like fabulous castles on crags above the sea. Surrounded by flower-scented glens and gorges, veiled with pine and cypress and chestnut, are great Lavra Monastery, Vatopédi, Simöpetra, bastioned Dionysiou (which proudly possesses the brain and right hand of Saint John the Baptist) and many others, each with its fusty library and gilded Byzantine church.
Last week Adolf Hitler gave no hint of what he proposed to do about this great religious prize which was his for the taking—the autonomous ecclesiastical republic of Mount Athos, 1,000-year-old capital of Greek Orthodoxy, governed by a council consisting of one monk from each of its 20 stony retreats.
The 5,000 bearded, black-robed Greek, Russian, Serbian, Bulgarian and Rumanian monks who live on Mount Athos arrived there for many reasons—religion, disappointment in love, political conspiracy, seeking sanctuary against political or criminal punishment. They include several former Greek lunchroom proprietors who fled the clatter of U.S. civilization. They live in two kinds of monasteries: cenobite (communistic) and idiorrhythmic (allowing private property, which reverts to the monastery). Many of them lead a truly monkish life of prayer and Church scholarship, a shabby life without bathing or toothbrushing, with a meatless diet and only brief snatches of sleep, because “sleep inflames the body.” They live on contributions and on the making and selling of wine, farm products, religious paintings and trinkets. Some are so ignorant or unworldly that they have heard only vaguely of Adolf Hitler—”a great German king who slays the Bolsheviks and the Jews—a fulfillment of prophecy.”
But in recent years the world has been altogether too much with Mount Athos to please its pure in heart. For one thing, the world’s sad economy has impoverished the religious life even more than need be. Joseph Stalin has stopped the steady flow of Russian funds into Mount Athos, and war and world depression have sharply cut all other income. The ancient sins of luxury have been increasingly apparent both outside and inside the holy ground. Vigorous young monks are rare. “We need young men today more than ever,” one Athonite has said, “but they prefer to fatten their ephemeral bodies and clothe them in silk shirts and ties.”
On the Mount itself, one of the wealthier monasteries has permitted itself all manner of worldly indulgences—central plumbing, mirrors, electric lights, newspapers, motorboats, wine-pressing machinery (instead of the industrious barefoot method). An alarming number of monks have taken to smoking, alcohol, even narcotics. And the immemorial escape from celibacy has threatened to become a fever sickening the whole “Great Academy of the Greek Clergy.” The Greek press has stormed about the kidnapping of male children for the monks of Athos, and motorboats carrying male prostitutes are constantly reported chugging into the monastery harbors.
Today many Greek laymen regard Mount Athos as a senile, decadent, insufferable vestige of its past. If Adolf Hitler decides to dim this “Lighthouse of the Aegean,” this greatest of world monastic experiments, he may well be doing only what the Greek Government would presently have done itself.
GREECE: Flight from Mt. Athos
Monday, July 13, 1942
Peter the Athonite came first to Mount Athos in the 9th Century and lived there for 50 years, battling devils and beasts in a cave high above Homer’s wine-dark sea. Then came Euthemius and Joseph, who sought eternal bliss by moving about on their hands and knees eating grass. All this was centuries after Xerxes’ legions invaded Greece, and, of course, centuries before Nazi Panzer divisions.
From the time of Peter the Athonite to Adolf the paper hanger, the great rocky promontory of Athos, jutting into the Aegean like a prong of Poseidon’s three-forked scepter, has been a place of refuge -for men only. No woman has knowingly been allowed to desecrate by her presence the huge cluster of monasteries atop the Holy Mountain, where bearded, black-cowled priests withdraw from worldly pleasures in the spiritual home of the Greek Orthodox Church. Even female cats and dogs and beasts of the field are barred, “so that their mating may not furnish an outlandish spectacle to souls which detest all forms of indecency. . . .”
Last week, from three priests who fled to an even more ancient home of Christian religion, there came the first account of what Europe’s new barbarians had done to the cloistered life of Mount Athos. For some 90 days & nights the priests had navigated nearly 1,000 miles of island-cluttered seas, and at last beached their 15-ft. open boat on the sands near Haifa in Palestine. There they told how ruck-sacked Nazi youths in peacetime had accepted the monasteries’ humble hospitality and returned as soldiers to pillage and defile. Great iron bells that for centuries sounded matins and vespers had been carried away, to be melted down for the Nazi war machine. Priceless icons, illuminated manuscripts handed down from Byzantine emperors, and religious treasures* had been gathered as loot and shipped to Berlin. These things had driven them, sick at heart, from beloved mountain valleys thick with arbutus and carefully laid out for the husbanding of vineyards and olive groves within sight of the slopes of Mt. Olympus and the plains of Troy. At the islands where their boat touched, peasants fed them and gave them shelter.
Greek Orthodox Church officials, believing the perilous voyage of the priests was divinely guided, ordered that their fragile boat be taken overland and placed as a shrine in the waters of the river Jordan, a trumpet’s blow from Jericho.
But German bombs last week struck in Haifa and there was a clash of great armies in the land of Egypt.
Possibly these were omens that the new shrine might soon, in 1942, have no more power to stop warring men than had the words of Him who, some 1,900 years ago, had gone up from the multitude and proclaimed: “Blessed are the meek; for they shall inherit the earth.”
During the occupation, a German plane Juncker damaged 57 landed on the beach in front of the St. Paul’s Monastery. Among the crew of the plane there was also a female soldier. To respect the rule of Avaton, the female German had to stay in an old fisherman’s hut on stilts near the beach of the plane, during the repair time. This cabin was then declared as not belonging to the monastic community. The German therefore have not touched the ground of Mount Athos, the rule of Avaton was respected even by the Germans during the war.
*Most famed of Mount Athos’ religious relics: the camel-hair girdle which legend says the Virgin gave to doubting Thomas; pieces of the True Cross; the skull of St. Basil the Great; the brains of St. John the Baptist; the three gifts of the Magi (gold, frankincense and myrrh).
- See: Η επιστολή του Αγίου Όρους προς τον Χίτλερ
- The Anonymous Prophecy of 1054 is a manuscript found in the Library of Koutloumousiou Monastery, Mt. Athos.
- Archimandrite Neilos Sotiropoulos writes in his book, The Coming Two Edge Sword: “The prophecy texts preserved are found in Northern Epirus, Epirus, and western Macedonia. They were found and are located in the Holy Monastery of Naum, Ochrid. It was found in Northern Epirus by the priest-monk, Archimandrite Neophytos Kalofountis, who served there as a soldier in 1914 after the liberation of Ioannina.
- The ever-memorable lay-preacher, Demetrios Panagopoulos recorded another copy in his book, Saints and Sages Concerning What Will Happen in the Future. The text is continuous and not divided into verses or enumerated. He mentions that “it is found at the Holy Monastery Kozani.” This copy of the prophecy is obviously by an uneducated writer [i.e. not Panagopoulos, but the prophecy text he used]; it inadvertently has spelling errors and variations in a few words, though without changing the meaning. It was found written on a papyrus. At the end of the text, it bears the timeline of being written in 1503 AD, while in the caption it states 1053 AD.
- The Old Calendarist Bishop of Kalamata, Gregorios, records another copy of the prophecy text in his book, “What We and Our Children Will See.” It reports that it is found in the Holy Serbian Monastery, Kozani. The text has minimal differences from the previous in words and spelling errors without changing the meaning.
- Another text is found in a village of the prefecture of Kozani and is also written on papyrus. In 1937, a Gendarme appeared at a village house to collect tax. An old woman, the only inhabitant of the house, told him she had paid the tax. The Gendarme asked for the receipt. The old lady, not knowing letters advised him to search the chest to find it. He emptied all the documents onto the floor. He found the receipt and congratulated the old woman. He also noticed an ancient document of prophecy amongst the papers. He took it, copied it and circulated it in many copies. In 1962, a Macedonian journalist published the text of this prophecy in a pamphlet with still more annotations. A Thessalonian gave me this booklet in 1972.
- Also, the Hagiorite Monk, Nektarios Katsaros’ small booklet, “Prophecies Concerning Constantinople’s Liberation” also contains this prophecy. I bought this book in 1957 at Karyes, Mount Athos where I went and was tonsured a monk.”
- Some books state that there is a copy of this prophecy in the Library at the Holy Monastery of Koutloumousiou, Mount Athos.
- The “New European War” is now considered to be a prophecy of World War II as it occurred after the “Great European War” which is considered to be a prophecy of World War I.
- Ralph H. Brewster, The 6,000 Beards of Athos, p.
- “In the spring of 1941 the Germans invaded and occupied Greece”, Father Maximos said to Bob Simon.
They marched up the Acropolis, raised the swastika beside the Parthenon and were about to invade. The monks asked for a meeting with Nazi officers who told them to appeal to Hitler himself.
The monks wrote Hitler a letter. “And in the letter, the monks identified themselves. They said, ‘This is who we are.’ And they asked Hitler to place the Holy Mountain under his personal protection,” Father Maximos said.
When asked what kind of response they got, Father Maximos said, “It seems that Hitler liked the idea. He accepted the invitation to become the personal protector of the Holy Mountain.”
Hitler sent a team of German academics to Mount Athos. They took 1,800 pictures of the mountain’s treasures, and it wasn’t because they enjoyed photography – Hitler wanted the monasteries’ riches in Berlin.
“The professors were sent as an advance team to catalogue the treasures of the Holy Mountain so that a selection of things could be looted”, Father Maximos explained.
But it didn’t happen that way and not a single item was taken.
Father Maximos believes they have the Russians to thank for that: by the time the Nazi scholars completed their work, Hitler was bogged down in Russia and wasn’t thinking about icons.