Προτο
φιλο 
ΠΕPΙΕΧΟΜΕΝΟ
ΠΡΟΤΟ ΜΕΡΟΣ ΔΕΦΤΕΡΟ
ΜΕΡΟΣ ΤΡΙΤΟ
ΜΕΡΟΣ Τεταρτο
Μερος Pempto Meros2
PEMPTO
ΜΕΡΟΣ
H 7h SALPIGGA THS APOKALIPSEIS TOY IOANNOY TO ERGO TON DYO
MARTYRON SYGKEKRIMENO
Epistolh ths 21 martiou 2007
Agaphth kuria Noula.
Xairete en Kurio.
Diabazontas ton Prologo sas kai apospasmata apo to « Anoixto Biblio », kathos kai epistoles pou
sas exoun aposteilei mazi me tis sxetikes apanthseis sas, exo na sas apeuthuno
kapoia erothmata-apories :
1on Eisthe melos tou
Somatos tou Xristou, dhladh ths Mias, Agias, Katholikhs kai Apostolikhs
Ekklhsias, pou einai h Orthodoksos Ekklhsia ;
2on Theoreitai oti h
gunaika pou sumfona me thn Apokalupsh tha pathsei ton drakonta eisthe eseis kai
oxi h Agia Numfh tou Xristou, h Orthodokso Ekklhsia ;
3on
« ........................................................................................................................................................................................................................ », grafetai sto Proto Meros.
Pisteuete oti oi Agioi Pateres ths Ekklhsias fotisthhkan apo to Agio Pneuma gia
na ermhneusoun tis Grafes ;
4on
Apodexesthe h aporriptete thn Iera Paradosh ths Ekklhsias ; Isxurizesthe oti o
Theos sas edose entolh na meinete austhra mono sto keimeno ton Agion Grafon kai
na mhn anaferesthe sthn Panagia Mhtera tou Kuriou kai Theou kai Sothra mas
Ihsou Xristou kai stous Agious ths Ekklhsias Tou ;
5on
Isxurizesthe oti o Theos thelei thn enothta olon, alla poion ; Olon ton Thrhskeion ;
Olon ton Xristianikon Omologion ; Khrussete dhladh Panthrhskeia ; « ................................................................................................................................................................................................................................................................................... ».
5on
......................................................................................................................................................................................................................
5on .......................................................................................................................................................................................................................................................................................................................................................................................... » grafete. Poios einai autos o IDIOS THEOS ; H Agia Trias, o Allax, o Boudas ..... ; Dhladh ta dogmata ths
Orthodoksou Pisteos den endiaferoun ton Theon ; « Enothta » opos – opos ;
ekshghste mou parakalo ti akribos pisteuete ep’autou.
6on
«...................................................................................................................................................................................................................................................................................................................................................... ». Theoreite pos ESEIS
eisthe o Aggelos pou anaferei h Apokalupsh (10 :5-6).
7on
« ......................................................................................................................................................................................................... ». Theoreite ton eauton
sas kati mesa h ekso apo thn Ekklhsia ; Se kathe
periptosh, anagnorizete th leitourgia kai apostolh ton upeuthunon Poimenon ths
Ekklhsias (Episkopon, Presbuteron kai loipon Klhrikon), h pisteuete pos o Theos
den milaei meso ekeinon, alla MONO MESO YMON ;
8on
« ........................................................................................................................................................................................................................ ». Asfalos anaferesthe
ston makaristo Patriarxh Ierosolumon Diodoro. Poies apodeikseis kai egguhseis parexete
gia thn apodoxh ths apostolhs sas apo ton makaristo Patriarxh ;
9on
.............................................................................................................................................................................................
9on..............................................................................1948...................................................................................................................................
9on ............................................................................................................................................................................................... ». Pisteuete oti shmera
to kratos tou Israhl kai oi Ebraioi akolouthoun to Thelhma tou Theou ; Exoun apodexthei ton Xriston, pou toso
blasfhma kathubrizoun sta « iera » tous biblia ;
10on «.............................................................................................................................................................................................................. ». Pisteuete oti o logos
tou Theou dedete meso tou Euaggeliou kai ths Ekklhsias h meso tou « Anoixtou Bibliou » ; Einai to « Anoixto Biblio » anotero apo to
apokaluptiko kai theopneusto khrugma ths Ekklhsias kai thn Iera Paradosh Ths ;
11on....................................................................................................................................
11on
......................................................................................................... ». Ean pragmatika
thelete na bohthhsete tous anthropous,
giati kratate mustikh thn ousia ths upotheshs ;
Lete pos thn dosate stous ekklhsiastikous hgetes to 1995. Afou loipon
autoi dein thn apokaluptoun gia na proeidopoihsoun kai etoimasoun ton laon,
giati den to kanete Eseis ;
Mhpos dioti den gnorizete ;
Mhpos dioti gia ola ta alla mporeite na kanete diafores upothetikes ermhneies
(afou einai theologia themeliodes oti oi profhteies den ekplhrononontai apaks
kai mono se mia periptosh, alla exoun diaxronikh isxu kai efarmogh), eno edo
pou prepei na dosete « onomateponumo », kanete piso.... ;
12on
................................................................................. 66 :7-8.
12on ............................................................................................................................................................................................ ». Pisteuete oti h
gunaika auth eisthe....eseis ;
Den anaferete auth h Profhteia sthn Nea Sion, dhladh thn Ekklhsia tou Xristou ;
13on
..............................................................................
13on
.................................................................................................................................................................................................. ». Ypodeikste mou esto ki
ENA pragmatiko agio kai anthropo tou Theou pou na exei milhsei etsi gia ton
eauto tou, autoproballontas pragmatka h upotithemena « xarismata », kai malista ena toso sobaro xarisma – ths ermhneias ton Grafon – pou dedete mono stous katharous sthn
kardia. Oi monoi pou autosusthnontai os « xarismatouxoi » einai oi
.....pseudoprofhtes !!!
14on « .......................................................................................................................................................... ». Prokeitai gia xarisma h
gia oksunoia kai prosarmogh ton gegonoton stis profhteies ; Alloste pleista osa apo auta pou « ermhneuete » exoun eipothei kai graftei
pro pollou apo diaforous allous pou prospathhsan na embathunoun stis profhteies
kai malista sthn Apokalupsh. Poios mporei na diekdikhsei to alathhto kai
authentiko ; Authentikh ermhneia kanei
mono h Ekklhsia, to Soma tou Zontos Xristou.
15on................................................... ;
15on...................................................................................................................................................................................30.............. »... Auth h epimonh anafora
sta ... 30 xronia den parapmpei ligo se susxetismo me ton alhthino Messia
Xristo, pou anelabe to dhmosio ergo tou sthn hlikia ton 30 eton ; Dhladh eisthe enas « Neos Messias » ; Den mas arkei h apokalupsh tou logou kai tou Thelhmatos tou Theou
pou egine dia Ihsou Xristou ; Den mas arkei to Euaggelio ; Xreiasthke o Theos na katafugei se....esas kai to .... « Anoixto Biblio »sa... ;;;
16on « .............................................................................................................................................................................................................................................................................................................................................. » !!! O Theos loipon
apodexetai OLA TA DOGMATA, Orthodoksa kai...AIRETIKA ;;; Doksazetai to Onoma tou Theou akomh kai
apo thn « ekklhsia » ths Souhdias pou
dexthhke kai .... « eulogei » otu gamous ton
OMOFYLOFILON !!!;;;;
Foboumai pantos oti to parapono sas pos den sas akousan oi ekklhsiastikoi
hgetes den eustathei. Mallon pos tous ...peisate kai orismenoi Orthodoksoi
Episkopoi etoimazontai na prodosoun thn Pisth kai ton Theon proothontas « enosh » me ton ametanohto
airetiko papismo...
17on « .................................................................................................................................................................................. « , auta sas ta eipe o
.....Theos. Kais sas eroto : allo einai o Theos kai
allao o Ihsous Xristos ;
Pisteuete h oxi sthn Theothta tou Xristou ; Pisteuete h oxi oti o Xristos einai
enanthrophsas Yios kai Logos tou Theou, to deuteron Prosopon ths Agias Triados
pou elabe thn anthropinh fush ;
Prin apanthsete, diabaste ta katothi xoria ths Kainhs Diathhkhs : 1)Ioannhs 1 :1 : «En arxh hto o Logos, kai
o Logos hto para to Theo, kai Theos hto o Logos », 2) Ioannhs 1 :14 : »Kai o Logos egeine sarks kai katokhse metaksu hmon,
kai eidomen thn doksan autou, doksan os monogenous para tou Patros, plhrhs
xaritos kai alhtheias »,
3) Ioannou A’2 :22 : »Tis einai o pseusths,
eimh o arnoumenos oti o Ihsous den einai o Xristos, outos einai o antixristos,
o arnoumenos ton Patera kai ton Yion ». 2)Ioannou B’1 :7 : « Dioti polloi planoi eishlthon eis ton kosmon, oitines
den omologousin oti o Ihsous Xristos hlthen en sarki o toioutos einai o planos
kai o antixristos ».
18on « ......................................................................................................................................................................................................................... »Ermhneuete pos autes oi « nefeles » einai ta...UFO !!! Ap’oso gnorizo omos ta UFO einai kuklika, gi
auto kai ta onomasan « iptamenous
diskous ».
pou einai loipon ta trigonika UFO tou Theou ;
19on « ........................................................................................................................................................................................................ ». OLOI ; poioi OLOI ; Den exei shmasia ean
eimaste zontana melh tou Somatos tou Xristou, ths Mias, Agias, Katholikhs kai
Apostolikhs Ekklhsias, pou einai H ORTHODOKSIA ;
20on................................................................................................................. ;;
20on........................................................................................ ;;;
20on............................................................................................................................................................................................................................... ;;;;; »Thou Kurie ! Ma o Theos den
gnorizei...Theologia... ; H
frash « agnoias
kai afeleias (shgxorhteon) eite karpos airetikou kai peplanhmenou pneumatos tou
antixristou (asugxorhton !)
To orhtun kai apokalufthen apo ton Theon einai : « O Ihsous Xristos einai o Theos einai o Theos pou egine
Anthropos » Otan
leme Xristos ennooume ton Theanthropo, anaferomaste tautoxona sthn Theia kai
thn anthropinh fush tou Kuriou !!!
Airestikos de, einai opoios diastrablonei esto kai ena iota h mia keraia apo
thn apokaluftheisa alhtheia ths Ekklhsias, pou apotupothhke sta Dogmata ths
Orthodoksias stis Agies Oikoumenikes Sunodous me thn empneush tou Panagiou
Pneumatos (Matthaios 5,19 « Ostis
loipon athethsh mian ton entolon touton ton elaxiston kai didaksh outo tous
anthropous, elaxistos thelei onomasthh en th basileia ton ouranon ostis de
ektelesh kai didaksh, outos megas theeli onomasthh en th baseileia ton ouranon »).
Enhmeroste me an auth th fora mporesate na
diabasete to mhnuma mou.
Agapite mou aderfe en Xristo ,
Kali sas imera. Elaba to amail sas pou
einai xrisimo gia emena kai gia olous mas dioti tha epitrepsei na doso merikies
eksigiseis pou apo oti blepo den katanoithikane apo esas kai mporei apo allous,
kai exete fobous kai distagmous kai apories.
Kala kanate kai mou grapsate dioti epano se
tosous simantikous logous prepei oloi mas na eimaste agripnoi, eseis kai ego kai
oloi mas.
Tha sas apantiso alla eutheis tha sas po
oti merikies fraseis sta arxaia ellinika h me alla grammata den mporesa na ta
diabaso.
alla genikos me ta kanonika grammata ola
katanoountai.
Prota apo ola eimai mia ginaika mesa apo
ton lao, gennithika stin Thessaloniki stin Ellada, kai eimai baptismeni
orthodoksoi kai episeis o Kurios mou eipe kai mou leei oti kati megalo tha bgei
mesa apo tin Orthodoksia. Kai malista eimai orthodoksoi monon pou simera kano
to Ergo pou mou anathese O Triadikos mas Pateras, opos o Idios thelei kai os
ekei pou o Idios apofasizei.
O Kurios Ymon Ihsous Xristos gennithike
ebraios, alla me to Ergo Tou erxotane se antifasei me tous ioudaious klirikous,
ti arages na eitane epi to kairo tou Ergou Tou. Ioudaios h oxi Ioudaios? ean
apantisete, totes kati tetoio prepei na simbainei kai se emena.
Deuteron, ego san anthropos den zitisa
tipota, mallon ksafniastika, dioti einai megali euthini kai xriazomai oli tin
dinami mou na kano etouto to Ergo, dioti o Pantokratoras Theos mas apofasise
etsi na to organosei, kai etsi na ta leei me tin eleutheria pou ego san
anthropos dextika na min periorizo.
Giati eixa to dikaioma kai to eleuthero na
po OXI DEN DEXOMAI AYTO TO ERGO H FOBAMAI TOYS ANTHROPOYS TI THA POYNE KAI PROTIMAO TIN
HSIXIA MOY KAI THN KANONIKH ZOH MOY, dioti prepei na peiso ton kathena oti ola
einai authentika kai autoi exoune to dikaioma na to dextoyne h oxi ean einai
pneumatiko Biblio, pneumatiko Ergo.
Ego san anthropos
Epitrepei to Anoixto Biblio na auksithei o
anthropos na ginei pio pneumatikos, na exei pio pneumatiki sumperifora, na
gnorizei kalitera tin Sofia tou Theou, na ginoune osoi aggaliasoune to Anoixto Biblio
enas pneumatikos laos etoimos gia na pane stin kainouria gi xoris na blaptoune
pia kanenan?
Apo oti diabazo, ena sas enoxlei para polli
giati na min einai mono oi ORDOTHOKSIA H EKKLISIA TOY XRISTOY.KAI OLI H ALLH NA
MEINOYNE AP'EKSO, giati den einai orthodoksoi den einai paidia toy Theou.
Ma eiste sigouros oti o tropos pou bionoune
oloi oi xristiannoi orthodoksoi einai opos aresei ston Triadiko mas Theo? kai
monon epidis legontai xristianni orthodoksoi einai sosmenei kai olokliromeni
pneumatikoi anthropoi en Xristo?
To Agio Pneuma tou Pantokratora Theo
ermineuei etouti tin epistoli, kai thelei na to kserete gia na min exete
agnoia.
2 H Agia Numfi tou Xristou den einai h
Orthodoksos Ekklisia alla h Agia Numfi tou Xristou tha einai i Pneumatiki
Ekklisia tou Xristou pou tha gennithei meson apo olous tous laous, kai tha
etoimastoune opos o Kurios problepse gia tin Etoimasia tous, na perpatoune stin
gi san pneumatiki anthropoi pou den blaptoune ton eauton tous kai tous allous.
Pou tha foresoune tin aspri entoimasia kai tha exoune katharisei ton esoteriko
tous nao gia na ton gemisei o Xristos.
3 Oi Agioi Pateres tis Ekklisias pou omologisane oti
fotisthikane apo to Agio Pneuma gia na ermineusoun tis Grafes malista eipane
tin Alitheia dioti opos oloi oi pneumatiki anthropoi eixane fobou Theou. Alla
ermineusane oti tous apokalipse to Agio Pneuma tou Theou oxi parapano. Opos kai
ego tipota den mporoume apo monoi mas.
4 H Iera Paradosi tis Ekklisias gia emena einai oti
afisane oi Apostoloi tou Xristou KAI POU ORGANOSANE TIS PROTES APOSTOLIKIES
EKKLISIES kai pos na pratoune oi xristiannoi. Kai einai para polli simantiko.
Meta ti kanane oi anthropoi upeuthinoi me tin anthropinoi
Den elaba austira entoli na min anaferomai
stin Panagia Mitera tou Kuriou mas Ihsou Xristou kai stous Agious tis Ekklisias
Tou, alla monon ton Theo tha proskinoume kai tha doksazoume, akoma kai o
arxaggelos den dextike na ton proskinane. KAI DEN DEXOMAI NA ME METAXEIRIZETAI
GIA NA .... dioti AGAPAO
KAI SEBOMAI PARA POLLOI THN PANAGIA KAI MHTERA TOY XRISTOY MOU KAI OLOYS TOYS
AGIOYS POY DOSANE TIN ZOH TOYS GIA THN PISTH TOYS GIA TON TRIADIKO MAS THEO.
5 Nai isxirizomai oti o Theos thelei tin
Enotita apo olous tous Pneumatikous anthropous pou patane ton anthropo tis
sarkas kai ntinountai en Xristo opos einai grammeno ston Logo tou Theou stin
Agia Grafi, sto Kalo Neo pou afisane oi Apostoloi tou Xristou. Autoi pou tha
leukanthoune tha einai h pneumatikoi Ekklisia tou Xristou, kai o Pneumatikos
Dioti ean o anthropos den dialeksei na
ginei pneumatikos anthropos kai na min blaptei totes pali ola tha ksanarxisoune
stin kainouria gi.
Diskolos kai stenos o dromos.
O IDIOS THEOS doksazetai kai proskinitai
apo tis tris MONOTHEIKIES EKKLHSIES PROTON OI IOYDAIOI, DEYTERON OI
XRISTIANNIKIES EKKLHSIES, TRITON OI MOAMETHANOI, PALAIA DIATHIKI KAI KAINH
DIATHIKI EINAI O IDIOS O THEOS, h mipos den to katalabate akomi?
Gia ton Bouda, as apantisete eseis,
agapite mou xristianne.
OXI DEN ENDIAFERETAI O THEOS GIA TIS
ETIKETES TON ANTHROPON, KAI OUTE ENOTHTA OPOS OPOS, O THEOS ENDIAFERETAI NA
GENNHTHEI ENAS LAOS APO PNEUMATIKOUS ANTHROPOUS POU THA PATHSOYNE TON ANTHROPO
THS SARKAS, KAI THA ZOYNE KATA THS ENTOLES TOY PALAIAS DIATHIKHS KAI KAINHS
DIATHIKIS ME THN SOFIA POY YPARXEI EKS'ARXHS DOSMENOI GIA TOYS ANTHROPOYS POU
EINAI KONTINH TOY.
6 EGO DEN THEORO TIPOTA, apo to ergo pou
mou anathese o Kurios as katalabete oti mporeite na katalabete.
7 Theoro ton eauton mou mesa stin Ekklisia
tou Xristou, kai ego prospatho na patiso ton anthropo tis sarkas kai na zo kata
tis Entoles tou Triadikou mas Patera. ANAGNORIZO TON KATHE
YPEYTHINO APO EKKLHSIA POY ANTIPROSOPEYEI TON THEO KAI TON ARXIPOIMENA MAS TON
KYRIO IHSOY XRISTO EPANO STHN GH KAI POU POIMANOI TA PAIDIA TOU THEOY NA
GINOYNE PNEYMATIKOI ANTHROPOI KAI OLOKLHROMENOI XRISTIANNI.
EXOYNE MEGALH EUTHINI SHMERA GIATI EXOYNE
PARA POLLI DOYLEIA KAI TO KSEROYNE KAI O THEOS TOYS THELEI DINATOYS KAI
DINAMIKOUS KAI NA BOHTHANE ME OLO TO DINATON TOYS TOYS ANTHROPOYS NA GINOUNE
PNEUMATIKOI ANTHROPOI KAI NA KATANOOYN TON LOGO TOY THEOU KAI THN SOFIA TOY.
TO ANOIXTO BIBLIO EINAI GIA NA
ENISXYTHOYNE, KAI NA EINAI OLO KAI PIO DRASTHRIOI KAI OI IDIOI KAI OLOI OI
XRISTIANNOI.
Nai PISTEYO OTI O KYRIOS EKXEEI KAI THA
EKXYSEI PLOUSIOPAROXA TO PNEYMA TOY SE POLLOYS ERGATES TOY, kai SIGOYRA KAI
STOYS KLYRIKOYS, dioti einai ZONTANOS O THEOS MAS KAI O XRISTOS MAS KAI TO AGIO
PNEYMA TOY THEOY.
8 Oi apodeikseis kai egghiseis pou leo tin
alitheia, to Nai mou einai Nai kai to Oxi einai Oxi, eitane episeis kai 3 alloi
klirikoi parontes pou kathontousan sta aristera kathismata tis aithousas me tin
kliriki tous entimasia, kai o Patriarxis stin mesi mprosta mou, kai ego se ena
kathisma 3 mčtra
apostaseis.
episeis kai o grammateas tou Patriarxi,
Aleksandros legotane me eide kai mou milise kai diabase tin Agia Epistoli.
Kai autos o idios grammateas kserei gia
ola.
Otan piga sto Patriarxeio kai mou eipe o
aderfos en Xristo Aleksandros oti me dexotane o Patriarxis na me dei, xarika
para polli.
Kai piga mesa kai den eixa polli peira ti
na po kai ti na kano, ferthika apla tou filisa to xeri kai tou eipa kalimera,
kai eipa kalimera stous allous pou eitane idi kathismenoi.
Tou eksigisa oti o Kurios mou omilei kai
oti mou edose merika mistiria gia tin ekplirosei ton profiteion, to mistirio
tou Antixristou, tou Kokkinou Theiriou, tou Theiriou apo Atsali kai Pilo, kai
ti auta.
O Kurios mou emathe otan blepo upeuthinous
monon na leo auta pou o Idios mou leei, kai otan oi alloi me rotoune kati h
lene kati, mou emathe na perimeno prota na mou dinei o Idios o Theos tin
apantisei pou thelei na tous po. Kai etsi ginetai.
Mou eipe o Kurios na tous rotiso ean
theloune autes tis eksigiseis graptos h eutheias.
Mou apantise o Patriarxeis graptos.
Tou apantisa en'taksei. Tha ta labete aurio.
Tou eipa episeis signomi pou ta ellinika
mou den einai kai toso kala.
Mou apantisa einai para polli kala. Kai xamogelasa.
Meta, mou eirthe mia erotiseis sta xeili pou ithela na akouso tin
apantiseis apo ta xeili tou Patriarxi. Dioti prin kanenas Ypeuthinos stin
Tourkia kai stin Ellada den me eixe dexthei na me dei.
Rotisa ton Kurio ean mporousa na ton rotiso. Kai mou eipe nai,
rotise ton.
Opotes apeuthinthika ston Patriarxi : gia
esas, prepei na kano oti mou leei o Theos.
Kai mou apantise o idios o Patriarxis
mprosta kai stous allous : kai poios eimai ego gia na pao enantion sto Thelimma
tou Theou, na kaneis oti sou pei.
Xarika para polli, les kai eixa ftera stin kardia mou kai sta podia mou.
Ton xairetisa kai efiga.
Tin alli imera, edosa ta eggrafa ston grammatea tou Patriarxi ton
Alexandro. kai tou eipa aurio tha ertho gia tin apantiseis tou Patriarxi.
Tin alli imera piga, kai rotisa ton grammatea ti eipe o Patriarxis?
mou apantise o grammateas : Einai apo ton Theo.
Ton rotisa : To diabasate? o grammateas mou apantise : Nai.
En'taksei tha erxomai pou kai pou na sas enimerono ti ginetai pano
sto ergo mou sta Ierosollima pou eitane na doso etoutoi tin Agia Epistoli se
olous tous Patriarxides kai Ypeuthinous apo ta Ierosollima.
Kai pigaina pou kai pou.
Autos o idios grammateas me ebale kai filisa ton ksilino stauro tou
Xristou prin akomi na rotisei ston Patriarxi.
Kai mou elege episeis na guriso sto spiti mou, sta paidia mou, stin
usixia mou, kai na min milao se kanenan.
Alla kai autos o idios dextike na rotisei ton Patriarxi na me
dextei dioti mia stigmi otan mou milouse etsi, o Theos mou eipe na tou po :
O Theos thelei na do ton Patriarxi.
Kai eutheis stamatisei tin omilia pou
kratouse epi mia ora enantion mou, kai meta etouti tin fraseis, eipe : en
taksei tha ton rotiso, den ksero ean dextei na sas dei.
Auta gia etouto to pragma.
9 Einai grammeno pro pollou oti kapotes oi
ioudaioi tha kutaksoun pros Auton pou diatriiposane, kai to diabasate.
Einai MISTIKO TO SXEDIO TOY THEOY, o IDIOS
KSEREI POS THA GINOYNE OLA OXI EGO.
TA LAMBAINO TIN STIGMH POY O IDIOS
APOFASIZEI OPOS IDI TO EGRAPSA
THA EPREPE NA TO EIXATE DIABASEI OLO, KAI OXI
MERIKA KOIMENA DIOTI XASATE TIN OYSIA KAI FERNETAI GNOMH SE DIAKOMMENES
EKSIGISEIS, TO ANOIXTO BIBLIO PREPEI NA DIABASTEI OLOKLHROY GIA NA LABETE OLH
THN OYSIA TOY.
10 Den tha sas apantiso an o Logos tou
Theou didete meso tou Euaggeliou h meson tis Ekklisias h meso toy Anoixtou
Bibliou, giati einai eironeutiki h erotiseis sas. To Anoixto Biblio einai h
ENOTIKH GRAMMH annamesa tis Palaias Diathikis kai ths Kainis Diathikis kai
eks'allou o Kurios exei to dikaioma na thelei na dosei ena Anoixto Biblio gia
na bohtheisei tous anthropous, kai episeis to eixe proanaggeilei. Oute ki'an
eipe an einai anotero h katotero apo kati allo, auto einai anthropinoi
11Mipos den gnorizo h mipos den to edosa,
eitane mesa sto Anoixto Biblio epi toulaxiston EKSI MINES AYTH OI EKSIGISEI,
kai oloi oi Ypeuthinoi tin exoune labei, kai epi 6 mines o kathe xristiannos
pou diabase to Anoixto Biblio. Den einai oute EGO OUTE ESEIS POU THA
APOFASISOUME POS THELEI O KYRIOS NA ORGANONEI ETOUTO TO ERGO, giati eimaste
monon anthropoi me anthropinoi
Kai eks'allou, den tha arxiza tetoio ergo
gia kanenan allon anthropo epano stin gi, dioti einai PARA POLLOI DYSKOLO ERGO, oso KAI MEGALOS
NA EITANE.
12 Ego eipa oti mou edose o Kurios,
kratisete auta pou sas aresoune kai efarmozete idi, kai afiste auta pou sas
enoxloune.
Ti simasia exei gia peste mou an eimai h
oxi auti h ginaika, ef'oson prepei kai ego opos kai eseis kai opos oloi oi
alloi na patiso ton anthropo tis sarkas, kai na paidagogitho apo ton Patera
mas, pou dokimazei kai paidagogei olous mas gia na eimaste gnisia paidia tou
Theou.
Nomizete lambano poio liges dokimasies h me
exei balei pano se ena throno kai me xaideuei.
Mallon den katalabate, agapite mou aderfe
xristianne, oti paidagogithika para polli sklira etouta ta 17 xronia, elaba
para polles epitheseis apo tous allous, kontinous, makrinous kai mi nomizete
oti o diabolos den exei tin dinami na sas xtipaei san xtapodi meson apo tous
allous.
kai na sas gkremizei ta panta trigiro sas,
h nomizete oti xairete otan sinexizo to ergo mou par'olo tis epitheseis tou.
Ypofera kai eklapsa, kai ourliaksa apo ton pono apo tis dokimasies kai tis
kakies tou ponirou.
Alla o Theos me sikonei kai me dinamonei
kai mou dinei kouragio, kai mou emathe na zo monoxika gia na min eksartomai apo
tous allous anthropous eks'aitias apo tis diafores epitheseis tou skotous.
Pio polloi epitethetai se autous pou exoune euthines, ALLA TO
KSERETE POLLI KALA.
13 Einai dikaioma sas na pisteuete oti eimai pseudoprofitis, alla
einai krima giati an h pseudoprofites dinamonoune tous anthropous na ginoune
pio pneumatiki kai na einai pio konta ston Theo kai ston Xristo, kai na
girisoune stis Ekklisies kai na etoimastoune patontas ton anthropo tis sarkas,
totes pio einai to ergo tou profiti?
Kanoune arages to idio ergo, o profitis tou Theou kai o
pseudoprofitis, kanoune arages to idio ergo To Agio Pneuma tou Theou kai to
ergo tou satana kai ton kakon pneumaton? Arages, den mporoume emeis oi
anthropoi na kanoume tin diafora? Den exoume Theo kai Xristo ZONTANO, Agio
Pneuma zontano? Den mas efodiase o Kurios me tin Sofia tou dosmeni stous
anthropous, den mas efodiase me ton Logo Tou, tin Agia Grafi, den exoume
dianoia, den mas edose diakriseis, den mas edose auti gia na akoume?
Ean den eimaste ikanoi na kanoume tin diafora apo tous karpous tou
Pneumatos apo tous karpous tou skotous, pou pame?
Mporei oudepotes na einai idioi oi karpoi?
Skefteite to kala?
Den esteile anekathen o Theos profites gia
na pei ston Kliro kai Lao na METANOHSOYNE KAI NA ALLAKSOYNE SYMPERIFORA, OTI
THELEI KATHARH KARDIA KAI KATHARA XERIA?
GIATI ARAGES TALAIPORITHIKAN OI PROFITES,
GIATI TO THELIMMA TOY THEOY EINAI ENANTION TO THELIMMA TON ANTHROPON.
Monon oi pseudoprofites pou tous elegan oti eithelan na akousoune
tous agapousane oi anthropoi kai eixane ta simferonta tous.
Pos mporo na miliso gia etouto to ergo xoris na miliso h na grapso
opos theloune merikoi anthropoi, giati an den milao den tous enoxlao, alla o
Theos thelei na milao, den einai konta mou monon gia emena, alla gia ola ta
paidia tou.
14 Ermineia, ermeinia, simera den niothete oti ftanei to telos tou
planiti gi, oloi arxizoune kai to lene ksekathara kai propantos oi epistimones,
ti simasia exoune oi erminies, PREPEI NA ETOIMASTOYME NA P A T H S O Y M E T O N A N T H R O P O THS S A R K A S KAI NA GINOUME
PNEYMATIKOI ANTHROPOI TO GRHGOROTERON, na katharisoume to esoteriko kai oxi
monon to eksoteriko tou anthropou. Autoi einai h LATREIA POY MAS ZHTEITAI APO
TON THEO.
Poies einai h megaliteres entoles, ti mas eipe o Ihsous Xristos. Na
agapame ton Theo kai na agapame ton plision mas.
Exoume oloi poli douleia. Na eimaste tapoinoi, na min nomizomaste
anoteroi apo tous allous. Na eimaste to upodeigma.
Kai malista oi Orthodoksia kai h Ellada etoimazetai protoi gia na
ginei kai na einai to upodeigma gia ola ta alla ethnoi. Oxi ENOTHTA OPOS
THELOYNE O KATHENAS ALLA EN BASEI TIS ENTOLES KAI THN SOFIA TOY THEOU.
NA PATHSOYNE OLOI TON ANTHROPO THS SARKAS KAI NA GINOUNE
PNEUMATIKOI.
Ti thelei na pei auto, na eimaste timioi, na min uparxei pia
moixia, porneia, agapi tou xrimatos, tis doksas, tis prosopikis mas
anagnoriseis, klepsies, anataseis daxtilou, ME MIA LEKSEIS NA UMASTE
YPODEIGMATIKOI SE OLOUS.
Ti exei pio polli simasia o Theos na mas
anagnorizei h oi anthropoi?
15 Eipa oti otan egina 30 eton arxise o
Kurios na mou omilei, giati einai h alithia to eipa. H ALITHEIA AUTOARKEITAI
GIATI EINAI H ALITHEIA.
Kai to Anoixto Biblio mou den einai diko
mou, THA EIMOUNE TETRAPERATH KAI YPER SOFH GIA NA EITANE OLA AUTA DIKA MOU.
Alla den einai tis Noulas, einai tou THEOU AYTH EINAI H ALITHEIA. H Noula monon einai teleia
grammateas tou Theou, kai otan leo teleia, diladi auto simainei gia emena oti h
teleiotita einai na YPAKOYO STON THEO, tipota parapano, tipota pio ligo. Kai
auto to kano kala diladi me oli tin anthropinoi mou dinami.
16 Aksiagapite mou xristianne, den prodinoune tin Pisti kai ton
Theo, dioti h enosi tha ginei monon me osoi tha dextoune na etoimazoune tous
allous na ginoune pneumatiki opos o Idios o Theos tous to zitei.
H Pneumatiki Enoseis, h Numfi tou Xristou ksepernaei tin enoseis
ton anthropon kai ti auta.
Monon osoi etoimastoune pneumatika kai orima tha einai zontani
petra tis Ekklisias tou Xristou. Diskoli h efarmogei.
Gi'autin tin Enotita milane oi Ypeuthinoi dioti gia na to
apofasisoune, pirane ton kairo NA DIABASOUNE KAI MIA KAI DUO KAI TREIS FORES TO
ANOIXTO BIBLIO OXI MERIKA KEIMENA KAI KOMMATIA, ALLA OLOKLHROTIKA.
Gi'auton ton logo sas katalabaino gia tous fobous sas, kai
paleuetai san pragmatikos stratiotis kai liontari tou Xristou.
Diabaste to OLOKLHROTIKA kai meta ta
ksanaleme dioti eimai sigouri pos tha katalabete ta panta.
Etoimazontai dioti prepei na etoimasoune grigora ta probata tou
Theou, ola ta probata, tous pantes. kai einai epigon.
H nomizetai oti den ta metrisane ola, ta panta prin apofasisoune.
H ORTHODOKSIA DIALEXTHKE APO TON THEO GIA
NA EINAI TO PARADEIGMA GIA TOUS ALLOUS. KAI KSEROUNE POLLI KALA POIO EINAI TO
THELIMMA TOY THEOU.
17 O Theos mou eksigise gia to Mustirio tis
Agias Triadas, kai ego pisteuo oti o Theos pire morfi anthropou sto prosopo tou
Xristou gia na einai Basileias mas kai na einai konta mas, den pisteuo na to
afine se allon. ALLA AUTA EINAI OTI EGO KATALABA SAN ANTHROPOS ALLA EF OSON O
THEOS DEN THELEI NA MILHSO EPANO SE AUTA TA THEMATA, tha arkestoume se oti
einai grammena. Pateras Yios kai Agio Pneuma.Payla kai teleia.
Alla o Pantokratoras Pateras mas eipe oti
auto tha topothetithei sta MUSTIRIA POY THA EKSIGISEI O XRISTOS OTAN GYRISEI.
Symera oi proteraiotita einai H ETOIMASIA H
PNEYMATIKH TOY ANTHROPOI, na katharisei tin sumperifora tou.
18 Sto kratos opou zo, to 1989 polloi
anthropoi eidane kai eksigisane gia iptamenous diskous se sxima trigoniko me 3
fota.
Akoma kai enas astinomos to zografise kai
perase stin tileorasi. Graftike stin efimerida akoma kai stin Ellada, oti
ap'olo ton planiti fenetai oti oi uptameni diskoi se sxima trigoniko protimoune to kratos opou zo kai
akomi kai tin perioxi me onoma.
Kai oti eitane se polli megali diarkeia xronou. Rotise trigiro sou
poios mporei na se enimerosei, perastike stin tileorasi stin Ellada.
To trigono, to Mati tou Theou h to Mati tou
Xristou epano se merikies ekklisies to exeis sigoura idi?
19 Oloi, oxi oloi, monon autin pou tha
dextoune na etoimastoune pneumatika, na patisoune ton anthropo tis sarkas, kai
na zoune kata to Thelimma tou Theou, tha perasoune apo tin steni odos.
20 Nai, exeis dikio agapite mou xristianne,
alla eimaste akomi epano stin gi, kai oi alloi anthropoi diskoleuontai na
katalaboune auta ta pragmata, gi'auto o Theos mas dialekse na prosarmostoume se
merika pragmata, gia na tous feroume olous ston Xristo kai ston Theo.
Opos o apostolos Paulos, stous Ioudaious egine Ioudaios kai stous
ethnikous egine ethnikos gia na tous ferei olous en Xristo.
Otan agapane ton Theo, anagnorizoune ton Ihsou san Xristo kai
Messia tou Theou, kai zoune pneumatika. O Theos apofasise oti einai paidia Tou.
Exei polli agapi o Theos gia ton anthropo kai kserei oti idi gia na
ginei pneumatikos anthropos tou einai diskolo eks'aitias tou Polemou Pneuma kai
Sarka.
Gi'auto kai mas edose tin Kainouria Diathiki.
As prosarmostoume stous allous os ekei pou katanooune, alla PREPEI
NA ETOIMASTOYNE NA PATHSOYNE TON ANTHROPO THS SARKAS NA GINOYNE PNEYMATIKH.
APO AGAPH O KYRIOS MAS ZHTEI NA PROSARMOTHOYME KAI MERIKA PRAGMATA
DYSNOEITA KAI DYSKOLA GIA MERIKA KTISMATA TOY THEOY, PAIDIA TOY THEOY THA TOYS
TA EKSIGISEI O IDIOS.
Mesa sto diko mou mualo xoraei auto.
Eks'allou
1° H Ioudaih tha
anagnorisoune ton Ihsou san Messia tou Theou.
2° H Moammethanoi idi
kseroune oti prepei na perimenoune ton Ihsou, IYOS ths Marias, diladi ton
anagnorizoune san megalo profiti.
3° H Xristianni, merikoi
anagnorizoune ton Triadiko Theo, kai merikoi auta pou grapsate, kai alloi den katalabainoune
gia to Mistirio tis Agias Triadas.
Opotes omos oloi agapoune ton Theo kai ton
Xristo (meriki se ligo) alla dexontai na ginoune pneumatiki anthropoi kai na
zoune kata tis entoles tou THeou.
Opotes kai tha sothoune. Etouto to Mystirio
tha to lamboune meta apo ton Idio.
Prosarmozome sto Thelima tou Theou, kai
prosarmozome sta alla paidia tou THeou.
Afou O Theos einai o PLASTHS MAS. Alla o
Idios apofasise oti mas thelei pneumatikous anthropous pou den blaptoume o enas
ton allon.
Gia tous allous, prepei episeis me TO
PARADIGMA MAS KAI TA LEGOUMENA MAS NA TOUS PEISOUME GIA TON THEO, TON XRISTO,
THN KAINH DIATHIKH. Opos to ksereis idi.
Kai fisika to ksero fobero na peseis sta
xeria tou Zontanou Theou otan kaneis kakies prakseis.
Alla episeis kai otan den dexesai na kaneis
to THelimma Tou. Prepei na etoimastoi oi Numfi Tou apo ola ta Ethnoi.
Diabase to olo kai tha deis tha kathisixaseis tous fobous sou, kai
tis apories sou. Proseuxisou kai tha labeis opos para polli anthropoi
lambanoune otan diabazoune to Anoixto Biblio. (oramata,
klp)
Den einai monon giati to diabasane, einai
giati kai o Kurios to episfragizei.
Tha proseuxitho gia sena, alla se parakalo polli aksiagapite mou
stratrioti tou Xristou, diabaseto oloklirotika, kai meta ta ksanaleme.
Se perimeno, kai tha proseuxitho gia sena.
Mono mia
xari, proseuxisou kai esi gia na sou dosi o Kurios.
Se xereto me xristianniki agapi
H douli tou Theou
Noula
Apanthseis 22 martiou 2007
Para to oti xeirizesai polu kala thn ellhnikh glossa, aporo giati den
grafeis me to ellhniko alfabhto, kati pou tha dieukolunei idiaitera tous
paralhptes ton epistolon sou…
Einai alhtheia oti o logos sou diathetei arketh epifash
pneumatikothtos, mou thumizei omos thn rhsh ths Agias Grafhs gia tous
probatosxhmous lukous… H diakrish pou kaneis anamesa sthn Orthodoksia kai thn « Pneumatikh Ekklhsia » einai daimoniodos mia
einai h Ekklhsia pou idruse o Theanthropos Ihsous Xristos kai Auth einai h
Orthodoksh.
H arnhsh sou pros thn Iera paradosh – eiani epishs apokuhma satanikhs planhs. Giati
agnoeis pos h Ekklhsia den teleiose thn epoxh ton Apostolon.
H Ekklhsia diaxronika antimetopizei me thn athodhghsh tou Panagiou
Pneumatos sumfona me thn uposxesh tou Xristou- kathe zhthma pou prokuptei. Etsi
ekane kai me tis satanikes aireseis. Katadikase kai autes kai eksostrakise apo
tous kolpous Ths kathe airetiko pou den metanoei kai den epistrefei sta
ksekathara dogmata ths Mias alhthinhs Pisths !
H diakhruksh sou oti Xristianoi, Ebraioi kai Mousoulmanoi pisteuoun
ston IDIO THEO ( !!!!!!) einai arketh gia na peisei kathe pragmatiko pisto, oti
eisai khrukas ths Panthrhskeias tou Antixristou. Kai
malista exeis to thrasos na topotheteis to biblio sou pano apo thn Agia Grafh.
Gia allh mia fora se roto kai mhn apofeugeis thn aparnthsh : den arkei o Logos tou
Theou opos diatupothhke toso sthn Agia Grafh oso kai sthn Iera Paradosh ths
Ekklhsias gia na sothoun oi anthropoi ; H mhpos lhsmoneis to fobero « anathema » tou Agiou Apostolou Paulou pros opoion
khrussei « euaggelio »allo apo auto pou paredose
o idios o Xristos akomh kai an autos einai AGGELOS EKS OYRANOY ;
Pantos h apokalupsh sou oti oi antixristes
filenotikes me tous airetikous kinhseis merikon Orthodokson Ierarxon einai
sunepeia ths anagnoshs tou « Anoixtou
Bibliou »
sou einai ontos…sugklonistikh ean den
einai alazonikh fantasiokopia !!!
Telos, prepei na gnorizeis oti ef’oson les oti eisai Orthodoksh Xristianh
prepei na prosfoneis tous iereis « pater »
kai oxi… »xristiane » kai « adelfe » kai ta paromoia anohta
ton airetikon protestanton.
SHMANTIKH PROTASH : Phgaine na eksomologhtheis kai na
tapeinotheis gia na lutrotheis apo to daimoniko pneuma ths planhs pou se polema
mexri tou shmeiou na pisteueis oti esu h …kapoia Noula exeis to
dikaioma na notheueis ta dogmata kai thn pisth ths Ekklhsias, na anaferesai h
oxi sthn Panagia kai tous Agious h sthn Theothta tou Xristou !!!
Den ksereis talaiporh oti o Theos tha mas
sosei dia ths Theotokou ;
Pos tolmas na upotimas toso polu thn Mhtera tou Theou ;
Kai kati allo : otan tha ksanadeis…oramata kai …trigona, koitakse poio kala mhpos deis kai tipota…oures h …kerata…
Kali sas imera agapite mou xristianne,
den sas leo patera dioti monon o Theos mou
einai o Pateras Mou.
Episeis ef'oson O Logos tou Theou einai
dosmenos edo kai 2000 etoi tha eprepe ef'oson einai arketos kai den xreiazontai
alloi ergates tou Kuriou kai tipotes allo, na eixame simera epano stin gi enan
lao pneumatiko pou mesa ston opoio den tha upeirxe ektroseis, prostixia,
xartopaixnida, moixia, diakourepseis paidion kai atoma, narkotika, brisies,
blasfimies, ksilodarsimata, alkoolismos, klp. Eks'aitias tis sumperiforas mas
leronete epano stin gi to Onoma tou Theou. Kai einai dikaioma tou na pairnei
ergates kai na mas metaxeirizete olous gia na gennithei enas pneumatikos
Sas aresei h oxi. Einai dikaioma sas.
Thelete na min epembainei o Theos kai na
afisei oloi na xathoume, na min ginoume enas pneumatikous
eseis, plasate ton Theo monon gia tous
Orthodoksous kai h alloi as pethanoune, me tin diki sas alitheia.
anthropini
O Theos edose tin eleutheri epilogi ston kathena mas, se esas opos kai se emena,
opos
kai ston kathena mas kai se olous.
Einai dikaioma sas na skeptosaste oti
thelete epano sto Anoixto Biblio, kai epano to pos nomizete oti leitourgei o
Theos tou Israil, tou Abraham.
Alla tha proseuxitho gia esas, dioti
kapotes se ligo h poli kairo h potes, tha upoxreothite na dialeksete kai na
kanete tin epilogi sas.
Me xristianniki agapi
h douli tou Theou
Noula
Alhtheia, ti bazo sto stoma sou pou den to
eipes ;
Esu den mou egrapses oti h poreia ths Ekklhsias meta tous Apostolous einai proion
anthropinhs
Kai tolmas na bazeis ton eauto sou sthn
idia thesh me ton Kurio kai emas, tous klhrikous ths Mias, Agias, Katholikhs
kai Apostolikhs Ekklhsias, ths MONHS ALHTHINHS NYMFHS TOY XRISTOY ORTHODOKSIAS,
sthn idia thesh me tous arnhtes kai staurotes tou Xristou !!!
Milhsa kai se allous pneumatikous
anthropous gia sena, tous diabasa apo tis apanthseis sou kai mou eipan oti
eisai sugkrhtistria, proetoimazeis thn satanikh Panthrhskeia tou Antixritou h,
sthn kaluterh periptosh gia sena, eisai trellh !
Os enas apo tous poimenes ton logikon
probaton ths Agias kai Monadikhs Poimnhs tou Xristou, ths Agias Orthodoksou Ekklhsias,
ofeilo na se proeidopoihso. Stamathse amesos to sataniko sou ergo. O,ti ginetai
ekso apo thn Orthodoksh Ekklhsia einai sataniko kai antixristo. An theleis na
bohthhseis tous anthropous, kai prota ap’ola ton idio ton eauto
sou, bres ena kalo Orthodokso pneumatiko, eksomologhsou, metanohse kai bohthhse
me tapeinosh kai upakoh sto pneumatiko ergo ths Ekklhsias.
Nai, na sumperilabeis tis epistoles mou sto
biblio sou, alla mazi na baleis kai tis dikes sou apanthseis, gia na katalabei
o pistos
Dustuxos, epalhtheuontai ta logia tou
Kuriou gia tous esxatous kairous peri pseuloxriston kai pseudoprothton.
Kai mia teleutaia proeidopoihsh :ESY STAYRONEIS KAI
ARNEISAI TON THEANTHROPON IHSOYN XRISTON ARNOYMENH NA YPOTAGEIS STHN MIA KAI
MONADIKH EKKLHSIA TOY, THN ORTHODOKSIA !!!
Mou htan arketh h apanthsh sou auth gia na
bebaiotho oti sumbainei ena apo ta duo : h eisai sxizofrnhs h daimonismenh.
Thn Orthodoksia den thn kateskebase
anthropinh
H Orthodoksia einai h Mia, Agia, Katholikh
kai Apostolikh Ekklhsia pou idruse o Theanthopos Ihsous Xristo. Oi alloi eite
aposkirthsan apo authn eite den thelhsan na entaxthoun s’authn.
Kai den eimai ego pou thelo na xathoun oloi
oi alloi plhn ton Orthodokson, alla to idio to stoma tou Kuriou eipe : opoios den pistuesei
sto khrugma ths Ekklhsias kai den baptisthei tha katakrithei !!!
Les oti gennhthhkes sth Thessalonikh, alla
den ksereis kala ta ellhnika.
Pithanologo oti eisai Ebraia, gi’auto kai prospatheis na amnhsteuseis ths
arnhsh ton Ebraion pros ton Xriston-Messian. Nai, oi Ebraioi tha apodexthoun
kapoion « messia », alla autos tha einai
o ANTIXRISTOS !!!Ean
den hsoun gunaika, tha mporousa na po oti esu eisai o ANTIXRISTOS !
Se kathe periptosh, o « theos » sou, ton opoion kai
mono apokaleis « patera » sou, den einai allos
apo ton « patera »ton Ebraion, pou, opos
tous eipe o idios o Xristos, einai o Satanas… Autou to thelhma kai to ergo epiteleis kai an den
metanohseis tha exeis thn…tuxh
tou.
Apanthseis
Signomi, alla alla leo kai alla
katalabainete, mou fainetai oti einai diskoli h sizitiseis mazi sas.
Dioti kanonizetai tis fraseis sas opos sas
boleuei kai mou bazetai sto stomma mou pragmata pou eseis o idios lette.
Ego den sas milisa potes gia pragmata pou
eseis monon anakatebete kai lette.
Episeis gia tin Agia Paradoseis, ego san
aplos anthropos oute exo gnoseis ti ginetai kai ti graftike apo Agious Pateres.
Giati ola auta den erxontai ston aplo lao.
Idi to exo pei prin kairou se ena xristianniko gramma se kapoion pou elege oti
to Anoixto Biblio den erxotane se antifasei me ta legomeno ton Agion Pateron.
Alla exo proseksei oti eseis bazete stis
fraseis sas pragmata oti dithen ego ta leo h ta skeftomai, eno eseis o idios ta
lete.
Pisteuo oti einai arketa ola auta pou mou
eksigisate, kai einai i dikies sas alithies kai h dikies sas blepseis.
Oute kai an prokeitai na sas apantiso gia
pragmata pou eseis lete kai oxi ego.
O xronos mou einai xrisimos opos pisteuo
kai o dikos sas.
Oute exo kamia orekseis na labo allo amail
sas, eitane arketa ksekathara auta pou grafete kai EINAI DIKAIOMA SAS NA
PISTEUETE OTI THELETE,
KAPOTES KAI OI IOYDAIOI OI KLYRYKOI KAI
YPEYTHINEI TON IDION TON XRISTO KAI TOYS APOSTOLOYS KATAPOLEMOYSANE KAI XEIROTERA
ENO EITANE MESA STHN ALITHEIA KAI MESA STON LOGO TOY THEOY.
GIATI NA GINEI DIAFORETIKA APO MERIKOYS SE EMENA.
AYTOS POY PSAXNEI PSEGADEI BRISKEI AKOMA
KAI STON TELEIO
(XRISTO). KAI AYTOS POY PSAXNEI NA PEISTEI BRISKEI AKOMA KAI STON TELEIO (XRISTO).
Opos idi sas eipa einai dikaioma sas na
skeftestai oti theletai alla den einai dikaioma sas na lete oti ego eipa
pragmata pou akouo gia proti fora sta grapta sas, einai dika sas kai monon esas
aforoune.
Den prepei na filonikoume anametaksi
xristiannous, gi'auto as meinoume edo.
Me xristianniki agapi
H douli tou Theou
Noula
P.S.
Etoutes h epistoles tha topothetithoune sto Anoixto Biblio stis
xristiannikes epistoles opotes oloi tha einai enimeromenei gia tis diafores
apopseis sas.
Apo autes ths
epithetikies epistoles απο εναν επισκοπο, to kuriotero einai oti to Anoixto Biblio
ths 6hs salpiggas tou Ioannou, ergazetai stous episkopous στην Ελλαδα, krima pou to ematha apo ekneurismeno xristiano,
alla epeidis den to diabase olo kai edo pou ta
leme thelei kamposo xrono kai kopo na diabastei olo.
Alla paleuei san
liontari gia ta pisteuo tou, kai etsi mas thelei o Xristos.
Kai epeidis arxisane oi
episkopoi na miloune gia Enothta,
Etoimazetai se ligo na
salpisei h 7h salpiggas ths Apokalupseis tou Ioannou.
Kalimera se olous tous
xristiannous kai se ola ta paidia tou Theou,
Elaba merikies epistoles
apo enan episkopo tis Ellados, pou tha siopiso to onoma tou epeidis etsi elaba
entoli na prakso.
Kai simera mou zitise o
Kurios na ginoune kapoies eksigiseis epano sto thema oxi tis Agias Triados pou
to epenthimizo tha ta eksigisei o Idios otan erthei dioti einai diskola na ta
katalabei kaneis, kai episeis dioti o Kurios an ithele oli na to katalaboune
ksekathara tha to eixe eksigisei ksekathara, otan milame gia ton Ihsou einai o
Yios tis Marias, o Messias, o Xristos, to Arnion, o Yios tou Anthropou, O Yios tou Theou, o Logos; o Pateras, o Yios kai Agio Pneuma, Pateras; Yios kai
Agio Pneuma se mistirio tis Agias Triados, kai o Ihsous Archiiereus kata tou
Melkisédeck,
kai o Idios o Theos eperpatise sti gi, eitane me tin morfi tou anthropou o
Idios, diladi o Ihsous Xristos eitane o Idios o Theos.
Ola auta apoteloun ena
Megalo Mistirio, ola auta einai ola osa
mas dinetai se mas tous anthropous na katanohsoume o kathenas os ena bathmo.
Den einai eukola gia ton
kathena na ta katalabei kai na ta dexthei.
Gi’auto o
Theos etopothetise etouto to diskolo katanohto meros stis Alitheies pou tha mas
eksigisei o Idios.
Alla o Sebasmos kai h Agapi
kai to Ergo Tou pros ton Ihsou Xristou kai tin Kainouria Diathiki en Xristo
einai aparaitita.
Tora tha eksigiso pio
leptomeros giati sumperilambanontai oi
3 Monotheikies thriskeies mesa sto Mustiko Sxedio tou Theou.
Edo anaferome stous
Xristianous, stous Ioudaious kai stous Moammethanous me basi thn Palaia
Diathiki kai thn Kaini Diathiki tou Theou.
Prota ap’ola
tha po oti arxeizei h Apokalipseis tou Ioannou dinontas mas tin sugouria oti
proerxetai apo ton Pantokratora Theo en mesou tou Arniou Tou, ton Ihsou Xristo,
o monos aksios pou brethike na anoiksei to sfragismeno biblion.
Kai auto ginetai mprosta
ston throno tou Pantokratora Theou. Kai mpros to ameso periballlon Tou.
H ourania Leitourgia
Apokalipsis Ioannou kef 4:1
Ystera ap’auta,
eida mia puli anoixti ston ourano. Kai h foni pou akousa prohgoumenos ki
antixouse san salpigga apeuthinthike s’emena kai mou eipe “Aneba
edo pano gia na sou deikso ti tha sumbei ustera ap’auta.
Amesos tote me sunirpase to
Pneuma kai eida ena throno ston ourano kai kapoion na kathetai sto throno.
Eixe thoria pou astrafte
opos o iaspis kai to sardio, ta polutima petradia. Ena foteino tokso
perikuklone to throno, pou lampirize san to smaragdi.
Eikosi tesseris alloi
thronoi sximatizan enan kuklo guro apo to throno s’autous
tous thronous kathontan oi eikosi tesseris presbuteroi ntimenoi me leuka rouxa,
kai me xrusa stefania sto kefali.
Apo to throno bgainan
astrapes, fones, kai brontes, kai mprosta tou ekaigan efta purines lampades,
diladi ta efta purina pneumata tou Theou.
Sto kentro guro apo to
throno, briskontan tessera onta gemata matia, mprosta kai piso.
To proto on emoiaze me
liontari, to deutero me mosxari, to trito eixe opsi anthropini kai to tetarto
emoiaze me aeto pou petaei.
Kathena apo ta tessera onta
eixe eksi fterouges, kai ola tous eixan pantou matia guro guro ki apo mesa.
Ta tessera onta elegan
akatapausta, mera nuxta
“Agios,
agios, agios einai o Kurios,
o Theos o Pantokratoras!
Autos pou alithina upirxe,
uparxei kai tha’rthei”.
Otan ta tessera onta
doksologoun, ainoun kai anapempoun euxaristia s’auton
pou kathetai sto throno kai zei pantotina, sto throno, proskunoun auton pou zei
pantotinan, apothetoun ta stefania tous mprosta oi oikosi tesseris presbuteroi peftoun
mprosta s’Auton
pou kathetai sto throno kai lene
“S’esena
anikei, Kurie kai Thee mas, h doksologia, o ainos kai h dinami, giati esu
dimiourgises ta panta to thelima sou tous edose ti dinami kai ti zoh.
Blepei ton Theon me ekplagon
kai uperkosmion lamprotita.
Kathitai epi tou lamprou
epouraniou thronou Tou kai peristoixezetai kai doksologeitai, af’enos
men apo tous eikositessaras presbuterous, pou kathintai kai autoi epi thronon
kai af’eterou apo ta tessara Xeroubeim. Brisketai dilasi sto
kentro tou aggelikou kosmou kai olis tis Ekklisias, tis thriambeuousis kai
strateuomenis.
O Ioannis blepei ton Theon
sto throno Tou eis to kentron tou Ouranou, mesa diladi ston Aggeliko, ton
pneumatiko kosmo. Ton blepei, me alla logia, mesa ston Nao tou Simpantos
Kosmou.
Mikrografia autou tou Naou
tou Sumpantos einai o epigeios Naos tou Theou. Kai h epeigeios latreia, pou
prosferoume sto Theo, einai apomimiseis ekeinis tis epouraniou latreias, tin opoian eiden o Ioannis.
To Templo xorizei se duo
meri ton Nao : Sto Ieron Bima, pou sumbolizei tin aoraton kai thriambeuousan en
Ouranois Ekklisian kai eis ton Kurios Nao, pou sumbolizei thn epigeion kai
strateuomenis Ekklisian.
Toioutotropos olokliros o
Aggelikos kosmos kai h Ekklisia, h Thriambeuousa kai h Strateuomeni, eurisketai
guro apo ton Pantokratora Theon.
Autos, loipon, o epigeios
Naos kai h epigeia latreia, einai apomimisis tis ouraniou latreias.
Anebainei, loipon, ekei o
upsipetis aetos tis Patmou, kai blepei mprosta tou anoixto kai euanagnosto to
biblio tis Istorias tou mellontos.
Kai alloi Profitai eidon
kat’auton
ton tropon, opos o Ioannis, ton thronon tou Theou.
O Mixaias eis Iosafat legei
: “Eidon
Theon Israhl kathimenon epi thronou autou, kai pasa h stratia tou Ouranou
eistikei peri auton ek deksion autou kai eks euonimon autou” (G’Bas.KB’19).
Kai o Iezekihl blepei
epishs ton thronon tou Theou.
Omoios o Hsaias eide : “Ton
Kurion kathimenon epi thronou upsilou kai epirmenou kai pliris o oikos tis
doksis autou, kai Serafeim eistikeisan kuklo autou, eks pteruges to eni kai eks
pteruges to eni, kai tais men dusi epetanto” (Hs
ST’1-2).
Me alla logia, oti eide ton
Theon na kathetai se thronon upsilon kai sikomenon psila kai htan gematos o
oikos ekeinos apo doksan kai megaloprepeian.
Guro tou istanto Serafeim
aggeloi, pou eixe to kathena apo eks pteruges...
O Danihl episis blepei ton
thronon tis mellousis Kriseos.
“Etheoroun
eos otou oi thronoi etethisan, kai Palaios hmeron ekathito, kai to enduma autou
leukon osei xion, kai h thriks tis kefalis autou osoi erion katharon, o thronos
autou floks puros, oi troxoi autou pur flegon, potamos puros eilken emprosthen
autou xiliai xiliades eleitourgoun auto, kai muriai muriades pareistikeisan
auto kritirion ekathise kai bibloi hneoxthisan”
(Dan.Z’9-11).
Kata ton Profitin loipon
Danihl, o thronos tou Theou einai floks puros, alla puros oxi bebaios ulikou.
O Idios o Kurios legei eis
to Euaggelion : “Otan
de elthi o Yios tou anthropou en th doksi autou kai pantes oi agioi Aggeloi met’autou,
tote kathisei epi thronou doksis autou, kai sunaxthisontai emprosthen autou
panta ta ethni”.(Matth.KE’31).
Di’auton,
loipon, ton megalopreph throno tou Theou mas omilei edo kai o Ioannis.
O Ioannis perigrafei ton
Kathimenon epi thronou doksis me tous polutimoterous lithous tis epoxis
ekeinis, dia na parastisi thn uperkosmia aigli kai doksa tou Theou.
Kai eis thn Palaian
Diathikin o Profitis Iezekihl apofeugei na parastisi ton Theon kai periorizetai
na Ton perigrapsi, oti einai “os orasis lithou sapfeirou”.
O de Ioannis legei, oti hto
o Kathimenos “omoios
orasei litho iaspidi”.
H iris
Kai tora mas parousiazei me
parastatiko tropo thn eksaisia eikona tou ouraniou toksou, to opoion periballei
ton thronon tou Pantokratoros Theou kai legei :
“Kai
iris kuklothen tou Thronou”.
Diati guro apo ton thronon
tou Theou fainetai h iris?
Dia na deiksi thn eumeneian
kai thn kalosunin kai to eirinikon tou Theou pros tous anthropous.
H iris, to legomenon “ouranion
tokson”, efani
dia proti foran, san simeio sinthikis, katallagis kai eirineuseos, meta ton
kataklusmon tou Noe. Dothike tote san simeio sundiallagis kai eirinis metaksu
Theou kai anthropon.
O Theos, os gnoston, kata
thn epoxin tou Noe apefasise na timorisi olokliron ton prokataklusmiaio kosmo,
o opoios apemakrunthi apo Auton kai epese sthn anithikotita.
“Ou mi
katameini to pneuma mou epi tous anthropous toutous, dia to einai autous sarkas”,
eipen o Theos tote.
Apotelesma tis foberas
kataptoseos kai tis axalinotou amartias, htan h orgh tou Theou, pou ekdhlothhke
me ton protofanh ekeinon Kataklusmon, opos ton perigrafei h Agia Grafh.
Apo thn katastrofikh
thuella tou Kataklusmou sothhke, os gnoston, me thn Kiboto monon o dikaios Noe
me thn oikogeneia tou.
Meta thn katapausi tou
Kataklusmou o Theos afhse na diagrafetai anamesa apo ta sunnefa to eptaxromo
ouranio tokso, thn irida.
To ouranio auto tokso, to
opoion kai hmeis blepome shmera, tous to edeikse o Theos san shmadi eirhnhs kai
sundiallaghs metaksu Autou kai ton anthropo.
Kai idou ti tous eipe :
“Touto
to shmeion ths diathhkhs, o ego didomi ana meson emou kai umon kai ana meson
pasis psuxhs zoshs h esti meth’upon eis geneas aionious.
To tokson mou tithimi en th
nefelh kai estai shmeion diathhkhs ana meson Emou kai ths ghs”.
Dhladh, to shmadi ths
uposxeseos mou, thn opoian dido, oste na uparxh metaksu mas, einai touto
:Topotheto to tokso mou sta sunnefa.”
Tha sumbainei de touto,
otan tha sugkentrono ta nefh eis thn ghn, tha fainetai to ouranion tokson eis
ta nefh kai tha enthumoumai thn uposxesin mou, oste na mh pesh pote nero
genikou pagkosmiou kataklusmou.
To ouranion, loipon, tokson
dothhke os shmeion sumfilioseos kai
eirhnhs metaksu Theou kai anthropon.
Diati omos to idio auto
tokso parousiazetai kai guro apo ton thronon tou Kathhmenou sth Basileia tou
Theou?
Opos edo sth gh tote, osoi
glutosan apo ton Kataklusmo, sothhkan oristika kai phran uposxesi apo ton Theo,
oti tetoios Kataklusmos den tous pailei pleon, toi kai osoi tha aksiothoun na
ftasoun sthn Basileia tou Theou, tha einai pleon sigouroi, oti tha zoun
asfaleis kato apo thn eirhnikhn uposxesi tou Theou.
Den tha kinduneuoun apo
tipote, dioti sthrizontai eis ton Theon ths eirhnhs.
Otan omos stamathsh mesa
ston anthropo o nohtos kataklusmos ths amartias, erxetai h sumfiliosis me ton
Theo kai tote fainetai h Iris.
Apok. Kef. : 3
H ourania leitourgia
Ena foteino tokso
perikuklone to throno, pou lampirize san to smaragdi.
Eikosi tesseris alloi
thronoi sxhmatizan enan kuklo guro apo to throno s’autous
tous thronous kathontan oi eikosi tesseris presbuteroi ntumenoi me leuka rouxa,
kai me xrusa stefania sto kefali.
Apo to throno bgainan
astrapes, fones kai brontes, kai mprosta tou ekaigan efta purines lampades,
dhladh ta efta purina pneumata tou Theou.
Sto kentro, guro apo to
throno, briskontan tessera onta gemata matia, mprosta kai piso. To proto on
emoiaze me liontari, to deutero me mosxari, to trito eixe opsi anthropinh kai
to tetarto emoiaze me aeto pou petaei.
Kathena apo ta tessera onta
eixe eksi fterouges, kai olous tous eixan pantou matia guro guro ki apo mesa.
Ta tessera onta elegan
akatapausta, mera nuxta.
“Agios,
agios, agios einai o Kurios.
O Theos o Pantokratora!
Autos pou alhthina uphrxe,
uparxei kai tha’rthei”.
Otan ta tessera onta
doksologoun, ainoun kai anapempoun euxaristia s’auton
pou kathetai sto throno kai zei pantotina, oi eikosi tesseris presbuteroi
peftoun mprosta s’auton
pou kathetai sto throno, proskunoun auton pou zei pantotina, apothetoun ta
stefania tous mprosta sto throno kai lene :
“S’esena
anhkei, Kurie kai Thee mas,
h doksologia, o ainos kai h
dunamh,
giati esu dhmiourghses ta
panta
to thelhma sou tous edose
th dunamh kai th zoh”.
Afou mas periegrapsen o
Ioannis ton sumbolikon thronon tou Theou kai ton Kathhmenon ep’autou,
tora erxetai na mas perigrapsh to agion periballon tou Theou eis thn Basileian
ton Ouranon.
Kai proton mas parousiazei
to ameson periballon Tou.
Poioi omos einai oi eikosi
tessares autoi Presbuteroi? Einai oi ekprosopoi ton piston apo thn Palaian kai
thn Kainhn Diathhkhn.
To 24 einai athroisma tou
12+12
Oi dodeka einai ekprosopoi
ton dodeka Fulon tou Israhl kai apoteloun thn basi ths Palaias Diathhkhs, oi
alloi dodeka sumbolizoun tous dodeka Apostolous, pou einai h arxh kai h basis
ths Kainhs Diathhkhs.
Oi eikosi tessares, loipon,
Presbuteroi, einai h thriambeuousa Ekklisia tou Xristou, apoteloumenh ek
Profhton, Patriarxon kai Xristianon.
Autoi apoteloun to stenon
periballon tou Theou.
Epi ths epoxhs tou Ioannou
ekalounto Presbuteroi oi Iereis, oi Episkopoi kai genika o Ieros Klhros.
O Klhros antiprosopeuei thn
Ekklhsian.
Diati omos onomazontai
Presbuteroi oi Klhrikoi?
Dioti oi Iereis hsan
presbuteroi kata thn hlikian, toson eis thn Palaia Diathhkhn, oson kai eis thn
Kainhn Diathhkh.
Kai touto, dioti xriazetai
peira, dia na kubernhsoun ton laon tou Theou kai na odighsoun psuxes, thn
opoian peiran den exoun oi neoteroi.
Xreiazontai, loipon, kai ta
xronia, h orimoths, h hlikia.
Oi ieroi Kanones keleuoun
na xeirotonhtai o diakonos eikosi pente eton, trianta o Iereus kai trianta
pente o Episkopos.
“Mh
neofuton, ina mh tufotheis eis krima empesh tou diabolou” (A’Tim.G’6),
fonazei o Ap. Paulos.
Na mh einai dhladh
neokathxhmenos – kai
enas neos einai adunaton na einai eparkos kathxhmenos – dia na mh
uperhfaneuthh kai pesh sthn katadikh, pou epese kai o diabolos apo thn
uperhfaneia tou.
Alla as doume tora, diati
einai eikosi tessares oi Presbuteroi ekeinoi?
Dioti antiprosopeuoun, opos
elexthh, thn Palaian kai thn Kainhn Diathhkhn.
Oi dodeka Patriarxai ths
Palaias Diathhkhs kai oi dodeka Apostoloi ths Kainhs Diathhkhs antiprosopeuoun
oloklhrh thn en Ouranois thriambeuousan Ekklhsian.
Alloste o thesmos ths
Ierosunhs uphrxe kai eis thn Palaian Diathhkhn.
Oloklhros fulh, h fulh tou
Levi, hto katheiromenh dia thn telesin ton ieratikon kathhkonton.
Apo authn thn fulhn
elambanonto oi Arxiereis kai oi Iereis.
Ton thesmo auton ths
Ierosunhs, otan hlthen o Kurios den ton kathrghse.
Tounantion malista ton
eksupsose eis Musthrion.
All’as
doume tora, diati o Ioannhs tous eide “kathhmenous” tous
Presbuterous epi thronon.
Tous eide kathhmenous,
dioti anapauontai apo tous kopous ton, tous opoious katebalan edo kato sth gh.
Einai alhthes, oti to ergon
tou Iereos einai kopiasthkon. Den einai epaggelma. Einai apostolh.
Kai otan legomen Iereis,
ennooumen Iereis aksious ths apostolhs ton.
Kopous exoun oi Klhrikoi,
gia ton katartismon tous kai thn perifrourhsh ths agnothtos ton.
Kopous gia tis frontides
tou poimniou ton.
Pantes omos oi Iereis tha
kathhsoun se thronous?
Tha exoun thn doksan kai
thn anapausin monon kai monon, dioti einai Iereis? Bebaios oxi.
Tounantion malista, otan
den einai aksioi kai otan tha exoun skandalish anti na exoun ofelhsei, den tha
exoun thesin plhsion tou Theou.
“Ouai de
to anthropo ekeino, di’ou to skandalon erxetai”(Matth.I’1-7),
eipen o Idios o Kurios.
Polloi anaksioi Iereis tha
eipoun tote :
“Kurie,
Kurie, ou to so onomati proefhteusamen kai to so onomati proefhteusamen kai to
so onomati daimonia eksebalomen kai to so onomati dunameis pollas epoihsamen”?
tha tous apanthsh omos :
“Apoxoreite
ap’emou
oi ergazomenoi thn anomian”(Matth.I’22-23).
H areth einai prosopikh.
Prosopikh tha einai kai h amoibh.
Di’auto
tha kathhsoun ekei monon osoi agonisthhkan na thn apokthsoun.
“O nikon doso kathhsai met’emou
en to throno mou”, legei o Kurios allaxou.
Megalh, loipon, timh kai
doksa auth, to na kathontai oi Presbuteroi epi thronou, en leukois kai na exoun
xrusous stefanous.
Diati einai “peribeblhmenoi” en
imatiois “leukois”?
Einai ntumenoi me leuka
imatia, dioti to leuko imation einai sumbolikon enduma, oxi monon ton Aggelon,
alla kai ton agnon kai eklekton psuxon.
Sumbolon ths leukothtos kai
katharothtos einai ta leuka imatia.
Sthn kardia tous den eixane
allh anoterh agaph apo thn agaph tou Theou.
“Eks
olhs ths kardias ton” hgaphsan ton Theon kai tora me katharh kai
agnh kardia mporoun na atenizoun ton Theon.
“Makarioi
oi katharoi th kardia, oti autoi ton Theon opsontai”,
eipen o Kurios.
Poson megalh einai h aksia
ths agnothtos, thn opoian dustuxos oi polloi den upologizoun!!!!
O Iereus einai
upoxreomenos, oxi monon na diathrhsh eauton agnon kai leukon, alla kai na
antistathh eis to reuma ths diafthoras. Tha antidrash.
Dioti oi Iereis Ton
ekprosopoun kata panta. To ergon Tou eis autous to anethesen.
H amoibh
Tous Iereis tha tous
ameipsh ekei o Theos dia tous kopous kai tas thusias, pou upesthsan edo sth gh
di’Auton.
Di’auton
akribos ton logon tous blepei o Ioannis na foroun eis ta kefalas ton “stefanous xrusous” ekei eis thn Basileian tou
Theou.
Etsi kai o misthos dia tous
kopous ton kai idios tous kopous dia na diathrhsoun thn agnothta, tha plhrothh
ekei me stefanous xrusous eis thn Basileian tou Theou.
Tha exoun to anotero diladh
brabeion kai kerdos.
O stefanos den einai monon
diadhma basilikon, alla kai sumbolon ths nikhs.
Ekei omos tha brabeuthh.
Tha aksiothoun ekei na kathhsoun epi thronon, plhsion tou thronou tou Theou,
opou den einai dunaton na plhsiasoun oi alloi.
Ekei, konta ston
upshlotaton thronon tou Theou, monon oi katharoi th kardia kai oi agnoi tha
plhsiasoun.
Tote, pou o Moushs tha
parelambane sto oros Sina tis theografes plakes tou Nomou, ksespousan brontes
kai astrapes kai sunnefo katamauro skepase to oros ekeino.
Salpigges de hxousan
dunata...
To oros Sina eixe gemisei
apo kapnous, dioti epano s’auto eixe katebh o Theos upo morfhn puros.
O kapnos anebaine san
kapnos apo asbestokamino, oi de fones ton salpiggon ginontan olo kai pio
isxures kai dunates.
Eipen de o Theos ston Moush
: “Na
katebhs kai na tonishs ston lao na mh plhsiasoun gia na idoun ton Theo apo
periergeia, dioti tha pesoun polloi nekroi apo autous”.
Aplhsiastos, loipon, o
Theos. Kai omos plhsion eis ton thronon ths Megalosunhs Tou, apo ton opoion
ekporeuontai sumbolika astrapes kai brontes kai fones, tha aksiothoun na exoun
tous thronous ton oi eikositessares Presbuteroi, o agios dhladh Klhros tou
Theou.
Ai epta lampades
Ti sumbolizoun ai “epta
lampades”?
Ai epta lampades einai to
sunolon ton xarismaton tou Agiou Pneumatos.
EPTA, otan legh den ennoei
arithmon akribos epta, alla oloklhron to Agion Pneuma.
Ton arithmon epta ton
briskome suxna sthn Agia Grafh. Dioti tote uphrxen to eptadikon susthma.
Otan legh “epta
lampades” o
Ioannhs, ennoei to sunolon ton xarismaton tou Agiou Pneumatos, ta opoia diarkos
energoun, xoris pote na eksantlountai.
Me ta “epta
pneumata tou Theou”, noeitai to eniaion Panagion tou Theou Pneuma
eis ta poikilas autou energeias kai ekdhloseis.
Ai epta lampades epomenos
einai ta epta pneumata tou Theou, ta opoia anaferei kai o Hsaias kai ta
opoia einai : pneuma fobou Theou, boulhs kai isxuos, gnoseos kai eusebeias,
sofias, kai aineseos.
Auta phgazoun ek tou
thronou tou Theou.
To Pneuma to Agion, to
opoion kathlthen “osei
glossai puros” eis
tous Apostolous.
Oi Iereis aksionontai ths
megalhs tauths timhs na einai katoikhthrion kai organon tou Agiou Pneumatos.
Timoreitai de apo ton Theon
h asebeia pros ton Ierea, dioti, opos elexthh, o Iereus einai antiprosopos tou
Theou epi ths ghs, einai presbeuths tou Theou.
Ekeinos, anagnosta, pou
eipe, “mh
apshsthe ton xiston mou kai en tois profhtais mou mh ponhreuesthe” (A’Paral.IST’22).
H Xaris tou Theou, pou
ekporeuetai apo ton Thronon Tou, einai drastikotato farmako, pou skotonei ta
mikrobia ton pathon, kai galhneuei tis psuxes. Auto einai to theiotato
hremistiko farmako.
H Xaris tou Theou
eksafanizei thn sklhrothta ton psuxon, eksaleifei tis kakies, nekronei ta pathh
kai diapotizei ta atoma kai tis koinonies
me agaph kai kaloshnh, me pneuma allhlegguhs, praothtos kai thusias.
Ekei pou afhnetai na
kuriarxhsh h Xaris tou Theou ginetai seismos kosmogonikos.
Ekei ola allazoun. Ekei
o satanikos egoismos nikietai, upoxorei kai eksafanizetai, eno sthn thesi tou
kuriarxei h psuxosothria tapeinofrosunh.
Gia na antilhfthoume ti
akribos sumbainei ekei, pou den afhnoun oi anthropoi me tis amarties kai tis
kakies tous na prutaneush h Xaris tou Theou, arkei na riksome ena blemma sthn
oikogeneia, pou zh makrua apo ton Theon.
H oikogeneia, pou den exei
gnoreisei ton Theon, perna sunhthos tis perissoteres hmeres ths me pikra kai
thlipsi, apo thn gkrinia kai thn dixonoia ton melon ths.
Fthanoun se shmeio tetoio,
oste na mh thelh na dh o enas ton allon.
Allhlotrogontai ta adelfia.
Kai oi suzugoi “ous o
Theos sunezeuksen”,
sparassontai apo erides, diastaseis kai se arketes periptoseis katalhgoun se
diazugia kai egklhmata.
Posa egklhmata den ginontai
kathhmerinos metaksu adelfon, metaksu paidion kai goneon! Poses oikogeneies den
dialuontai, me dikaiologitika opos, “to asumbibaston tou xarakthros” kai
me polla alla dia... dia...To apotelesma omos olon auton einai na dialuthoun
oikogeneies kai na meinoun ta paidia xeirotera apo ta orfana...
Alla, otan apofasisoun na
plhsiasoun ton Theon, tote tha epikrathsh sthn oikogeneia h eirhnh tou Theou.
Tote o enas tha thusiazetai
gia ton allon, kai to spiti tha einai pleon topos eirhnhs kai euxaristou
sumbioseos ton melon ths.
Ti ginetai omos me thn
eirhnhn ton Laon?
H Koinonia, kai ta Ethnh
exoun eirhnh? Kathe allo.
H eirhnh egkateleipse ton
planhth mas. Kai touto, dioti kai hmeis egkataleipsame ton Theon.
Ta Krath anastatonontai kai
oi laoi upoferoun anekathen kai diarkos apo tous agrious polemous kai tis
fonikotates kai polunekres surrakseis.
Bebaios, den leipoun oi
eirhnofiles ekdhloseis.
Dioti oi kubernhtos ton
laon strefontai allou kai den zhtoun thn eirhnh apo ton Theon.
Epimeiname, agaphte, sto
zhthma ths eirhnhs.
Kai touto dioti o pothos
ths eirhnhs einai bathutata rizomenos stis kardies olon mas.
Blepei os muthos o Ioannhs
s’auth
thn arrhth armonia kai galhnh tou ouranou kai eikositessares presbuterous.
Eidame, pio pano kai ekhghsame poioi einai. Tora tha idoume to ergon tous.
To ergon ton eikositessaron
prebuteron, ths en Ouranois dhladh ths thriambeuoushs Ekklhsias?
Ekei oi makaries ekeines
psuxes asxolountai me to pio anotero kai leptotero ergo, me thn Latreia tou
Panagiou Theou.
Latreuoun akatapausta to
Panuperteleion On.
Sthn sunexeia h Apokalupsis
mas parousiazei mia skhnh ths uperoxou kai epouraniou auths latreias.
Auto einai ergon anotero,
pneumatiko kai monon ta anotera pneumata dhladh o ouranios pneumatikos kosmos
to aisthanetai eis thn teleiothta.
Auto alloste prepei na
einai kai edo sthn gh to kuriotero ergon mas, to opoion tha sunexisomen ekei
kata tropon teleion, afou tha to exomen apo edo kapos gnorisei.
Autos einai o skopos ths
zohs mas.
Pantos oi anthropoi edo,
oso perissotero desmeuontai apo thn ulh; toso ligotero aisthanontai thn theian
terpsin ths Latreias.
Ta tessara zoa, ta opoia
blepei o Euaggelisths exoun apo eks pteruges to kathena.
Einai epishs poluommata, me
pollous dhladh ofthalmous. Omoiazoun de to proton me leonta, to deuteron me
mosxon, to triton me anthropon kai to tetarton me aeton, kai ta tessera
psalloun ton Trisagion Ymnon hmera kai nukta. Latreuoun dhladh akatapaustos ton
Theon.
Alla ti einai ta tessara
auta sumbolika kai allhgorika zoa?
Einai, mporoume na poume, h
afrokrema tou Ouranou kai ths ghs. Einai to anthos tou ouraniou kai tou epigeiou
kosmou.
Eipame tou ouraniou kosmou,
dioti einai oi anoteres aggelikes takseis, einai ta Serafeim kai ta Xeroubeim.
O Profhths Iezekihl, otan
eide kai autos ta tessara zoa kai tis morfes ton tessaron auton zoon, omologhse
rhtos, oti blepei ta Xeroubeim. Poso uperoxos einai h perigrafh ton eis to
proton kai to dekaton kefalaion, opou metaksu allon legontai kai ta ekshs :
“Kai en
to meso os omoioma tessaron zoon kai elafrai ai pteruges auton... Kai hdan ta
Xeroubeim. Touto to zoon. O eidon”.
Eiden epishs sumbolika auta
ta zoa en oramati kai o Profhths Hsaias. Eis to ekton kefalaion perigrafei ta
Serafeim os eksapteruga pou psalloun ton Trisagion Ymnon : “Kai
Serafeim eisthkesan kuklo autou eks pteruges to eni kai eks pterugas to
eni...Kai kekragen eteron pros to eteron kai elegon, Agios, Agios, Agios,
Kurios Sabaoth...”.
Alla Xeroubeim kai Serafeim
einai oi anoteres aggelikes takseis, oi opoies umnoun kai doksologoun ton
Theon.
Ean aplos parathrhsomen tis
fusikes morfes ton zoon auton, blepome, oti auta den einai monon tou Ouranou,
alla einai kai ths ghs h afrokrema.
O aetos p.x. einai o
basileus ton pthnon, dioti einai o upsipetesteros kai oksuderkesteros ton
pthnon.
O leon einai o basileus ton
agrion zoon, xaris sth dunami tou kai thn megaloprepeia tou.
O tauros einai o basileus
ton hmeron zoon, xaris kai autos sthn dunami tou.
Kai telos o anthropos einai
o basileus oloklhrou ths fuseos, h koronis ths Dhmiourgias, xaris sto nou
tou kai to logiko tou.
Auto, loipon, ennoousame
legontas pio pano, oti ta tessara auta zoa einai to anthos kai tou en epigeiou
kosmou.
Di’auto
legei kai oti “en
meso tou thronou” eide
ta eksapteruga zoa.
O Theos den exei sxhma,
morfhn kai soma anthropinon.
O Theos einai aulos kai
pantaxou paron.na exomen omos up’opsin mas, oti pantote mas parakolouthei to
agrupno mati tou Theou.
Kai otan, anthrope, eisai
sthn Ekklhsia me pollous kai otan eisai sthn erhmia monos kai otan proseuxesai
kai otan amartanhs kai otan parabainhs tas entolas Tou, kai otan ergazesai
to kalon kai thn arethn se blepei o Theos.
Dia de thn parabasin authn
ton entolon Tou tha dosoume kapote logon kai tha katakrithoume.
H tha ameifthoume an
thrhsome pista tis entoles Tou.
To poluommaton ton tessaron
zoon shmainei thn agrupnh prosoxh kai upakoh stous Nomous tou Theou upo
panton.
Eis tous hthikous nomous
polloi anthropoi ginontai antartai.
Anhkoun ki’auta
stis Pneumatikes Dunameis tou Ouranou.
Me tis pteruges faneronei
kai sumbolizei to eukinhton kai prothumon kai taxu ths ekteleseos tou
thelhmatos tou Theou.
O Ap. Paulos legei dia tous
Aggelous, oti “etsi
leitourgika pneumata eis diakonian apostellomena”.
Kai apo men tou Ouraniou
kai Aggelikou kosmou ekteleitai prothumos to thelima tou gi’auto
mas didakse o Kurios eis thn proseuxhn na legomen : “Gennhthhto
to thelhma Sou os en Ourano kai epi ths ghs”.
Oi Aggeloi prothumoi kai
eukinhtoi sto thelhma tou Theou eksapostellontai “dia
tous mellontas klhronomein sothrian”.
Hmeis dustuxos eimetha
duskinhtoi, os epi to pleiston, eis to na ergasthoume to thelhma tou Theou.
Hmeis eimetha prothumoi na ergasthoume sto thelhma mas, eis o,ti dhladh afora
monon to sumferon mas to uliko.
Autoi abiasta kai eleuthera
ergazontai ston allon kosmon to thelhma tou Theou, kai xairoun na eksuphretoun
ton Theon, alla kai hmas.
Pos mas eksuphretoun?
Anebazoun tis proseuxes mas
eis ton thronon tou Theou.
Exoume de o kathe pistos
kai fulaka Aggelon. Kata thn oran ths uiothesias mas, mas ton exarisen o Theos,
opos o basileus orizei upaspisthn eis ton diadoxon tou.
Poson oraia einai h
proseuxh eis ton Aggelon fulaka, pou legei “Agia
Aggele, o efstos ths athlias mou psuchs kai talaiporou zohs, mh egkataleiphs me
ton amartolon, mhde aposths ap’emou dia thn akrasian mou mh doshs xoran to
ponhro daimoni katakurieusai mou th katadunasteia tou thnutou toutou somatos
krathson ths athlias kai pareimenhs xeiros mou, kai odhghson me eis odon sothr”...
Anebazoun, loipon, tis
proseuxes mas eis ton Theon oi Aggeloi.
Exomen omos proseuxes, dia
na tis anebazoun? Kai ti prosuxes anebazoun?
Sunhthos olo dehseis kai
paraklhseis kai ikesies, ouxi omos kai euxaristies kai doksologies.
Enas Agios parathrouse
kapote ston Ourano kai htan perilupos.
-
Giati,
eisai luphmenos? Ton erothsan oi guro tou.
-
Blepo,
legei, duo Aggelous, pou anebazoun tis proseuxes ton anthropon ston Ourano
Kai o men enas einai aeikinhtos kai kathidros apo thn
pollh douleia. O allos omos einai xoris douleia, kai kapou-kapou, spaniotata
ergazetai kai anebazei kammia euxaristia.
O kathidros anebazei tis paraklhseis ton anthropon kai o
allos tis euxaristies tous, pou einai
toses liges!
Den einai, dustuxos polloi apo mas eugnomones sto Theo.
O Trisagios Ymnos
O ouranios pneumatikos kosmos, xoris anapaula, doksologei
mera kai nuxta to Panagio Onoma tou Theou.
O Theos, opos legei kai o Mega Basileios, einai apeiros.
Emeis eimaste peperasmenoi kai san peperasmenoi, oso kai
na thelome na tentosome ta ftera ths fantasias mas, den mporoume na sullabome
auth thn anekfrasth kai aneklalhth eutuxia ths doksologias tou ouraniou
pneumatikou kosmou.
Einai periorismenh h dunamis mas, gi’auto
kai eikona anthropinh dinome sto Theo, gia na Ton ennohsome.
Ton fantazometha san geronta leukotrixon...
O Theos omos einai apeiros kai apokaluptei sunexos ton
Eauton Tou kai tha Ton apokalupth, xoris telos, eis ta eutuxh kai makaria
pneumata ths Basileias Tou.
Aneksantlhtes einai oi theies ekfraseis kai apokalupseis
ths Megalosunhs Tou.
Kai se kathe nea ptuxh kai apokalupsi olos o ouranios
pneumatikos kosmos ksespaei se umnous thaumasmou kai doksologies.
An se touton edo ton kosmo ton uliko, o opoios einai mia
fulakh mprosta s’ekeinon
ton pneumatiko, blepome toso plousia kai thaumasth thn Dhmiourgia tou Theou kai
sunexos anakaluptome, thaumazome, euxaristoumetha kai kataplhssometha,
fantasthhte to megaleio tou Apeirou Theou, sunexos apokaluptomeno...
Fantasthhte to Apeiron Theon,to Panuperteleion On!
Fantasthhte ton Dhmiourgon autou tou trismegistou kai agnostou en pollois
Sumpantos!
Den einai loipon o Theos san gerontas, opos paristanetai
apo tous agiografous.
Einai apeiros. Ta anthropina mesa ekfraseos oxrioun
mprosta sto anekfrasto megaleio Tou.
O aggelikos kai pneumatikos kosmos, pou zh eutuxismenos
ekei eis thn Basileian Tou, brisketai sunexos mprosta se nees ekdhloseis kai
apokalupseis tou arrhtou megaleiou Tou.
Yperoxes kai eksaisies skhnes eutuxias apokaluptontai
sunexos ston aggeliko kosmo, o opoios menei kataplhktos kai anafonei :
“Agios, agios, agios...”.
apokaloun ton Theon, sthn doksologia tous, Agio ta
ourania pneumata.
Agios omos ti shmainei?
Shmainei teleia agioths.
shmainei to katharon kai teleion, thn teleiothta kai
panurteleiothta.
Agion einai o,ti einai xorismenon apo ton
kosmon ton amartolon kai molusmenon.
Agios shmainei o hthika teleios.
Agios einai ekeinos, pou sugkentronei ston plhrh bathmo
kathe areth kai teleiothta.
Ekeinos, pou exei epikoinonia me thn kentrikh, thn
monadikh phgh tou agiasmou, h opoia bebaia einai o Theos.
Thaumazei to megaleio auto ths Dhmiourgias tou panisxurou
Theou o profhtanaks Dabid ki’anafonei :
“Oi ouranoi dihgountai doksan Theou pohsin de
xeiron autou anaggellei to stereoma”(Psalm. IH’1-2).
H Latreia ton eikositessaron Presbuteron
H uperoxos latreia tou aggelikou kosmou, pro tou Thronou
ths Megalosunhs Tou, sunexizetai kai upo sumpashs ths thriambeuoushs ekei
Ekklhsias, ths ekprosopoumenhs upo ton eikositessaron Presbuteron.
Ystera apo kathe doksologia ton “zoon”, tou
aggelikou dhladh kosmou, gonatizoun oi eikosi tessares presbuteroi mprosta sto
Theo.
Oi gemates tapeinosi kinhseis autes ton presbuteron
mprosta sto Theo ekfrazoun, oxi mono ton bathun kai arrhto sebasmo sth
Panagiothta Tou, alla kai thn batheia sunaisthhsi ths apostaseos, pou xorizei
ta dhmiourghmata apo ton Pantodunamon Dhmiourgon.
Kai h proskunhsis auth, h eufrosunh auth doksologia den
prokeitai na stamathsh pote, dioti o Theos einai athanatos kai aionos, opos
athanatoi kai aionioi einai kai oi eutuxeis ekeinoi kai doksasmenoi katoikoi
ths Basileias tou Theou, oi eikossitessares presbuteroi.
Den periorizontai de, opos blepome, mono sthn proskunhsi
oi eikositessares presbuteroi, alla kai ta stefania, pou kosmoun ta kefalia
tous, ta sumbola ths nikhs, ths timhs kai tou thriambou tous, ta bazoun, ta
katathetoun mprosta ston throno tou Theou.
Kai theloun m’auto na deiksoun, oxi mono thn upotagh tous,
alla kai thn anagnorisi.
Oti dhladh to kerdisma auton ton stefanon ths dokshs kai
ths timhs, pou apolambanoun, ofeiletai sthn dunami tou Theou.
Me thn dunami Tou thriambeuse kai h areth tous.
Faneronei akomh h katathesis ton stefanon ton presbuteron
pro tou Theou thronou, oti h sothria mas
den einai ergo mono dikh mas prospatheias.
Monoi mas eimetha anisxuroi, anumporei kai anikanoi na
kerdisome thn megalh doksa kai timh tou thriambou ths aionias zohs, xoris thn
dunami ths theias doreas.
Oi eikositessares presbuteroi, proskunoun ton Theon mesa
se mia afath kai panarmonia xara kai eutuxia, eno plhmmurizoun apo eugnomosunh
kai ksespoun s’ena
umno anagnoriseos kai rhths omologias pros ton Theon.
Anagnorizoun dhladh oti s’Ekeinon
anhkei h doksa, h timh kai h dunamis, dioti Autos einai o Pantodunamos
Dhmiourgos.
Osousdhpote kopous, thusies kai agones ki’an
ekaname sth gh, htan adunato na kerdisome touth thn pantoteinh eutuxia,
xoris thn dunami Sou.
Su mas bohthhses, Kurie.
Su mas xeiragaroghses.
H xaris Sou granitose thn pisti mas.
Oi dikoi mas kopoi stagona ston okeano mporoun na
xarakthristhoun, mprosta sth dikh Sou sothria prosfora...
Kai pragmati! Einai adunatos na kerdhthh h pantoteinh sothria tou
anthropou, xoris thn dunami tou Theou.
Alla, Kurie, legoun oi presbuteroi me epignosi, kai h
mikrh prosfora, pou kaname emeis gia thn sothria mas, pali h dikh Sou prosfora
einai, dioti ki’emeis
dika Sou dhmiourghmata eimaste.
Apo ton eauto mas den eixame tipote. Esu mas eplases...
Otan kaneis gnorish thn doksa kai to megaleio tou Theou,
tote katalabeinei thn athliothta kai thn mhdaminothta tou.
Otan katanohsh thn dunami, thn sofia, thn dikaiosunh kai
agathothta tou Theou, tote blepei thn adunamia tou, thn agnosia tou, thn
amatheia tou...
Kai oi eikositessares presbuteroi umnologontas kalalhtoun
:
“Oti su ektisas ta panta kai dia to thelhma
souo hsan kai ektisthhsan “.
O Theos anagnorizetai upo ton eutuxon katoikos ths
basileias tou Theou, oti einai Dhmiourgos ton panton.
To katastalagma olou toutou kefalaiou einai, oti o
epouranios Theos einai o Dhmiourgos kai apotelei egguhsin gia ton thriambo ths
Ekklisia, par’oles
tis foberes kai tromeres dokimasies.
Alla h latreia tou Theou den einai ergo monon ton
aggelikon dunameon, alla kai ergo olon hmon, pou zoume edo sth gh.
H latreia tou Theou einai o sigouros dromos ths sothrias
mas, einai o proorismos mas, o skopos ths zohs mas.
To kentro ths eutuxias mas einai h sothria.
Me thn sothria mas auth, dhladh, me to kerdisma ths
aionias zohs tou Paradeisou, tha exome sugkentromenh olh thn eutuxia.
Tha apolambanome thn xara, thn galhnh, thn theia terpsi
ths ouranias latreias pos omos tha ginome metoxoi auths ths megalhs, ths
megaloprepestaths latreias tou ouraniou Patera?
Tha ftasome ekei mono me pisti me iero zhlo, me agones
kai me marturia...
Tha prepei na arxisome apo edo na latreuome to Agion
onoma tou Theou.
As frontisome, loipon, na omoiasome me tous aggelous, apo
touth edo thn epigeia latreia kai tote meta touton kai hmeis ton makarion
dunameon tha boomen kai tha legomen : Agios ei kai Panagios kai megaloprephs h
doksa Sou.
To biblio kai to Arnio
Apok. Kef 5
Eida pos autos pou kathotan sto throno kratouse sto deksi
tou xeri ena biblio se sxhma kulindrou.
To biblio htan grammeno ki apo th mesa ki apo thn ekso
pleura, ki ekei pou ekleine htan sfragismeno me efta sfragides apo boulokeri.
Eida akoma enan aggelo dunato pou dialalouse megalofona :
“Poios einai aksios na spasei tis sfragides tou
bibliou kai na to anoiksei?” Kai de brethhke kanenas, oute ston ourano
oute sth gh oute kato apo th gh, pou na mporei n’anoiksei
to biblio.
Arxisa tote na klaio polu pou de brethhke kanenas n’anoiksei
to biblio.
Enas apo tous presbuterous mou leei tote :
“Mhn klais, giati to liontari apo th fulh
tou Iouda, o apogonos tou Dabid, nikhse sth maxh pou edose kai mporei na spasei
tis efta sfragides kai n’anoiksei to biblio.”
Eida tote mprosta sto throno kai sto meso ton tessaron
onton kai sto meso ton presbuteron, na steketai ena Arnio.
Emoiaze na to exoun thusiasei.
Eixe efta kerata ki efta matia – auta
einai ta efta pneumata tou Theou pou apostellontai s’olh th
gh.
To Arnio phge kai phre to kulindriko biblio apo to deksi
xeri ekeinou pou kathetai sto throno.
Otan phre to biblio, ta tessera onta kai oi eikosi
tesseris presbuteroi epesan mprosta sto Arnio.
Kathenas tous kratouse mia kithara kai xrusa thumiathra
gemata thumiama- auta einai oi proseuxes ton piston – ki
epselnan enan kainourio umno :
“Eisai aksios na pareis to biblio
kai n’anoikseis tis sfragides tou.
Giati thusiasthikes kai me to aima sou
Mas eksagorases gia to Theo.
Apo kathe fulh, glossa, lao kai ethnos.
Basiliades tous ekanes autous kai iereis na latreuoun to
Theo mas
Tha ginoun kuriarxoi pano sth gh”.
Ystera eida ki akousa mia xorodia guro apo to throno, ta
tessera onta kai tous presbuterous thn apotelousan ena anarithmhto plhthos
aggelon, pou elegan me dunath fonh.
“To Arnio pou thusiasthke einai aksio na labei
dunamh, plouto ki eulogia”.
Ki ustera akousa ola ta plasmata tou sumpantos ston
ourano, sth gh, kato apo th gh kai mesa sth thalassa, ola auta t’akousa
na umnologoun :
“Autos pou kathetai sto throno kai to Arnio
na’nai gia panta euloghmenoi, timhmenoi,
doksasmenoi ki isxuroi”.
Ta tessera onta apanthsan : “Amhn”. Ki
oi presbuteroi epesan kai proskunhsan.
O Ioannhs afou anebhke “en
pneumati” ston
ourano kai eide ton Thronon ths Megalosunhs tou Theou, mas periegrapse akolouthos
ton Thronon kai mas edose suntomh kai megalopreph eikona tou ouraniou
pneumatikou kosmou.
Mas milhse gia ta epta pneumata, gia tous presbuterous,
gia thn uperoxh ekeinh Latreia ths thriambeuoushs Ekklhsias, kai olou tou
ouraniou kai pneumatikou kosmou.
Meta tauta blepei me theia eulabeia ena mikro biblio.
Einai ena biblio mikro se megethos, alla megalo se aksia
kai monadiko kai asugkrito se spoudaiothta.
Blepei “to esgfragismenon biblion” me
tas epta sfragidas.
Einai to biblio, pou perikleiei ta mustika ths Ekklhsias
kai tou kosmou toutou...
Eida, legei o Ioannhs, thn deksian xeira tou Theou, pou
ekathhto epi tou Thronou, etamenhn.
Kai epano eis authn eida ena biblio sfragismeno me epta
sfragides.
To tentomeno xeri tou Theou htan etoimo na paradosh to
biblio s’Ekeinon,
pou tha mporouse na to anoiksh.
Anazhtouse dhladh Ekeinon, pou hto ikanos na to
aposfragish.
To biblion auto den htan san ta shmerina, pou exoun fulla
kai selides, all’htan
ena epimhkes kai sunexes fullon pergamhnhs h papurou pollon metron.
Kai htan eilhton, dhladh tuligmeno guro eis ena “konton”, eis
ena temaxio ksulou kulindriko.
Htan “esothen kai eksothen”
grammeno to biblio, dhladh to tuligmeno xarti, htane grammeno kai apo tis duo
opseis.
Perieixe de para polla, asfalos de kai spoudaia zhthmata.
Poion to esfragismenon biblion?
Alla poion einai to musthriodes auto esfragismeno biblio,
dia to opoion mas omilei h Apokalupsis?
To biblion auto einai to biblion ton theion krimaton.
Einai ola ta uperfusika kai aorata, kai pneumatika kai theia zhthmata, pou
eprepe n’apokalufthoun
eis ton kosmon kai na matheutoun apo
tous anthropous.
Einai oloklhron to Euaggilion tou Theou.
Einai to biblion, pou perilambanei to sofon sxedion tou
Theou, pou periexei th sofian tou Theou, dia thn sothrian ths anthropothtos.
Periexei genikos thn Apokalupsin, olhn dhladh thn
apokeklalummenh alhtheia:
Perilambanei ola ta uperkosmia kai metafusika, pou
apekalufthhsan eis thn anthropothta kata kairous kai prokeitai na apokalufthoun.
Einai h Istoria tou mellontos tou kosmou...einai ola ta uperfusika kai metafusika kai
aorata kai pneumatika, pou eprepen n’apokalufthoun.
To biblion auto kratouse o Theos sto tentomeno deksi Tou
xeri.
Giati? Dia na deiksh siophros, oti zhtouse Ekeinon, pou
tha mporesh na to anoiksh kai na to ermhneush sthn anthropothta.
Einai “gegrammenon esothen kai eksothen”,
legei o Euaggelisths gia to biblio auto.
Einai grammeno to xarti tou bibliou kai apo tis duo opseis.
Ti shmainei touto?
Thelei na mas ph, oti to biblion einai gemato, dhladh
plhres.
Einai plhres, dioti perilambanei ola ta megala kai
suntaraktika gegonota.
Stis selides tou, tha legame, arxizei kai teleionei h
Istoria, me suntomo kai suneskiasmeno tropo, ekeinon, pou tha sumboun ston
kosmo kai sthn Ekklhsia tou Xristou.
Tis alhtheies tou bibliou toutou prepei na tis gnorisoun
oi anthropoi, dia thn sothrian ton.
Einai akomi plhres, dioti den xreiazetai tipote allo na
mas apokalufthh.
O,ti xreiazetai dia thn sothrian mas, eurisketai mesa s’auto.
To biblion einai, oxi aplos esfragismenon, alla “katesfragismenon” kai
malista me epta sfragides.
Me ola auta thelei na deiksh to aporrhton kai thn
sobarothta tou periexomenou.
Sfragizomen me prosoxh ena eggrafon h mia diathhkh, otan
thelome na meinh aporrhton to periexomenon tous kai n’anoixthh,
otan elthh o katallhlos kairos kai upo tou katallhlou prosopou.
O de arithmos epta, pou anaferetai stis sfragides,
shmainei, os gnoston, to plhres to teleios dhladh esfragismenon, to teleion tou
kleisimatos, to plhres kleisimon tou bibliou toutou.
O isxuros aggelos
Blepei o Ioannhs kai ena aggelon isxuron, o opoios
fonazei san shrukas se stadio kai kalei eis diagonismon pantas, dia to anoigma
tou musthriodous autou bibliou.
Diati einai “isxuros” o Aggelos?
Dia na akousth h fonh tou ana ton sumpanta kosmon.
Prokhryssetai, outos, eipen, upo tou isxurofonou Aggelou
diagonismos metaksu tou epouraniou, tou epigeiou kai tou katoxthoniou kosmou,
htoi metaksu ton Aggelon, ton agion anthropon kai ton kataxthonion dunameon,
dia na eurethh o dunamenos na ekshghsh to periexomenon tou bibliou, pou
einai oi theies bouoles ka na tis gnostopoihsh ston kosmo.
H megalh de fonh tou Aggelou mas didei na ennohsome thn
megisth kai uperkosmio kai pangkosmio spoudaiothta tou bibliou, alla kai thn
monadikothta tou Arniou, tou Xristou, pou mellei na to aposfragish.
Kaneis den mporouse na to anoiksh, oute ekeinoi, pou
briskontai ston ourano, oute ek ton en th gh, oute oi ek ton kaxthonion.
Ston prokhruxthenta, outos
eipein, ouranio diagonismo, kanenas den brethhke ikanos na anoiksh to biblion,
oute “en to ourano oute epi ths ghs oute upokato ths ghs”.
Den eurethh ston ourano, metaksu
ton Aggelon, sth gh metaksu ton agion anthropon kai upokato ths ghs metaksu ton
nekron kai ton kataxthonion dunameon.
Oxi monon na to anoiksh.
Kaneis, loipon, den
brethhke ston Ourano n’anoiksh to biblion kai na anagnosh ta tosa
spoudaia apokaluptika kai barushmanta, pou einai grammena esothen kai eksothen.
Kanenas den mporouse na
diabash ekei oloklhron to mellon ths anthropothtos h kai enos ekastou xorista...
Den brethhke kaneis metaksu
tou Ouraniou kai Aggelikou kosmou.
Alla oute kai sth gh, legei,
eurethh o dunamenos na anoiksh to biblion tou mellontos kai ton boulon tou
Theou...
Kai legontas sth gh; ennoei
kat’arxhn
tous anthropous sth gh, tous sofous kai filosofous, pou prospathousan na
ekshghsoun to musthrion, pou tous perieballe.
Oloi oi sofoi tou kosmou
filosofousan, gia na mathoun poios einai o proorismos tou anthropou, pos o
anthropos tha sothh kai tha eutuxhsh.
Pos th’apallagh
apo to uparxon kakon.
Poia einai h arxh kai to
mellon tou kosmou.
Alla oudeis hmporese na anoiksh
to biblion auto kai na to fanerosh.
“katheudontes
diateleite an, eimh tina allon epipempsei hmin o Theos khdomenos hmon”,
elege apogohteumenos o megaluteros sofos tou kosmou, o “andron
apanton sofotatos Sokraths”.
Me alla logia : Tha
koimasthe kai tha ta agnoeitai auta, ektos kai sas luphthh o Theos kai steilh
kanena allon na sas ta fanerosh kai didaksh.
Oxo monon metaksu ton
sofon, alla kai oute metaksu ton agion andron den brethhke ekeinos, pou tha
anoige to katesfragismenon biblion.
Kai an profhtepsan orismena
pragmata, auta tha hsan skoteina kai anekshghta, ean den parousiazeto o
Xristos n’anoiksh diaplata to biblion kai na riksh apleto fos sthn
mustikh boulh tou Theou, sto “xronois aioniois sesighmenon musthrion”.
Opos tha doume sth
sunexeia.
Ta mustika tou Theou den
mporese kai den tha mporesh pote na ta mathh o Satanas.
O Pantodunamos Kurios den
tou edose kammia dikaiodosia na ereuna kai na prolegei ta mellonta genesthai
sthn anthropothta.
To katesfragismeno biblio
ths Apokalupseos emeine teleios kleisto gia ton Satana.
Nekres kai paralutes
stekoun oi upoxthoneis dunameis, “oi upokato ths ghs”,
mprosta sto musthriodes auto biblio tou Theou.
As mh apatometha. To mellon
mas den einai sta xeria tou Satana.
O Satanas, agaphte, den
apokaluptei to mellon, dioti den to gnorizei.
Oudeis hdunato anoiksai to
biblion oute kai ek ton upokato ths ghs, tonizei h Apokalupsis.
Sto xeri tou Panagiou Theou
einai to mellon mas.
Sto xeri, pou eide o
Ioannis na krath to esfragismenon biblion...
To klama auto tou Ioannou
faneronei ton bathun pothon, ton mexri dakruon pothon na anoixthh to biblion
kai gnosthh to periexomenon tou.
Alloimonon eis thn
anthropothta, ean den eurisketo kaneis n’apokalupsh thn Alhtheian.
O pothos ths anthropothtos
na gnorish thn alhtheian peri tou Alhthinou Theou, peri tou proorismou ths kai
ths sothrias ths htan anekathen sfodros.
Eklaie, loipon, kai
elupeito kai thrhnouse o Ioannhs.
Esparasseto apo agoniodh
luph, skeptomenos kai analogizomenos ta deina, pou perimenoun thn Ekklhsian,
ean emenan krufes kai xoris apokalupsin ai sothries boules tou Theou.
To algos kai ta dakrua
diakoptontai apo mia elpidofora entharruntikh fonh, einai h fonh enos ek ton
eikositessaron Presbuteron, enos dhladh pou, prin fthash pshla s’auth thn
atermona eutuxia, anhke sto talaiporo anthropino genos.
H thesis tou, konta sto
throno tou Theou, tou parexei thn dunatothta na kserh ekeino, gia to opoio
pnigetai apo agonia kai thlipsi o Euaggelisths.
Blepei o Presbuteros, oti
gia ta mustika tou bibliou, uphrxe to kleidi kai oti ola mporousan na
ermhneuthoun...
“Mh
klaie”
legei. Den xreiazontai klamata agonias.
Brethhke Ekeinos, pou tha
anoiksh to sfragismeno biblio. Na! Einai to liontari apo thn fuli tou Iouda,
apo thn riza tou Dabid.
Na! Einai o Xristos, pou
einai isxuros san liontari.
Einai Ekeinos, pou
katagetai apo thn fulh tou Iouda, tou uiou tou Iakob kai apo thn oikogeneia tou
Megalou Basileos ton Ioudaion Dabid...
To kleidi auto gia to
anoigma tou musthriodous kai ainigatikou toutou bibliou, tou legei o
Presbuteros, einai o Xristo...
Den xrhsimopoiei bebaios ap’eutheias
to onoma tou Xristou, alla Ton onomazei “rizan Dabid”.
Pragmati! Os anthropos o
Xristos katagetai apo thn endokso oikogeneia tou Megalou Basileos Dabid”.
Stous katafutous lofous ths
Bhthleem, deka aiones protou gennhthh o
Xristos, o Profhtanaks Dabid me pneuma profhtikon eksumnhse ton proskokomeno
Lutroth.
Kai o Theos uposxetai eis
auton to megalo kai eutuxes pronomio na einai o Sothra tou kosmou “Yios
Tou”! Na einai apogonos tou kata sarka!
O Yios ths Parthenou einai
pragmati apo thn “rizan Dabid”,
einai apogonos tou Dabid kai tou Abraam, stous opoious o Theos uposxethhke thn
megalh kai anektimhth auth eulogia, na gennhthh apo thn dikh tou genea o
Xristos.
H Parthenos Maria, opos
legei o Euaggelisths Loukas, htan kat’eutheian apogonos tou Dabid. Kathgeto “eks’oikou
kai patrias Dabid”...
“Idou enikhsen o leon, o ek ths fulhs Iouda, h riza Dabid”, upogrammizei h fonh tou Presbuterou ston
agonionta Euaggelisth.
Protou akomh tou milhsh gia
to poios einai ekeinos, pou tha lush ta ainigmatika grapta tou bibliou, milaei
entharruntika gia nikh.
To tonizei me apoluth
safhneia kai bebaiothta. “Enikhse”, tou legei.
Enikhse o apogonos tou
Dabid, o Lutroths Xristos.
Enikhse to skotadi, efotise
to xaos kai thn abebaiothta, sunetripse
ton Diabolo, gefurose to xasma ouranou kai ghs.
Kseplune ton borboro tou
propatorikou amarthmatos.
Enikhse o Sothr, me to
apolutrotiko Tou ergon, thn amartia kai ton thanato...
O Idios o Xristos einai
Sothra mas, dioti opos legei o Profhths Hsaias “ou
presbus, ouk aggelos esosen hmas, all’autos o Kurios”(Hs.Ks
G’9).
Ekeinos mas apekalupse tis
theies alhtheis kai anoikse tou nou mas na tis gnorisome.
To Arnion
O Ioannis, afou akouse me
prosoxh ta logia tou Presbuterou, pou tou faneronan Ekeinon, pou tha anoige to
katesfragismenon biblion, blepei ksafina anamesa ston kuklo ton tessaron zoon
kai mesa ston kuklo ton eikositessaron Presbuteron ena Arnion.
Diati omos, eno hkouse oti
o leon einai ekeinos pou tha anoiksh to biblion, blepei tora to Arnion na
erxetai konta sto throno tou Theou kai na lambanh to esfragismenon biblion, apo
thn deksian tou Ouraniou Patros?
Onomazetai leon o Xristos,
dioti enikhse ton thanaton, Arnion de dioti upesth ton Staurikon thanaton,
egine eksilasthrion thuma ths amartolhs anthropothtos.
“Ypehrkse
leon ina nikhsh ton thanaton kai Arnion ina pathh uper ton anthropon”
grafei o Biktorinos.
To Arnion einai
upokoristikon tou “arnos” “amnou”.
Ton Xriston, opos blepome
eis thn Palaian Diathhkhn, ton anekhrukse “amnon” o
megalofonotatos Profhths Hsaias (MG’7).
Touto kai eis tas Prakseis
ton Apostoleon diabazomen :
“Os probaton epi sfaghn hxthh, kai os amnos enantion tou
keirontos auton afonos, outos ouk’anoigei to stoma autou...”.
O teleutaios ton Profhton
ths Palaias Diathhkhs kai megas athlhtihs ths erhmou, o Timios Prodromos, stis
oxthes tou Iordanou potamou edeikse me ton daktulon tou ton Xriston sto lao, os
amnon, legontas : “ide o amnos tou Theou o airon thn amartian tou kosmou”(Ioan.A’29).
Thn morfhn tou Xristou os
Arniou tha thn sunantoume eis to ekshs suxna.
Eikosi ennea fores
anaferetai h leksis Arnion sto Biblion ths Apokalupseos.
Sumbainei de touto, dioti
etsi tonizetai o eksilasthrios thanatos tou Kuriou.
Gia na ginh de pio fanerh h
Staurikh thusia, o ekousios Staurikos thanatos tou Xristou, parousiazetai to Arnion
“os esfagmenon”.
Efere dhladh ta ixnh ths
sfaghs Tou.
Efere meta thn Anastasin
Tou, tis plhges ths Stauroseos Tou.
Parousiazetai akomh to
Arnion “esthkos”,
dhladh orthio, gia na deiksh oti, kaitoi thelhmatika esfagh uper tou kosmou, en toutois anesth.
Kai o Apostolos Petros
milontas, gia ton eksilasthrio thanato tou Kuriou, dia tou opoiou mas
ekshgorase ek ths douleias tou aioniou exthrou, tou Satana, legei :
Den lutrothhkame, loipon,
me polutima kai ftharta pragma, opos einai to xrusafi kai o arguros, alla me
to timio aima os amnou amomou kai aspilou Xristou (A’
Petr.A’18-19).
Sthn Palaia Diathhkh o
amnos, ton opoion esfazon to Pasxa oi Isrhlitai, htan tupos tou Xristou, pou
hrxeto na sfagh uper ton anthropon.
Gi’auton
akribos ton logon o amnos ekeinos eprepe na mh ferh khlidas kai stigmata, alla
na einai kataspros kai na mh tsakisthh kanena ostoun kata thn sfagh tou.
Touto akribos sunebh kai kata
thn sfaghn tou Kuriou, opos to anaferei o Euaggelisths legontas :
“Epi de
ton Ihsoun elthontes” oi stratiotai “ou
kateaksan autou ta skelh”.
Den espasan ta osta ton
podon tou, opos epraksan gia tous allous estauromenous.
Ypogrammizei malista thn
epalhtheusi tou xoriou ths Palaias Diathhkhs pou elege :
“Osoun
autou ou suntrhibhsetai”.
Alla o Pasxalios amnos ths
Palaias Diathhkhs htan tupos tou Xristou.
Hrthe omos sth gh o
pragmatikos Amnos kai ethusiasthh, opos ethusiazeto o amnos tou Pasxa.
Gi’auto o
Apostolos Paulos apeuthunomenos pros tous Xristianous legei :
“Kai
gar to Pasxa hmon uper hmon etuthh Xristos”(A’Korinth.E’7).
To Arnion to eiden o
Euaggelisths en meso tou thronou, ton tessaron zoon kai en ameso ton
Presbuteron.
H thesis auth tou Arniou faneronei,
oti o Xristos einai metaksu tou Theou kai ton anthropon os mesiths.
Dia touto legei kai o
Apostolos Paulos.
“eis
gar Theos, eis kai mesiths Theou kai anthropon, anthropos Xristos, o dous
eauton antilutron uper panton, to marturion kairois idiois” (A’Tim.B’ 5-6).
Pantodunamon einai to
Arnion, dhladh o Xristos, dioti o Euaggelisths to blepei na exh epta kerata.
Ta de kerata sumbolizoun
thn dunamin.
Eis thn Palaia Diathhkhn ta
kerata einai sumbolon dunameos kai malista ths Basilikhs.
O arthmos “epta
kerata”
shmainei to plhroma ths basilikhs dunameos.
Den uparxei allh dunamis
ektos apo auth.
Thn exei sugkentrosei olh
to Arnion.
“Kai
ofthalmous epta” exei
to Arnion. Oi ofthalmoi einai to kurioteron meson ton sofon gnoseon mas.
H eksupnada fainetai sta
matia. O de arithmos “epta” faneronei kai edo thn paggnoisan kai
pansofian.
Epomenos o Xristos einai “Theou
dunamis kai Theou sofia” (A’Kor.I’24), opos legei o Ap.
Paulos.
Tou aksizei de h proskunhsis,
dioti anelaben auto to kosmoistorikon kai kosmosothrion ergon n’anoiksh
to esfragismenon biblion.
Hlthe, dhladh kai parelabe
to biblion.
Hlthe kai estaurothh, dia
na eksileothh o kosmos.
Anhlthen de kai palin kai ekathhse
en deksia tou Thronou ths Megalosunhs tou Patros.
To oti eurethh to Arnion o
Xristos kai elabe to biblion kai egnostopoihse to sxedion tou Theou, dia thn
sothrian tou kosmou.
Otan to Arnion elabe to
biblion, legei o Ioannis, ta tessara zoa kai oi eikosi tessares presbuteroi
epesan enopion Tou kai To prosekunhsan.
H proskunhsis auth ton
tessaron zoon kai ton eikosi tessaron presbuteron enopion tou Arniou einai
latreia pros ton Xriston, upo olhs ths fuseos, ths aggelikhs kai epigeiou, ths
logikhs kai alogou, ths strateuomenhs eis thn ghn kai thriambeuoushs eis ton
Ouranon Ekklhsias.
Exoun kai fialas xrusas oi
presbuteroi gemates me thumiamata.
Ta de thumiamata einai oi
proseuxes ton agion, ton piston.
Kai to spoudaion einai, oti
tis proseuxes tis kratoun kai tis metabibazoun mexri tou thronou tou Theou oi
presbuteroi pou briskontai plhsion tou ouraniou thronou.
Mega to gegonos tou
anoigmatos tou esfragismenou bibliou.
Den uphrkse anoteron.
Arxise pleon nea,
kainourgia epoxh. “Idou kaina poio panta”,
legei.
“Kainhn
Ierousalhm”, tha
doume sth sunexeia kai “kainous Ouranous” kai
keinhn ghn prosdokomen.
Kainougia loipon odh
xreiazetai, analogos tou megethous : tou kosmosothriou ergou tou Sothros
Xristou.
O Xristos, me thn thusian
Tou, enekainiase nean taksin pragmaton.
Tipote den sugkrinetai me
to kosmosothrio ergo Tou.
Aksizei de eis ton Xriston
h latreia kai doksologia.
Di’auto
kai olos o pneumatikos kosmos en agalliasei anafonei.
Eisai aksios na labhs to
biblion kai anoikshs tas sfragidas, dioti esfahs kai mas ekshgorases me to Aima
Sou apo th douleia tou Satana kai mas ekames kthma tou Theou.
Mega loipon kai katholikon
to ergon tou Sothros Xristou, dioti oi eksagorasmenoi einai ek pashs fulhs kai
glosshs kai laou kai ethnous kai apetelesan pleon ton neon periousion laon ths
Ekklhsias.
Gia olous esfagh, to Arnion
o Xristos.
Suxna akoume kai apo
Xristianous to “genhsetai mia poimnh, eis poimhn”, kai
ennooun, oti h Ekklhsia th’agonisthh dia thn diadosin tou Euaggeliou kai
tha elthh stigmh, opote oloi oi katoikoi ths ghs, tha pistepsoun kai tha
akolouthhsoun oloi ton Xriston.
H mia poimnh upo ena
poimena, ton Xriston.
H poimnh de auth
perilambanei pistous tou Kuriou, probata ap’ola
tha Ethnh, sta opoia khruxthhke to Euaggelion.
Auto tha to ennohsomen kalutera
apo ta idia ta logia tou Kuriou pou aphuthunen pros tous Ioudaious metaksu ton
opoion uphrxon oi pisteusantes eis Auton :
“Kai
alla probata exo, a ouk estin ek ths aulhs tauths kakeina me dei agagein, kai
ths fonhs mou akousousi, kai genhsetai mia poimnh, eis poimhn”
(Ioan.1’16).
dhladh, den exo mono
pistous metaksu ton Ioudaion, alla einai diaskorpismena metaksu tou
eidololatrikou kosmou.
Kai prepei ego na odhghso
kai esena kai na ta enoso me ta alla.
Ekeina tha akousoun thn
fonhn mou, kai etsi tha ginh, apo ta edo probata kai apo ekeina ton allon
ethnon, mia poi,nh, kai enas poimhn o Xristos.”
Tois ekshgorases, kai tous
upsoses, “epoihsas
autous to Theo hmon Basileis kai Iereis kai basileusousin epi ths ghs”
anafonoun oi 24 Presbuteroi.
O Xristos mas ekame
pragmati Basileis. Tora mporoume kai prepei na basileusomen epi ton pathon mas
kai argoteron epi tou kosmou
O Ymnos ton aggelon
Meta ton kuklon ton
tessaron zoon kai ton eikositessaron Presbuteron, blepei o Ioannhs n’anoigetai
enas tritos kuklos.
Einai o kuklos ton
aperirarithmon Aggelon, pou paramenoun pantote kuklo tou Thronou ths
megalosunhs tou Theou.
Kai umnoun ton Xriston, dia
to apolutrotikon Tou ergon.
Giati me “fonhn
megalhn”
umnoun ton Xriston oi poluarithmoi Aggeloi?
Psalloun kai umnoun
megalofonos, dioti dia prothn foran tous apokaluptetai to sxedion tou Theou,
me to opoion tha esozeto h anthropoths.
H alhtheia auth, to sxedion
auto, hto apokekrummenon apo aionon en to Theo.
To sxedion tou Theou, to
opoion periekleie to esfragismenon biblion, htan apokekrummeno kai ginetai tora
gnosto eis tas Aggelikas Arxas kai Eksousias dia mesou ths Ekklhsias.
“Hplosas
ta palamas kai hnosas ta to prin diestota”.
Doksologoun akomh ton Theon
me megalh fonh oi Aggeloi, apo upermetrh xara, dioti tha exrhsimopoiounto kai
autoi eis to mega touto ergon ths sothrias ton anthropon, pou anelabe to
Arnion-Xristos, na ferh eis peras.
Kai oi epta times, o
arithmos epta ton timon, pou aponemontai apo ton Aggelikon kosmon, dhladh, oi
times ths dunameos, tou ploutou, ths sofias, ths isxuos, ths timhs, ths dokshs
kai ths eulogias, faneronoun to teleio.
O eutuxhs Euaggelisths
akouei tora mia pagkosmia doksologia pros ton Ouranion Patera, ton Kathhmenon
epi tou Thronou kai to Arnion.
Blepei ena tetarto doksologiko
kuklo kai akouei mia panarmonia xorodia oloklhrou ths empsuxou kai apsuxou
fuseos, oloklhrou tou Sumpantos.
Blepei ekei pshla ston
Ourano na doksologoun, na latreuoun kai na upakououn ola ta ktismata, osa briskontai
ston Ourano, sth gh kai upokato ths ghs.
H Doksologia einai koinh.
Apeuthunetai eis ton Theon
kai eis to Arnion.
Doksologoun ton Theon kai
ton lutrothn tou kosmou Xriston.
Ta tessera zoa, opos
eipame, einai o ouranios aggelikos kosmos, o opoios epibebaionei ta anotero “rhtos” me
thn ebraikhn leksin “Amhn”.
Kai oi eikositessares
Presbuteroi epishs, pou einai h thriambeuousa Ekklhsia, ta epibebaionoun “siophros” me to
na piptoun kai na proskunoun ton epi tou thronou Kathhmenon kai to Arnion.
O Ermhneuths Andreas legei
to ekshs aksioshmeioton :
“Dia
ton tessaron zoon kai ton presbuteron deiknutai mia poimnh kai mia Ekklhsia
gegenhsthai aggelon kai anthropon dia Xristou tou Theou, tou ta diestota
sunapsantos kai to mesotoixon tou fragmou lusantos”.
To tmhma auto ths
Apokalupseos einai polu oikodomhtikon.
Poios pistos den eugnomonei
ton Xriston, Autos ebrethh kai mas apekalupse ta theias Alhtheias.
Autos mas apesfragisen ta
esfragismena me epta sfragidas theia krimata, ta sxedia kai ta boulas tou Theou.
To periexomenon ton
sfragidon sumfonei me osa eipen o Kurios peri ton gegonoton, pou tha
prohghthoun ths Deuteras Parousias Tou kai ta opoia perigrafontai eis to
24on kerfalaion tou kata Matthaion
Euaggeliou, kathos kai allaxou ths Kainhs Diathhkhs.
To periexomenon, loipon,
tou esfragismenou bibliou periexei olh thn alhtheia. To biblion touto, pou
kanenas den mporouse na anoiksh plhn tou Arniou, perikleiei thn istorian tou
mellontos.
H sfragish ton ekaton
saranta tessaron xiliadon
Apok. Ioannou kef 7
Ystera ap’auta
eida tesseris aggelous na stekontai stis tesseris gonies ths ghs kai na kratoun
tous tesseris anemous ths ghs gia na mh fusaei sth gh, mhte sth thalassa, mhte
se kanena dentro.
Kai eida allon aggelo na
bgainei apo’kei
pou anatellei o hlios, kratontas th sfragida tou zontanou Theou.
Me dunath fonh ekrakse
stous tesseris aggelous pou eixan entolh na katastrepsoun th gh kai th
thalassa. “Mhn
katastrepsete th gh mhte th thalassa mhte ta dentra, ospou na sfragisoume
autous pou anhkoun sto Theo mas bazontas shmadi sto metopo tous.”
Ki akousa posoi htan auoi
pou sfragisthkan :
Ekaton saranta tesseris
xiliades sfragismenoi ap’oles tis fules tou Israhl.
Apo th fulh Iouda dodeka
xiliades,
Apo th fulh Roubhn dodeka
xiliades,
Apo th fulh Gad dodeka xiliades,
Apo th fulh Ashr dodeka
xiliades,
Apo th fulh Nefthaleim
dodeka xiliades,
Apo th fulh Manassh dodeka
xiliades,
Apo th fulh Sumeon dodeka
xiliades,
Apo th fulh Levi dodeka
xiliades,
Apo th fulh Issaxar dodeka
xiliades,
Apo th fulh Zaboulon dodeka
xiliades,
Apo th fulh Ioshf dodeka
xiliades,
Apo th fulh Beniamin dodeka
xiliades sfragismenoi.
Ystera omos ap’auta,
eida ena ametrhto plhthos – pou kaneis den htan se thesh na to metrhsei – apo kathe
ethnos, fulh, lao kai glossa, na steketai mprosta sto throno kai sto Arnio
forousan leukes stoles, kratousan foinikoklada sta xeria tous kai ekrazan me
dunath fonh.
“H
sothria einai sta xeria tou Theou mas,
pou kathetai sto throno
kai tou Arniou!”
Oloi oi aggeloi pou
stekontan guro apo to throno, apo tous presbuterous ki apo ta tessera onta,
epesan mprosta sto throno me ta prosopa kataghs kai proskunhsan to Theo,
legontas :
“Alhthina,
eulogia kai doksa kai sofia,
euxaristia kai timh kai
dunamh kai isxus
anhkoun gia panta sto Theo
mas. Amhn”.
Tote enas apo tous
presbuterous mou eipe :
“Poioi
einai autoi pou foroun leukh stolh ki apo pou hrthan?”
Ki ego tou eipa : “Kurie
mou, esu ksereis”.
Tote autos mou eipe : “Autoi
einai ekeinoi pou perasan to megalo diogmo eplunan th stolh tous kai th
leukanan me to aima tou Arniou.
Gi’auto
stekontai mpros sto throno tou Theou kai ton latreuoun mera mera kai nuxta sto
nao tou,
Ki autos pou kathetai sto
throno tha’nai
panta mazi tous.
De tha peinasoun pia,
Oute pote tha dipsasoun
De tha upoferoun apo ton
hlio
Oute apo allon kausona.
To arnio pou einai sth mesh
tou thronou
San kalos boskos tha tous
kateuthunei,
Kai tha tous odhghsei sthn
phgh ths zohs.
O Theos tha eksafanisei
kathe dakru apo ta matia tous”.
Anaballetai, loipon, to
ksespasma tou kakou eks aitias ton
eusebon.
Polles fores sozontai
prosorinos kai oi asebeis eks aitias ton piston.
To blepomen auto sthn
Palaia Diathhkh.
Otan eprokeito na ginh h
thehlath katastrofh ton Sodomon kai Gomoron, o Abraam parekalese ton Theo na
anasteilh to kako xarin ton eusebon.
Kai deka eusebeis, an
uphrxan sta Sodoma, “eneken ton deka”
ekeinon, opos eipe o Theos eis ton Abraam, den tha katestrefe kai tous allous.
Den uphrxan omos deka,
uphrxe monon enas eusebhs, o Lot.
Ki’ekeinon
ton esose o Theos mazi me thn oikogeneia tou.
Alla kai ston kairo tou
kataklusmou uphrxe monon enas eusebhs, o Noe kai sothike autos kai h oikogeneia
tou...
Gia anabolh tou kakou,
loipon brontofonazei edo o aggelos.
Alla anaferei kai ton logo.
Na anablhthh to kako.
“axris
ou sfragisomen tous doulous tou Theou hmon epi ton metopon auton”.
Anaballetai h katastrofh,
gia na sfragisthoun me thn sfragida tou Theou oi pistoi.
Gia na ginoun pantelos
dikoi Tou, tekna Tou alhthina.
Ti shmainei omos h
sfragishs auth kai malista epi ton metopon, gia thn opoia mas milaei edo h
Apokalupsis?
(Tha tous sfragisei me to
Agio Pneuma, to opoion tha skorpisei plousioparoxa sta paidia Tou stis esxates
hmeres opos eipen o profhtis Iohl sthn Palaia Diathhkh).
Me thn
Xarin tou Agiou Pneumatos, tha fthash etsi eis to “kath’omoiosin” pou
einai o proorismos tou. Tha teleiopoihthh. Tha xaraxthh sthn
prosopikothta tou h agioths tou Theou.
Apo thn stigmh ekeinh tha
exh fanero to shmadi, oti einai tou Theou.
A! Loipon autoi oi
sfragismenoi briskontai kato apo thn prostateutikh skeph tou Theou kai den
exoun na fobountai tipota.
Anaballontai, loipon, kai
oi megales kai sugklonistikes plhges ton esxaton kairon, gia na sfragisthoun, n’anadeixthoun
dhladh paidia tou Theou poluarithmoi pistoi.
Posoi omos tha einai oi
esfragismenoi?
Auto tha to idoume sth
sunexeia.
Mas legei en sunexeia o
Euaggelisths kai gia ton arithmo ton esfragismenon.
Akousa legei ton arithmo
ton esfragismenon kai htan ekaton saranta tesseres xiliades, htoi dodeka
xiliades apo kathe mia fulh.
O sunolikos omos arithmos
ton esfragismenon tha einai apeirarithmos.
Thelei me auto na mas ph
oti o arithmos tous tha einai megalos anarithmitos.
Einai sumbolikos o arithmos
ekaton saranta tessares xiliades, dioti, opos legei pio kato, oi sesomenoi tha
einai plhthos ametrhto.
O arithmos 144.000 einai
ginomenon tou 12 X (12.000)
O arthmos 12 sthn Agia
Grafh einai ieros dioti dodeka hsan oi fules tou Israhl kai dodeka oi
Apostoloi tou Kuriou, pou apoteloun thn basi ths Palaias kai ths Kainhs
Diathhkhs.
To epibebaionei touto kai h
Agia Grafh.
O Profhths Dabid ston 14on
Psalmon legei dia ton Theon :
“emnhsthh
eis ton aiona Diathhkhs autou logou, ou eneteilato eis xilias geneas”.
Tha enthumhtai, legei o
Theos thn sumfonia tou, thn sunthhkh Tou mexri xilies genees.
Kai meta tha ksexna thn
sunthhkh kai thn uposxesi Tou.
Asfalos oxi.
To xilies genees, loipon
shmainei to mega kai anarithmhton ths xronikh diarkeias.
Thelei na dhlosh, oti tha
enthumhtai ton logon ths Diathhkhs Tou eis pasas ta geneas, mexri telous tou
kosmou.
Sumbolon, loipon,
anarithmitou plhthous einai sthn Agia Grafh o arithmos 12.000 X 12.
O arithmos 144.000 epomenos
shmainei to plhthos ton piston ths Ekklhsias, tou neou kata pneuma Israhl, ton
eks’Ioudaion
kai eks’ethnon,
pou einai klhronomoi ton pros tous Israhlitan dotheisen epaggelion.
H sfragisis touton upo tou
Theou shmainei, oti h Strateuomenh Ekklhsia, h opoia tha parameinh sth gh mexri
sunteleias tou aionos, eurisketai upo thn prostasia Tou.
Anaferetai sto keimeno ths Apokalupseos, oti oi
esfragismenoi katagontai apo tis fules Israhl.
Gi’auto
kai o Apostolos Paulos legei sxetikos :
“ei dei umeis Xristou ara tou Abraam sperma este, kai kat’epaggelian
klhronomoi”.
Ean, legei, seis oi eks ethnon
Xristianoi eisthe tou Xristou, ara eisthe apogonoi tou Abraam kai, sumfonos
pros thn eppaggelian, eisthe klhronomoi.
Alla to gegonos, oti upo
tous uious Israhl noountai oi apogonoi kai klhronomoi tou, dhladh oi Xristianoi, fainetai kai apo thn seira, pou
anaferontai oi fules tou Israhl.
Protassetai oxi h fulh tou
Roubim, pou einai kai o presbuteros, alla h fulh tou Iouda, ek ths opoias
kathgeto o Xristos kata ton anthropinon.
Parathroume epishs, oti
paraleipetai h fulh tou Dan, h opoia theoreiai san sumbolo ths apostasias.
Parathroume akomh oti h
thesis ths paraleipomenhs fulhs den menei kenh.
Ant’auths
prostithetai h fulh Manassh; kaitoi den anhke sthn arxh stis dodeka fules tou
Israhl, pou gnorizoume apo thn Palaia Diathhkh. Auto shmainei, oti h mandra
tou Xristou einai anoikth kai tha prostetoun s’auth
kai alloi, pou tha sothoun.
Na zoume sumfona me to
thelhma tou Kuriou, me flogerh pisth kai me agiothta.
O Ioannhs blepei meta tauta
mian uperoxon skhnhn, apo thn thriambeuousan en Ouranois Ekklhsian.
Einai mia outos eipein,
uperoxos epouranios leitourgia. Eis authn blepei thn akran eutuxian kai
makarothta ton piston opadon tou Arniou, ton sesosmenon.
Eida en sunexeia –
grafei o Euaggelisths – apeiron oxlo apo kathe ethnos, fulh, lao kai
glossa, na steketai mprosta ston throno tou Theou kai mprosta sto Arnion.
To anarithmhton ekeino
plhthos htan ntumeno me leukes stoles kai kratouse sta xeria tou foinikes.
Oloi de ekeinoi mazi
efonazan me dunath fonh kai elegan :
Thn sothria mas thn
xrostame eis ton Theon kai eis to Arnion.
Einai anarithmhton, dioti
prokeitai peri oloklhrou ths en Ouranois thriambeuoushs Ekklhsias.
Proerxontai kat’arxas
apo to Israhl, alla kai ek pantos ethnous, fulhs kai glosshs.
Dioti h Ekklhsia tou
Xristou den kathorise sunora sthn eksaplosi ths.
Einai gia olous, osoi
dipsoun thn sothria tous.
Profhtas kai Patriarxas ths
Palaias Diathhkhs kai Xristianous ths Kainhs Diathhkhs.
Autoi anhkoun eis pasan
fulhn kai glossan kai laon.
Istantai oloi autoi enopion
tou Thronou tou Theou kai enopion tou Arniou.
Istantai me parrhsian.
Exoun stenh sxesi me ton
Theon.
Einai konta eis ton Theon,
makarioi kai triseutuxismenoi, dioti prohgoumenos eteleiopoihthhsan.
Oi eutuxeis katoikoi tou
Paradeisou foroun leuka.
Peribeblhmenous me stolas leukas
tous eiden o Ioannhs.
Diati leukas?
Dioti to leuko enduma einai
to enduma ton marturon kai olon ekeinon, pou agonisthhkan eis ton kosmon kata
ths amartias.
Einai kai to sumbolon ths
katharas kai kainourgias zohs.
“Kai
foinikas en tais xersin auton”.
O Foiniks einai sumbolon
ths nikhs, ths opoian epetuxan.
“Eplunan
tas stolas auton kai eleukanan autas en to aimati tou arniou”.
Me ton ilasthrion dhladh
thanaton tou Kuriou, ekatharisthhsan apo thn amartia thn propatorikh kai apo
kathe prosopikh amartia kai katorthosan na upomeinoun thlipseis, dia ton
katartismon ton kai dia thn eksaplosin tou Euaggeliou.
Ai stolai tou oxlou autou
ton sesosmenon eleukanthhsan me ta dakrua ths Metanoias, me ton idrota dia thn
apokthsin ths areths.
H kosmosothria thusia tou
Xristou einai basis.
To leuko enduma, to
sumboliko enduma gamou, gia to opoio mas milaei sthn parabolh o Xristos.
Kai to spoudaioteron einai,
oti dia pantos tha kataskhnosh metaksu auton o Theos, eis thn mellousan
zohn, meta thn sunteleian tou aionos.
Tha exoun dhladh tote
omoskhnon ton Theon oi pistoi.
Auth thn eutuxia ton
eusebon kai dikaion blepei tora o theopths Euaggelisths.
Tous blepei paneutuxeis.
Tha uparxh plhrhs gnosis
ton pneumatikon kai tou Theou.
“To arnion to ana meson tou Thronou poimanei autous, kai
odhghsei autous epo zohs phgas udaton”.
Opos o poimhn o kalos
odhgei ta probata eis
xloera leibadia, opou uparxei afthonos trofh kai eis tas phgas ton udaton me
afthonon kai gargaro nero kai parexei o,ti xreiazetai eis auta, etsi kai to
Arnion ekei tha odhgh kai tha parexh eis tous pistous pasan pneumatikhn terpsin
kai eufrosunhn, xaran kai eutuxian.
Ki’edo
korufoutai h eutuxia opos perigrafetai sto kefalaion touto ths prostasias ton
piston, me ton paramuthhtikon logon:
“Eksaleipsei
Kurios pan dakruon ek ton ofthalmon auton”.
Ki’auto
eksartatai apo hmas, ean leukanomen tas stolas mas.
H proetoimasia ton
salpiggon
Prin arxish h skiagrafhsis
ton foberon shmeion kai ton aperigrapton dramatikon gegonoton, pou perilambanei
h ebdomh sfragis kai pou einai to proanakrousma ths Deuteras tou Xristou
Parousias.
Gia poio logo omos
epikratei sigh ston ourano epi mish ora?
Me touto thelei na fanerosh
thn agonia, pou katexei to Sumpan, gia osa prokeitai nai sumboun.
Ebriskontai enopion tou
Theou se mia krisimh stigmh aposfragiseos ton theion boulon Tou.
Di’auto
sigoun.
Kai ai salpigges ti
sumbolizoun?
Ai salpigges
exrhsimopoiounto eis thn Palaian Daithhkhn dia na eksaggeloun spoudaia
gegonota, eortas, polemous kai ta toiauta.
H salpigks epishs
xrhsimopoieita, dia na dhlosh kai ta sugklonistika gegonota ta sxetika me tous
esxatous kairous kai thn mellousan Krisin.
(Iohl B’1,
Sof.B’1,
Matth. KD’34, A’Thessal.D’6, A’Korinth.IE’52).
ki edo loipon auth th
shmasia exoun.
Me tis salpigges tha salpisoun,
tha eksaggeiloun oi Aggeloi ta sugklonikstikotera gegonota ton aionon.
“Agioi” de os gnoston eis thn Agian Grafhn, legontai
oi pistoi, os xorismenoi apo thn amartian, xorismenoi apo ton amartolon kosmon
ths ghs.
H gh katoikeitai, os epi to
pleiston apo amartolon kosmon, en antithesei pros tous Ouranous, opou einai oi
dikaioi kai enaretoi.
Autous tous pistous
bohthoun edo oi Aggeloi.
Bohthoun eis thn sothrian
ton piston.
Ta salpismata auta tha
feroun tromaktika gegonota, ta opoia eiden o Ioannhs kai ta perigrafei en
sunexeia, kai ta opoia katalhkshn tha exoune thn Deuteran Parousian.
Idou loipon! Arxizei edo na
pragmatopoihtai auto me to anoigma ths ebdomhs sfragidos.
Poson einai parhgoron dia
tous pistous kai poson tromeron dia tous apistous auto, to aggelma dhladh ths
sothrias ton piston kai ths timorias ton apiston!
O Theos edose thn
Apokalupsin, oxi dia na ikanopoihsh thn periergeia tou Ioannou kai ton
anthropon.
Alla dia na tonosh kai
enisxush tous pistous eis thn parousan zohn. Na tous proetoimash.
Me to anoigma ton sfragidon
eidame, oti o Xristos tha einai o oristikos nikhths ths palhs tou fotos me
to skotos.
Ai loipon! Poios pistos
otna plhroforhtai, oti ton sumponei o Xristos kai oloklhrh h epouranios
aggelikh taksis, den parhgoreitai kai den pairnei tharros?
Sthn pempth sfragida
mathainei o pistos, oti oi martures ths pisteos einai asfaleis plhsion tou
Theou, kai, oti o Theos endiaferetai di’autous kai, oti einai
ekeinoi ta dialegmena prosopa tou Theou.
Metaksu ths ekths kai ths
ebdomhs sfragidos blepomen, dia mesou ton aionon, thn diplhn prostasian tou
Theou pros tous pistous.
Eis thn ebdomhn epishs
sfragida fainetai h dunamis ths proseuxhs.
Poios Xristianos pou
mathainei, oti h proseuxh tou exei toshn dunamin, oste na anebainh eis auton
ton Thronon tou Theou, den tha parakinhsh na proseuxetai?
Ta salpismata auta ton
Aggelon akolouthoun diafores paidagogikes timories, tis opoies epitrepei o
Theos eks agaphs na plhksoun thn
anthropothta, gia na akousoun oi anthropoi, na sunetisthoun, na
paradeigmatisthoun, na epistrepsoun etsi eis ton Theon kai na sothoun.
Me emfasin omos tha
katalhksoun eis thn sunteleian tou aionos.
Exoun oi plhges
esxatologikon xarakthra.
Pantos prokeitai peri
plhgon kai timorion enantion ths amartolhs anthropothtos, h opoia apostatei apo
ton Theon.
Oi tesseris protes salpigges
Apok. Kef.8
Oi efta aggeloi pou
kratousan tis efta salpigges etoimasthkan na salpisoun.
Salpise o protos ki hrthe
xalazei kai fotia anakatomena me aima kai rixthkan pano sth gh.
Kai katakahke to ena trito
ths ghs kai to ena trito ton dentron kai kathe xloro xortari.
Salpise ki o deuteros
aggelos kai kati san megalo bouno pou kaigotan rixthke sth thalassa.
To ena trito ths thalassas
egine aima, pethane to ena trito apo ta zontana plasmata pou einai sth thalassa
kai katastrafhke to ena trito apo ta ploia.
Salpise ki o tritos aggelos
ki epese ap’ton
ourano ena megalo asteri pou kaigotan san lampada.
Epese sto ena trito apo ta
potamia kai tis phges.
To onoma tou asteriou htan
Apsinthia, kai pikrise to ena trito ton udaton, kai polloi anthropoi pethanan,
giati to nero egine farmaki.
Salpise ki o tetartos
aggelos kai xtuputhhke to ena trito tou hliou, to ena trito ths selhnhs kai to
ena trito apo t’asteria
gia na skoteiniasoun kata to ena trito tous.
Etsi, h mera exase to fos
ths kata to ena trito, to idio kai h nuxta.
Tote eida ena megalo aeto
na petaei mesouranis ki akousa na leei me dunath fonh :
“Alimono,
alimono! Alimono s’autous
pou katoikoun sth gh, otan tha akoustei o hxos ths salpiggas ton trion aggelon
pou menoun akomh na salpisoun”.
Alla ta salpismata auta tha
feroun katanuksin kai pneumatikhn beltiosin eis tous eusebeis, tous pistous,
dioti ta gegonota tha einai sugklonistika.
Oi plhges kai oi dokimasies,
pou eidame sta prohgoumena salpismata, periorizontai se sugkekrimena plaisia.
Exoun proeidopoihtiko kai
paidagogiko xarakthra.
Skopos tous einai na
suneferoun ton amartolo anthropo.
Epidiokoun thn metanoia ths
amartolhs anthropothtos.
Apo tis plhges, pou eidame
mexri tora, pairnei h amartolh anthropoths entona ta mhnumata ths orghs tou
Theou, alla kai ta mhnumata ths eusplaxnias Tou.
Dhladh, tous timorei men, alla
apo agaph kai sugxronon dinei xrono gia metanoia.
Pairnh etsi o apostaths
anthropos geusi ton sunepeion ths amartias.
H proeidopoihsis tou aetou
Gi’auto,
loipon, protou ksespasoun oi plhges apo to pempto, to ekto kai to ebdomo
salpisma, akougetai mia seismikh fonh sta mesourana apo aggeliko stoma.
Mia megalh fonh, pou opos
legei o Euaggelish, bgainei apo stoma aetou, pou petaei pshla-pshla ston ourano
kai pou legei : “Ouai,
Ouai, Ouai”,
dhladh
Alloimono! Alloimono!
Alloimono!
Alloimono kai trisalloimono
stous amartolous, pou katoikoun sthn gh, apo osa prokeitai na ksesapsoun eis
baros tous me ta salpismata ton trion epomenon Aggelon.
Alla as doume thn foberh
kai sothria proeidopoihsi, opos thn eide, thn akouse o theopths Suggrafeus.
O aetos autos eks allou,
dia ton opoion omilei h Apokalupsis, den einai fusika aetos sunhthhs, alla
Aggelos.
Xrhsimopoieitai omos edo
allhgorika o aetos, dioti einai o basileus ton pthnon kai dioti peta polu
pshla.
Pshlotera apo ola ta pthna.
Topothetei o Theos eis to
zenith tou ouranou ton aeton, dia na deiksh, oti opos to upsos auto, o
upshloteros autos topos, despozei olou tou kosmou, etsi kai ta tria “ouai” htoi
oi treis epomenes apeiles sumforoun, ths pempths, ths ekths kai ths ebdomhs salpiggos, tha ginoun aisthhtes, oxi
monon eis to en triton tou kosmou, opos eginan ton tessaron prohgoumenon
salpismaton, alla eis oloklhron ton kosmon.
O aetos einai epishs
oksuderkestatos.
Apo ekeina ta upsh den tou
diafeugei tipote kato sth gh.
Diakrinei eukrinestata to
thhrama tou kai epipiptei enantion tou me aresthn eustoxian.
Thelei, loipon o Theos me thn oksuderkeian tou aetou na tonish, oti
kaneis apo tous asfragistous kakous anthropoun tha diafugh thn theian
timorian.
Peta de o aetos Aggelos eis
ta upsh tou ouranou, eis ta mesourania, dia na deiksh, oti einai stalmenos apo
ton Theon, dia na proeidopoihsh tous anthropous, dia ta mellonta deina, pou
tous perimenoun, eneka ths apostasias ths anthropoths, alla kai dia na ton
proseksoun oi anthropoi, kathoti einai periergon to fainomenon.
Ena kako uparxei monon,
elege o Agios Ioannhs o Xrusostomos : h amartia.
Prepei omos edo na
tonisome, oti h proeidopoihsis me thn fonh tou aetou einai megisths
shmasias.
Einai mia proeidopoihsis
megalostomh, kraugalea.
Einai ena sothrio shma
kindunou, protou epakolouthhsh to barathro ths suntribhs. Einai h fonh, pou
dinei akomh ligo xrono metanoias.
Monon o Theos gnorizei eis
olhn tou thn ektasin to baros ths amartias kai gi’auto
pasxizei kai ta panta meterxetai, gia na mh xasome thn psuxh mas kai pathome to
anepanorthoto auto kako ths aioniou Kolaseos.
Dustuxos kai stis hmeres mas
kai pantote parathreitai ametanohsia kai megalh apostasia kai atheofobia se
megalh merika anthropon.
Me to salpisma tou pemptou
Aggelou, kai ekshs, arxizei h perigrafh ton gegonoton tou mellontos, pou
apoteloun kai to proanakrousma ths Deuteras Parousias tou Xristou kai ths
Pagkosmiou Kriseos.
Apok. Kef 9
Kai o pemptos Aggelos esalpisen kai eidon astera ek tou ouranou
peptokota eis thn ghn, kai edothh auto h kleis tou freatos ths abussou kai
hnoiksen to frear ths abussou, kai anebh kapnos ek tou freatos ths os kaminou
kaiomenhs, kai eskotisthh o hlios kai o ahr ek tou kapnou tou freatos”.
Ti shmainoun ola auta? Pos
ekshgountai?
Ti einai o asthr, pou epese
apo ton ourano sth gh?
Ti einai to frear ths
abussou kai h kaiomenh kaminos?
O “pemptos
Aggelos esalpise”, legei o Ioannhs. Esalpise, gia na shmanh,
oti h anthropoths eiserxetai pleon se tromerh dokimasia.
Esalpise dia na proseksoun
oi anthropoi.
Eis ton straton, otan exoun
n’anakoinosoun
kati sobaron, p.x. basilikhn diataghn, salpizoun “prosoxh”, dia
na proseksoun oi stratiotai.
Kai edo o Aggelos exei na
kamh barushmantes anakoinoseis sthn anthropothta kai prepei na proseksoun oi
anthropoi.
Enai apofaseis tou
Pantokratoros Theou.
Poia einai h dokimasia, eis
ths opoian eiserxetai h anthropoths kai thn opoian prolegei o Aggelos?
H dokimasia auth proerxetai
apo enan astera.
Kai eida tote, legei o
Ioannhs, enan astera, pou htan pesmenos apo ton Ourano sth gh.
Eis auton ton astera
dothhke to kleidi tou freatos, tou phgadiou ths Abussou.
To kleidi dhladh ekeino, me
to opoion anoikse to frear ths Abussou.
To de frear auto, ths
Abussou, htane kleidomeno apo epano, apo to stomion.
Kai apo kato den eixe
puthmena.
Htan aputhmeno.
Htane xaos, okeanos,
aputhmenos, Abussos.
Gi’auto
legetai kai frear ths Abussou.
Kai anoikse tote to frear
ths Abussou. Apo auto de to frear anebhke kapnos, pou htane – gia
na dosome mia eikona – san ton kapno, pou bgazei mia megalh kaminos,
mia asbestokaminos, h upsikaminos, pou luonei ta sidera.
O kapnos autos, pou
ksepetaxthke apo thn Abusso, htan tosos polus, pou skotisthhke o hlios kai den
fainotane pleon. Gemeise oloklhros o aeras ths Ydrogeiou apo kapnous, olh
dhladh h atmosfaira.
Auta mas legei to keimenon.
H Abussos
H ptosis omos tou asteros autou
apo ton Ouranon sth gh, exei tromaktika epakoloutha dia thn anthropothta.
Dioti, phre me paraxorhsi
tou Theou to kleidi ths Abussou, me to opoion mporei na’anoiksh
thn Abusso kai na epakolouthhsoun deina.
“kai
edothh auto h kleis tou freatos ths Abussou”.
Anoikse, dhladh, o asthr
outos, me to pesimo tou sth gh, to frear ths Abussou.
Poia omos, einai h Abussos?
Ti shmainei h leksis
Abussos?
Abussos, shmainei thalassa,
okeanos, xaos.
O kapnos tou freatos
Kai anebh kapnos ek tou
freatos os kapnos kaminou kaiomenhs” legei.
Edo, asfalos, prokeitai gia
kati pou moiazei me kapno.
Prokeitai gia paromoiosi
kai dia touto legei : “os
kapnos”, san
kapnos mauros, pou bgainei apo mia kamino kaiomenh.
“Kai
eskotisthh o hlios kai o ahr ek tou kapnou tou freatos”.
Opos o kapnos mpainei
mprosta kai skotizei ton hlio me paxu adiaperato stroma, etsi kai o kapnos
mpainei mprosta kai skotizei ton hlio me paxu adiaperato stroma, etsi kai o
kapnos autos skotizei ton hlio kai ton aera.
Opos ton hlion, otan mpainh
kapnos mprosta, ton blepoume san enan diskon, xoris ton aktinon kai thn
thermothta tou.
Ksexunontai apo to frear
ths Abussou san kapnos, ufaisteiou, kai skotizoun ton kosmon.
Parempodizetai apo tous
kapnous ths Abussou o anthropos shmera kai isos autio o kapnos autos na ginh
pio phxtos.
Ek de tou kapnou ekshlthon
oi tromeres akrides, peri ton opoion mas omilei parastatika o Ioannhs sth
sunexeia.
Ai akrides kai o
sumbolismos tous
Kai ek de tou kapnou
eikselthon akrides eis thn ghn, kai edothh autais eksousia, os exousin
eksousian oi skorpioi ths ghs kai errebh autoais, ina mh adikhsosi ton xorton
ths ghs oude pan dendron, ei mh tous anthropous, oi oitines ouk exousi thn
sfragida tou Theou epi ton metopon auton.”
Kai apo ton kapno ths
abussou bghkan adrides, sth gh kai dothhke s’autes,
me paraxorhsi tou Theou, eksousia san thn eksousia, pou exoun oi skorpoioi ths
ghs, legei o Euaggelisths.
Kai oi akrides phran
entolhn na mhn katastrepsoun ton xorton ths ghs, kammia xlorasia kai kanena
dendro, para monaxa tous anthropous, oi opoioi den feroun sta metopa ton thn
sfragida tou Theou.
Me alla logia, h plhgh tou
pemptou salpismatos strefetai enantion tou anthropou.
Exei stoxo ton amartolo,
ton apostath kai ton ametanohto anthropo...
Thumata ths sumfora tha
einai oi mh esfragismenoi, to de megethos tou kakou, tha einai mega.
Tha plhgothoun ekeinoi, pou
xleuasan thn pisti, ekeinoi, pou den sunetisthhsan apo tis paidagogikes
timories ton allon plhgon, tis opoies epetrepse o Theos na idoun.
H plhgh ton akridon
Eno, loipon, milame gia thn
plhgh ton akridon, prepei na ferome sto nou mas mia paromoia plhgh, pou edosen
o Theos enantion tou Farao, epeidh den afhne tous Ebraious na pane na
latreusoun ton Monon Alhthinon Theon.
Me thn diaforan, oti h
akrida ekeinh htan smhnh pragmatikon entomon.
Idou pos perigrafei thn
plhgh auth h Palaia Diathhkh :
“Eipe
de o Kurios pros Mohshn ekteinon thn xeira sou epi ghn Aiguptou, kai anabhso
akris epi thn ghn Aiguptou, kai katedetai pasan botanhn thn ghs kai panta ton
karpon ton ksulon. On upeleipeto h xalaza”.(Ek.I’12).
“Kai
katefage pasan botanhn ths ghs kai panta ton karpon ton ksulon. Os upeleifthh
upo ths xalazhs”.
(Eks.I’15).
Oson afora tous pistous,
tous eusebeis ekeinous, pou apodeiknuontai tekna fotos.
Ekeinoi tha parameinoun
ataraxoi.
Ta omoiomata auta ton
akridon legei, omoiazoun me aloga tou ippikou, etoimokinhta gia maxh, gia
polemikh sugkrousi. Exoun sta kefalia tous stefania, pou moiazoun san
xrusafenia kai ta prosopa tous san prosopa anthropon.
Eixan epishs trixes, san
gunaikeia mallia kai ta dontia tous moiazane me dontia liontarion. Eixan akomh thorakes siderenious
kai apo tis pteruges tous ebgaine hxos, san krotos apo armata, pou sernoun
polloi ippoi, kathos trexoun ston polemo.
Kai oi oures tous einai
omoies me tis oures ton skorpion.
Exoun de oi akrides autes,
kentri stis oures, san tous skorpious. Sto shmeio auto telso brisketai h
dunameis tous, me thn opoia mporoun na basanisoun tous anthropous, gia ena
xronika diasthma.
“Oposdhpote
h afhghsis tou Ioannou einai toson eilikrinhs kai zontanh, oste pasa ermhneia
na einai peritth.”
Sumeron, omos, oi akrides
sumbolizoun ta aeroplana, dioti ta aeroplana exoun kataplhktikes omoiothtes me
tis akrides, pou perigrafei h Apokalupsis.
Ta aeroplana einai gia ton
polemo.
Mhpos mesa sta aeroplana
sta prosopa tous, sthn mourh ton akridon auton den uparxoun oi pilotoi, pou ta
kateuthunoun?
O polemos autos. Oi akrides
autes, ta aeroplana en prokeimeno, suntriboun kai poltopoioun ta panta. Den
mporei na antistath kanenas sthn dunami tous.
Ta sththh ton aeroplanon
einai thorakismena san siderenai kai aleksisfaira.
Pro duo xiliadon eton, otan
egrafe o Ioannhs, oti
oi fterouges ton akridon auton ekaman toson megalon thorubon, opos einai o
thorubos pollon armaton, me pollous ippous to kathena, kai pou trexoun ston
polemon, htan adianohton.
To ekton salpisma
Apok.kef 9 :13
Salpise ki o ektos aggelos ki akousa mia fonh apo tis tesseris gonies
tou xrusou thusiasthriou, pou biskotan mprosta sto Theo, na leei ston ekto
aggelo pou kratouse th salpigga: “Luse tous tesseris aggelous pou einai demenoi sto
megalo potamo, ton Eufrath”.
Luthhkan tote oi tesseris
aggeloi pou eixan proetoimasteigia th sugkekrimenh auth ora kai mera kai mhna
kai xronia na skotosoun to ena trito ton anthropon.
Akousa pos to ippiko tou
stratou autou htan diakosia ekatommuria.
Ta aloga ki oi kabalarhdes
pou eida sto orama mou forousan thorakes kokkinous san fotia, galazopous san
ton uakintho kai kitrinous san to theiafi.
Ta kefalia ton alogon htan
san tou liontariou ki ap’ta stomata tou ebgaine fotia, kapnos kai
theiafi.
Apo tis treis toutes
sumfores, th fotia, ton kapno kai to theiafi pou ebgaine apo ta stomata tous,
eksolothreuthke to ena trito apo tous anthropous.
H dunamh ton alogon
briskotan sto stoma tous kai stis oures tous, giati oi oures tous emoiazan me
fidia ki eixan kefalia pou skorpizan to thanato.
Ostoso, oi upoloipoi
anthropoi, osoi den eksolothreuthkan ap’autes tis sumfores, de
metanohsan pou latreuan ta eidola den epapsan na proskunoun ta daimonia kai ta
xrusa, ta ashmenia, ta xalkina, ta petrina kai ta ksulina eidola, pou mhte na
blepoun mhte n’akoun
mhte na perpatoun mporoun.
Kai de metanohsan gia ta
fonika tous oute gia tis magganeies tous
oute gia thn porneia tous oute gia tis klepsies tous.
Den akougetai sthn sunexeia
to salpisma ths anaggelias neon deinon upo tou ebdomou Aggelou, alla blepei kai
perigrafei o Euaggelisths enan allon Aggelo diaforetiko, pou skopo exei na
diegeirh thn prosoxh mas sto megalo kai sobaro problhma ths Theias prostasias
ton paidion Tou.
Ypenthumizei o Aggelos, oti
oi pistoi briskontai kato apo thn asfalh prostasia tou Theou kai sunepos den
prepei na klonizontai.
Apok.kef 10
O aggelos me to anoixto
biblio
Eida ena allo aggelo,
dunato, pou ton perieballe ena sunnefo, na katebainei apo ton ourano.
Guro ap’to
kefali tou htan to ouranio tokso to prosopo tou htan san ton hlio, ta podia tou
san purines kolones, kai sto xeri tou kratouse ena anoixto biblio. Ebale to
deksi podi tou sth thalassa kai to aristero tou pano sth steria ki ekrakse me
dunath fonh san to liontari pou bruxatai.
Otan ekrakse, lalhsan oi
efta brontes me tis dikes tou tis fones.
Molis lalhsan oi efta
brontes, etoimazomouna na grapso ti eipan.
Akousa omos mia fonh apo
ton ourano na leei :
“Krathse
ta krufa auta pou lalhsan oi efta brontes kai mhn ta grapseis”.
Tote o aggelos pou eida na
steketai sth thalassa kai sth steria, shkose to xeri tou to deksi ston ourano,
th gh, th thalassa ki osa uparxoun s’auta :
“Allh kathusterhsh de tha uparksei pia.
Alla stis meres pou tha
salpisei o ebdomos aggelos tha oloklhrothei to mustiko sxedio tou Theou,
sumfona me to xarmosuno aggelma pou edose stous doulous tou, tous profhtes”.
Ki h
fonh pou akousa apo ton ourano lalhse pali kai mou eipe :”Phgaine
pare to anoixto biblio pou krataei o aggelos pou steketai pano sth thalassa kai
pano sth gh”.
Phga pros ton aggelo kai
tou eipa na mou dosei to bibliaraki.
Ki autos mou leei : “Par’to kai
katafage’to tha
sou gemisei pikra ta sothika, mas sto stoma sou tha einai gluko san meli”.
Phra to biblio apo to xeri
tou aggelou kai to’faga
sto stoma mou htan gluko san meli, ma otan to katapia pikrisan ta sothika mou.
Tote mou eipan : “Prepei
pali na profhtepseis se laous kai se ethnh kai se glosses kai se basiliades
pollous”.
Oi duo martures
Apok. Kef 11
Ystera mou edosan ena
kalamenio rabdi gia metro, legontas mou : “Shko kai metrhse to nao tou
Theou kai to thusiasthrio kai tous proskunhtes tou, thn eksoterikh omos aulh
afhse thn.
Mhn th metrhseis, giati
dothhke stous ethnikous, oi opoioi tha katapathsoun thn agia Polh saranta duo
mhnes.
Tha doso omos entolh stous
duo martures mou na profhteuoun autes tis xilies diakosies ekshnta meres
ntumenoi me penthima rouxa”.
Autoi einai ta duo eliodentra
kai ta duo luxnaria, pou stekontai mprosta s’auton
pou einai kuriarxos ths oikoumenhs.
Ki an kaneis prospathhsei
na tous blapsei, fotia tha bgei apo to stoma tous kai tha katafaei tous
exthrous ton etsi einai na thanatothei opoios prospathhsei na tous blapsei.
Autoi exoun eksousia na
kleisoun ton ourano, oste na mh riksei broxh tis meres pou tha profhteuoun.
Exoun epishs eksousia, otan
to thelhsoun, na metatrepoun ta nera se
aima kai na xtuphsoun th gh me kathe loghs sumfores.
Otan teleiosoun thn
apostolh tous, to thurio pou anebainei apo thn abusso tha kanei polemo enantion
tous, tha tous nikhsei kai tha tous skotosei.
Ta ptomata tous tha
afethoun ston kentriko dromo ths megalhs polhs opou staurothhke o Kurios tous.
Auth sumbolika legetai
Sodoma kai Aiguptos.
Ta ptomata tous tha ta
blepoun treisimisi meres anthropoi ap’olous tous laous, ths fules, tis glosses kai
ta ethnh, kai de tha epitrepoun thn tafh tous.
Ki oi katoikoi ths ghs tha
xairontai gia touta kai tha eufrainontai, kai dora th’antallazoun
giati autoi oi duo profhtes eixan basanisei tous katoikous ths ghs.
Ysetra omos apo ths
treishmisi meres, zoogona pnoh apo to Theo mphke mesa tous, ksanastathhkan sta
podia tous, kai panikos megalos epese pano s’osous
tous eblepan.
Ekeinh thn hmera egine
megalos seismos to ena dekato ths polhs gkremisthke kai skotothhkan ap’to
seismo efta xiliades antrhopoi oi upoloipoi tromagmenoi proskunhsan ton
epouranio Theo.
To deutero to alimono
perase grhgora omos akolouthei to trito
H ebdomh salpigga
Apok kef 11:15
Salpise ki o ebdomos
aggelos ki akousthkan dunates fones apo ton ourano na lene :
“H
kuriarxia tou kosmou anhkei pia ston Kurio mas
kai sto Messia tou,
kai tha diarkesei gia panta”.
Tote oi eikosi tesseris
presbuteroi, pou htan mprosta sto throno tou Theou kai kathontan stous thronous
tous, epesan me to prosopo sth gh kai proproskunhsan to Theo legontas :
“Kurie,
Pantokratora Thee,
pou uparxeis kai uphrxes
kai tha’rtheis
S’euxaristoume
pou anelabes
Th dunamh sou th megalh,
Kietsi h basileia sou arxise.
Ki otan ta ethnh
kseshkothhkan enantion sou,
Ksespase th orth sou,
Ki hrthe o kairos na
krineis ta ethnh,
N’antameipseis
tous doulous sou
Tous profhtes, tous agious,
Ki autous pou sebontai to
onoma sou,
Mikrous kai megalous
Kai na katastrepseis autous
Pou katastrefoun thn
oikoumenh”.
Tote anoikse o naos tou
Theou ston ourano, kai fanhke mesa sto nao h kibotos ths diathhkhs tou
Kuriou.
Ki eginan astrapes kai
fones kai brontes kai seismos kai epese xontro xalazi.
H gunaika kai o drakontas
Apok kef 12
Ystera fanhke ena megalo
thaumasto shmadi ston ourano : Mia gunaika ntumenh ton hlio, me to feggari kato
ap’ta
podia ths, kai sto kefali ths stefani me dodeka asteria.
Htan egkuos kai fonaze apo
tous ponous kai ta basana ths gennas.
Ki allo shmadi fanhke ston
ourano : enas megalos drakontas kokkinos san fotia me efta kefalia kai deka
kerata, kai sta kefalia tou efta stemmata.
H oura tou esure to ena
trito apo t’asteria
tou ouranou kai ta erikse sth gh.
O drakontas stathhke
mprosta sth gunaika thn etoimogennh, gia na katabroxthisei to paidi ths, molis
auth to gennhsei.
H gunaika gennhse paidi
arseniko, pou tha kubernhsei ola ta ethnh me siderenai rabdo.
Arpaksan omos to paidi ths
kai to eferan sto Theo kai sto throno tou.
H gunaika efuge tote sthn
erhmo, ston topo pou ths etoimase o Theos ekei tha thn trefoun xilies diakosies
ekshnta meres.
Egine tote polemos ston
ourano apo th mia o Mixahl me tous aggelous tou ki apo thn allh o drakontas.
O drakontas me tous
aggelous tou polemhse alla den epikrathse, ki etsi den tou epitraphke na meinei
allo ston ourano. Etsi risxthke o drakos o megalos, o ofhs o arxaios, pou
legetai diabolos kai satanas kai paraplanaei oloklhrh thn oikoumenh, rixthke
kato sth gh, kai mazi tou eriksan kai tous aggelous tou.
Ki akousa mia dunath fonh
ston ourano na leei :
“Eftase
tora h sothria kai h dunamh
ki h basileia tou Theou mas
ki h eksousia tou Messia
tou.
Dioxthke apo ton ourano o
kathgoros ton aderfon mas,
Pou tous kathgorouse mera
nuxta
Mprosta sto Theo mas.
Ayton omos ton nikhsan oi
aderfoi mas
Me to aima tou Arniou kai
me th marturia,
Pou edosan gia ton Ihsou,
Adiaforontas gia th zoh
tous,
Ftanontas os kai sto
thanato.
Gi auto xareite, ouranoi ki
osoi tous katoikeite!
Alimono sas, gh kai
thalassa,
Giati s’esas o
diabolos katebh
Exontas thumo megalo,
Kserontas pos ligos kairos
tou apomenei.
O diogmos ths gunaikas
13 kai otan o drakontas
eide oti rixthke sth gh, katadiokse th gunaika, pou gennhse to arseniko.
Kai sth gunaika dothhkan
duo fterouges tou megalou aetou, gia na petaei sthn erhmo, ston topo ths, opou
ekei trefetai gia kairon kai kairous, kai mison kairo, makria apo to fidi kai
to fidi errikse apo to stoma tou, piso apo th gunaika, nero san potamo, gia na
kanei na thn parasurei o potamos.
Kai h gh bohthhse th
gunaika, kai h gh anoikse to stoma ths, kai katapie ton potamo, pou o drakontas
errrikse apo to stoma tou.
Kai o drakontas orgisthke
enantia sth gunaika, kai phge na kanei polemo me tous upoloipous apo to sperma
ths, pou throun tis entoles tou Theou kai exoun th marturia tou Ihsou Xristou.
O isxuros Aggelos eixe to
xeri tou ena bibliaraki anoigmeno.
“Kai
exon en th xeiri autou biblion aneogmenon”.
To bibliaraki auto den
einai ekeino, pou phre o Xristos apo to xeri tou Kathhmenou epi tou Thronou.
Dioti ekeino hto “esfragismenon”, eno
touto einai aneogmenon.
Fainetai oti perieixe ta
gegonota ta sxetika me thn Ekklhsian, pou tha epokolouthhsoun mexri ths
Deuteras Parousias.
Kai pragmati, ekeina, pou
tha profhteush eis to ekshs, gia ton kosmo ton amartolo, tha einai ontos pikra.
Mas perigrafei sth sunexeia
o Euaggelisths thn kraugi tou isxurou Aggelou kai mas thn paromoiazei me
mougkrisma thhriou, me mukhthmo liontariou.
Kai meta thn kraugh tou Aggelou
akolouthoun oi fones ton epta bronton, h fonh tou Theou dhladh, pou proanaggellei nea deina gia ton
kosmo ths apostasias.
Gia ta deinai auta, pairnei
entolh Theou o Euaggelisths na mh ta grapsh. Kai as doume tora ti legei kat’arxhn
to sxetiko xorion tou theoptou suggrafeas.
Otan o leon mukatai kai
bruxatai, anthxei olh h erhmos.
Tremoun kai zaronoun ola ta
zoa, pou akoune ton mhkuthmo tou.
Fobos kai tromos ta pianei.
Panikoballontai kai
trepontai eis gughn.
Monon oi leontideis, ta
paidia ton, dhlash, einai afoba, niothoun sigoura kai asfalismena.
Kai touto dioti gnorizoun
oti o leon ta agapa kai ta prostateuei...
Etsi metaferetai tora h
skhnh tou tromou sthn amartolh anthropothta.
Me to akousma monon ths
fonhs ths megalhs tou Aggelou, tha tremoun oi asebeis.
Oi poistoi omos tha einai
asfaleis, dioti uphretoun to thelhma tou Theou kai tous agapa o Theos.
Einai dikoi Tou kai tous
prostateuei apo ta mellonta deina tou kosmou.
Agria, foberh kai timoros
fonh, einai h fonh tou isxurou Aggelou, dioti proanaggelei thn arxh ths
korufoseos ton deinon.
Oi nees plhges tha einai
tromaktikes, opos tromaktikh einai h proeidopoihtikh fonth tou Aggelou.
H thlipeis omos kai o
tromos ton asebon tha fthash eis to katakorufon, kathos epishs kai h ek tou
Theou prostasia ton piston.
Dioti meta apo authn thn
prioeidopoihtikhn fonhn tou Aggelou, “elalhsan
ai epta brontai ta eauton fonas” legei o Euaggelisths.
Ai fonai ton epta bronton.
Poies einai autes oi fones
ton epta bronton?
Einai auth h idia h fonh
tou Theou, dioti to epta shmainei thn
plhrothta, to plhres, ekeino dhladh pou den pairnei allo, opos ekshghsame kai
stous prohgoumenous Toumous ths Apokalupseos.
Kai tetoia einai monon h
fonh tou Theou.
Alloste o idios o Ioannhs
anaferei allou, oti h fonh tou Theou akousthke os bronth.
To oti h fonh tou Theou
ekdhlonetai me brontes to legei kai o Profhtanasks Dabid me touta ta logia : “Fonh
Kuriou epi ton udaton.
O Theos ths dokshs
ebronthse, Kurios epi udaton pollon”.(Psal.23:3).
H fonh tou Kuriou, loipon,
bronta isxurh kai akougetai megaloprepestath.
Epomenos oi fones ton epta
bronton einai auth h fonh tou Theou, h opoia me polla shmeia kai terata, epein
eis ton Ioannhn tis mellouses katastrofes, pou tha upostoun oi asebeis
anthropoi.
Sfragison kai mh auta
grapshs
Fobera kai tromaktika einai
ekeina pou akouse o Ioannhs apo tis fones ton epta bronton, dhladh thn fonhn
tou Theou kai ta opoia eprokeito en sunexeia na grapsh.
Ton stamathsen omos o
Theos, dioti hkousen fonhn apo ton Ouranon, o Ioannhs, pou tou eipen :
“Sfragion
a elalhsan ai epta bontai kai mh auta grapsh”.
Apagoreuetai, loipon, ston
Euaggelisth na grapsh ta osa akouse.
Krathse ta kala sto mualo
sou, tou eipe kai mh ta diatuposhs sto xarti graptos katholou, dioti isos na
mhn einai xrhsimon na fanerothoun protou fthasoun oi esxatoi kairoi.
To tetelesmonon mustirion
O Profhths Ioannhs, eide
to mellon ths Ekklhsia kai ths anthropothtos.
Kai tora prokeitai n’akousthh
to salpisma tou ebdomou Aggelou.
Dia touto o Theos, eks
agaphs pros tous pistous Tou, parousiazei ton isxuron Aggelon, dia na tous
tonosh thn pistin, oste na mh klonisthoun, alla na meinoun pistoi s’Auton
kai na epituxoun thn sothrian ton, opote tha teleiosh to “Musthrion
tou Theou”.
O Pantodunamos kai Aionios
Theos, o Basileus tou Sumpantos kosmou, tou oratou kai tou aoratou,
edhmiourghse kapote kai ton anthropon.
Hthele na katasthsh auton
eutuxismenon eis thn Basileia Tou, eis ton Paradeison ths trufhs.
Kai htan pragmati
eutuxismenos, protou mph ston peirasmo.
Dustuxos omos den emeine
ekei, pou ton etopothethsen o Theos.
Den emeine sthn upakoh tou
Theou kai konta sto Theo, alla akouse thn sumbouolh tou Eosforou, o opoios
eixen en to metaksu apostathsei apo ton Theon, eixe ekdioxthh apo thn Basileian
tou Theou kai eixe katadikasthh eis Kolasin aionion.
Dia ton antropon omos,
epeidh paresurthh eksothen kai den to brhke monos tou to kakon, o Theos
efrontise na ton sosh, na ton epanaferh eis thn Basileian Tou kai na zhsh
katopin ekei pantoteina konta Tou.
To sxedion auto bebaios,
gia mas htan “musthrion”.
Proeblepe na steilh ton Yion Tou ston planhth auton ton mikroskopikon.
Polemon de sklhron kai
adusophton dieksagei o Satanas, kai ta organa tou enantion ths Ekklhsias kai
ton opadon tou Theou.
O polemos autos tha exh,
bebaios, polles faseis.
Tha eksakolouthhsh omos
mexri ths Deutera Parousias tou Kuriou.
Tote tha ginh h telikh
Krisis kai h antapodosis ekasto kata ta erga autou”.
Tote tha dialeukanthh
teleios kai eis olous to “musthrion”.
Dioti tha elthh os Basileus
Pantodunamos kai Kuriarxos panton.
Tha elthh meta dunameos kai
dokshs pollhs peristoixoumenos apo muriades Aggelon kai xiliades Arxaggelon.
Tha elthh kai tha
epikrathsh akolouthos nea taksis pragmaton.
Enorkos proanaggelia tou
telous
Kai o isxuros Aggelos, pou kanei
logo, dia thn oloklhrosi tou Sxediou tou Theou.
Gia na elkush maslista thn
prosoxh mas sthn oloklhrosi tou Musthriou, tou theiou dhladh Sxediou, pou tha
sumbh stis teleutaies hmeres tou kosmou kai gia na dhlosh tin ametatheth boulh
tou Theou sto Sxedio touto, diabebaionei enorkos thn lhksin tou.
H parousia tou isxurou
Aggelou kai o orkos, ton opoion kanei o Aggelos me logo kai sumbolikh kinhsi
ths xeiros, gia thn lhksi tou musthriodous kai sothriou Sxediou tou Theou,
einai mia prokatabolikh diabebaiosis dia thn Ekklhsian.
Tha ginh dhladh o oristikos
thriambos Ths kai tha oloklhrothh to Sxedion ths sotirias ton piston.
Authn thn oloklhrosin tou
Sxediou kai thn prostasian tou Theou stous dikous Tou, eksaggellei o isxuros
Aggelos.
Epibebaionei de meth’orkou
thn oloklhrosin tou Sxediou.
Ti orkisthhke o aggelos?
“Xronos
ouketi estai”.
Dhladh den mesolabei pleon
polus xronos, pou tha ekplhrothh kai tha teleiosh sto sxedion tou Theou.
Den tha bradunoun ta
profuteuomena.
Tha ekplhrothoun kai tha
teliosoun stis hmeres, pou tha salpish o ebdomos Aggelos.
To gegonos oti dia ths
upsoseos ths deksias xeiros ginetai sunhthos h orkomosia, to blepoume kai sthn
Palaia Diathhkh (Gen.ID’22), (Eks.St’8).
“...Kai
upsuse thn deksian autou kai thn aristera autou eis ton ouranon kai omosen en
to zonti eis ton aiona, oti eis kairon kairon kai hmisu kairou en to
suntelesthhnai diaskorpismon gnosontai panta tauta”.
(Danihl IB’7).
H pantodunamia auth exei,
san fusikh sunepeia, thn pragmatopoihsi, thn oloklhrosi, thn ektelesi ths musthriodous
boulhs Tou, h opoia xarakthrizetai os musthrion Theou.
Dhladh, tha arxish na
pragmatopoihtai h telikh boulh tou Theou peri tou kosmou, dioti einai
Pantodunamos, einai sto xeri Tou na to kamh.
Xronon enarkseos ths
pragmatopoihseos auths anaggelei kai h diarkeia tou ebdomou salpismatos :
“En tais hmerais ths fonhs tou ebdomou aggelou, otan mellh
salpizeis kai etelesthh to musthrion tou Theou”.
Oloklhron, dhladh, to
Theion Sxedion, to sxetikon me to telos tou kosmou kai to mellon ths Ekklhsias,
peri tou opoiou exei milhsei o Theos stous Profhtas, tous doulous Tou, tha
apoperatothh.
“Etelesthh
to musthrion tou Theou”, upogrammizei o Euaggelisths.
To anaferei san tetelesmeno
gegonos to Sxedio tou Theou.
To “etelesthh”, loipon,
proanaggellei ton thriambon ths boulhs tou Theou.
H enorkos diabebaiosis tou
Aggelou, oti ola ta sundeomena me to sothrion sxedion tou Theou tha sumboun,
kai noountai san tetelesmena, exei skopo na tonosh tous pistous.
Kateuthunei to blemma ton piston
sto telos tou Sxediou tou Theou.
Epitrepetai o orkos?
Ma pos orkisthhke o
Aggelos?
Epitrepetai o orkos?
Na mh orkizometha dhladh
kotholou.
Oute ston Ouranon prepei na
orkizometha, dioti einai o Thronos Tou, oute sth gh, dioti einai to upopodion
ton podion Tou.
Pos loipon o Aggelos
orkisthhke eis ton Theon, ton Zonta eis tous aionas ton aionon?
Gia na ennohsomen, ana
epitrepetai h oxi o orkos kai pote epitrepetai, as doume ti einai orkos.
Ton orismon ton didei o
Apostolos Paulos legon :
“Anthropoi
men kata tou meizonos omnuousi, kai pashs autois antilogia pera eis bebaiosin o
orkos”(Ebre.
ST’16).
Dhladh me ton orkon, lhgei
kathe suzhthseis kai amfibolia. Terma stis suzhthseis kai tis antilogies.
Giati lhgei kai
termatizetai kathe antilogia?
Dioti me ton orkon
epikaloumetha martura, kapoion megaluteron, oti auta tpou bebaionomen hmeis
einai alhthh.
Ekeinos ta gnorizei kai
exei thn dunamin, ean hmeis pseusthomoen, na epibalh kuroseis.
Alla megaluteros, fusika,
isxuroteros, Dikaioteros kai aionios apo ton Theon den uparxei allos.
O Theos, loipon, gnorizei
thn alhtheian, dioti einai Pantognosths.
Exei kai thn dunamin – o
Monos pou th exei – na epibalh kuroseis kai na timorhsh, eian hmeis pseusthomen kai
athethsomen ton orkon mas, pou edosamen, dioti einai Pantodunamos.
Etsi, loipon, den dunatai
na apofugh tas kuroseis o epiorkos.
Kai gi’auto
theoreitai o orkos, “pashs antilogias pera eis bebaiosin”.
Kai edo gia na mh uparksh
kai h elaxisth amfibolia, oti auta pou ebebaiose o Aggelos einai alithina kai
oti to sxedion tou Theou tha teleiosh oposdhpote kai oti tha fthasoun oi dikaoi
eis thn sothrian kai apolausin ton upesxhmenon mellonton agathon, xrhsimopoiei
o Aggelos pros pistopoihsin ton orkon.
Alla epitrepetai o orkos?
Monon eis eksairetikas
periptoseis kai monon, otan diakinduneuontai upsista pneumatika zhthmata kai
sothria psuxon, epitrepetai to orkos.
Oxi gia mikropragmata,
egkosmies epidiokseis kai ulika sumferonta.
Mia de ap’autes
tis eksairetikes periptoseis einai h prokeimenh tou Aggelou, o opoios den
orkizetai gia ulika kai mhdamina pragmata, alla gia pneumatika kai aionia.
Gia thn sothrian ton psuxon
ton anthropon.
Alla kai o Theos orkisthhke
se mia tetoia periptosi, pou thn anaferei h Palaia Diathhkh kai thn
upenthumizei o Apostolos Paulos.
Eprokeito tote na dosh o
Theos ston Abraam thn uposxesin oti apo auton, ton Abraam, tha egennato o
Xristos, o Sothras tou kosmou.
Eprokeito dhladh gia thn
sothria oloklhrou ths anthropothtos.
Hto pleon bebaios o Abraam
kai h anthropoths, oti tha ekphrothh eksapantos h uposxesis.
Kai touto, dioti
esthrizetai eis duo pragmata ametatheta, aklonhta kai adiapseusta.
Esthrizeto sthn uposxesi
tou Theou kai ston orko Tou.
Eis olos. Loipon,
eksairetikas kai dia pneumatika zhthmata peristaseis, epitrepetai o orkos opos
kai h anaferomenh edo orkomosia tou Aggelou.
Meta thn enorko
proanaggelia tou isxurou Aggelou peri ths oloklhroseos tou Sxediou tou Theou,
akouei allh fonh apo ton Ourano pou tou legei na parh kai na fah to
aneogmenon bibliaridion, pou kratouse o isxuros Aggelos.
Phga eis ton Aggelon, kai
zhthsa na mou dosh to bibliaridion ekeino.
Kai o Aggelos mou eipe :
-
Pare
to kai fage to.
Tha sou glukanh to stoma,
alla tha sou pikranh thn koilia.
Kai htan to stoma mou gluko
san to meli sthn arxh, ma ustera, afou to efage, prikrathhke h koilia mou.
En sunexeia h fonh tou
Theou legei oti prepei pali na profhteushs pros laous, glosses kai basileus
polloi.
Na fah to biblio, tha ph
edo na xonepsh to periexomenou tou bibliou.
Dhloutai etsi
parastatikotata, h teleia afomoiosis, oikeiosis kai gnosis ton grafomenon ekei.
To gegonos, oti h brosis
tou bibliaridiou sxetizetai me thn ananeosin ths profhtikhs entolhs upo tou
Theou, sunagetai apo paremerh xoria ths Palais Diathhkhs.
Sto B’kai G’
kefalaion tou Profhtou Iezekihl diabazome, paromoia xoria, opou o Profhths
kaleitai na anoiksh to stoma tou kai na fagh tomon bibliou.
“Anoikse
to stoma sou kai fage touto, to opoion ego sou dino. Kai na! Blepo ena xeri
tentomeno pros to meros mou kai sthn palamh tou ena tomo bibliou.
“Kai
eipe pros me uie anthropou, katafage thn kefalida tauthn kai poreuthhti kai
lalhson tois uiois Israhl kai dihnoikse to stoma mou, kai epsomise me thn
kefalida kai eipe pros me uie anthropou, to stoma sou fanetai kai h koilia sou
plhsthhsetai ths kefalidos tauths ths dedomenhs eis se kai efagon tauthn kai
egeneto en to stomati mou os meli glukazon”. (Iez. B’8,9),
(Iez. B’8,9),
(Iez.G’1-3).
Me alla logia legei ta
ekshs o profhths Iezekihl :
-
Fage,
mou eipe, ton tomon auton kai phgaine na milhshs stous Israhlitas kai anoiksa
to stoma tmou kai me taise ton tomon ekeinon.
kai epeita mou eipe : uie
anthropou, as fagh h koilia sou kai as xortasoun ta splagxna sou apo ton tomon
touton, pou ego sou prosfero.
Kai afaga kai apo thn
glukuthta egine to stoma mou meli.
Me ton tropon auto
epanalambanetai h entolh tou Theou, gia thn profhteia.
Epishmainetai malista, o
pagkosmios xarakthras ths apostolhs dioti opos blepoume h didomenh entolh ths
profhteias ekteinetai pros laous, glosses, ethnh, kai baseileis pollous.
Eis to ekshs didetai
emfasis probolhs se pagkosmia klimaka ths entolhs ths profhteias ths
Apolalupseos.
H katametrhsis tou Naou
Ena akomh spoudaio,
sumboliko kai me esxatologikh shmasia epeisodio, to opoio prohgeita tou
ebdomou salpismatos.
Einai proanakrousma ths
Deutera Parousias tou Xristou.
O kurios kai apofasistikos
agon ths Ekklhsias tou Xristou arxizei me to ebdomon salpisma.
Mou dothhke kalamos, omoios
me rabdon me thn entolhn na shkotho kai na metrhso ton Naon tou Theou kai to
Thusiasthrion kai tous proskunountas, pou euriskonto mesa ston Naon.
Kai thn aulh, pou eurisketo
ekso tou Naou, phra entolh na mhn thn metrhso, ala na thn afhso ekso apo thn
katametrhsi mou, dioti auth paradothhke sthn eidololatria.
Me to metrhma auto tha
bohthhthoun oi pistoi na badisoun ton duskolo dromo, mexri ths Deutera
Parousias.
Tha kseroun, oti anhkoun
stous metrhmenous, stous prostateuomenous apo panisxuro xeri tou Theou.
Diatassetai dhladh na
metrhsh tria pragmata :
Ton kurios Naon, thn
esoterikhn aulhn, opou einai to Thusiasthrion, kai tous pistous, pou briskontai
sta merh auta tou Naou, dhladh sto Nao kai sto Thusiasthrio.
H metrhsis einai safos
prosdiorismenh.
H entolh einai rhth kai den
afhnei perithoria, gia parekshghseis kai parermhnies.
En toutois omos, gia na upogrammish
thn sobarothta tou zhthmatos, katanomazei kai ekeina, pou den
sumperilambanontai sto metrhma.
Tou legei safos kai me
emfasi osa eksairountai tou metrhmatos.
Kai sugkekrimena apagoreuei
na metrhsh thn eksoterikh aulh.
H metrhsis tou Naou en protois
shmainei prostasia tou Theou.
Auto, pou metraei o Theos
to metraei, giati einai diko Tou kai endiaferetai gi’auto.
H entolh ths metrhseos
einai ekdhlosis tou prostateutikou endiaferontos tou Theou.
H metrhsis edo moiazei me
to sfragisma ton piston.
Epomenos, otan legei : “Metrhson
ton Naon tou Theou”, den
ennoei ton Naon tou Solomontos, pou katestrafh.
Alla tote peri tinos Naou
prokeitai?
Prokeitai peri tou
pneumatikou Naou, peri ths Ekklhsias tou Xristou ths Strateuomenhs edo, kai ths Thriambeuoushs en Ourano.
Apseudh bebaiosi tou
gegonotos, oti oi pistoi Xristianoi einai o Naos tou Theou mas didei h Kainh Diathhkh dia stomatos ton Apostolon.
Apostolos ton Ethnon Paulos
khruttei.
Den kserete, oti eisthe
naos tou Theou kai oti to Pneuma tou Theou katoikei mesa sas :
O Idios Apostolos tou
Xristou se allo shmeio epishmainei :
“Ara
oun ouketi este ksenoi kai paroikoi, alla sumpolitai ton agion kai oikeioi tou
Theou, epoikodomhthentes epo to themelio ton apostolon kai profhton, ontos
akrogoniaiou autou Ihsou Xristou, en o pasa h oikodomh sunarmologhmenhh auksei
eis naon agion en Kuriou”.
Tous allous, pou menoun sth
planh tous, den tous metra. To legei kathara.
“Thn
aulhn thn eksothen tou Naou ekbale ekso”.
Kaitoi fainetai na einai mesa
sto Nao h aulh ekeinh, en toutois thn eksairei.
O Apostolos Paulos ton
Ethnon leei:
Galates kef.3 : 6
Opos o Abraam pistepse ston
Theo, kai tou logariasthke se dikaiosyni. Kserete, loipon, oti autoi pour
proerxontai apo thn pisth, autoi einai gioi tou Abraam. Problepontas, malista,
h grafh oti o Theos dikaionei ta ethni me thn pisit, proanhggeile ston Abraam :
“ Oti
se sena tha eulogithoun ola ta ethni”. Oste, autoi pou einai apo tin pisti,
eulogountai mazi me ton pisto Abraam.
............................................12
Kai o nomos des stirizetai stin pisti all’”o anthropos, pou ta prattei
auta, tha zisei diamesou auton”............................................
14 Gia narthei sta etni h
eulogia tou Abraam diamesou tou Ihsou Xristou, oste na laboume tin uposxesi tou
Pneumatos diamesou tis pistis.
....................................15
Adelfoi, milao apo anthropinh skopia omos, kai mia epikuromenh diathiki enos
anthropou kanenas den athetei h prosthetei s’auth.
Oi uposxeseis, omos, eipothikan ston Abraam kai sto sperma tou den leei : Kai
pros ta spermata, san na prokeitai gia polla, alla os gia ena : “Kair
pros to sperma sou”, pou
einai o Xristos.
Leo, malista, touto oti mia
diathiki epikuromeni apo prin ston Xristo apo ton Theo, den thn akuronei o nomos,
pou egine ustera apo 430 xronia, oste na katargisei tin uposxesi.
Epeidh, an h klironomia
einai diamesou tou nomou, den einai pleon diamesou tis uposxesis all’o
Theos th xarise ston Abraam me uposxesi.
................................................26
Epeidi, oloi eiste gioi tou Theou diamesou tis pistis ston Ihsou Xristo.
Dedomenou oti, osoi baptisthkate ston Xristo, ntithikate ton Xristo.
Den uparxei pleon Ioudaios
oute Ellinas den uparxei doulos oute eleutheros den uparxei arseniko kai
thiliko epeidi, oloi eseis eiste enas ston Ihsou Xristo.
Kai an eiste tou Xristou,
ara eiste sperma tou Abraam, kai sumfona me tin uposxesi klironomoi.
Genesi kef. 13 : 14
Kai o Kurios eipe ston
Abram, afou o Lot diaxoristike ap’auton :
Sikose tora ta matia sou
psila kai des apo ton topo opou eisai, pros ta boreina kai ta mesimbrina, kai
ta anatolika kai ta dutika epeidi, olokliri ti gh pou blepeis tha th doso se
sena, kai sto sperma sou, mexri ton aiona kai tha kano to sperma sou san tin
ammo tis ghs oste an mporei kaneis na aparithmisei tin ammo tis ghs, tha mporei
na aparithmithei kai to sperma sou kai afou sikotheis, na diasxisis th gh, kai
kata to makros tis, kai kata to platos tis epeidi, se sena tha ti doso.
Genesi kef 15
Ystera apo ta pragmata
auta, egine logos tou Kuriou ston Abram, se orama, legontas : Mh fobasai, Abram
ego eimai o uperaspistis sou o misthos sou tha einai uperbolika megalos.
Kai o Abram eipe : Despota
Kurie, ti tha mou doseis, eno aperxomai ateknos, kai o klironomos tou spitiou
mou einai autos o Eliezer apo th Damasko;
Eipe akoma o Abram : Na,
den edoses se mena sperma kai na, tha me klironomisei o upiretis mou.
Ka na, egine s’auton
logos Kuriou, legontas :
Den tha se klironomisei
autos all’ekeinos
pou tha bgei apo ta splaxna sou, autos tha se klhronomisei.
Kai ton efere ekso, kai
eipe : Koitakse tora psila ston ourano, kai aparithmise ta asteria, an mporeis
na ta aparithmiseis kai tou eipe : Etsi tha einai to sperma sou.
Kai pistepse ston Kurio kai
touto tou logariastike gia dikaiosini.
Genesi kef 17
Kai otan o Abram itan 99
xronon, o Kurios fanhke ston Abram, kai tou eipe : Ego eimai o Theos o
Pantokratoras perpata mprosta mou, kai na eisai teleios.
Kai tha stiso th diathiki
mou anamesa se mena kai se sena kai tha se plithino se uperbolilo bathmo.
3 Kai o Abram epese epano
sto prosomo tou kai o Theos tou milise, legontas :
4 Ego, na, h diathiki mou
einai se sena kai tha gineis pateras plithous ethnon kai den tha apolaleitai
pleon to onomas Abram, alla to onoma sou tha einai Abraam epeidi, se katestisa
patera pollon ethnon kai tha se auksiso se uperbolilo bathmo, kai tha se
katastiso se etni, kai apo sena tha bgoun basiliades kai tha stiso ti diathiki
mou anamesa se mena kai se sena, kai sto sperma sou meta apo sena stis genies
tous, se mia aionia diathiki, gia na eimai Theos se sena kai sto sperma sou
meta apo sena.
........................................19
Kai o Theos eipe : Nai, h gunaika souo h Sarra tha gennhsei se sena enan gio,
kai tha apokaleseis to onoma tou Isaak kai tha stiso th diathiki mou s’anton
gia aionia diathiki, kai sto sperma tou ustera ap’auton.
...............................................Kef.
18 : 17 Kai o Kurios eipe : Tha krupso ego apo ton Abraam tha ginei
eksapantos ena megalo ethnos kai dunato kai tha eulogithoun s’auton
ola ta ethni tis gis epeidi, ton gnorizo, oti tha diataksei tous gious tou kai
tin oikogeneia tou, ustera ap’auton, kai tha fulaksoun ton dromo tou Kuriou,
gia na ekteloun dikaiosuni kai krisi, oste o Kurios na epiferei epano ston
Abraam ta osa milise s’auton.
...................................Kef.
18 : 23 Kai kahtos o Abraam plisiase, eipe :
Mipos tha katastrepseis ton
dikaio mazi me ton asebi;
An einai stin poli 50
dikaioi, arage tha tous katastrepseis;
Kai den tha sugxorouses ton
topo xari ton 50 dikaion pou briskontai s’auton;
Mh genoito pote se sena!
Ekeinos pou krinei oloklhri ti gh den tha kanei krisi;
26 Kai eipe o Kurios : An
bro sta Sodoma 50 dikaious mesa stin poli, tha sugxoriso se olokliro ton topo
gia xari tous.
Hsaias kef. 9 : 6
Epeidi, gennithike se mas
ena paidi, enas gios dothike se mas kai h eksousia tha einai epano sto omo tou
kai to onoma tou tha apoklithei : Thaumastos, Sumboulos, Isxuros Theos, Pateras
tou Mellonta Aiona, Arxontas Eirinis.
7 Stin auksisi tis
eksousias tou kai tis eirinis den tha uparxei telos, epano ston throno tou
Dabid, ki epano sti basileia tou, gia na ti diataksei, kai na ti stereosei, me
krisi kai dikaiosuni, apo tora kai mexri ton aiona. O zilos tou Kuriou ton
dunameon tha to ektelesei.
Isaďe kef.11 : 1
Kai tha bgei mia rabdos apo
ton kormo tou Iessai (pateras tou Dabid), kai enas klados tha anebei apo tis
rizes tou kai to pneuma tou Kuriou tha anapauthei epano tou, pneuma sofias kai
sunesis, pneuma boulis kai dunamis, pneuma gnosis kai fobou tou Kuriou, kai tha
ton kanei oksuderki ston fobo tou kuriou, oste den tha krinei sumfona me th
theoria ton mation tou oute tha elegxei sumfona me thn akroasi ton aution tou
alla, tha krinei tous ftoxous me dikaiosuni, kai tha uperaspizetai tous
tapeinous tis gis me euthitita kai tha pataksei ti gi me ti rabdo tou stomatos
tou, kai me tin pnoh ton xeileon tou tha thanatonei ton asebi.
Kai h zoni ths osfuos tou
tha einai dikaiosuni, kai h zonh ton pleuron tou pisti.
.......................................9
Den tha kakopoioun oute tha ftheiroun se olo to agio mou bouno epeidi, h gh tha
einai pliris ths gnosis tou Kuriou opos ta nera skepazoun ti thalassa.
...................................10
Kai kata tin hmera ekeinh pros ti riza tou Iessai, h opoia tha steketai shmaia
ton laon, s’auton
tha prostreksoun ta ethni, kai h anapausi tou tha einai doksa.
Petros A kef. 2
Afou, loipon, aporripsete
kathe kakia kai kathe dolo, kai upokriseis, kai fthonous, kai oles tis
katalalies, epipothiste, os neogennita brefh, to logiko adolo gala, gia na
auksitheite diamesou autou epeidi geuthkikate “oti o
Kurios einai agathos”.
4 Ston opoio kathos
proserxeste, san se mia zontani petra, apo tous anthropous men apodikimasmeni,
ston Theo omos eklekti, polutimi, ki eseis, san zontanes petres, oikodomeiste
os enas pneumatikos oikos, ena agio ierateuma, gia na prosferete pneumatikes
thusies, euprosdektes ston Theo diamesou tou Ihsou Xristou.
6Gi’auto
kai periexetai mesa sti grafi : “Na, bazo sth Sion mia akrogoniaia petra,
eklekti, politimi ki ekeinos pou pisteuei s’auti
den tha ntropiastei.”
Galates kef. 4 : 19
Paidia mou, gia sas pali
perno tous ponous ths gennas, ospou na diamorfothei mesa sas o Xristos.
..................................................26
Antitheta, h ourania Ierousalhm einai eleutheri, ki auth einai h mhtera olon
mas.
...................................................kef.4
: 28 Emeis, aderfoi mou, eimaste paidia tis uposxeseos tou Theou, opos o Isaak.
..................................................31
Den eimaste, loipon, aderfoi mou, paidia doulhs, alla tis eleurtheris gunaikas.
Isaďe kef. 28 : 16
Gi’auto,
etsi leei o Kurios o Theos : Na, bazo ena themelio sth Sion, mia petra, mia
eklekth petra, mia polutimh akrogoniaia petra, ena sigouro themelio ekeinos pou
pisteuei s’auton
den tha ntropiastei.
17 Kai tha balo tin krish
ston kanona, kai th dikaiosunh sti stathmi kai to xalazi tha eksafanisei to
katafugio ths pseutias, kai ta nera tha plhmmurisoun ton krupsona.
Isaďe kef.40 : 9
Esu, pou ferneis sth Sion
agathes aggelies, aneba sto psilo bouno esu, pou ferneis agathes aggelies stin
Ierousalim, upsose dunata ti foni sou upsose
mh fobhtheis pes stis poleis tou Iouda : Na o Theos sas!
Na, o Kurios o Theos
tharthei me dunami, kai o braxionas tou tha eksousiazei gi’auton
na, o misthos tou einai mazi tou, kai h amoibh tou mprosta tou.
Tha boskhsei ta kopadi tou
san enas boskos tha mazepsei ta arnia me ton braxiona tou, kai tha ta bastaksei
ston kolpo tou kai tha odhgei auta pou thilazoun.
..................................................13Poios
stathmise to pneuma tou Kuriou h egine sumboulos tou, kai ton didakse;
Me poion ekane sumbouolio,
kai poios ton ekane suneton, kai tou didakse ton dromo tis krisis, kai tou
paredose epistimi, kai tou edeikse ton dromo tis sunesis;
Ezekihl kef. 1 : 4
Kai eida, kai na , enas
anemostrobilos erxotan apo ton borra, ena megalo sunnefo, kai mia fotia
peristrefomeni kai ologura tou mai lampsi, kai apo mesa ap’auto
fainotan san mia opsi hlektrou, apo mesa apo th fotia.
5 Kai apo mesa ap’auto
fainotan ena omoioma 4 zoon. Kai h thea tous htan h eksis : Eixan omoioma
anthropou.
Kai kathe ena eixe 4
prosopa, kai kathe ena eixe 4 fterougia. Kai ta podia tous hsan podia orthia
kai to pelma tou podiou tous htan omoio me pelma podiou mosxariou kai
spinthirobolousan san mia opsi xalkou gialismenou.
8 Kai eixan xeria anthropou
apo kato apo ta fterougia tous, sta 4 merh tous kai ta 4 eixan ta prosopa tous
kai ta fterougia tous.
9 Ta fterougia tous
efaptontan to ena mazi me to allo den strafontan kathos badizan poreuontan
kateuthian empros apo to prosopo tous kathe ena.
10 gia to omoioma, omos,
tou prosopou tous, ta 4 eixan prosopo anthropou, kai prosopo liontariou pros to
deksi meros kai ta 4 eixan prosopo bodiou kata to artistero meros eixan kai ta
4 prosopo aetou.
11 Kai ta prosopa tous, kai
ta fterougia tous hsan diairemena pros ta ano 2 apo to kathena efaptontan to
ena mazi me to allo, kai ta 2 skepazan ta somata tous.
Kai poreuontan to kathe ena
kateuthian empros apo to prosopo tous opou ferontan to pneuma, ekei badizan eno
badizan, den strefontan.
13 Kai gia to omoioma ton
zoon, h thea tous htan san anthrakes fotias, pou ekaigan, san thea daulon auto
strefotan edo ki ekei anamesa sta zoa kai h fotia htan lamperi, kai mia astrapi
ebgaine apo th fotia.
14 Kai ta zoa etrexan kai
gurizan san th thea ths astrapis.
Kai kathos eida ta zoa, na
enas troxos, epano sth gh, konta sta zoa sta 4 prosopa tous.
16 H thea ton troxon, kai h
ergasia tous, hsan san opsi bhrullou kai oi 4 eixan to idio omoioma kai h thea
tous, kai h ergasia tous, hsan osan na htan enas troxos mesa se enan allon
troxo.
17 Otan badizan, kinountan
pros ta tessera tous plagia den strefontan eno badizan.
Kai oi kukloi tous hsan
toso psiloi, oste proksenousan fobo kai oi kukloi tous hsan gematoi apo matia
ologura ap’auta
ta 4.
19 Kai otan ta zoa
poreuontan, konta tous poreuontan kai oi troxoi kai otan ta zoa upsonontan apo
th gh, upsonontan kai oi troxoi.
20 Opou htan na paei to
pneuma, ekei poreuontan ekei htan na paei to pneuma kai oi troxoi upsonontan
apenanti tous epeidi, to pneuma ton zoon htan mesa stous troxous.
21 Otan ekeina poreuontan,
poreuontan ki autoi kai otan ekeina stekontan, stekontan ki autoi kai otan
ekeina upsonontan apo th gh, upsonontan kai oi troxoi apenanti tous epeidi, to
pneuma ton zoon briskotan mesa stous troxous.
22 Kai to omoioma tou
stereomatos, pou htan pio psila apo to kefali ton zoon, htan san mia opsi
foberou krustallou, aplomeno pano apo ta kefalia tous.
Kai apo kato apo to
stereoma upirxan aplomena ta fterougia tous, to ena pros to allo to kathe ena
eixe 2, me ta opoia skepazan ta somata tous.
24 Kai otan poreuontan,
akouga ton hxo apo ta fterougia tous, san hxo pollon neron, san fonh tou
Pantodunamou, kai kai th fonh tis lalias san foni stratopedou otan stekontan,
katebazan ta fterougia tous.
Kai ginontan mia foni apo
pano apo to stereoma, pou htan pio psila apo to kefali tous otan stekontan,
katebazan ta fterougia tous.
26 Kai apo pio psila apo to
stereoma, pou htan pio psila apo to kefali tous, fainotan ena omoioma thronou,
san mia thea petras sapfeirou ki epano sto omoioma tou thronou htan ena omoioma
san mia thea anthropou, pou kathotan epano tou apo pano.
27 Kai eida san mia opsi
hlektrou, san mia thea fotias mesa tou, ologura, apo th thea ths osfuos tou, ki
epano kai apo th thea ths osfuos tou, kai kato, eida san mia thea fotias, kai
eixe ologura mia lampsi.
28 Opos h thea tou toksou,
pou ginetai sto sunnefo kata thn hmera ths broxhs, etsi htan h thea tou
omoiomatos ths lampsis, ologura.
Auth htan h thea tou
omoiomatos ths doksas tou Kuriou.
Kai otan to eida, epesa
epano sto prosopo mou, kai akousa ti fonh ekeinou pou milouse.
.................................................................
Kef. 2 : 4 Ego se stelno s’autous
kai tha tous peis :
Etsi leei o Kurios o Theos:
5 Kai, eite akousoun eite
apeithisoun, epeidi einai oikos apostaths, tha gnorisoun omos oti stathike
anamesa tous enas profitis.
6 Ki esu, gie anthropou, mi
fobitheis ap’autous,
kai mh deiliaseis apo ta logia tous, epeidi mazi sou einai agkathia kai
skolopes, kai katoikeis anamesa se skorpious mh fobhtheis apo ta logia tous,
kai mi tromakseis apo to prosopo tous, epeidh einai enas apostaths oikos.
7 Kai tha miliseis s’autous
to logia mou, eite akousoun eite apeithisoun epeidi, einai apostates.
8 Esu, omos, gie anthropou,
akou auto pou sou milao ego mi gineis apostaths, opos o apostatis oikos na
anoiksis to stoma sou, kai na to fas, auto pou ego dino se sena.
9 Kai eida, kai na, ena
xeri aplomeno pros emena, kai na, s’auto htan enas tomos bibliou.
10 Kai ton ksetulikse
mprosta mou kai htan grammenos apo mesa ki apekso kai s’auton
hsan grammenoi klauthmoi, kai thrinodies, kai ouai.
Kef. 3 : 1 Kai mou eipe :
Gie anthropou, na to fas, auto pou briskeis na fas auto ton tomo, kai phgaine
na milhseis ston oiko Israhl.
Kai anoiksa to stoma mou,
kai mou edose na fao ekeinon ton tomo.
3 Kai mou eipe : Gie
anthropou, as faei h koilia sou, kai as gemisoun ta entosthia sou ap’auto
ton tomo, pou sou dino ego.
Kai efaga, kai egine sto
stoma mou san meli, apo th glukuthta.
4 Kai mou eipe : Gie
anthropou, phgaine, mpes mesa ston oiko tou Israhl, kai milise s’autous
ta logia mou.
5 Epeidi, den stelnesai se
enan lao bathuxeilo kai baruglosso, alla ston
oiko Israhl oxi pros pollous laous bathuxeilous kai baruglossous, pou
den katalabaineis ta logia tous.
Kai se tetoious an se
estelna, autoi tha se akougan.
7 O oikos, omos, Israhl den
thelei na se akousei, epeidi, den theloun na akousoun emena epeidi, oloklhros o
oikos Israhl einai sklhrometopos kai sklirokardos.
8 Na, ekana to prosopou sou
dunato enantia sta prosopa tous, kai to metopo sou dunato enantia sta metopa
tous.
9 Ekana to prosopo sou san
diamanti, sklirotero apo xaliki mh tous fobhtheis, kai mh tromakseis apo to
prosopo tous, epeidh einai enas apostaths oikos.
10 Kai mou eipe : Gie
anthropou, ola to logia mou, pou ego tha miliso se sena, par’ta
sthn kardia sou, kai akouse ta me ta autia sou.
11 Kai phgaine, mpes mesa s’autous
pou aixmalotisthkan, stous gious tou laou sou, kai milise tous, kai pes tous :
Etsi leei o Kurios o Theos
eite akousoun eite apeithisoun.
12 Kai to pneuma me shkose,
kai apo piso mou akousa mia fonh megalis sugkinisis, pou elegan : Euloghmenh h
doksa tou Kuriou apo ton topo tou.
13 Kai akousa ton hxo apo
ta fterougia ton zoon, pou efaptontan to ena me to allo, kai ton hxo ton troxon
apenanti ap’auta,
kai mia fonh megalis sugkinisis.
14 Kai to pneuma me upsose,
kai me pire, kai piga me pikria kai me aganaktisi tous pneumatos mou omos, to
xeri tou Kuriou htan epano mou krataio.
Hsaďas kef 6 : 1
Eida ton Kurio na kathetai
epano se enan throno psilo kai uperupsomeno, kai to kraspedo tou gemise ton
nao.
2 Apo pano tou stekontan
Serafeim, pou to kathe ena eixe 6 fterougia me ta 2 skepaze to prosopo tou, kai
me ta alla 2 skepaze ta podia tou, kai ta upoloipa 2 petouse.
3 Kai to ena ekraze pros
sto allo, kai elege :
Agios, agios, agios o
Kurios ton dunameon
Olokliri h gh einai plhrhs
apo th doksa tou.
4 Kai oi parastates ths
thuras seistikan apo th fonh ekeinou pou ekraze, kai o oikos gemise apo kapno.
5 Tote, eipa : O,
talaiporos ego!
Epeidi, xathika epeidi,
eimai anthropos me akatharta xeili, kai katoiko anameso se lao me akatharta
xeili epeidi, ta matia mou eidan ton Basilia, ton Kurio ton dunameon.
6 Tote, petakse pros emena
ena apo ta Serafeim, exontas sto xeri tou ena karbouno fotias, pou pire me ti
labida apo to thusiastirio.
7 Kai to aggikse sto stoma
mou, kai eipe : Na, auto aggikse ta xeili sou kai h anomia sou eksaleifthike,
kai h amartia sou katharistike.
8 Kai akousa th foni tou
Kuriou, pou elege : Poion tha aposteilo, kai poios tha paei gia mas;
2 Samouhl kef. 7 : 8
Tora, loipon, etsi tha peis
ston doulo mou Dabid : Etsi leei o Kurios ton dunameon : Ego se pira apo th
mantra, apo piso apo ta probata, gia na eisai hgemonas epano ston lao mou,
epano ston Israhl 9 kai hmoun mazi sou
pantou opou perpatises, kai eksolothreusa olous tous exthrous sou apo mprosta
sou, kai se ekana onomaston, sumfona me to onoma ton megalon pou briskontai
epano sti gi.....................................................................
O Kurios anaggelei akoma se
sena, oti o Kurios tha oikodomisei spiti se sena.
12 Afou sumplirothoun oi
hmeres sou, kai koimitheis mazi me tous pateres sou, tha sikoso ustera apo sena
to sperma sou, pou tha bgei apo ta splaxna sou, kai tha stereoso th basileia
tou.
13 Autos tha oikodomisei
enan oiko sto onoma mou kai tha stereoso ton throno ths basileias tous mexri
ton aiona 14 ego tha eimai s’auton pateras, ki autos tha einai se mena
gios.
Hsaias kef 7 : 12
Den tha zitiso oute tha peirakso
ton Kurio.
13 Kai o Hsaias eipe :
Mikro pragma einai gia sas na barunete anthropous, kai tha barunete akoma kai
ton Theo mou;
14 Gi’auto,
o idios o Kurios tha sas dosei ena simadi Na, h parthenos tha sullabei kai tha
gennhsei enan gio, kai to onoma tou tha apoklhthei Emmanouhl.
15 Tha fai bouturo kai
meli, mexris otou mathei na aporriptei to kako, kai na dialegei to agatho.
16 Epeidi, prin to paidi
mathei na aporriptei to kako, kai na dialegei to agatho, h gh, pou
apostrefesai, tha egkataleifthei apo tous duo basiliades ths.
17 O Kurios tha ferei epano
sou, kai epano ston lao sou, kai epano sthn oikogeneia tou patera sou, hmeres,
pou den eixan erthei afotou xoristhke o Efraďm apo
ton Iouda, diamesou tou basilia tis Assurias.
Ieremias kef. 23 : 1
Alloimono stous poimenes,
autous pou ftheiroun kai diaskorpizoun ta probata tis boskis pou! Leei o
Kurios.
2 Gi’auto,
etsi leei o Kurios, o Theos tou Israhl, enantia stous poimenes, pou poimanoun
ton lao mou: Eseis diaskorpisate ta probata mou, kai ta apodioksate, kai den ta
episkefthikate na, ego tha episkeftho enantion sas tin kakia ton ergons sas,
leei o Kurios.
3 Ki ego tha sugkentroso to
upoloipo ton probaton mou apo olous tous topous opou ta edioksa, kai tha ta
epanafero pali stis boskes tous, kai tha karpoforhsoun kai tha plithinoun 4 kai
tha katastiso epano tous poimenes, kai tha ta poimanoun kai den tha fobhthoun
pleon oute tha tromaksoun oute tha ekleipsoun, leei o Kurios.
5 Na, erxontai hmeres, leei
o Kurios, kai tha anegeiro ston Dabid enan dikaio blasto, kai enas basilias tha
basileusei, kai tha euhmerhsei, kai tha ektelesei krisi kai dikaiosunh epano
sti gi.
6 Kai stis hmeres tou, o
Ioudas tha sothei, kai o Israhl tha katoikhsei me asfaleia kai touto einai to
onoma tou, me to opoio tha onomastei : O KYRIOS H DIKAIOSYNH MAS.
...........................................................................................
13 Eida men afrosunh stous
profhtes ths Samareias profhteusan diamesou tou Baal, kai planousan ton lao mou
ton Israhl.
14 alla, stous profhtes tis
Ierousalim eida frikh moixeuoun, kai perpatoun mesa se psema kai enisxuoun ta
xeria ton kakourgon, oste kanenas den epistrefei apo tin kakia tou oloi autoi
mou einai san ta Sodoma, kai oi katoikoi ths san ta Gomorra.
15 Gi’auto,
etsi leei o Kurios ton dunameon enantia stous profites :
Na, ego tha tous doso
apsinthi gia psomi, kai tha tous potiso nero xolis peidi, apo tous profites ths
Ierousalim bgike molusmos se olokluro ton topo.
...............................................................
21 Den esteila aoutous tous
profites, ki autoi etreksan den milisa s’autous, ki autoi
profiteusan 22 alla, an tha parastekontan sth bouli mou, tote tha ekanan ton
lao mou na akousei ta logia mou, kai tha tous apestrefan apo ton poniro tous
dromo, kai apo tin kakia ton ergon tous.
............................................................................
28
O
profitis, ston opoio uparxei ena oneiro ki ekeinos ston opoio uparxei o logos
mou, as milisei ton logo mou me alitheia.
29
Ti
einai to axuro apenanti sto sitari; leei o Kurios.
Den einai o logos mou san fotia; leei o Kurios kai san
sfuri pou katasuntribei ton braxo;
30
Gi’auto,
na, ego eimai enantia stous profites, leei o Kurios, pou kleboun ta logia mou,
o kathe enas apo ton plision mou.
31
Na,
ego eimai eanantia stous profites, leei o Kurios, pou kinoun tis glosses tous,
kai lene : Autos leei.
32
Na,
ego eimai enantia s’autous pou profiteuoun pseutika oneira, leei o
kurios, pou ta dihgountai, kai planoun ton lao mou me ta psemata tous, kai me
tin afrosunh tous eno, den tous esteila ego oute tous prostaksa gi’auto,
katholou den tha ofelisoun auto ton lao, leei o Kurios.
33
Ki an
autos o laos h o profitis h o iereas, se rotisoun, legontas : Poio einai to
fortio tou Kuriou; Tote, tha tous peis;
Ti einai to fortio; Sigoura tha sas egksataleipso, leei o
Kurios.
34
Kai
ton profiti, kai ton ierea, kai ton lao, pou tha pei: To fortio tou Kuriou, ego
tha episkeftho me krisi ekeinon ton anthropo kai tin oikogeneia tou.
Ieremias kef. 31: 27
Na, erxontai hmeres, leei o Kurios, kai tha speiro ton
oiko Israhl kai ton oiko Iouda
..................................................
28 etsi tha grigoriso epano
tous, gia na oikodomo, kai na futeuo, leei o Kurios.
29 Kata tis umeres ekeines
den tha lene pleon :
Oi pateres efagan agourida,
kai ta dontia ton paidion moudiasan
30 alla, kathe enas tha
pethanei gia tin anomia tou kathe anthropos, pou tha faei tin agourida, to
dontia tou idiou tha moudiasoun.
31 Na, erxontai hmeres,
leei o Kurios, kai tha kano ston oiko Israhl, kai ston oiko Iouda, mia nea
diathiki
32 oxi sumfona me ti
diathiki, pou ekana stous pateres tous, kata tin imera pou tous epiasa apo to
xeri gia na tous bgalo apo thn Aigupto epeidi, autoi parebhkan th diathiki mou,
ki ego tous apostrafika, leei o kurios, tha balo ton nomo mou sta endomuxa
tous, kai tha ton grapso stis kardies tous kai tha eimai Theos otu, ki autoi
laos mou.
34 Kai den tha didaskoun
pia kathe enas ton kontino tou, kai kathe enas ton adelfo tou, legontas :
Gnoriste ton Kurio epeidi, oloi autoi tha me gnorizoun, apo ton mikro tous
mexri ton megalo tous, leei o Kurios epeidh, tha sugxoriso thn anomia tous, kai
den tha thumamai pleon thn amartia tous.
Isaďe kef. 42
Na, o doulos mou, pou
upostiriksa o eklektos mou, ston opoio h psuxh mou euaresthithike ebala epano
tou to pneuma mou tha eksaggeilei krisi sta ethni.
Den tha fonaksei oute tha
anakraksei oute tha kanei th fonh tou na akoustei stous dromous.
Kalami spasmeno den tha to
suntripsei, kai linari pou kapnizei den tha to sbhsei tha ekeferi krisi me
alhtheia.
Den tha pausei oute tha
mikropsuxisei, mexris otou balei krish epano sti gh kai ta nhsia tha prosmenoun
ton nomo tou.
.......................................6
Ego o Kurios se kalesa me dikaiosunh, kai tha kratao to xeri sou kai tha se
diafulatto, kai tha se kano diathiki tou laou, fos ton ethnon.
.......................................9
Na, hrthan ta eksarxis ki ego anaggelo nea pragmata prin ksefutrosoun, sas
milao gi’auta.
10 Psallete ston Kurio ena
neo tragoudi, th doksa tou apo ta akra tis ghs, eseis pou katebainete sth
thalassa, kai ola osa uparxoun mesa s’auth ta nhsia, ki osoi katoikoun s’auta.
14 Apo polu kairo siophsa
tha meino hsuxos;
Tha krathso ton eauto mou;
Tora tha fonakso, san auth
pou gennaei tha katastrepso kai tha katapio mazi.
16 Kai tha fero tous
tuflous apo dromo pou den hkseran, tha tous odhgiso se monopatia pou den
gnorizan tha kano mprosta tou to skotadi fos, kai ta strebla isia.
Auta ta pragmata tha tous
kano, kai den tha tous egkataleipso.
17 Strafhkan pros ta piso,
katantropiastikan autoi pou exoun to tharros tous sta glupta, autoi pe lene sta
xoneuta : Eseis eiste oi theoi mas.
Isaďe kef. 45 : 11
Etsi leei o Kurios, o agios
tou Israhl, kai o Plasths tou :
Rotate me gia ta mellonta,
gia tous gious mou, kai prostakste me gia to ergo ton xerion mou.
Ego extisa th gh, kai
dhmiourgisa ton anthropo epano s’auth ego me ta xeria mou aplosa tous ouranous,
kai edosa diatages se oloklhri ti stratia tous.
Ego sikosa ekeinon se
dikaiosunh, kai tha dieuthuno olous tous dromous tou autos tha oikodomhsei thn
poli mou, kai tha epistrepsei tous aixmalotous mou, oxi me lutro oute me dora,
leei o Kurios ton dunameon.
20 Sugkentrotheite kai
erthete plhisisaste mazi, osoi apo ta ethni exoun sothei den exoun nohsh, osoi
sikonoun to glupto ksulo tous, kai proseuxontai se theo pou den mporei na
sosei.
21 Anaggeilte, kai ferte
tous konta malista, as sumbouleuthoun mazi poios to anhggeile eksarxis;
Poios to fanerose apo
ekeino ton kairo; Oxi ego o Kurios;
Kai ektos apo mena, den
uparxei allos Theos Theos dikaios kai Sotiras ektos apo mena, den uparxei.
23 Orkistika ston eauto mou
o logos bghke apo to stoma mou me dikaiosunh, kai den tha epistrepsei :
Oti kathe gonato tha
kampsei se mena, kathe glossa tha orkizetai se mena.
Bebaia, tha poun gia mena :
Ston Kurio einai h dikaiosunh kai h dunamh s’auton
tha proselthoun, kai tha ntropiastoun oloi ekeinoi, pou orgizontai enantion
tou.
Ston Kurio tha dikaiothei
kai tha doksastei oloklhro to sperma tou Israhl.
Isaďe kef. 46 :8
Thumitheite to, kai faneite
anthropoi anakaleste to ston nou sas, apostates.
9 Thumitheite ta
protuterina, ta eksarxis epeidh, ego eimai o Theos, kai den uparxei allos ego
eimai o Theos, kai kanenas den einai omoios me mena. O opoios eksarxis
anaggello to telos, kai apo protuteroa auta pou den sunebhsan, legontas :
H boulh mou tha stathei,
kai tha ekteleso olokliro to thelima mou pou krazo sto arpaktiko pouli tis
anatolas, ton andra tis thelisis mou apo gi makrinh nai, mikisa, kai tha kano na
ginei bouleuthika, kai tha to ekteleso.
12 Akouste me,
sklhrokardoi, esei pou eiste makria apo ti dikaiosini mou.
Efera konta ti dikaiosini
mou den tha eimai makria, kai h sotiria
mou den tha bradunei kai tha doso sth Sion sotiria ston Israhl, ti doksa mou.
Isaie kef. 48
Akouste touto, oikos Iakob
eseis pou klithikate me to onoma tou Israhl, kai pou bghkate apo thn pigi tou
Iouda pou orkizeste sto onoma tou Kuriou, kai pou anaferete ton Theo tou
Israhl, omos, oxi me alitheia oute me dikaiosini.
2 Epeidi, pairnoun to onoma
tous apo thn agia poli, kai stirizontai epano ston Theo tou Israhl to onoma tou
einai : O Kurios ton dunameon.
3 Ektote, aniggeila ta
eksarxis kai bgikan apo to stoma mou kai ta diakiriksa ta ekana auta ksafnika,
kai eginana.
4 Epeidi, gnorizo oti eisai
skliros, kai o traxilos sou einai ena siderenio neuro, kai to metopo sou
xalkino.
5 Ektote, malista,
aniggeila se sena touto, prin ginei to diakiriksa se sena, gia na mi peis :
To eidolo mou ta ekane kai
to glupto mou, kai to xuto mou, ta prostakse.
6 Akouses des ola auta kai
den tha omologisete;
Apo tora diakiritto se sena
nea, malista apokrimmena, kai ta opoia esu den ikseres.
Tora eginan, kai oxi apo
palia, kai oute eixes akousei gi’auta prin apo touth thn hmera, gia na peis :
Na, ego ta iksera.
Isaďe kef 49
Akouste me, ta nhsia kai
prosekste, oi makrinoi laoi.
O Kurios me kalese apo thn
koilia apo ta splaxna ths mhteras mou anefere to onoma moou.
2Kai ekane to stoma mou san
mia okseia maxaira me ekrupse kato apo
th skia tou xeriou tou, kai me ekane san ena eklekto belos, kai me ekrupse sth
faretra tou, kai mou eipe :
Esu eisai o doulos mou,
Israhl, ston opoio tha doksasto.
4 Ki ego eipa : Kopiasa
mataia gia to tipote kai mataia analosa th dunami mou h krisi mou, omos, einai mazi me ton Kurio,
kai to ergo mou mazi me ton Theo mou.
5Tora, loipon, leei o
Kurios, autos pou me eplase gia doulon tou apo thn koilia, gia na epanafero s’auton
ton Iakob, kai gia na sugkentrothei s’auton o Israhl, kai tha doksasto sta matia tou
Kuriou, kai o Theos mou tha einai h dunami mou kai eipe :
Einai mikro pragma na eisai
doulos mou gia na anorthoseis tis fules tou Iakob, kai na epanafereis to
upoloipo tou Israhl epipleon, tha se doso fos sta ethni, gia na eisai h sothria
mou mexris esxatou ths gis.
7 Etsi leei o Kurios, o
Lutrotis tou Israil, o Agios tou, pros ekeinon ton opoio enas anthropos
katafronei, pros ekeinon pou ena ethnos ahdiazei, pros ton doulo ton
eksousiaston :
Basiliades tha se doun kai
tha sikothoun, hgemones kai tha se proskunisoun, eneka tou Kuriou, pou einai
pistos, tou Agiou tou Israhl, pou se eklekse.
8 Etsi leei o Kurios : Se
kairo dekto se eisakousa, kai se hmera sotirias se bohthisa kai tha se
diafulakso, kai tha se doso gia diathiki ton laon, gia na anorthoseis ti gh,
na klhrodotiseis erimonenes
klironomies legontas stous desmous :
Bgeite ekso s’autous
pou einai sto skotadi :
Fanerotheite. Tha
boskhthoun konta stous dromous, kai oi boskes tous tha einai se olous tous
psilous topous.
10 Den tha peinasoun oute
tha dipsasoun den tha tous prosbalei oute o kausonas oute o hlios epeidh, autos
pou tous eleei tha tous odhghsei, kai tha tous ferei diamesou pigon me nera.
11 Kai ola ta bouna mou tha
ta kano dromous kai ta monopatia mou tha upsothoun.
12 Na, autoi tharthoun apo
makria kai na, autoi apo borra kai apo noto, ki autoi apo th gh tou Sineim.
13 Eufraineste, ouranoi kai
aggallou, gh ta bouna, alalakste epeidi, o Kurios parugorise ton lao tou kai
elehse tous thlimmenous tou.
Kef.49:14
All’h Sion
eipe : O Kurios me egkateleipse, kai o Kurios mou me lismonise.
Mporei h gunaika na
lismonisei to brefos tis pou thilazei, oste na mi elehsei to paidi tis koilias
tis;
Alla, ki an autes
lismonisoun, ego omos den tha se lismoniso.
16 Na, se exo zografisei
epano stis palames mou ta teixi sou einai pantote mprosta mou.
Ta paidia sou tharthoun me
biasuni autoi, omos, pou se katastrefoun kai se erimonoun, tha bgoun ekso apo
sena.
18 Ypsose ta matia sou
ologura, kai des oloi autoi sugkentronontai mazi, erxontai se sena.
Zo ego, leei o Kurios, oti
olous autous tha tous ntutheis esu san kosmima, kai tha tous stolisteis san
nufi.
...............................................22
Etsi leei o Kurios o Theos : Na, tha upsoso to xeri mou pros ta ethni, kai tha stiso
ti simaia mou pros tous laous, kai tha feroun tous gious sou kratontas tous
sthn agkalia, kai oi thugateres sou tha ferthoun epano se omous.
23 Kai oi basiliades tha
einai oi paidotrofoi sou, kai oi basilisses tous oi trofoi sou tha se
proskunhsoun me to prosopo pros ti gh, kai tha gleifoun to xoma ton podion sou
kai tha gnoriseis, oti ego eimai o Kurios, kai oti ekeinoi pou me prosmenoun
den tha ntropiastoun.
Isaďe
kef.51: 2
Koitakste ston Abraam ton
patera sas, kai sth Sarra, pou sas gennhse epeidi, ton kalesa otan htan enas,
kai ton eulogisa, kai ton plithuna.
3ş
Kurios, loipon, tha parigorisei th Sion autos tha parigorisei olous tous
erimomenous topous tis kai tha kanei thn erimo tis san thn Edem, kai tin erimia
tis san enan paradeiso tou Kuriou eufrosuni kai agalliasi tha brisketai mesa s’auti,
doksologia, kai foni ainesis.
4 Akouse me, lae mou kai
dose akroasi se mena, ethnos mou epeidi, apo mena tha bgei nomos, kai tha stiso
tin krisi mou gia fos ton laon.
5 H dikaiosuni mou
plisiazei h sotiria mou bghke, kai oi baxiones mou tha krinous tous laous ta
nisia tha me prosmenoun, kai tha elpizoun epano ston braxiona mou.
6 Ypsoste ta matia sas
stous ouranous, kai koitakste kato sti gi epeidi, oi ouranoi tha dialuthoun san
kapnos, kai h gh tha paliosei san imation, kai osoi katoikoun s’auth
tha pethanoun, eksisou alla h sotiria mou tha einai ston aiona, kai h
dikaiosuni mou den tha ekleipsei.
7 Akouste me, eseis pou
gnorizete dikaiosuni lae, sthn kardia tou opoiou einai o nomos mou mi fobaste
ton oneidismo ton anthropon, oute na tarazeste stis ubreis tous.
8Epeidi, san imatio tha
tous katafaei o skouliki, kai san malli tha tous katafaei o skoros h dikaiosuni
mou, omos, tha menei ston aiona, kai h sotiria mou se genees geneon.
Isaďe kef.51 : 9
Siko epano, siko epano,
ntisou dunami, o, braxiona tou Kuriou!
Siko epano opos stis
arxaies hmeres, stis palies genies ˇ Den eisai esu, pou patakses th Raab, kai
traumatises ton drakonta;
10 Den eisai esu, pou
ksiranes ti thalassa, ta nera tis megalis abussou; Pou dimiourgises ta bathi
tis thalassas dromon diabasis ton lutromenon;
11 Kai oi lutromenoi tou
Kuriou tha epistrepsoun, kai tharthoun sti Sion me alalagmo kai aionia
eufrosuni tha einai epano sto kefali tous tha apolausoun agalliasi kai
eufrosuni h lupi kai o stenagmos tha fugoun.
12 Ego, ego eimai pou sas
parigoro. Esu poios eisai, kai fobasai apo thniton anthropo, kai apo gion
anthropou, pou tha ginei san to xortari.
13 Kai lismonises ton Kurio
ton Dimiourgo sou, auton pou aplose ti gh kai fobosoun pantote, kathimerina,
thn orgi ekeinou pou se katethlibe, san na htan etoimos na katastrepsei;
Kai pou einai tora h orgi
ekeinou pou katethlibe;
14 O aixmolotismenos
speudei na luthei, kai na mi pethanei ston lakko oute na sterithei to psomi tou
15 Epeidi, ego eimai o
Kurios o Theos sou, autos pou tarazei ti thalassa, kai ta kumata tis hxoun to
onoma tou einai o Kurios ton dinameon.
16 Kai ebala ta logia mou
sto stoma sou, kai se skepasa me ti skia tou xeriou mou, gia na stereoso tous
ouranous, kai na themelioso th gh kai gia na po sth Sion : Eisai laos mou.
Isaďe Kef. 52
Siko epano, siko epano,
ntisou ti dunami sou, Sion ntisou ta imatia tis megaloprepeias sou, Ierousalim,
agia poli epeidi, tou loipou o aperitmitos kai o akathartos den tha mpei ksana
mesa se sena
7 Poso oraia einai ta podia
epano sta bouna ekeinou pou euaggelizetai, ekeinou pou kiruttei eirini!
Ekeinou pou euaggelizetai
agatha, ekeinou pou kiruttei sotiria, ekeinou pou leei sti Sion :
O Theos sou basileuei!
8 Oi fulakes sou tha upsosoun
foni mesa stis fones tha alalazoun mazi epeidi, tha doun mati pros mati, otan o
Kurios anorthrosei ti Sion.
9 Alalaksete, eufrantheite
mazi, erimomenoi topoi tis Ierousalim epeidi, o Kurios parigorise ton lao tou,
lutrose tin Ierousalim.
10 O Kurios gumnose ton
agio braxiona tou mprosta se ola ta ethni kai ola ta perata tis gis tha doun ti
sotiria tou Theou mas.
Isaďe kef 52 : 13
Na, o doulos mou tha
euodothei tha upsothei, kai tha doksastei, kai tha anebei uperbolika psila.
14 Opos polloi emeinan
ekstatikoi epano sou, toso to prosopo tou htan adokso, perissotero apo kathe
anthropo, kai h morfi tou perissotero apo tous gious ton anthropon!
15 Etsi tha rantisei polla
ethni oi basiliades tha fraksoun to stoma tous epano tou epeidi, tha doun
ekeino pou den eixe lalithei s’autous kai tha katalaboun ekeino, pou den
eixan akousei.
Isaďas kef. 53
Poios pistepse sto kirugma
mas; Kai o braxionas tou Kuriou se poion apokalufthike;
2 Epeidi, anebike mprosta
tou san ena trufero futo, kai san mia riza apo ksiri gi den exei idiaitero
sxima oute omorfia kai ton eidame, kai den eixe oraiotita, oste na ton
epithimoume.
3 Apo tous anthropous itan
katafronimenos kai aporrimenos anthropos thlipseon kai dokimos astheneias kai
san enan anthropo apo ton opoio kapoios apostrefei to prosopo, katafronithike,
kai ton theorisame san ena tipota.
Auton, stin pragmatikotita,
bastakse tis astheneies ma, kai epifortistike tis thlipseis mas eno, emeis ton
theorisame traumatismenon, pligomenon apo ton Theo, kai talaiporimenon.
5 Autos, omos,
traumatistike gia tis parabaseis mas talaiporithike gia tis anomies mas h
timoria, pou efere ti diki mas eirini, itan epano s’auton
kai diamesou ton pligon tou giatreutikame emeis.
6 Oloi emeis planithikame
san probata strafikame kathe enas ston diko tou dromo o Kurios, omos, ebale
epano s’auton
tin anomia olon mas.
7 Autos htan katathlimmenos
kai basanismenos, alla den anoikse to stoma tou ferthike se sfagi san ena arni,
kai san ena afono probato mprosta s’ekeinon pou to koureuei, etsi den anoikse to
stoma tou.
8 Apo katathlipsi kai krisi
anarpaxthike ti genia tou, omos, poios tha ti dihgithei;
Epeidi, apokopike apo ti gi
ton zontanon anthropon traumatistike gia tis parabaseis tou laou mou.
9 O tafos tou, omos,
dioristike mazi me tous kakourgous entoutois, ston thanato tou stathike mazi me
ton plousio epeidi, den eprakse anomia oute brethike dolos sto stoma tou.
10 All’o
Kurios thelise na ton basanisei ton talaiporise.
Afou, omo, doseis tin psixi
tou prosfora peri amartias, tha dei eggonia, tha makrinei tis hmeres tou, kai
to thelima tou Kuriou tha euodothei sto xeri tou.
11 Tha dei tous karpous tou
ponou tis psixis tou, kai tha xortasei o dikaios doulos mou tha dikaiosei
pollous diamesou tis epignosis tou epeidi autos tha sikosei tis anomies tous.
12 Gi’auto,
tha tou doso merida mazi me tous megalous kai tha moirastei gia lafuro tous
isxirous, epeidi paredose se thanato tin psixi tou, kai logariastike mazi me
anomous, ki autos bastakse tis amarties pollon, kai tha mesiteusei uper ton
anomon.
Isaďe kef. 54
Na eufrantheis, o steira,
esu pou den gennas na anabohseis me agalliasi, kai na terpesai, esu pou den
koiloponas epeidi perissotera einai ta paidia tis erimomenis, para ta paidia
ekeinis pou exei ton andra, leei o Kurios.
...............................5
Epeidi, o andras sou einai o Poihtis sou to onoma tou einai : O Kurios ton
dunameon kai o Lutrotis sou einai o Agios tou Israhl autos tha onomastei : O
Theos olokliris tis gis.
....................................9
Epeidi, auto einai se mena san ta nera tou Noe epeidi, opos orkistika oti ta
nera tou Noe den tharthoun pleon epano sti gi, etsi orkistika oti den tha eimai
pleon se thumo enantion sou oute tha se elegkso.
10 Epeidi, ta bouna tha petatopistoun,
kai oi lofoi tha metakinithoun omos, to eleos mou den tha ekleipsei apo sena,
oute h diathiki tis eirinis mou tha metakinithei, leei o Kurios, autos pou se
eleei.
Isaďe kef. 54 :11
O, thlimmeni, taragmeni,
aparigoriti, na, ego tha stroso tis petres sou apo porfurenia marmara, kai tha
balo ta themelia sou apo sapfeirous.
12 Kai tha kano tis
epalkseis sou apo axati, kai tis pules sou apo anthrakes, kai olokliro ton
peribolo sou apo eklektes petres.
13 Malista, oloi oi gioi
sou tha einai didaktoi apo ton Kurio, kai h eirini ton gion sou tha einai
megali.
14 Tha stereotheis me
dikaiosuni tha eisai makria apo tin katadunasteia, epeidi den tha fobasai kai
apo ton tromo, epeidi den tha se plisiasei.
15 Na, sigoura tha
sugkentrothoun mazi enantion sou, pantos oxi apo mena.
Osoi sugkentrothoun mazi
enantion sou, tha pesoun apo sena.
........................................17
Kanena oplo, pou eprokeito na kinithei enantion sou, tha ti nikiseis stin
krisi. Auti einai h klironomia ton doulon tou Kuriou kai h dikaiosuni tous
einai apo mena, leei o Kurios.
Isaďe kef.55
O, OLOI eseis pou dipsate,
elate sta nera ki ekeinoi pou den exoun asimi, elate, agoraste, kai fate nai,
elate, agoraste krasi kai gala, xoris asimi kai xoris timi.
2 Giati ksodeuete xrimata
oxi gia psomi; kai ton kopo sas oxi gia xortasmo;
Akouste me, me prosoci, kai
tha fate agatha, kai h psixi sas tha eufranthei sto paxos.
3 Strepste to auti sas, ki
elate pros emena, akouste, kai h psixi sas tha zisei kai tha kano se sas mia
aionia diathiki, ta eleh ta pista tou Dabid.
Na, ton edosa os martirio
stous laous, arxonta kai prostazonta stous laous.
5 Na, tha kaleseis ena
ethnos pou den to gnorizes kai ethni, pou den se gnorizan, tha prostreksoun se
sena, gia ton Kurio ton Theo sou, kai gia ton Agio tou Israhl epeidi, se
doksase.
6 Zitate ton Kurio, enoso
mporei na brethei epikaleiste auton, enoso einai konta.
7 O asebis as egkataleipei
ton dromo tou, kai o adikos tis boules tou ki as epistrepsei ston Kurio, kai
tha ton elehsei kai ston Theo mas, epeidi autos tha sugxorisei afthona.
8 Epeidi, oi boules mou den
einai boules sas oute oi dromoi sas oi dikoi mou dromoi, leei o Kuros.9 All’oso
psiloi einai oi ouranoi apo ti gh, etsi kai oi dromoi mou einai psiloteroi apo
tous dromous sas, kai oi boules mou apo tis dikes sas boules.
..................................11
etsi tha einai kai o logos mou, pou bgainei apo to stoma mou den tha gurisei se
mena adeianos, alla tha ektelesei to thelima mou, kai tha euodothei se o,ti ton
apostello.
Isaďe kef. 56
Etsi leei o Kurios :
Fulagete krisi, kai prattete dikaiosuni epeidi, plisiazei narthei h sotiria
mou, kai na apokalufthei h dikaiosuni mou.
2 Makarios o anthropos pou
to kanei auto, kai o gios tou anthropou o opoios to krataei to xeri tou, oste
na mi praksei kanena kako.
3 Kai o gios tou allogenh;
autos, pour prostithetai ston Kurio, as mh pei, legontas : O Kurios tha me
xorisei apo ton lao tou oloklirotika oute o eunouxos as leei :
Na, ego eimai ena ksiro
dentro.
4 Epeidi, etsi leei o Kurios
: Stous eunouxous, osoi tiroun ta sabbata mou, kai dialegoun ekeina pou mou
aresoun, kai kratoun ti diathiki mou, s’autous, malista, tha doso
mesa ston oiko mou, kai mesa sta teixi mou, enan topo kai ena onoma kalutero
apo tous gious kai tis thugateres s’autous tha doso ena aionio onoma, pou den tha
ekleipsei.
6 Kai gia tous gious tou
allogeni, pou tha prostithentan ston Kurio, gia na douleuoun s’auton,
kai na agapoun to onoma tou Kuriou, gia na einai douloi tou osoi tiroun to
sabbato, oste na mi to bebilosoun, kai na kratoun ti diathiki mou tha fero ki
autous sto agio bouno mou, kai tha tous eufrafo ston oiko tis proseuxis
mou ta olokautomata tous kai oi thusies
tous tha einai dektes epano sto thusiastirio mou epeidi o oikos mou tha
onomazetai : Oikos proseuxis gia olous tous laous.
8 Etsi leei o Kurios o
Theos, autos pou mazeuei tous diaskorpismenous tou Israhl : tha sunakso akoma s’auton
kai allous, ektos apo tous sunagmenous tou.
...................................10
Eno oi fulakes tou einai tufloi oloi tous einai xoris nohsh.
..................................................................11
kai boskoi, pou den gnorizoun sunesi oloi einai strammenoi pros ton dromo tous,
kathe enas sto meros tou, gia to kerdos tous.
12 Elate, lene, tha fero
krasi, kai tha methusoume me sikera kai aurio tha einai san auti thn hmera,
polu pio afthoni.
Isaďe kef.
57
O DIKAIOS pethainei, ki
auto kanenas den to bazei stin kardia tou kai oi andres tou eleous sullegontai,
xoris kanenas na to katalabainei, oti o dikaios sullegetai apo mprosta apo thn
kakia.
2 Tha mpei se eirini autoi
pou perpatoun stin euthitita tous, tha anapauthoun sta krebatia tous.
....................................14
Kai tha po: Ypsoste, ypsoste, etoimaste ton dromo, bgalte to proskomma apo ton
dromo tou laou mou.
15 Epeidh, etsi leei o
Ypsistos kai o Ypertatos, autos pou katoikei thn aioniotita, pou to onoma tou
einai : O Agios : Ego katoiko sta upsila, kai se enan agio topo kai mazi me tin
kardia tou suntrimmenou, kai to pneuma tou tapeinou, gia na zoopoio to pneuma
ton tapeinon, kai na zoopoio tin kardia ton suntrimmenon.
16 Epeidi, den tha dikologo
aionia oute tha eimai pantote orgismenos epeidi, tote, tha eksleifa apo mprosta
mou to pneuma kai tis psixes pou ekana.
......................................18
Eida tous dromous tou, kai tha ton giatrepso kai tha ton odigiso, kai tha doso
s’auton
ksana parigories, kai stous thlimmenous tou.
19 Ego dimiourgo ton karpo
ton xeileon : Eirini, eirini s’auton pou einai makria kai s’auton
pou einai konta, leei o Kurios kai tha ton giatrepso.
20 Oi asebeis, omos, einai
san tin taragmeni thalassa, otan den mporei na isixasei kai ta kumata tis rixnoun ekso katapatika kai
pilo.
Eirini den uparxei stous
asebeis, leei o Kurios.
Isaďe kef. 58 : 6
H nisteia pou ego dialeksa,
den einai touti; To na luneis tous desmous tis kakias, to na dialueis baria
fortia, kai to na afineis eleutherous tous katadunasteumenous, kai to na
suntribeis kathe zugo;
7 Den einai to na moirazeis
to psomi sou s’auton
pou peinaei, kai na bazeis mesa sto spiti sou tous astegous ftoxous;
otan blepeis ton gumno, na
ton ntuneis, kai na mi krubeis ton eauto sou apo ti sarka sou;
8 Tote, to fos sou tha
eklampsei san tin augi, kai h ugeia sou grigora tha blastisei kai h dikaiosuni
sou tha proporeuetai mprosta sou h doksa tou Kuriou tha einai h opisthofulaki
sou.
9 Tote, tha krazei, kai o
Kurios tha apantaei tha fonazeis, ki ekeinos tha leei : Na, edo eimai ego.
An bgaleis apo anamesa sou
ton zugo, thn anatasi tou daktulou, kai ta mataia logia kai anoigeis tin psixi
sou s’ekeinon
pou peinaei kai euxaristeis ti thlimmeni psixi tote, to fos sou tha anatellei
mesa sto skotadi, kai to skotadi sou tha einai san mesimeri.
11 Kai o Kurios tha se
odigei pantote, kai tha xortainei tin psixi sou mesa se anombries, kai tha
paxunei ta kokala sou kai tha eisai san enas kipos pou potizetai, kai san mia
pigi nerou, pou ta nera tis den stereuoun.
12 Ki autoi pou einai apo
sena tha oikodomisoun tis palies erimoseis tha anegeireis ta themelia pollon
geneon kai tha onomasteis : O Epidiorthotis ton xalasmaton, O Anorthotis ton
dromon gia katoikisi.
Isaďe kef. 59
Na, to xeri tou Kuriou den
mikrune, oste na mi mporei na sosei oute barune to auti tou, oste na mi mporei
na akousei all’oi anomies
sas ebalan xorismata anamesa se sas kai ston Theo sas, kai oi amarties sas
ekrupsan to prosopo tou apo sas, gia na mi akouei.
.......................9 Gi’auto,
h krisi einai makria apo mas, kai h dikaiosini den mas ftanei prosmenoume fos,
kai na, skotadi lampsi, kai na, perpatoume mesa se pikno skotadi.
10 Psilafoume ton toixo san
tous tiflous, kai psilafoume san na mi exoume matia mes to mesimeri
skontaftoume.
..........................................15
Nai, ekselipe h alitheia ki autos pou kseklinei apo to kako ginetai thirama.
Kaio o Kurios eide, kai
dusarestithike oti den upirxe krisi kai eide oti den upirxe enas anthropos, kai
thaumase oti den upirxe ekeinos pou mesiteuei gi’auto,
o braxionas tou energise s’auton sotiria kai i dikaiosuni tou, auti ton
bastakse.
17 Kai ntuthike dikaiosuni
san enan thoraka, kai ebale tin perikefalaia tis sotirias ologura epano sto
kefali tou kai forese ta endumata tis
ekdikisis san imation, kai ntuthike ologura ton zilo san apanofori.
................................20
Kai o Lutrotis tharthei sti Sion, kai pros osous, apo ton Iakob, epistrefoun
apo tin parabasi, leei o Kurios.
...................................21
Apo mena, omos, auti einai h diathiki mou s’autous,
leei o Kuros to pneuma mou, pou einai epano sou, kai ta logia mou, pou ebala
sto stoma sou, den tha leipsoun apo to stoma sou, oute apo to stoma tou
spermatos tou spermatos sou, apo tora kai mexri ton aiona, leei o Kurios.
Isaďe kef. 60
Siko, fotizou epeidi, to
fos sou hrthei, kai h doksa tou Kuriou aneteile epano sou.
2Epeidi, skotadi tha
skepasei ti gi, kai paxi skotadi ta ethni epano, omos, se sena tha anateilei o
Kurios, kai h doksa tou tha fanerothei epano sou.
3 Kai ta ethni tharthoun
sto fos sou, kai oi basiliades sti lampsi tis anatolis sou.
4 Ypsose ta matia sou
ologura, kai des oloi autoi sugkentronontai, erxontai se sena oi gioi sou
tharthoun apo makria, kai oi thugateres sou tha trafoun sta pleura sou.
5 Tote, tha deis, kai tha
xareis, kai h kardia sou tha ekplagei kai tha platunthei epeidi, h afthonia tis
thalassas tha strafei se sena oi dunameis ton ethnon tharthoun se
sena......................................................................10
Kai oi gioi ton allogenon tha anoikodomisoun ta teixi sou, kai oi basiliades
tous tha se upiretisoun epeidi, se pataksa mesa stin orgi mou, omos, xaris tis
eunoias mou se elehsa.
11 Kai oi pules sou tha
einai pantote anoixtes den tha kleistoun, hmera kai nuxta, gia na odigoun mesa
se sena tis dunameis ton ethnon, kai na fernontai mesa oi basiliades tous.
............................................14
Kai ta peidia ekeinon pou se lipisan tharthoun se sena me upoklisi kai oloi
osoi se katafronhsan tha proskinisoun ta pelmata ton podion sou kai tha se
onomazoun : H poli tou Kuriou, H Sion tou Agiou tou Israhl.
................................kai
tha gnoriseis oti ego o Kurios eimai o Sotiras sou kai o Lutrotis sou, o
Isxuros tou Iakob.
...............................................18
Den tha akougetai pleon bia mesa sti gi sou, erimosi, kai katastrofi sta oria
sou alla, tha onomazeis ta tixi sou Sotiria, kai tis pules sou Ainesi.
19 Den tha uparxei pleon se
sena o hlios os fos tis imeras oute to feggari tha se fotizei me ti lampsi tou
all’o
Kurios tha einai se sena ena aionio fos, kai o Theos sou h doksa sou.
20 O hlios sou den tha duei
pleon, oute to feggari sou tha leipsei epeidi, o Kurios tha einai to aionio fos
sou, kai oi imeres tou penthous sou tha teleiosoun.
21 Kai o laos sou, tha
einai oloi dikaioi tha klironomisoun ti gi gia panta, o klados tou futematos
mou, to ergo ton xerion mou, gia na doksazomai.
22 to elaxisto tha ginei
xilia kai to ligosto, ena isxuro ethnos ego o Kurios tha to epitaxuno ston
kairo tou.
Isaďa kef. 61
10 Tha eufrantho ta megista
ston Kurio h psixi mou tha agalliastei ston Theo mou epeidi, me entise me
imatio sotirias, mou forese ependima dikaiosinis, san enan numfio euprepismenon
me mitra, kai san mia nufi stolismeni me ta polutima kallopismata tis.
11 Epeidi, opos h gh
anadinei to blastima tis, kai opos o kipos ekfuei osa spernontai s’auton,
etsi kai o Kurios o Theos tha kanei ti dikaiosuni kai tin ainesi na blastisoun mprosta se ola
ta ethni.
Isaďe kef. 62
Den tha siopiso gia ti Sion
kai den tha isixaso gia tin Ierousalim, mexris otou h dikaiosini tis bgei san lampsi,
kai h sotiria tis san mia lampada pou kaigetai.
2 Kai ta ethnoi tha doun ti
dikaiosuni sou, kai oloi oi basiliades ti doksa sou, kai tha onomasteis me ena
neo onoma, pou tha to onomasei to stoma tou Kuriou.
3Kai tha eisai ena stefani
doksas sto xeri tou Kuriou, kai ena basiliko diadima stin palapi tou Theou sou.
..........................................4alla
tha onomasteis : H eudokia mou sesa s’auti kai h gh sou : H numfeumeni epeidi, o
Kurios eudokise epano se sena, kai h gh sou tha einai numfeumeni.
5 Epeidi, opos o neos
numfeuetai me mia parthena, etsi kai oi gioi sou tha sunoikoun mazi sou kai
opos o numfios eufrainetai sti nufi, etsi kai o Theos sou tha eufranthei se
sena.
6 Epano sta teixi sou,
Ierousalim, katestisa fulakes, pou pote den tha siopoun, oute hmera oute nuxta
osoi anakaleite ton Kurio, mi fulagete siopi.
7 Kai mi dinete s’auton
anapausi, mexris otou sistisei, kai mexris otou kanei tin Ierousalm mia ainesi
epano sti gi.
8 O Kuriros orkistike sto
deksi tou xeri kai ston braxiona tis dunamis tou : Den tha doso pleon to sitari
sou trofi stous exthrous sou kai oi gioi tou allogeni den tha pinoun to krasi
sou, gia to opoio moxthises 9 alla’autoi pou therizoun tha to trone, kai tha
ainoun ton Kurio ki autoi pou trugoun tha to pinoun stis aules tis agiotitas
mou.
10 Peraste, peraste
diamesou ton pulon etoimaste ton dromo tou laou episkeuaste, episkeuaste ton
dromo petakste ekso tis petres upsoste
mia simaia pros tous laous.
11 Na, o Kurios diakirikse
mexri ta akra tis gis : Peite sth thugatera Sion : Na, o Sotiras sou erxetai
na, o misthos tou einai mazi tou, kai to ergo tou mprosta tou.
12 Kai tha tous onomasoun :
O agios laos, o Lutromenos laos tou Kuriou ki esu tha onomasteis : Epizitoumeni
Poli, oxi egkataleimmeni.
Isaďe kef. 65 : 17
Epeidi, na, xtizo
kainourgious ouranous, kai kainourgia gi kai den tha uparxei mnimi ton
prohgoumenon oute tharthoun ston nou.
18 Alla, eufraineste kai
xaireste pantote s’ekeino
pou xtizo epeidi, na, xtizo tin Ierousalim ena agalliama, kai ton lao tis mia eufrosini.
19 Kai tha agallomai stin
Ierousalim, kai tha eufrainomai ston lao mou kai den tha akoustei mesa s’auti
pleon fonh klauthmou, kai foni kraugis.
..........................................................;23
Den tha kopiazoun mataia oute tha teknopoioun gia katastrofi epeidi, einai
sperma ton eulogimenon tou Kuriou, kai oi eggonoi tous mazi tous.
24 Kai prin autoi kraksoun
ego tha apokrinomai ki eno autoi miloun, ego tha akouo.
25 O lukos kai to arni tha
boskoun mazi kai to liontari tha troei axiro, opos to bodi to psomi, omos, tou
fidiou tha einai to xorma se olokliro to agio bouno mou den tha kanoun zimia
oute fthora, leei o Kurios.
Isaďe kef. 66: 5
Akouste ton logo tou
Kuriou, eseis pou tremete ston logo tou : Oi adelfoi sas, pou sas misoun kai sas
apoballoun eksaitias tou onomatos mou, eipan : As doksastei o Kurios omos,
autos tha fanei gia dikh sas xara, ekeinoi omos tha katantropiastoun.
6Fia foni kraugis erxetai
apo tin poli, mia foni apo ton nao, mia foni tou Kuriou, pou kanei antapodosi
stous exthrous tou.
7 Prin koiloponisei,
gennise prin erthoun oi ponoi tis, eleutherothike kai gennise ena arseniko.
8 Pois akouse ena tetoio
pragma; Poios eide tetoia.
Taha gennouse h gh mesa se
mia hmera;
H, ena ethnos tha genniotan
monomias;
All’h Sion
molis koiloponise, gennise ta paidia tis.
9 Ego, pou ferno sti genna,
den tha ekana na gennisei; leei o Kurios, ego, pou kano na gennoun, tha ekleina
tin mitra; leei o Theos sou.
10 Eufrantheite mazi me tin
Ierousalim, kai agalleste mazi tis, oloi osoi tin agapate xareite xara mazi
tis, oloi osoi pentheite gi’auti
11 gia na thisaste, kai na
xortasete apo tous mastous ton parigorion tis gia na ghilaseta pliros, kai na
entrufusete stin afthonia tis doksas tis.
12 Epeidi, etsi leei o
Kurios : Na, tha strepso pros authn tin eirini san enan potamo, kai ti doksa
ton ethnon san enan xeimarro pou plimmurizei, tote, tha thilaseta, tha
bastaxtheite epano sta pleura, kai tha kolakeutheite epano sta gonata tis.
13 San ena paidi, pou to
parigorei h mitera tou, etsi tha sas parigoriso ego kai tha parigoritheite stin
Ierousalim;
14 Kai tha deite, kai h
kardia sas tha eufranthei, kai ta kokala sas tha anthisoun san xortari kai to
xeti tou Kuriou tha gnoristei stous doulous tou, h orgh tou, omos stous
exthrous tou.
.............................18
Epeidi, ego gnorizo ta erga tous kai tous dialogismous tous kei erxomai na
sugkentroso ola ta ethni kai tis glosses kai tharthoun, kai tha doun ti doksa
mou.
19 Kai tha stiso anamesa tous
ena simeio kai tous sosmenous apo anamesa tous tha steilo sta ethni.
20 Kai tha feroun olous
tous adelfous sas apo ola ta ethnoi prosfora ston Kurio.
21 Ki akoma, tha paro apo
autous iereis kai Levites, leei o Kurios.
22 epeidi, opos oi
kainourgioi ouranoi kai h kainourgia gi, pou ego tha kano, tha diamenoun
mprosta mou, leei o Kurios, etsi tha diamenei to sperma sas kai to onoma sas.
Den thn metraei. (Synexeia
ths 6hs salpiggas tou Ioannou!!!)
(Den tous metraei, einai
ekso, alla thelei na tous dosoume to Kalo Neo gia na apofasisoune an theloune
na erthoune mesa ston Nao tou Theou kai na fugoune apo thn eidololatrian kai na
gnorisoune ton Zontano Theo mas kai to Arnion, dioti auth einai sthn aulh tou
Naou).
H kakia kai h amartia tha
ksespoun maniasmena sthn gh.
Oi 2 Martures
Tha doso, legei, thn
dunamin eis tous duo Marturas Mou kai tha profhteusoun, tha khruksoun epi
xilias diakosias ekshkonta hmeras.
Autoi tha einai ai duo
elaiai kai ai duo luxniai, pou tha stekontai mprosta ston Kurion.
“Tois
dusi martusi mou”.
Giati anaferei duo?
Dioti o Ioudaikos Nomos
apaitouse duo martures gia na bebaiosoun ena gegonos.
Kata tous 42 autous mhnas,
kata to megalo auto xroniko diasthma, tha parathrhtai, af’enos
men apistia kai amartia megalh, af’eterou de pistis kai agioths pollh.
O kosmos tote tha einai
xorismenos eis pistous kai apistous, eis anthropous tou Xristou kai opadous tou
Satana.
Osoi tha einai tote pistoi,
tha einai pragmatikoi zhlotai.
Tha ergazontai drasthrios, gia
na gnostopoihsoun to thelhma tou Theou eis olous, gia na gnorisoun ton Theon
kai oi alloi kai na ginoun opadoi Tou.
Dustuxos polloi den tha ta
akoune kai the menoun ametapeistoi kai ametanohtoi.
S’autous
tha efarmozetai o logos tou Kuriou : “Tha ta phte seis kai as mhn t’akousoun,
tha einai omos anapologhtoi en hmera Kriseos.
Tha khrukseta seis ton
logon tou Tehou kai autoi, bebaia, den tha pistepsoun, alla auto tha einai gi’autous
mia marturia katadikhs, mia katathesis, me alla logia, epibaruntikh gia thn
katadikh tous en hmera Kriseos.
Den tha mporoun tote na
poun, oti den ta akousame.
Dioti tha tous ph o Theos :
“Sas ta
eipa. Sas eixa anthropous Mou pou sas ta elegan”.
Oudeis tha mporh tote na
isxuristhh, oti den hkouse peri Xristou, peri Paradeisou, kai peri opadon tou
Theou.
Osoi den tha akolouthhsoun
ton dromon tou Theou, einai giati den tha thelhsoun.
Tha protimoun thn amartia.
Tha protimoun na akolouthoun ton diabolon kai oxi ton Theon.
Pantote kai stis
duskoloteres stigmes, exei o Theos tous dikous Tou ston kosmon.
To ergon ton duo Marturon
Korufaia kai kefalaiodhs
apostolh tous einai to khrugma.
H leksis “profhths”, opos
eipame, den shmainei monon ton prolegonta ta mellonta, alla kurios ton
khruttonta ton logon tou Theou, ton feronta thn marturian tou Ihsou.
Auto hto palaia to kurios
ergon ton Profhton : “h eksaggelia tou thelhmatos tou Theou”.
Kurion ergon tha einai h
Didaskalia tou logou tou Theou, h ergasia dia thn eksaplosin kai efarmoghn tou
Euaggeliou.
(Prepei prota na fane to
Anoixto Biblio me olh thn shmasia ths lekseos gia d’autous
dinetai entolh apo ton Theo na fane to biblio to anoigmeno me thn gluko pikrh
geusi tou.)
(Se xristianikh epistolh
einai idi eksugumeno gia oti mou apokalupse o Theos gia tous 2 Martures ths
Apokalupseis tou Ioannou).
O sugklonismos apo to
khrugma ton Marturon, pou anaferi h Apokalupsis, tha kanei na afupnizontai
suneidhseis kai apololota probata na trexoun sto dromo ths sothrias.
To khrugma, kata tis
teleutaies hmeres tou kosmou tha einai enisxutiko sth poreia, alla kai
puksida.
Ai Duo Elaiai
Alla ektos auton ton
ametanohton, tha uparxoun pantote kai oi kaloproairetoi, oi opoioi tha exoun
diathesin na pistepsoun.
Polloi tha epistrefoun eis
thn pistin tou Xristou, tha kamnoun erga kai tha fernoun karpous kai tha
sozontai.
Gi’auto
onomazei o Kurios tous khrukas Tou, tous marturas “elaias”.
Tous onomazei akomh “elaias”,
dioti exoun sxesi me to elaion, to opoion sthn Agia Grafh eikonizei thn Xarin tou
Agiou Pneumatos.
Tous onomazei “elaias” dioti
h elha einai to kallitero dendro kai to pio karpero.
Einai dendro antoxhs ki
exei euloghmeno karpo.
Mas thumizei ekeino, pou
legei h Agia Grafh dia ton anthropon tou Theou, oti tha einai os elaia
katakarpos en to oiko tou Theou.
Tha feroun loipon kai autoi
oi pistoi tote polun karpon pneumatikon.
Ai duo Luxniai
Ti einai oi luxnies? Einai
kandhles.
Dioti h kandhla xrhsimeuei
dia thn latreian.
Kai autoi oi tote pistoi
tha einai afieromenoi eis ton Kurion, tha zoun dia ton Kurion.
Tha uphretoun ton Kurion.
Tha latreuoun ton Kurion,
sunexos kai adiakopos.
H kandhla fotizei me to fos
ths.
Fotizei osous euriskontai
sthn Ekklhsia.
Kai oi 2 Martures tha einai
martures tou Theou tha lampoun kai tha fotizoun tous allous.
Fotizoun me to paradeigma
tous.
Diati legei monon “ths
ghs” kai
oxi kai tou Ouranou, oti einai Kurios?
Dioti tou Ouranou einai kai
anagnorizetai.
To legei omos gia na
tonish, oti einai kai ths ghs.
Dia na upenthumish eis men
tous pistous, oti osa sumbainoun einai en gnosei Tou kai kata paraxoshsin Tou
ginontai.
To fos auto, omos,
aktinobolei, kataugazei kai kateuthunei se pagkosmia klimaka.
Einai to fos to luxnion
ekeinon elpidoforo, kateuthunthrio kai sothrio.
Blepome oti me zohres
oikones, parmenes apo thn zoh tou profhtou Hliou kai tou Mouseos, perigrafetai h
uperanthropos eksousia, me thn opoia oplizei o Theos tous duo martures.
Tha exoun labei megalh
dunami apo ton Theon.
Oxi monon dunamin logou,
oste na apostomonontai oi exthroi tou Theou kai na mh mporoun na tous
antipetopisoun, alla kai thaumatourgikh dunamh, osta na einai “foberoi
tois upenantias”.
Tote, pro ths Deuteras
Parousias, tha epitraph to pneuma auto to ths Palaias Diathhkhs, to pneuma tou
Hliou tou Thesbitou.
Tote oi pistoi tha einai
foberoi eis tous exthrous kai h proseuxh
tous tha ginetai keraunos dia tous apistous.
Tha tous akouh o Theos. Tha
einai “anoiktos o Ouranos” di’autous.
O idios o Kurios oplise
tous ergatas tou Euaggeliou, tous khrukas Tou me thn dunamin authn, me thn
idikhn Tou dunamin.
Oi ergates, loipon, tou
Euaggeliou exoun labei apo ton Theon terastia dunami.
Ta logia, pou bgainoun apo
to stoma tous einai “pur”, fotia.
Gi’auto
opoios tous kakometaxeirizetai, timoreitai paradeigmatikos kai apothnhskei
akomh.
Oi duo Martures den tha
einai monon “elaia” kai “luxniai”, den
tha einai dhladh duo khrukes ths Alhtheias; alla tha sunodeuotnai kai apo
thaumatourgikh dunami.
Perigrafei o Euaggelisths
thn uperanthroph eksousia ton 2 Marturon, me thn opoian tous oplizei o
Pantodunamos Theos.
Kanenas, legei, den mprorei
na tous kanh kako, dioti einai organa tou thelhmatos tou Theou.
Fotia, katastrofh kai
afanismos perimenei ekeinos, pou tha thelhsoun na tous blapsoun kai
katadioksoun.
Fotia bgainei apo ta stomata
tous kai katatrogei tous exthrous tous.
H eikona edo ths fotias,
ths ekserxomenhs apo ta stomata ton duo Marturon, oste na katatrogh tous
exthrous auton, fernei sto nou mas thn eikona tou Profhtou Hliou.
O Profhths Hlias anhr
dasutrixos kai zosmenos sth mesh me dermatinh zonh, opos anaferei h Palaia
Diathhkh, eurisketo se mia korufh tou Karmhliou orous.
Otan o asebhs Basilias
Oxozias esteile ena aksiomatiko tou penthkontarxo me froura penhnta andron na
ton sullabh, ekeinos zhthse thn prostasia tou Theou kai tous katekause olous.
Tote, loipon, pou h boulh
ton eidololatron strefotan enantion tou, egine os ekshs to thauma, to opoion
perigrafei h Palaia Diathhkh :
“Kai
apekrithh Hliou, kai eipe pros ton penthkontarxon kai ei anthropos Theou ego,
katabhsetai pur ek tou ouranou kai katafagetai se kai tous penthkonta sou kai
katebh pur ek tou Ouranou kai katefagen auton kai tous penthkonta autou”. (D’Basileion
A’10).
Thn thaumatourgikh dunami
tou Profhtou Hliou kai thn dunamin tou khruktikou tou logou, skiagrafei kai o
Seirax me ta parakato logia :
“Kai
anesth Hlias Profhths os pur kai o logos autou os lampas ekaieto”.
(Seirax MH’1);
Tetoia loipon isxu tha
exoun tote oi duo Martures!
Me dunami theikh tha
poreuontai, dia mesou exthron, xoris na plhttontai.
Antithetos malista ekeinoi,
pou tha tolmoun na tous adikoun, tha eksontonontai dia puros.
Etsi kai oi duo Martures
tha mporoun na kanoun thaumasta gegonota kai tha dunantai na plhttoun thn
amartolh anthropothta.
Gia na dosh emfasi sthn
uperfusikh tous dunami o Ieros Suggrafeus, tonizei akomh, oti tha mporoun, opos
o Moushs sthn Aigupto enopion tou Farao, na metabaloun to nero se aima.
Tha mporoun na plhksoun
tous ametanohtous anthropous ths ghs kai me alles timories, otan me proseuxh to
zhthsoun kai paraxorhsh touto o Theos.
To sumperasma loipon einai,
oti den theoreitai oposdhpote anagkaion na einai oi duo Martures, pou anaferi h
Apokalupsis, ta istorika prosopa ths Palaias Diathhkhs, o Hlias kai o Moushs, alla
alloi, zhlotai ths Pisteos san ton Profhthn Hlia kai san ton Moush.
O xronos ths paramonhs,
xoris tafh, ton ptomaton ton Marturon einai periorismenos kai thelei na eiph,
oti, nai men tha perifronhsoun tous nekrous pleon Marturas, alla den tha
oloklhrosoun thn perifronhsh tous.
Paromoia eikona atafon
somaton katasfagenton doulon tou Theou apo eidololatras mas didei o Psalmodos :
“Ethento
ta thnhsimaia ton doulon sou bromata tois peteinois tou ouranou, tas sarkas ton
osion sou tois thhriois ths ghs eksexean to aima auton osei udor kuklo
Ierousalhm kai ouk hn o thapton”. (Psal.OH’2-3).
Afhsan atafa ta somata ton
doulon sou bromata tois peteinos tou ouranou, tas sarkas ton osion sou tois
thhriois ths ghs eksexean to aima auton osei udor kuklo Ierousalhm kai ouk hn o
thapton”.
(Psal. OH’2-3).
Me alla logia legei ta
ekshs :
Afhsan atafa ta somata ton
doulon sou, pou katesfaksan ka ta eksethesan pros brosin sta peteinai tou
ouranou.
Erriksan tis sarkes ton
piston sou sta thhria ths ghs, gia na tis katabroxthisoun.
Exusan afthono to aima tous
kai erreuse san na htan nero, guro apo thn Ierousalhm, kai den briskotan
kanenas gia na thapsh tous skotomenous.
Tha panhgurizoun, loipon,
thn nikhn tous oi exthroi tou Theou.
Tha xairoun kai tha
agallontai, gia to katorthoma tous.
H Anastasis ton Marturon
Opos tote o Kurios meta
treis hmeras anesth thriambeutika suntripsas ton thanaton, etsi kai stous
esxatous kairous, h duo Martures meta treis kai hmisu hmera, epeita tha
anazoogonhtoun me to zoopoio Pneuma tou Theou.
Epeita apo ton thriambon
auto tha elthh to telos tou kosmou. Auto to proanaggelei o megas seismos, pou
akolouthei.
Den arkei na anagnorizome
thn pantodunamia tou Theou, dioti auto
kanoun kai oi apistoi akomh, stis krisimes stigmes, alla prepei na metanooume
eilikrina kai na zoume sumfona me to thelhma tou Theou.
To Ebdomon Salpisma
Me to salpisma tou ebdomouo
Aggelou, den anaggellontai amesos deina.
Antithetos malista, to
periexomenon tou ebdomou salpismatos einai gemato dunamin Theou.
Gemato thriambeutikh
aisiodoksia.
Fainetai s’auto h
parousia tou pantodunamou Theou, pou ekdhlonetai akoustikos kai theamatikos.
Akoustikos men me tis
megales kai xarmosunes fones, pou akouontai ston Ourano.
Theamatikos de me to
anoigma tou Naou tou Theou ston Ourano kai me thn epanemfanisi ths Kibotou
ths Diathhkhs.
Kinei o Suggrafeus mia
geusi ths thriambeutikhs parousias tou Theou, gia na tonosh, gia na dunamosh
tous pistous.
To temaxio ths
Apokalupseos, pou akolouthei euthus amesos, apotelei ouranio proanakrousma tou
telikou thriambou ths Ekklhsias ths Basileias Tou Theou.
Ti einai autes oi fones?
Einai allalagmoi xaras.
Einai fones agalliaseos ton ouranion pneumaton, ton makarion katoikon tou
Ouranou, ton aggelikon kai arxaggelikon dunameon.
Panhgurizoun, dioti prokeitai
gia megalo kai xarmosuno gegonos.
Prokeitai gia to megalutero
gegonos tou kosmou.
Kai poio einai auto to
xarmosuno gegonos?
Einai ti oti epano ston
kosmo oloklhrothhke h Basileia tou Theou.
To thriambeutiko touto
diaggelma diasalpizetai. Proanaggelletai san teleiomeno gegonos.
Thn kuriarxia tou Theou epi
tou kosmou, san tetelesmeno pleon gegonos, blepei o ouranios pneumatikos kosmos
kai fonazei panhgurika.
Egenonto legei.
Diati to legei etsi, afou
den eginan akomh kai afou tha ginoun eis to mellon?
Dioti einai tetelesmeno
pleon to gegonos. Einai san na egine hdh.
Einai gegonota, pou tha
sumboun akribos etsi, dioti ta exei proanaggeilei o Theos.
Poia h Basileia tou Theou.
Prepei omos na epimeinome
ligo sto thema ths Basileias tou Theou.
Einai anagkh na
ksekatharisome ti einai h Basileia tou Theou. Dioti leme suxna :
“h
Basileia tou Theou”, “h
Basileia ton Ouranon”.
Akoume sth Theia
Leitourgia. “panton
hmon mnhstheih Kurios o Theos. En th Basileia Autou pantote, nun kai aei kai
stous aionas ton aionon”.
Alla afou einai mellousa,
pos einai kai nun?
Kai afou eiani ouranios,
pos einai kai epigeios?
Einai sobarotaton to thema.
Otan, loipon, leme Basileia
Theou, ennooumen ths kuriarxia tou Theou epi sumpantos tou kosmou, tou ulikou kai
tou pneumatikou, tou oratou kai tou aoratou.
Basileia tou Theou einai h
kuriarxia tou Theou epi sumpahs ths dhmiourgias, ths ulikhs kai ths
pneumatikhs.
H de Baseileia auth tou
Theou exei Basileia.
Arxhn h Basileia auth den
exei, opos exoun oi basileies tou kosmou, dioti o Basileus ths, o Theos, den
exei arxhn. Einai anarxos.
Oute kai telos tha exh h
Basileia auth tou Theou, dioti o Theos einai aionios Basileus.
Oso kai an tentoshs thn
fantasian sou, eite pros to parelthon, eite pros to mellon, den tha brhs kai
terma ths Basileias auths.
“H
Basileia Sou. Basileia panton ton aionon kai h Despoteia Sou en pash genea kai
genea”
psallei h Ekklhsia.
O Pantodunamos kai
aperinohtos autos Basileus, o Theos, pro amnhmoneuton xronon edhmiourghse kai
alla eutuxh onta.
Edhmiourghse ton
pneumatikon kai aggelikon kosmon.
Katopin ton ulikon kosmon,
to ulikon auto Sumpan, to opoion toson thaumasion, terastion kai megiston
ekteinetai mprosta sta matia mas.
Teleutaia de eplase ton
anthropon epano eis auton ton mikroskopikon planhthn, th gh.
Ton eplase ton anthropon
eutuxh kai makarion.
“Kat’eikona
kai omoiosin Autou epoihse auton”.
Einai omos gnoston, oti eis
thn Basileian authn tou Theou, parenepesen kapote kai mia perenthesis thliberh.
Htan h antarsia tou Satana.
Htan to kinhma, to
praksikophma tou Eosforou, o opoios paresuren kai to dekaton tagma tou
Aggelikou kosmou.
Bebaios katestalh amesos to
kinhma auto kai o apostaths, o epanastaths etimorhthh, opos tou aksize.
“Etheoroun
ton satanan, mas eipen o Xristos, os astraphn
ek tou Ouranou pensonta”.
Dustuxos, omos to kinhma
auto tou Satana epeksetasthh kai ston idikon mas planhthn kai paresure eis
antarsian kai anupakohn pros ton Theon kai ton anthropon.
Ton eksegelase ton
anthropo, ton ekshpathse.
“fthono
de diabolou, eishlthen h amartia eis ton kosmo kai dia ths amartias o thanatos.”
O anthropos epomenon hto na
timorhthh.
En protois eksoristhke,
petaxthhke ekso apo ton Paradeiso.
H gh ektote agriepse.
Auto blepomen eis olous
tous laous.
Ola ta arxaiotera keimena,
pou uparxoun kai oles oi arxaies paradoseis ton laon omiloun gia mia eutuxh
katastash tou anthropou sthn arxh, apo thn opoian dustuxos eksepesen katopin
kai ths opoias tou apemeine monon mia amudrh anamnhsis.
O Theos omos o Panagathos,
o Fileusplagxnos kai Polueleos, den thelhse na ton afhsh dia pantos ekso ths
Basileias Tou.
Apefasisen, os gnoston, o
Theos na sosh ton anthropon pou arketa etimorithh kato apo thn sklhrh turannia
tou Diabolou.
Esteile ston kosmon touton ths
eksorias ton Yion Tou. Ton Sothra-Xriston, gia na lutrosh ton anthropon, gia na
eleutherosh to anthropino genos apo th sklabia tou Satana.
Kai stous Apostolous Tou,
otan tous apesteile eis to khrugma tous parhggeile :
“Poreuomenoi
de khrussete legontes, oti hggiken h Basileia ton Ouranon (Matth. I’7).
Sunesthse de eis tous
Mathhtas Tou na mh fugoun apo ta Ierosoluma, alla na perimenoun ton fotismo tou
Agiou Pneumatos.
H Ekklhsia, h epi ghs
Basileia Tou, einai organomenh. Exei tous aksiomatikous ths tous klhrikous.
Exei ta opla ths, ta
pneumatika.
Legetai de kai “strateuomenh”,
dioti maxetai sunexos, dia na eleutherosh tous anthropous apo thn eksousia tou
Satana kai na tous kanh melh ths Basileias tou Xristou Basileos.
Auton ton diarkh polemon tou
Satana kata ths Ekklhsias perigrafei h Apokalupsis.
Auth, loipon, einai h
Basileia tou Theou, h Ouranios kai h epigeios.
O upsipeths Ioannhs tora
afhnei to profhtiko to blemma tou na petaksh polu makrua.
Blepei prokatabolika ton
thriambo ton piston kai enareton stoun Ourano.
Oi presbuteroi ekeinoi,
einai oi ekprosomoi ths thriambeuoushs Ekklhsias, kai exoun timhtikotathn
thesin plhsion tou Theou.
Oi Presbuteroi einai ta pio
plhsiestera sto Theo prosopa.
Einai “oi
enopion tou Thronou tou Theou”.
Os ekprosopoi de ths
Ekklhsias oloklhrou,
proskunoun kai euxaristoun ton Theon, dioti oloklhrothhke telikos o agon ths
Ekklhsias Tou.
Proskunoun, loipon, oi
Presbuteroi ton Theon, dioti diakhruxthhke h oloklhrosis ths Basileias Tou.
Euxaristoun ton Theon, dioti
phre olh thn dunami, olh thn eksousia, sta xeria Tou.
Den epenebaine dunamika eis
ta osa sunebainan ston kosmo.
Kai touto, dioti
dhmiourghse eleuthero ton anthropo kai ton afhne na dialegh monos tou
ton dromo, pou akolouthouse.
Oi amartoloi, oi kakoi den
logariazan ton Theon. Katapatousan edo asustola tis Entoles Tou kai ta
prostagmata Tou.
Antithetos, oi pistoi
agonizontan, me strammeno to blemma sthn Theian Dikaiosunh.
Tote omos, stous esxatous kairous
tha parh sta xeria Tou thn dunamin Tou thn megalh.
Parebainan proklhtika tis
Entoles Tou.
“O
Kurios ebasileusen orgizesthosan laoi o kathhmenos epi ton Xeroubim,
saleuthhto h gh”.
(Psalm.98,1) legei o Psalmodos. To opoion shmainei : O Kurios anelabe thn
Basileian, as orgizontai kai as afhniazoun oi laoi.
Den prokeitai na petuxoun
tipote.
Ebasileuse Ekeinos o Opoios
kathetai epi ton Xeroubim, as saleuthh kai as taraxthh h gh apo tis
antistatisiakes antidraseis ths. Tipote den tha mporesh na kanh.
“Paresthsan
oi basileis ths ghs kai oi arxontes sunhxthhsan epi to auto kata tou Kuriou kai
kata tou Xristou autou”. (Psalm.B’2).
Kai sthn ora ths Kriseos
tha aponemh thn aprosopolhpth dikaiosunh Tou.
Ekastos tha labh kata ta
erga autou.
Hlthen o kairos na plhrothoun,
dioti uperethsan pista s’auton ton kosmon ton Theon.
Plhronontai, xoris
prosopolhpsian, eite mikroi hsan sthn gh, eite megaloi.
Di’ola
auta euxaristoun oi presbuteroi ton Theon.
Ton euxaristoun idios, dioti
uphrkse pistos eis tas uposxeseis Tou, pou edose eis tous anthropous.
Edose en proteis ton nomo
epano eis to Oros Sina, tis Deka Entoles grammenes stis lithines plakes.
Edose katopin ton teleion
hthikon Nomon eis thn epi tou Orous omilian.
H Palaia kai h Kainh
Diathhkh, htan h palaia kai kainourgia sumfonia, pou ekame o Theos me tous
anthropous.
Ti elege h sumfonia auth?
Eseis oi anthropoi na
badisete me ton Nomon Mou, tis entoles Mou.
Sth zoh sas tha ekteleshte
tis entoles Mou, kai ego tha sas kano metoxous ths Basileias Mou, dia na zhshte
eutuxismenoi gia panta.
Ean omos, parabhte ton
Nomon Mou, tote timoria kai Kolasis sas perimenei.
Oi Presbuteroi autoi kai oi
pistoi kai oi enaretoi pistepsane sthn uposxesi tou Theou.
Agonisthkan sth zoh tous
kai thrhsane ton Nomon Tou.
Kai o Theos tora ekplhronei
thn uposxesi tou. Thn blepoun pleon oti egine pragmatikoths.
Gi’auto
Ton euxaristoun.
Autos einai o logos pou
epanemfanizetai kai h Kibotos ths Diathhkhs.
Ti htane h Kibotos ths
Diathhkhs.
Htane ena iero kibotio.
To kibotio touto to fulagane
mesa sth Skhnh tou Marturiou kai katopin mesa eis ta Agia ton Agion tou Naou
tou Solomontos.
To fulagane dhladh sto pio
iero shmeio tou kosmou.
Kai o Profhths Ioannhs tora
blepei na anoigh o Ouranos kai sto kentron tou Ouranou ton Naon tou Theou, ton
epouranio kai mesa ston Nao Blepei thn Kiboto ths Diathhkhs.
Ti perieixe h Kibotos
ekeinh ths Palaias Diathhkhs?
Perieixe tria pragmata :
Proton perieixe thn rabdon
tou Aaron thn blasthsasan. Einai gnoston, oti o Moushs, prokeimenou na gnorish
poion thelei o Theos n’anadeiksh ierea kai apo poia fulh tha
elambanonto oi iereis, ebale dodeka rabdous, mian apo kathe fulhn.
H rabdos tou Aaron, pou
htane kserh san tis alles, eblasthse kai ebgale klonous.
Auto to thauma htane
endeiksis, oti ton Aaron hthele o Theos Arxierea kai thn fulhn tou Levi
ekselekse dia ton Klhron.
H rabdos, loipon, h
basthsasa efulasseto mesa sthn Kiboto.
Kai na! Tora thn
ksanablepoun sto telos tou kosmou.
Poioi thn blepoun?
Oi Presbuteroi, oi iereis
toson ths Palaias, oson kai ths Kainhs Diathhkhs. Autoi, pou etimhthhkan apo to Theo, kai
elaban to mega upourghma ths Ierosunhs.
Autoi, pou ton uphrethsan
aksios kai pistos kai oi opoioi de’auto briskontai tora enopion tou Thronou tou
Theou.
Deuteron
Yphrxe mesa sthn Kiboto ths
Diathhkhs, h stamnos me to mana.
Otan ebadizan dia thn ghn
ths epaggelias oi Ebraioi, katadiokomenoi ap’ta
strateumata tou Farao, sthn erhmo, epeinasa. Tous ethrepse omos o Theos
thaumatourgikos.
Esthrikse ta paralelumena
gonata ton me to mana.
Ti htane to mana?
Auto htane ourania trofh,
pou epefte kathe proi, opos peftei h paxnh h to xalazi.
Htan kati ti speiroto, pou
eixe thn geusin ths thganitas.
Apo auto mazeyane kai
trogane, oso hthelan thn hmera.
Ean omos kratousan dia thn
allh hmera, xalouse.
Apo auto, loipon, eixane
mazemeno kai to kratousane mesa se mia stamna epi aiones, mexri to 500 pro
Xristou, xoris na xalah kai meta ekshfanisthhke.
Oi Presbuteroi, tora sto
telos tou kosmou, euxaristoun ton Theon.
Triton
Mesa sthn Kiboto uphrxan kai
oi duo plakes tou Nomou, stis opoies eixe grapsei o idios o Theos tis Deka
Entoles, epano eis to Sina.
Auton ton Nomo ton ethrhsan
oi Presbuteroi kai
tora pairnoun thn amoibh tous kai euxaristoune to Theo.
“Kai
egenonto, sunexizei, astrapai kai brontai kai xalaza megalh”.
Diati, epeita apo thn
epanemfanisin ths Kibotou ths Diathhkhs, eginan astrapes kai brontes kai xalaza
megali?
Dia na deiskh, oti kleinei
pleon o Nomos, opos kai hrxise.
Otan edose ton Nomon epi
tou Sina, egenonto astrapai kai brontai kai hxos salpiggos hxoushs mega.
To de Oros ekapnizeto olon
dia to katabebhkenai ton Theon.
Etsi kai tora
epanalambanetai to idio, dioti anebhkan oi anthropoi ston Ouranon.
Tote katebhke o Theos sth
gh, tora me thn thrhsin ton entolon Tou anebhkan oi antrhopoi ston Ourano.
Me tis dunameis autes,
oplismenoi oi pistoi, dieksagoun agona nikhforo enantion ton peirasmon tou
Satana kai suntriboun tis apates kai tis doliotites tou.
Tora o Theos paraggellei s’olous
tous anthropous, s’ola ta
shmeia ths ghs na metanohsoun.
Ki oti orisen hmera, kata
thn opoian prokeitai na krinh olhn thn oikoumenh me dikaiosunh dia mesou enos
andros, tou Ihsou Xristou, ton opoion o idios orisen krith kai eprobale me
kures, dioti to anesthsen ek nekron.
O Apostolos Paulos,
milontas gia tous eidololatras thrhtas tou emfutou hthikou nomou, legei, oti
tha khruxthoun dikaioi ek merous tou Theou kata thn hmeran ths Kriseos :”...en
hmera oti krinei o Theos ta krupta ton anthropon kata to Euaggelion mou dia
Ihsou Xristou”
(Rom.B’16)
Ki edo upogrammizetai
kathara, oti o dikaios Theos tha krinh tas prakseis ton anthropon dia Ihsou
Xristou.
Blepome, loipon oti oi
athlhtai tou Kuriou, oi ergates tou Euaggeliou, einai grammenoi sto biblio ths
zohs.
Kai blepome akomh, oti
upogrammizetai m’emfasi,
to oti oi prakseis apoteloun to krithrion ths tromeras hmeras ths telikhs
Kriseos.
O Kurios mas prolegei tis
sunepeies. Mas nouthetei, mas parakalei storgika na akolouthhsome ton sothrio
nomo tou.
Den mas eksanagkazei omos.
Mas eplase me nou kai me
eleutheria. Mas edose mualo kai skepsi na’ apofasisome.
Perimenei m’agonia
thn metanoia mas, thn epistrofhn mas sthn mandra ton logikon probaton tou.
Panhgurismos ginetai ston
ourano gia kathe epistrofh amartolou “apololotos” sthn
poimnh tou Kuriou.
Panhgurizoun oi ouranoi.
Nai! Dioti oute mia mono
psuxh den eksagorazetai, oute brisketai metro ektimhseos ths se sugkrisi me ola
ta plouth, ola t’agatha,
olon ton sumpanta uliko kosmo.
Ola auta den
antistathmizoun thn sothria mias psuxhs.
Alla h ameleia, h akhdia,
opos thn onomazoun oi Pateres, h adiaforia genikos einai thanasimo amarthma kai
psuxoktono.
An amelhsome sto upsisto
auto theme, pou einai sothria ths psuxhs, pos tha ksefugome thn ekrhksi ths
theias orghs.
Me thn ameleia mas kai thn
xliarothta mas sthn pisti, menome ksarmatotoi, eualota thumata tou
orgismenou Satana.
To asma ton lutromenon
Apok. Kef 14
Ystera koitaksa kai eida!
Arnio steketai pano sto oros Sion kai mazi tou ekaton saranta tesseris xiliades
anthropoi, exontas grammeno pano sta metopa tous to onoma tous kai to onoma tou
Patera tou.
Kai akousa fonh apo ton
ourano san th boh tou kataraxth, san th boh megalhs bronths h fonh pou akousa
emoiaze akomh me mousikh pou kanoun oi kitharistes me tis kithares tous.
Oi ekaton saranta tesseris
xiliades tragoudousan mpros sto throno kai mpros sta tessera onta kai tous
presbuterous ena kainourio asma, pou kaneis allos pano sth gh den mporouse na
mathei, ektos apo tous idious pou eixan lutrothei.
Einai ekeinoi pou de
molunthhkan me gunaikes, dhladh oi parthenoi. Einai ekeinoi pou akolouthoun to
Arnio opou ki an paei.
Ap’olh
thn anthropotita autoi exoun lutrothei os proth prosfora sto Theo kai sto
Arnio.
Den akousthke apo to stoma
tous kanena psema.
Einai apsegadiastoi.
Ti einai to Arnion? Einai o
Xristos.
Einai “o
amnos tou Theou o airon thn amartian tou kosmou” opos
legei o Prodromos.
Nai! Einai o Xristos, pou
sumbolizetai san arni thusias.
Edo blepome ton Arnion “esthkos
epi to oros Sion”.
Xrhsimopoiei thn leksi
auth, dioti to oros Sion sundeetai me polles profhteies peri tou Xristou kai
ton esxaton kairon, pou perilambanontai sthn Palaia Daithhkh.
Xrhsimopoieitai h olh
ekfrasis gia na fanerosh thn pragmatopoihsh ton profhteion auton.
Sion, loipon, edo einai h strateuomenh
Ekklhsia kai pano apo thn Ekklhsia einai to Arnion, o Arxhgos ths Ekklhsias.
To Arnios den brisketai sto
oros mono Tou.
Eurisketai me tous
eklektous.
Konta ston Kurio blepei o
Euaggelisths mega plhthos piston.
Tous aparithmei me ton
arthmo 144.000.
Ekeinoi, legei, exoun sta
metopa grammena ta onomata tou Arniou-Xristou kai tou Patros Tou.
Einai dhladh oi eklektoi
pistoi.
(Oi 144.000 einai oi 12 fules tou Israhl, opos eksigithike
prohgoumenos, dioti olh eiserxometha apo thn Uposxesi dosmenh ston Abraam,
Palaia kai Kainh diathiki apoteloun thn thriambeuousa Ekklhsia tou Arniou epi
tis ghs kai epi tous ouranous, di’auto fanerothike sthn 7h salpigga h Kibotos.
Kai oi 24 Presbuteroi einai
12 apo ths Palaias Diathikis kai 12 apo thn Kaini Diathiki kai empros sto throno touu Theou anamesa tous to Arni
aksio na anoiksi to esfragismeno biblion tou mellontos me ths boules tou
Pantokratora Theou mas).
Kai psalloun kainourgio
umno mprosta sto throno tou Theou kai mprosta sta tessera zoa kai stous 24 Presbuterous.
Thn nean authn odhn kanenas
den mporouse na thn katanohsh, para monaxa oi 144.000, to mega dhladh plhthos
ton piston, ton proerxomenon apo olous tous katoikous ths ghs.
H thriambeuousa ston Ourano
Ekklhsia epikoinonei m’auton ton etharruntiko tropo me thn
Strateuomenh epi ghs Ekklhsia tou Xristou.
Psalloun oi prototokoi ths
thriambeuoushs Ekklhsias.
Psalloun ekeinoi, pou
agonisthkan edo kai xairontai tora kai panhgurizoun ekei, dioti h idia xara
anamenei kai tous pistous, pou agonizontai sthn gh.
Psalloun, legei “odhn
kainhn”.
Tragoudoun dhladh
kainourgio epinikio tragoudi.
Psalloun euxaristhrio upno,
dioti me thn thusia tou Arniou, tou Kuriou hmon Ihsou Xristou arxise kainourgia
zoh.
Me thn sothria thusia Tou, “o Adam
anakeklhtai, h Eua hleutherotai, o thanatos tethanatotai kai hmeis
ezoopoihthhmen”.
H kainourgia zoh, pou
arxise edo gia tous pistous, tha brh thn korufosi ths teleiothtos ston Ourano.
Psalletai, legei, enopion
tou thronou tou Theou, enopion ton tessaron zoon kai ton eikositessaron presbuteron.
To enopion tou thronou
k.l.p. psallomeno kainourgio asma shmainei thn katholikh summetoxh, sthn
ourania auth melodia.
Poioi omos akoune,
mathainoun, katalabainoun kai katanooun thn thaumasia auth odh, pou psalllei h
thriambeuousa ston Ourano Ekklhsia.
Poioi akoune auto to
entharruntiko salpisma, oste me enthousiasmo na mporoun n’antitaksoun
antistasi sta sxedia tou pargkakistou Satana?
To ksekatharizei auto o
ieros Euaggelisths.
Kanenas, legei, allos para
monaxa oi 144.000 monon, dhladh, oi pragmatikoi pistoi, mporesan, mporoun kai
tha mporoun na akoun kai na katanooun thn epinikia odh ths neas zohs.
Exete eksagorasthh me to
polutimo timhma, to anektimhto Aima tou Arnion.
Ou este eauton, timhs gar
hgorasthhte.
O Kurios mas “ekshgorasen
ek ths kataras tou nomou”.
Ekeinoi, pou akoune thn “odhn” thn “kainhn” einai
oi agnoi kai afosiomenoi sto Arnion. Einai ekeinoi oi opoioi den emolunthsan
amartola me gunaikes, dioti paremeinan parthenoi.
Einai autoi, pou exoun
eksagorathh anamesa mas apo to plhthos ton anthropon, san eklekth aparxh kai
euxaristos prosfora eis ton Theon.
Autoi einai ampeptoi,
akeraioi kai katharoi.
“zhlo
gar umas Theou zhlo hrmosamhn gras umas eni andri, parthenon agnhn parasthsai
to Xristo (B’KorIA’2).
Dhladh, sas agapo, uperbolika,
dioti sas exo enosei me desous arrabonos me ena andra, ton Xriston, gia na
parousiaso thn psuxhn sas agnh kai katharh se Auton, san partheno kai
pneumatikh numfh.
To sunolon ton katharon
psuxon olon ton piston apoteloun thn epi ghs Ekklhsian tou Xristou, thn “Parthenon
agnhn”.
Merikoi ekshgoun me
sigouria oti prokeitai genika gia thn agnothta h thn katharothta ths kardias
kai thn apofugh ths eidololatreias, h opoia stis perissoteres periptoseis
sunodeuetai me bdelura pathh porneias.
(O thesmos tou gamou einai
Mega Mustirion eipen o Xristos, kai h proth episkopoi pantreuontousan, akomh
kai apostoloi tou Xristou, o Theos euloghse tous protoplastous ton Adam kai thn
Eua. Einai theio doro otan exeis paidia.)
to legomenon, loipon, “meta
gunaikon ou emolunthhsan “ ennoei af’enos
men ths hthikhn katharothta ton piston.
H prosfora ton eklekton
einai h kat’eksoxhn anthropinh prosfora kai thusia pros ton Theon kai
to Arnion.
Idioths ton eklekton einai
h eilikrineia kai h katharoths.
Autous ton opoion h diagogh
einai amempth kai badizoun sumfona me ton Nomo tou Theou o Profhtanaks tous
makarizei legontas :
“Makarioi
oi amomoi en odo oi poreuomenoi en nomo Kuriou”.
Dia tou Somatos Tou ths
idias Tou Sarkos o Kurios, me ton Stauriko thanato, mas ekame katharous kai mas
parousiase enopion Tou agiou, amemptous kai xoris kammia kathgoria.
Sto erothma, poios akribos
einai aksios na parameinh sthn Ekklhsia, sto epi ghn katoikhthrio tou Theou kai
poios mporei na theorhth ikanos na latreush, kathos prepei thn Megaleiothta tou
Theou, dinei oraiotath kai sumfonh me to keineno ths Apolalupseos apanthsi o
Psalmodos.
Aksios, legei einai :
O “poreuomenos
amomos kai ergazomenos dikaiosunhn, lalon alhtheian en kardiai autou”
(Psal. ID’ 1-2 kai
ekshs).
Kai allou o Profhtanaks
makarizei ton pisto, pou den exei dolo kai upokrisia sto stoma tou :
“Makarios
anhr, o ou mh logishtai Kurios amartian oude estin en to stomati autou dolos”
(PsalAA’2).
Isxurofonos einai h odh,
pou psallei h thriambeuousa Ekklhsia kai thelei na deiksh me auto, oti ginetai
akousth.
Adikaiologhtoi tha einai
osoi me thn xliarh pisti kai ta erga ths anomias sterhsoun ton eauton tous apo
to elpidoforon auto mhnuma ths xaras kai ths sothrias, pou psalletai ston
Ourano.
Me enthousiasmo kai
bebaiothta, oti dia tou marturiou grafetai sta metopa tous to Onoma tou Arniou
kai tou Patros Autou...
O kainourios ouranos kai h
kainouria gh
Apok. Kef 21
Tote eida enan kainourio
ourano kai mia kainouria gh.
O protos ouranos ki h proth
gh eksafanisthkan, ki h thalassa den uparxei pia.
Ki eida thn agia Polh, th
nea Ierousalhm, na katebainei apo ton ourano, apo to Theo, etoimh san th nufh
pou stolismenh perimenei ton antra ths. Tote akousa mia dunath fonh ap’ton
ourano na leei.
“Tora
pia h katoikia tou Theou einai mazi me tous anthropous. Tha katoikhsei mazi
tou, ki autoi th’apoteloun
to lao tou.
O idios o Theos tha einai
mazi tou, tha dioksei kathe dakru apo ta matia tous, ki o thanatos de tha
uparxei pia oute penthos oute klama oute ponos tha uparxei pia, giati ta palia
perasan.”
Kai eipe autos pou kathotan
sto throno:
“Tora,
ola ta kano kainouria”.
Kai mou leei : “Grapse,
giati ta logia mou einai aksiopista kai alhthina”.
Kai prosthese :
“Ekplhrothhkan
ola ego eimai to Alpha kai to Omega, h arxh kai to telos ego s’opoion
dipsaei tha doso dorean na piei apo to nero pou dinei zoh.
Auta tha ta klhronomhsei
o nikhths ki ego tha eimai Theos tou, ki autos paidi mou.
Oi deiloi omos, oi apistoi,
oi bdeluroi, oi foniades, oi pornoi, oi magoi, oi eidololatres ki osoi
antistrateuonai thn alhtheia tha’xoun to meridio tous sth
limnh pou kaigetai me fotia kai theiafi.
Autos einai o deuteros
thanatos”.
H nea Ierousalhm
Apok. Kef 21:9
Tote hrthe enas p’tous
efta aggelous pou kratousan tis efta fiales, pou htan gemates ap’tis
efta plhges tis teleutaies, kai mou eipe :
“Ela na
sou deikso th nufh, th gunaika tou Arniou”.
Kai m’efere,
kathos hmoun se ekstash, s’ena megalo kai pshlo bouno kai mou edeikse thn
agia Polh, thn Ierousalhm, na katebainei apo ton ourano, apo to Theo.
Eixe th lamprothta tou
Theou, ki h lampsh ths htan omoia me polutimo petradi, san ton iasph pou
krustallolampei.
Eixe megalo kai pshlo teixos
me dokeka pules, kai stis pules dodeka aggelous pano sti spules htan grammena
onomata, ta onomata ton dodeka fulon tou Israhl :
Treis pules sthn anatolh,
treis pules sto borra, treis pules sto noto kai treis pules sth dush.
Kai to teixos ths politeias
eixe dodeka themelia kai pano tous dodeka onomata, ton dodeka apostolon tou
Arniou.
Ki autos pou mou milouse
eixe gia metro ena xruso kalami, gia na metrhsei thn politeia kai tis pules ths
kai to teixos ths.
H politeia htan tetragonh
to mhkos ths htan oso kai to platos ths.
Kai metrhse thn politeis me
to kalami htan dodeka xiliades stadia.
To mhkos, to platos kai to
upsos ths htan teleios isa.
Metrhse epish to teixos
ths, pou htan ekaton saranta tesseris phxes, sumfona me ta anthropina metra pou
xrhsimopoiouse o aggelos.
To teixos htan
kataskeuasmeno apo iasph, ki h malamatenia politeia elampe san katharo guali.
Ta themelia tou teixous ths
politeias htan stolismena me kathe loghs polutimo petradi.
O protos themelios lithos
iasphs, o deuteros zafeiri, o tritos xalkhdonio, o tetartos smaragdi, o pemptos
onuxas, o ektos sardio, o ebdomos xrusolithos, o ogdoos bhrullos, o enatos
topazi, o dekatos xrusoprasos, o endekatos uakinthos, o dodekatos amethustos.
Oi dodeka pules htan dodeka
margaritaria, kathe pulh kamomenh apo ena margaritari. Kai h plateia ths
politeias atofio xrusafi san katharo guali.
Den eida nao s’auth
thn politeia, giati naos ths einai o Kurios, o Theos o Pantokratoras, kai to
Arnio.
Oute exei anagkh h politeia
apo hlio oute apo selhnh gia na th fotizoun, giati th fotizei h lamprothta tou
Theou, kai luxnari ths einai to Arnio.
Kai ta ethnh tha perpatoun
me to fos ths, ki oi basiliades ths ghs tha ths fernoun ta Megaleia kai ton
plouto tous.
Oi pules ths pote de tha
kleinoun thn hmera, afou ekei de tha uparxei nuxta. Kai tha ths fernoun ta
megaleia kai ton plouto ton ethnon.
De tha mpei omos s’authn
tipota molusmeno, mhte osoi kanoun bdelura kai pseutika pragmata, para monaxa osoi einai grammenoi sto biblio
ths zohs tou Arniou.
Kef 22
Ystera o aggelos mou
edeikse to potami me to zoogono nero, lampero san krustallo, na anbluzei apo to
throno tou Theou kai tou Arniou.
Sh mesh ths plateias, apo’do ki
apo kei apo to potami, htan to dentro ths zohs, pou karpoforei dodeka fores,
mia kathe mhna, kai pou ta fulla tou xrhsimeuoun gia th therapeia ton ethnon.
Kamia aformh gia katara de tha uparxei pia ekei.
O thronos tou Theou kai tou
Arniou tha briskontai s’authn, ki oi douloi tou tha ton latreuoun.
Tha ton blepoun kata
prosopo kai tha’xoun
to onoma tou sta metopa tous.
Nuxta de tha uparxei pia,
kai de tha xreiazetai to fos tou luxnariou h tou hliou, giati o Kurios o theos
tha feggei pano tous, kai tha basileipsoun aionia.
Kef 22:6
Ystera mou leei o aggelos :
“Ta
logia touta einai alhthina ki aksia empistosunhs. O Kurios o Theos, pou me to
Pneuma tou milhsan oi profhtes, esteile ton aggelo tou na deiksei stous doulous
tou osa einai na ginoun polu suntoma”.
“Akouste!
Erxomai sutoma”, leei
o Ihsous.
“Makarios
einai opoios threi ta profhtika logia autou tou bibliou”.
To Theo na proskunhseis”.
Kai sunexise : “Mhn
krathseis ta profhtika logia autou tou bibliou mustika, giati o kairos pou tha
ekplhrothoun einai konta.
As sunexisei o adikos na
adikei, o akathartos ta akatharta erga tou as sunexisei ki o dikaios na kanei
to dikaio, ki o agios thn agiosunh tou.
“Akouste!
Erxomai suntoma”, leei
o Ihsous, “kai ferno mazi mou th amoibh gia n’antapodoso
ston kathena kata ta erga tou.
Ego eimai to Alfa kai to Omega,
o protos kai o esxatos, h arxh kai to telos”.
Makarioi osoi throun tis
entoles tou, gia na exoun dikaioma na fane apo to dentro ths zohs kai na
perasoun tis pules gia na mpoun sthn politeia.
Ekso tha meinoun osoi einai
adiantropoi san ta skulia, oi magoi, oi pornoi, oi foniades, oi eidololatres ki
ekeinoi pou tous aresei n’antistrateuontai thn alhtheia.
“Ego, o Ihsous, esteila ton aggelo mou na sas ta
anaggeilei etouta stis ekklhsies.ego eimai apo th riza kai genia tou Dabid, to
astro to lampero, to proino”.
Kai to Pneuma ki h nufh
lene : “Ela”. Ki
opoios akouei as pei : “Ela”. Opoios dipsaei as erthei, opoios thelei as
parei dorean to nero ths zohs.
H Agia Ierousalhm
Poia einai auth h kainouria
polis, pou onomazetai “agia Ierousalhm”?
Einai auth h Basileia tou
Theou.
Einai h alhthinh Ekklhsia
tou.
Einai h Ekklhsia ton
prototokon, ton apogegrammenon stous
ouranous, thn opoian tora blepei o profhths na katebainei apo ton ourano.
Thn blepei na katerxetai
apo ton ourano, ap’opou
dhladh exei thn edra kai thn proeleusi ths.
“H de
ano Ierousalhm eleutera estin, htis mhthr panton hmon”(Gal.
D’26),
legei o Apostolos Paulos.
H epouranios Ierousalhm
dhladh, einai mhtera olon hmon ton Xristianon.
O Apostolos Paulos legei
epishs sthn pros Filipphsious epistolh tou, oti : “hmon
gar to politeuma en ouranois uparxei” (Fil.G’,20).
Kai sthn pro Ebraious
epistolh tou mas legei pali, na eimaste prosektikoi kai agrupnoi, gia na mh
xasome thn ourania basileia, thn pneumatikh poli tou zontos Theou, thn Epouranion
Ierousalhm.
“...Proselhluthate
Sion orei kai polei Theou zontos, Ierousalhm epouranio, kai muriasin aggelon,
panhgurei kai Ekklhsia prototokon en ouranois apogegrammenon kai krith Theo
panton, kai pneumasin dikaion teteleiomenon” (Ebr.
IB’,22-23).
Authn thn epouranion
Ierousalhm blepei o ieros Suggrafeus na katebainh apo ton ourano, opou
paristanetai, oti uparxei h edra ths.
H katabasis ths kainhs
Ierousalhm sthn kainourgia gh, shmainei, oxi monaxa thn katapausi tou
uperkosmiou xarakthra ths Basileias tou Theou, alla kai thn oristikh kai plhrh
dialusi tou mesotoixou pou xorize tous anthropous apo ton Theo.
H kainh auth polis
onomazetai Agia, dioti ekei einai sugkentromenh h dikaioi ths areths kai ths
agiothtos.
Legetai agia, dioti oi
katoikoi ths einai agioi,
Einai oi eusebeis dikaioi.
Legetai kainh kai Agia
Polis. Sfuzei apo fos kai aroma agiothtos.
Pos katebainei omos h Agia
Polis?
Katerxetai “htoimasmenh
numfh tou Xristou, opos legei o Apostolos Paulos.(B’Kor.
IL’2).
Oi paromoioseis ths
melloushs sugkentroseos ton piston, pros thn polin kai thn numfhn, faneronoun
thn enosin ton piston meta tou Theou.
Kai opos o numfios pothei
thn numfh, etsi, kata paromoio tropo, pothei kai o Xristos thn Ekklhsia.
Opos epishs h numfh pothei
ton numfio, etsi kai h Ekklhsia, oi pistoi dhladh, pothoun na enothoun sthn
makariothta ths aionias zohs me ton Xristo.
Einai htoimasmenh h
Ekklhsia, legei o ieros Suggrafeus.
Katebainei etoimasmenh kai
stolismenh.
Astraftei apo tous agones
kai tis aretes. To aima ths thusias ton teteleiomenon ginetai lamprostolisto
enduma gamou.
Legai oti “os
numfh”
katerxetai, dioti prokeitai na ginoun oi uperfisueis gamoi auths kai tou
Arniou.
H etoimasia auth den einai
merimna ths teleutaias stigmhs.
Einai karpos kopon, agonon
kai thusion, pou pragmatopoiountai sthn epigeia zoh.
H psuxh stolizetai kato sth
gh, sto kopiastiko, alla omorfo kai frontismeno pleksimo areton.
Dokimazetai sto maggano ths
agonias, ston argaleio tou kalou.
Etoimazontai oi psuxes me
th flogerh pisti, thran areth kai ta erga
ths pisteos kai ths areths, opos etoimazei h numfh thn proika ths kai ta nufika
ths.
Prepei akomh na shmeiosome,
oti h Agia Grafh onomazei thn Ekklhsia numfh kai paromoiazei thn Basileia ton
Ouranon me gamous.
Tetoia parabolh basilikon
gamon anaferei se parabolh Tou o idios o Kurios legon oti “Omoiothh
h basileis ton ouranon anthropo basilei, ostis epoihse gamous to uio autou”(Matth.
KB’2).
Ti legei h megalh, h isxurh
fonh tou aggelou?
H fonh auth arxizei me to
deiktiko epigghma “idou”.
Na! Legei, h skhnh, dhladh
h pragmatikh, h kat’eksoxhn skhnh.
Na! To alhthino, to
asugkrito endiaithma. Na! To eutuxismeno katoikhthrio tou Theou.
Idou “h
skhnh h alhthinh, hn ephkse o Kuriso kai ouk anthropos”.
Na! To theio katoikhthrio, opou
tha sugkatoikh o Theos me tous enaretous tous dikaious.
Tha sugkatoikhsh me autous
o Theos kai autoi tha einai laos dikos tou.
Korufonetai edo o
enthousiasmos tou Ierou Suggrafeos, kathos blepei, me to profhtiko blemma, na
pragmatopoihtai h teleia meta tou Theou epikoinonia.
Ekfrazetai edo h sthnh
enosis Theou kai anthropon.
O arrhtos kai aperinohtos
Theos ginetai omoskhnos ton anthropon. Ginetai omoskhnos ton dikaion.
Tha exh tote plhrh efarmogh
o logos tou Kuriou, pou proanaggellei : “Makarioi oi katharoi toi kardia,
oti autoi ton Theon opsontai”.
O Theos proapeikoneise sthn
Palaia Diathhkh thn mellousa plhrh enosi Tou me tous eusebeis os ekshs :
“Kai thhso thn skhnhn mou en umin...kai emperipathso en
umin kai esomai umon Theos, kai umeis esesthe moi laos” (Levit. KST’, 11).
“Kai estai h kataskhnosis mou en autois, kai ego esomai
autois Theos kai autoi mou esontai laos”(Iez.LZ’,27).
“kai
kataskhnoso en meso Ierousalhm kai esontai moi eis laon, kago esomai autois eis
Theon”(Zax.
H’,8).
Apotelesma ths plhrous enoseos
tou Theou meta ton anthropon, tha einai h lhksis ton kakon, pou prohlthon apo
ton xorismo.
Otan o anthropos amarthse,
apemakrunthh apo ton Theon, efugen apo ton Paradeison ths trufhs kai mphke sta
basana, stous ponous kai ston thanato.
Tora omos, sthn enosi Theou
kai anthropon blepei o ieros Suggrafeus, n’apokathistantai ta
pragmata, na epanerxetai pothhth galhnh kai isorropia.
“Kai
eksaleipsei ap’auton
o Theos pan dakruon apo ton ofthalmon auton” legei
o Ioannhs.
Kai “afeile
Kurios o Theos pan dakruon pao pantos prosopou”, opos
epish legei o Kurios dia stomatos Hsaiou(Hs.KE’,8).
Mexri tora oi omilountes ek
tou ouranou hsan antiprosopoi tou Theou.
Hsan aggeloi, fones eks’ouranou.
Tora omos ta pragmata
allazoun. Tora milaei o Theos autoprosopos.
O megaleiodhs logos tou
Theou erxetai na pistopoihsh thn anakainisi ton panton.
O Pantodunamos Theos me ton
logo tou bazei thn aneksithlh sfragida ths sigourias.
Bebaionei thn alhtheia olon
ton sxetikon optasion tou Ioannou.
“Idou
kaina poio panta”,
legei o Theos. O logos tou einai entonos, safhs kai ekfrazetai apo ton Idion.
Ekfrazetai de etsi, ap’eutheias,
dioti ta legomena einai barushmanta.
Milaei autoprosopos o
Theos, gia na exoun aklonith thn pisti kai atalanteuth thn bebaiothta stous
logous ths Apokalupseos oi pistoi sthn parousa zoh.
Ginetai analogos ths
analoiotou takseos kai ths aioniothtos tou uthikou kosmou ton aggelon kai ton
anthropon...
Kat’allous
prokeitai peri ton, upo thn leksin udor nooumenon, pneumatikon agathon.
To pio megalo kai to pio spoudaio
agatho omos, h pio anektimhth klhronomia einai, oti h nikhtai tha einai konta
ston Theo.
San paidia eutuxismena
konta ston storgiko patera.
Thn spoudaia kai upshlh
auth uposxesi ths uiothesias, thn blepome se polla xoria ths Palaias Diathhkhs
opos : Gen.IZ 7, Ier.KD7, Ps.PH27, Zax.H8
Eno auta isxuoun gia tous
nikhtas, gia tous allous, tous
deilous, tous apistous, tous ebdelugmenous, tous magous, tous pseutes kai gia
olous ekeinous, pou afhsan thn alhtheia tou Xristou kai badisma sto pseudos
tou diabolou, epifulassetai telos tragiko.
H strateuomenh tou Xristou
Ekklhsia den einai thrhskeia ton deilon, oute ton doulon, oute ths amartias.
Deiloi einai ekeinoi, pou
thelhmatika katantoun ton eauto tous ermaion ton adunamion kai ton pathon tous.
Deiloi einai ekeinoi, pou
paradinontai me xalunothta san aneuroi kai apsuxoi stis pagides tou Diabolou,
ekeinoi pou den tolmoun na palaipsoun me ton Satana.
Eidololatres, legontai oloi
ekeinoi, pou latreuoun thn ktisi anti tou Ktisantos.
Eixe dodeka euruxores kai
megales pules kai dodeka aggeloi hsan stis pules autes, pano stis opoies eixan
epigrafh onomata.
Ta onomata hsan ton dodeka
fulon ton apogonon tou Israhl.
Kai to teixos ths poleos
eixen dodeka onomata, ton dodeka Apostolon tou Arniou-Xristou.
Ela na idhs thn Agia Poli
tou Theou, pou einai o telikos skopos tou sxediou tou Theou.
Ela na sou deikso pos
eufrainetai h polis auth apo ton Theon, kai pos eufraineai o Theos apo thn polin authn, thn opoian edhmiourghsan ta
xeria tou.
H nea Ierousalhm den einai
monaxa apastraptousa kai aktinobolousa, alla periballetai kai me teixos megalo
upshlo. To “mega
kai upshlon”
teixos ths poleos shmainei thn aionia asfaleia ths poleos.
Shmainei oti h Agia auth
polis brisketai kato apo thn sigourh theia prostasia, einai polis isxurh kai
atroth.
Sthn Palaia Diathhkh
diabazoume to parakato xoriou tou profhtou Hsaiou, apo to opoio prokuptei, oti
h epigeios Ierousalhm eksairetai san polis isxurh, pou prostateuetai apo to
sothirion teixos :
“Th hmera
ekeinh asontai to asma touto epighs Iouda idou polis isxura, kai sothrion hmon
thhsei teixos kai periteixos”(HS.KST.1).
to teixos ths neas
Ierousalhm, pou blepei sthn optasia o Ioannhs, den einai teixos blosuro kai
agxodes.
Den einai teixos kleisto kai
amparomeno. Einai antithetos teixos me 12 megales euruxores pules, me dodeka
pulones. Opos legei o Ioannhs.
Oi “dodeka
pulones”
faneronoun thn plousia epikoinonia me ton ekso kosmo.
Prepei edo na shmeiosome,
oti h perigrafh, pou mas dinei o theopths Suggrafeus, den afora monon sthn
thriambeuousa Ekklhsia kai malista sthn “paliggnesia ths”, alla
kai ston steno sundesmo, sthn entothta kai thn epikoinonia ths
thriambeusoushs ston Ourano Ekklhsias me thn epi gis Strateuomenh.
Auto ennooume, legontas
plousia epikoinonia ths neas Ierousalhm to ton ekso kosmo.
O susxetismos autos ton
dodeka pulon me tis dodeka fules tou Israhl, fernei ston nou mas analogh
perigrafh ths Palaias Diathhkhs, opou anaferei oti :
“Kai ai
pulai ths Poleos ep’onomasi fulon tou Israhl”(Iez.MH30-35)
kai aparithmountai ekei ta onomata...
sunexizontas o Ioannhs thn
perigrafh ths poleos se sxesi me to teixos kai tous pulenes tou mas plhroforei,
oti se kathe shmeio tou orizontos, pou antistoixouse mia pleura tou teixous,
eide treis pules.
Etsi, loipon, eide treis
pules st’Anatolika,
treis pules sto Borra, treis sto Nota kai treis Dutika. Touto shmainei, oti
sthn Basileia tou Theou tha phgainoun oi pistoi ap’olon
ton kosmo. Epibebaionei thn ermhneutikh auth apopsi o apseudos logos tou
Kuriou.
“Xarie, Sion Agia, Mhter ton Ekklhsion. Idou gar hkasi soi
ta tekna sou theofeggeis, os fosthres, ek dusmon kai borra kai eos, en soi
eulogounta Xriston eis tous aionoas”
“Kai to teixos ths poleos, exon themelious dodeka, kai
autois onomata ton dodeka Apostolon tou Arniou”.
Ti shmainei touto?
Oi dodeka themelioi lithoi
ths Agias poles, oi opoioi feroun ta onomata ton dodeka Apostolon, shmainoun
oti h Ekklhsia tou Xristou einai oikodomhmenh sto themelio ton dodeka
Apostolon.
Sthn uperkosmia auth poli-
legei o Apostolos Paulos – eixe strammeno to blemma tou m’aklonhto
pisth ki’elpida kai o Patriarxhs Abraam.
Gi’auto
me upakoh ezhse se ksenh gh kai kato apo skhnes mazi me ton Isaak kai ton
Iakob, pou htan sugklhronomoi ths idias uposxeseos tou Theou.
Kai o Abraam “eksedexeto
gar thn tous themelious exousan polin, hs texniths kai Dhmiourgos o Theos”(Ebr.IA
10).
To kalami, pou xrhsimopoiei
gia to metrhma ths poleos o aggelos, einai xruso, dioti einai megalh h aksia
kai tou metrountos aggelou kai ths metroumenhs poleos.
H metrhsis ths poleos
shmainei thn prostasian tou Theou epi ths poleos auths.
Faneronei epishs ton
proaionio xarakthra ths poleos kai to ametablhto sxedio tou Theou.
Naos sthn Nea Ierousalhm
einai perittos, dioti ekei tha einai diarkos paron o idios o Pantokratoras,
Naos sthn poli auth tha einai o Theos Pathr kai to Arnion Xristos.
Xorio aunafes me to
parapano periexomeno sunantoume sthn Palaia Diathhkh, opou o profhths Hsaias
prolegei :
“Kai
ouk estai soi etsi, o hlios eis fos hmeras, oude anatolh selhnhs fotiei sou thn
nukta, all’estai
soi Kurios fos aionion kai o Theos doksa sou.
Ou gar dusetai o hlios soi
kai h selhnh soi ouk ekleipsei estai gar soi Kurios fos aionion”.(Hsaiou
Ks.19-20).
Giati omos legei oti den
tha kleisoun oi pulones ths :
Edo sthn gh to kleisimo ton
pulon ton teixon kata thn nuxta apotelei metro prostasias.
Tetoios fobos omos den
uparxei gia thn Theofrourhth poli.
Anoixtes oi pules, anoixtoi
diaplata oi pulones.
“Kai
anoixthhsontai ai pulai sou dia pantos, hmeras kai nuktos ou kleisthhsontai”, opos
legei kai o profhths Hsaias. Eirhnh diarkhs tha basileuh.
Oi pulones einai anoixtoi
monon gia tous dikaious.
“To “pan
koinon”, pou
shmainei genikotera to “pas koinos”, kathe dhladh akatharsia me thn thrhskeutikh kai
hthikh ennoia, den tha metasxh ths Agias ekeinhs poleos.
“Ou mh perelthh ekei akathartos”. Opos legei kai o profhths Hsaias. (Hs.LE 8).
Perigrafei o Ioannhs, opos
kai o profhths Iezekihl, enan thaumasto potamo.
Protou omos idoume thn
perigrafh tou Euaggelistou sthn Apokalupsi, as idoume thn paromoia eikona, pou
mas perigrafei to profhths Iezekihl.
Zontaneuei
me to profhtiko tou Blemma, o Iezekihl, thn optasia enos thaumastou potamou, pou ksekinaei apo thn thura tou Naou
ths epigeiou Ierousalhm, meta thn apokatastasi ton Israhliton apo thn
aixmalosia tous.
Me paromoia xoria tha
katalabome esto kai suneskiasmena ti einai auto o potamos ths epouranias
Ierousalhm.
Thn uparksi potamou, pou
potizei ton Paradeiso, thn blepome sthn “Genesi”,
sto proto dhladh biblio ths Palaias
Diathhkhs.
Legei ekei to Iero keimeno
: “potamos
de ekporeuetai eks’Edem
potizein ton Paradeison”(Gen.B’10).
Ston 45°
psalmo epishs diabazome : “tou potamou ta ormhtata eufrainousi thn polin
tou Theou” (Psalm. ME’,5).
Ston profhth Ieremia akoume
ton Kurio na legh touta ta logia gia tous Ioudaious :
“...duo
kai ponhra epoihsen o laos mou eme egkatelipon phghn udatos zohs, kai oruksan
eautois lakkous”
(Ierem.B13).
paromoio xorio sunantoume
ston profhth Zaxaria : “kai en th hmera ekeinh ekseleusetai udor zon
eks Ierousalhm” (Zax.
ID’8).
Auta sthn Palaia Diathhkh.
As doume omos xoria kai apo
thn Kainh Diathhkh.
Sto ebdomo kefalaio ths
Apok., synanthsame hdh tis zohfores phges udaton.
Ekei milontas o Ieros
Suggrafeus gai thn eutuxia, pou prosmenei tous erxomenous “ek ths
Thlipseos ths megalhs” legei, oti autoi, tha odhghthoun apo to
Arnion, ton Kurion hmon Ihsoun Xriston, “epi zohs phgas udaton, kai
eksaleipsei o Theos pan dakruon ek ton ofthalmon auton”
(Apoks’17).
Alla na, kai ena allo
xorio, apo to opoio mporoume na katalabome kapos ti einai o potamos udatos
zohs. To xorio auto, to sunantoume sto kata Ioannhn Euaggelion kai legei :
“O
pisteuon eis eme, kathos eipen h Grafh, potamoi ek ths koilias autou reousousin
udatos zontos”
(Ioann.Z,38).
Kai gia na ginh katanohtos
o idios Euaggelisths, legei amesos en sunexeia :
“Touto
de eipe peri tou pneumatos, ou emellon lambanein oi pisteuontes eis auton”(Ioann.Z’, 39).
Me to zon udor, dhladh, ennoouse
o Kurios to Agion Pneuma, to opoion eprokeito na laboun, osoi pisteuan eis
Auton. Milouse, loipon, gia to Agion Pneuma, ton Paraklhton.
Apo ta parallhla xoria ths
Agias Grafh, fainetai kathara, pos prokeitai gia udor, pou parexei zohn.
Den sumbolizei thn zohn,
alla dinei zoh.
Einai xorigos zohs.
Me thn eikona tou potamou
epomenos, pou phgazei apo ton Throno tou Theou, sumbolizetai h Theia Xaris.
Sumbolizetai h xaris tou Panagiou Pneumatos.
O adikos, legei, as
sunexish na diapratth tis adikies kai tis amarties.
Eleutheros einai. To idio kai o akathartos, apo ta rupara erga
ths anhthikothtos kai ths asebeias, as ginh, an to thelh, perissoteron
bromeros.
Alla kai apo thn allh
meria, o dikaios, pou exei dothh olopsuxa sthn dikaiounh, thn areth, as ginh
akomh poio teleios, sthn dikaiosunh kai thn areth.
Ego, sas proeidopoio, oti
oi logoi ths Apokalupseos tha pragmatopoithoun suntoma.
O kathenas sas einai
eleutheros na tous dexthh h na tous arnhsh.
Eleutheroi einai oi
anthropoi.
Me noun kai eleutherian tous
eplase o Theos. Ypeuthunoi einai oi idioi gia thn xrhsi ths eleutherias tous.
Ta eipe etsi, epeidh mas
exei afhsei eleutherous na dialeksome to kalo h to kako.
Idou. Na! Legei, erxomai
grugora ki ‘exo
mazi mou ton misthon gia n’antameipso ton kathena apo tous pistous kai
enaretous, sumfona me ta erga tou kai thn psuxh tou.
Me ta logia auta, mas
upogrammizei o Kurios, ton grhgoro erxomo tou, san dikaiou Kritou kai
misthapodotou.
Sxetika einai en prokeimeno
kai ta parakato xoria tou profhtou Hsaiou, pou legoun :
“Idou
Kurios, Kurios meta isxuos erxetai kai o braxion meta kurias idou o misthos
autou met’autou
kai to ergon enantion autou”(Hs.M,10).
“Idou
Kurios, Kurios meta isxuos erxetai kai o braxion meta kurias idou o misthos
autou met’autou kai
to ergon enantion autou” (Hs. M,
10).
“Idou
gar Kurios epoihsen eos esxatou ths ghs eipate th thugatri Sion idou o sothr
soi paragegonen exon ton eautou misthon kai to ergon pro prosopou autou”(Hs.Ks
B, 11).
Ton Theon, san dikaio
misthapodoth, mas apeikonizei kai o psalmodos me touta ta logia :
“...Kai
sou, Kurie, to eleos, oti su apodoseis ekasto kata ta erga autou”(Psalm.
Ks.A, 13).
Alla gia thn misthapodosia
mas milaei safestata o idios o Kurios hmon Ihsous Xristos, legon?
“Mellei
gar o Yios tou anthropou erxesthai en th doksh tou Patros autou meta ton
aggelon autou, kai tote apodosei ekasto kata thn praksin autou”
(Matth. IST, 27).
Taxus, loipon, grhgoros,
einai o erxomos tou Kuriou.
Fernei mazi tou thn amoibh,
gia to ergon tou kathenos.
Erxetai gia na plhrosh ton
kathena, sumfona me thn pisti tou kai ta erga tou.
Ego to Alfa kai to Omega, o
protos kai o esxatos arxh kai telos.
Eimai o aionios kai
analloiotos Theos, eimai h arxh kai h aitia ton olon.
Makarioi einai ekeinoi, pou
throun tis entoles tou Theou,
legei en sunexeia o Aggelos.
Eutuxismenoi etsi, oste na
mporoun na exoun eksousian apo ton Theo kai dikaioma na trogoun apo to dendro
ths zohs kai na mpainoun eleuthera apo tis pules sthn ourania Ierousalhm, sthn
poli tou Theou.
To thema ths sothrias ton
psuxon einai polu megalo.
Megalutero den uparxei gia
ton anthropo.
O Kurios hmon Ihsous
Xristos, pou dipsaei thn sothria mas, erxetai tora, gia mia akomh fora, na mas
bebaiosh gia thn gnhsiothta tou perixomenou tou bibliou ths Apokalupseos.
Pistopoiei o Kurios, oti
Ekeinos einai h phgh ton logon ths Apokalupseos kai epomenos prepei na
proseksome ta iera grafomena ths kai na zhsome sumfona me ta theia prostagmata.
Ego, o Ihsous esteila ton
aggelo mou na khruksh kai na marturhsh se sas ola auta, pou periexontai sto
biblio touto, gia na ginoun gnosta stis ekklhsies.
Ego eimai h riza tou David,
o gnhsios autou apogon kai klhronomos ton theion epaggelion.
Ego eimai to lampro astro
ths aughs, o anesperos hlios ths dikaiosunhs, pou xarizo thn aionia hmera”.
To “epi
tais ekklhsiaeis”
shmainei na fanerosh gia tis Ekklhsies h pros tis Ekklhsies to profhtiko
keimeno.
H Apokalupsis proorizetai
gia thn Ekklhsia.
Ston Dabid, os gnoston,
dothhkan theies epaggelies kai uposxeseis, oti apogonos tou tha einai o Basileus
tou Israhl eis ton aiona.
Autes tis epaggelies, san
apogonos tou Dabid, tis klhronomhse o Kurios.
Autos einai o Basileus pou
den exei telos.
autos einai o aionios
basileus pou astraftei kai lampokopa.
Kai to pneuma kai h numfh
legousin erxou.
Kai to Pneuma to Agio kai h
numfh Ekklhsia legoun. Ela, Numfie Xriste, ela”.
Kai numfh, opos ekshghsame,
einai h Ekklhsia, pou astraftei apo thn xari tou Panagiou Pneumatos pou einai
stolismenh me to kallos olon ton piston stratioton Ths.
H Ekklhsia tou Xristou h
strateuomenh, mesa sthn opoia uparxei to Panagio Pneuma.
Perimenei thn Deutera
Parousia tou Xristou.
Alla Numfh tou Xristou
einai kai h psuxh tou kathenos mas.
Numfh, pou prepei na einai
katharh, amomh, leukh, akhlidoth.
Numfh prosmenousa na enothh
me ton Sothra Xristo.
Kathe psuxh, melous ths
Ekklhsias, prepei na diapotizetai apo ton idio potho, pou ekfrazei ton Agion
Pneuma kai h Numfh Ekklhsia me to “erxou”.
Proeidopoiei, gia ton
erxomo tou, kathe psuxh.
Kai thelei apo thn kathe
psuxh ksexorista n’akoush
to “erxou”. N’akoush
to ela.
(Etsi prepei na etoimastei
H Ekklhsia tou Theou mas kai tou Arniou edo kato sth gh.
Gi’auto
kai apo thn Palaia Diathhkh kai apo thn Kainh Diathhkh erxontai ta dikaia
paidia tou Theou, dioti to Arniion kathetai anamesa sthn Palaia Diathhkh kai
sthn Kainh Diathhkh, to themelio ths Agias Poleos einai oi 12 fules tou Israhl,
kai oi pulones ths oi 12 Apostoloi tou Pantokratora Theou mas, einai mesa stous
24 Presbuterous, 12 ths Palaias Diathhkhs kai 12 ths Kainourias Diathhkhs.
O Megalos Profiths Moamed
einai profiths tou Theou, etoimasmenos me to Fos tou Theou kai eipe stous
anthropous gia ths Alitheies tou Theou, to Korani milaei gia thn Palaia
Diathhki tou Theou kai episfragizei to Ergo tou Ihsou, Yios ths Marias, ton anagnorizei
san megalo profith, kai enhmeronei oti etouton ton Ihsou, Yio ths Marias na
perimenoune.
Osoi ton peirane gia paradeigma
tous gia thn pisti tous ston Theo.
Autos o Megalos Profitis
apestalmenos tou Theou, tha uperaspistoi tous pistous pou etoimase kai pou
efere na latreuoune ton Theo kai pou etoimazontai me to diko tou PARADEIGMA,
STH KRHSI.
Exei trabiksei poli thn
prosoxi tous sthn areti, ths uthikis pou zhtaei o Theos apo ton anthropo.
Einai DORO kai paraxorisei
ston Megalo auto Profiti tou Theou, gia thn megali tou ergasia.
Enas anthropos stous eksi
epano ston planhti akolouthei to Korani, dhladh ton Moamed, dhladh thn Palaia
Diathiki, diladi ena disekatommurio anthropous.
Einai enas Presbuteros
kathismenos epi tous 24 Presbuteroi enopoion tou thronou tou Theou.
Dioti kai autos opos kai
oloi sas erxosaste apo ths 12 fules tou Israhl, kai eisaste oloi apogonoi tou
Abraam, ston opoio edose o Theos thn Yposxesi Tou.
Osoi ton akolouthisane kai
ton peirane gia PARADEIGMA AGNOTHTOS, exoune megali agaph gia ton Theo, megalo
ergo ekane o Moamed gia ton Theo kai ta paidia Tou.
Kai episeis episfragizei
thn Palaia Diathiki kai to Ergo tou Ihsou, thn Kainh Diathiki.
Eks’ allou
eipe o Moamed :
Prepei prota na pethaneis,
prin pethaneis pragmatika.
O poio kontinos tou Theou
einai o pio agnos.
Prota xtisome ton
essoterikos mas kosmo kai meta na pame pros ton ekso.
Tora, opos se oles tis 7
ekklhsies edo sthn gh, to 7 sumbolizei oles ths ekklhsies ths Palaias Diathikis
kai ths Kainhs Diathikis tou Theou Pantokratora, eks’aitias
apo anthropines ermineies kai katanohsis ginane kai ginontai anthropina lathoi,
mikra kai megala, me anthropines boules).
Eis poious apokaliptei o
Theos to mellon ?
Monon o Theos gnorizei
to mellon kai oudeis allos.
San Pansofos kai Pantognostis pou einai,
gnorizei to mellon .
To mellon to exei
kratisei o Theos apokleistika stin dikaiodosia Tou.
All’o Theos,
pou sta xeria Tou kratei to biblion tou mellontos, spaniotata to anoigei se mas
tous anthropous.
Ekeinoi, stous opoious
apokaluptei o Theos to mellon, einai oi Profitai.
O Mousis kai oi tessares
megaloi : Hsaias, Ieremias, Iezekihl kai Danihl.
Episis oi dodeka mikroi : Abbakoum, Naoum, Oshe, Saxarias, Mixaias, klp.
Auton olon katagraftikan oi profiteies se biblia
kai mporei o kathenas mas na tis diabasi stin Palaia Diathiki. Ypirksan omos
kai pleistoi alloi, opos o Profitis Hlias, o Prodromos klp. Oi opoioi eipan
monon tis profiteies xoris na tis grapsoun oi idioi.
Oi profitai proeipon me
akribeian apithana pragmata, ta opoia tha sunebainan sto apotero mellon.
“Idou h
Parthenos eksei en gastri kai teksetai Yion, legei o Hsaias dia tin gennisin
tou Xristou 800 xronia prin sumbi to kosmoistoriko touto gegonos. Poios tha
mporouse na fantasthi kati tetoio? Kai omos ekseplirothi, otan ilthe to pliroma
tou xronou.
O de Dabid stous psalmous
tou kai oi alloi Profitai profitepsan oles tis leptomeries tis zohs kai tou
Pathous tou Kuriou mexri simeiou, pou na gnorizome tin Istoria tou Xristou apo
tous Profites, protou akomi gennithi! Monadiko to fainomeno touto stin Istoria
tou kosmou!
O Theos apekalipse to
Mellon eis ton Ioannin
Tou tin edose o Theos.
To legei alloste o idios stin arxi.
O Theos tou apekalipse
mprosta tou, me zoires, simbolikes kai alligorikes eikones, to mellon tis
anthropotitos oloklirou.
Tou efanerose diladi ti
tha sumbi stin Ekklisia apo tis epoxis tou mexri tis sunteleias ton aionon.
Ti apokaliptei h
Apokalipsis?
Ti simainei omos
Apokalipsis? Simainei kseskepasma kai fanerosis tou mellontos.
To biblion tis
Apokalipseos kseskepazei kai apokaluptei to mellon tou kosmou.
Parousiazei tin Istoria
tou mellontos tis Ekklisias tou Xristou.
H Apokalipsis auti, h
fanerosis diladi tou mellontos, h Istoria tou mellontos tis anthropotitos kai
tis Ekklisias, egine ston Euaggelisti Ioanni me oramata.
S’auto
to biblio blepome ton polemo tou Satana kata ton opadon tou Xristou, alla kai
to thriambo tis Ekklisias tou Xristou.
Einai , legei,
apokalipsis. Einai diladi fanerosis ton boulon tou Theou, pou tha
pragmatopoihthoun sto mellon.
Gi’auto
dothike h Apokalipsis. Gia na tin diabazoun oi anthropoi, kai na upomenoun,
otan tha erxontai oi peirasmoi kai oi diogmoi.
H skouria tis amartias den
peftei me xaidemata, alla me fotia kai ktipimata.
Apostelnetai h Apokalipsis
s’olokliri tin Ekklisia
O Ioannis elabe tin
Apokalipsi apo ton Theon kai tin egrapse, oxi monon dia ton eauto tou, alla dia
tous pistous oloklirou tis Ekklisias olon ton aionon.
Oli tin Ekklisian, dioti
endiaferei olous tous pistous pasis epoxis, geneas kai xoras, mexri tis
sunteleias ton aionon.
Apokaluptei ta megista
zitimata tis anthropotitos.
Grafei ti skeptetai o Theos
kai ti tha sumbi mellontika, genikos men stin anthropotita, eidikos omos stin
Ekklisia tou Xristou. Einai h piksida, pou mporei na odigisi sto sosto dromo
kai sti sotiria tin Anthropotita.
O Xristos uposxethei na
einai mazi mas mexri tis sunteleias tou aionos. Yposxethi oti o Paraklitos, to
Pneuma to Agion tha odigi pantote tous pistous eis pasan tin Alitheian.
Apokalypsis Ioannou
Kef A
Auto to biblio periexei thn
apokalupsh pou edose o Theos ston Ihsou Xristo, gia na fanerosei stous doulous
tou auta pou einai kathorismeno na ginoun polu suntoma.
O Ihsous esteilo ton aggelo
tou kai ta apokalupse sto doulo tou ton Ioannh, o opoios edose marturai gia to
logo tou Theou kai gia ton Ihsou Xristo grafei osa eide.
Makarios o anagnosths ki
osoi akoune ta logia touths ths profhteias kai throun osa leei auto to biblio
giati plhsiazei o kairos.
O Ioannhs pros tis efta
ekklhsies pou briskontai sthn Asia.
Euxomai na sas dinoun xarh
kai eirhnh o Theos, autos pou alhthina uparxei, uphrxe kai tha’rthei,
kai ta efta pneumata pou einai mprosta sto throno tou, kathos ki o Ihsous
Xristos, o aksiopistos marturas, autos pou protos anasththhke apo tous nekrous
ki eksousiazei tous arxontes ths ghs.
Sto Xristo, pou mas agapa
ki exuse to aima tou gia na mas katharisei apo tis amarties mas, ki etsi mas
ekane metoxous sthn eksouisa tou kai koinonous sthn prosfora latreias ston
Patera tou Theou, s’auton anhkei h doksa kai h dunamh gia panta.
Amhn.
Natos, erxetai mes sta
sunnefa
Kai tha ton doune oloi,
Akoma ki osoi ton
kenthsan me logxh,
Kai tha thrhnhsoun
eksaitias tou
Oloi oi laoi ths ghs.
Nai, sigoura tha ginei
auto!
“Ego
eimai to Alfa kai to Omega”, leei o Theos, o Pantokratoras Kurios, autos
pou alhthina uparxei kai uphrxe kai tha’rthei.
Ego o Ioannis, o aderfos sas
pou me th dunamh tou Ihsou Xristou summerizomai mazi sas tous katatregmous ki
upomonetika prosmeno ton erxomo ths basileias tou Theou, brethhka eksoristos
sto nhsi ths Patmou, epeidh khrutta to logo tou Theou kai omologhsa ton Ihsou
Xristo.
Mera Kuriakh me sunhrpase
to Pneuma. Akousa tote piso mou mia fonh bronterh san salpigga, pou elege :
“Grapse
auto pou blepeis se biblio kai steile to stis ekshs efta ekklhsies : Sthn
Efeso, sth Smurnh, sthn Pergamo, sta Thuateira, stis Sardeis, sth Filadelfeia
kai sth Laodikeia”.
Gurisa pros ta’kei na
do poios mou milouse. Kai kathos gurisa, eida efta luxnostates xrusous. Anamesa
stous efta luxnostates eida kapoion pou emoiaze me anthropo, ntumeno me xitona
pou eftane os ta podia tou, m’ena xruso zonari pou tou ezone to sththos.
Sto kefali tou oi trixes
htan kataspres san ololeuko malli h san xioni kai ta matia tou htan san th
floga ths fotias.
Ta podia tou emoiazan me
xrusafi puromeno se kamini.
H fonh tou hxouse san th
bouh tou katarrakth. Sto deksi tou xeri kratouse efta asteria, ki apo to stoma
tou ebgaine ena aixmhro dikopo spathi.
To prosopo tou elampe san ton hlii s’olh tou th lamprothta.
Otan ton eida, epesa
mprosta sta podia tou san nekros. Ekeinos tete akoumphse pano mou to deksi tou
xeri kai mou eipe : “Mh fobasai! Ego eimai o protos kai o esxatos.
Ego eimai o zontanos me
thanatosan, ma na pou tora zo gia panta ki eksousiazo to thanato kai to
basileio tou.
Grapse, loipon, auta pou
blepeis osa anhkoun sto paron kai osa
melletai na ginoun ustera ap’auta.
Akouse tora ti shmainoun ta
efta asteria pou eides sto deksi mou xeri kai oi efta xrusoi luxnostates.
Ta efta asteria einai oi
aggeleoi ton efta ekklhsion kai oi efta luxnostates einai oi efta ekklhsies.”
H epistolh sthn ekklhsia
ths Efesou
Kef 2
“Ston
aggelo ths ekklhsias ths Efesou grapse :
“Na ti
leei autos pou krataei ta efta asteria
sto deksi tou xeri kai perpataei anamesa
stous efta xrusous luxnostates :
ksero kala ta erga sou,
poso kopiazeis kai psh upomonh deixneis. Ksero pos den mporeis na anexteis tous
kakous autous pou lene pos einai taxa apostoloi xoris na einai tous dokimases
kai tous brhkes kalpikous.
Exeis upomonh gia xarh mou
upemeines deina kai den apekames.
Exo omos kati enantion sou
:
H agaph sou den einai opos
sthn arxh.
Thumhsou loipon apo pou
epeses metanohse kai gurna ksana sthn arxikh diagogh sou.
Allios, tha kataftaso
grhgora gia na metakinhso to luxnostath sou apo ton topo tou, an de deikseis
metanoia. Exeis omos ki ena kalo : Miseis osa kanoun oi Nikolaites, pou ta miso
ki ego.
Opoios exei autia as akouei
ti leei to Pneuma stis ekklhsies. S’opoion nikhsei tha doso na faei ton karpo apo
to dentro ths zohs, pou brisketai ston paradeiso tou Theou mou”.
O arithmos epta stin Agia
Grafi simainei to plires, to olon. Kai edo simainei tin plirotita kai
teleiotita tou Theou.
Tin edose o Theos tin
Apokalipsin dia na didaksi tin Ekklisian Tou.
Den apaksioi o Theos na
parousiasthi o Idios, otan prokeitai gia spoudaiotata zitimata.
Prokeitai na didaksi tis
epta Ekklisies, htoi olokliri tin Ekklisia tou Xristou, tin Opoian ekprosopoun
oi epta autes Ekklisies.
O Ihsous Xristos eurisketai
meso ton luxnion, eurisketai mesa stin Ekklisia Tou, mesa stis psixes ton
piston kai exei sta xeria Tou tin diakubernisin tis Ekklisias.
Sta xeria tou kratei o
Xristos tous epta asteres.
Oi asteres sumbolizoun tous
epta Aggelous ton Ekklision, diladi tous epta Episkopous.
Prepei akomi na lampoun oi
Episkopoi san asteria.
Hlios einai o Theos, luxnia
h Ekklisia kai asteres oi Episkopoi.
OI episkopoi kai genikos oi
ergates tis Ekklisias, apo ton Xriston pairnoun to Fos kai to metalampadeuoun,
to metadidoun ston kosmo.
Ean den lampoun kai den
fotizoun, tha tous metakinisi o Theos, tha tous allaksi kai tha tous petaksi.
Gi’auto,
alloste, tous exei sto xeri Tou o Kurios tous asteras.
Auto sinebi me merikous
Episkopous ton epta Ekklision, opos tha doume sti sinexeia.
Oi epistoles autes, kaitoi
anaferontai eis orismenes Ekklisies, en toutois apeuthinontai s’oli
tin Ekklisia, oxi monon tis Apostolikis periodou h kai tis amesou epomenis
epoxis, alla pros tin Ekklisian olon ton aionon.
Alloste auta, pou ekthetei
o Ioannis stis eipistoles autes, sunebainan, sumbainoun, kai tha sumbainoun
pantote eis tin Ekklisian tou Xristou.
O Ihsous Xristos kai tous
epainei kai tous elegxei.
Misei ta erga ton
Nikolaiton
Ti einai auta ta erga.
Einai erga pou sproxnoune tous anthropous stin amartia peri ithikis.
Oi airetikoi autoi
Nikolaitai edidaskon, en onomati dithen tis Xristianikis eleutherias, oti h
amartia tis sarkos den hto amartia.
O Ihsous apeilei na kinisi tin Luxnian ek tou
topou autis.
Dioti den ergasthike ta
erga tis protis agapis.
Ekeinos, pou exei auti, legei, as ta akousi.
Ma, oloi exomen autia, tha pite. Nai ! Distixos omos polloi ta exoun monon gia
omorfia. Alla opoios exei auti me pneumatiko endiaferon, opoios exei to auti
tis psixis tou ugies, as akousei ti legei to Pneuma tou Theou, pou lalei dia
ton Profiton Tou kai ton kirikon Tou eis tas Ekklisias.
Prosoxi, anthrope, eis ta
apeilas. Prosoxi kai stis uposxeseis…
Se ekeinon, pou tha nikisi
eis ton agona enantion tou Satana kai tis apatilis amartias.
H Lyxnia tis Smirnis
Apok.kef 2 : 8
« Ston aggelo ths ekklhsias ths Smurnhs grapse :
« Na ti leei o protos kai o esxatos, pou ton thanatosan ki
omos zei : ksero kala ta erga sou kai pos se katatrexoun kai pos
eisai ftoxos – ki
omos eisai plousios.
Ksero pos se diaballoun
anthropoi pou isxurizontai oti anhkoun taxa sto lao tou Theou autoi omos den
einai dikoi tou, giati anhkoun sth sunaksh tou satana.
Mh fobasai katholou gia osa
sou melletai na patheis.
O diabolos tha riksei
merikous apo sas sth fulakh gia na dokimasteite.
O diogmos tha krathsei
deka meres.
Krata thn pisth sou,
akomh ki an sou stoixisei th zoh, ki ego tha sou doso stefani ths nikhs, thn
aionia zoh.
« Opoios exei autia as akousei ti leei to
Pneuma stis ekklhsies.
To nikhth de tha
mporesei na ton peiraksei o deuteros thanatos ».
Gnorizo, tou legei, ta
enareta erga sou kai ta basana pou upomeneis dia to Euaggelion.
Gnorizo kai tin ptoxeian sou. Alla einai
plousios pneumatikos.
Auta einai o pragmatikos
ploutos.
Ta erga kai h ptoxeia tou
Eixe na parousiasi erga
kala kai upomonin kai afilargiria, ta opoia parakolouthouse o Theos.
Eixe di o Theos ta
xristianika tou erga.
Auta ta ergazeto, dioti, ton othouse h agapi tou
pros ton plision kai pros ton Xriston.
Eide akomi o Theos tin thlipsin tou pou
ufistato, af’enos men gia na gini pio enaretos kai na
beltiothi psixika, af’eterou
de gia na diadosi platutera to Euaggelio.
Hksere kai tin ptoxeia tou. Den frontize na
ftiaksi stin zoh tou xrimata. H ptoxos se proskaira kai ulika agatha, kai
plousios se pneumatiki zoh.
Htan plousios se aretes. Eixe megali afosiosi
sto kirugma tou Euaggeliou.
Eixe sofrosini kai austirotita ithon. Htan
plousios se gennaiopsixia kai agapi. Tora, os Epsiskopos, eixe na epideiksi
erga, ta opoia egnorize kai anegnorizen o Theos. Os Episkopos ektelouse ta kathikonta tou me zilo entelos
apostoliko.
H agapi tou pros ton Xriston itan flogeri.
H xristianiki tou agapi antanaklouse kai pros
tous allous kai idiaitera stous agonistas tis pisteos tou Xristou.
Pragmati ! An emeine ftoxos apo xrimata, htan plousios apo aretes,
dioti anedeixthi o didaskalos, o frouros tis Pisteos.
Estirize tous Xristianous stin Pisti.
Eirgazeto aoknos na proselkisi kai allous stin
Pisti tou Xristou. Yperaspizotan tin Pisti.
Epairne thesi enantion ton airetikon gia na
diatirisi anotheuti tin Pisti apo tis planes tous.
Antimetopize polli thlipsi apo tous airetikous
kai ta organa tou diabolou. Di’auto o
Kurios ton entharrunei, protrepontas ton na mi fobithei.
Oi airetikoi kai oi
eidololatres ksesikosan ton oxlo me diafores sukofanties kata ton Xristianon.
Tipote mi fobasai apo osa
prokeitai na pathis.
O diabolos me ta organa tou
tha filakisi pollous apo sas kai tha sas bali se peirasmo kai marturion.
Skopos tou diogmou tha hto
h dokimasia. Apotelei nomon tis Xristianikis zohs. Einai meson ekkatharistikon
kai aparaititon, dia tin sotirian mas.
Bebaios, einai pikron to
meson auto ton diogmon kai ton thlipseon.
Emeine ontos pistos mexri
telous.
Alla h epistoli pros ton
Episkopon tis Smurnis einai mia epistoli me aionio kiros. Isxuei kai gia kathe
Episkopo. Xarazei tin grammi tin agonistiki, kateuthinei ston dromo tis
sotirias pou pernaei mesa apo steriseis, ponous kai thlipseis kai kataligei
suxna sto marturio.
Kai omos, o diogmos
sunexizetai kai simera me xilies duo morfes.
Mporeis na marturisis kai
kathimerina malista. H parousa zoh einai stadio agonos, kai prepei na
agonisthoume gia to kalo kai tin areti.
Martura se kanei o agonas
gia tin ithiki, tin dikaiosini, tin timiotita.
Martura se kanei h
akradantos Pistis ston Kurio kai o agonas na tirisis tis Entoles Tou.
Marturas genetai o ergatis,
otan ergazetai timia.
Martiras o pateras, otan
den exei n’anathrepsei
ta paidia tou kai omos den parekklinei apo to dromo tou Theou.
Martiras anadeiknuetai o
neos, otan agnonizetai na kratisi tin timi kai tin agnotita tou mesa sto
simerino iliggo tis ithikis xalarotitos.
Martiras einai kai o
adelfos, otan ergazetai dia na usostiriksi ta mikra adelfakia tou. Martiras,
opoios ektelei to kathikon tou kai exei tin prothesi na pethani, para na parabi
entoli Theou.
Martiras anadeiknuetai kai
kathe pistos pou antisteketai me thisies kai kindinous stis pieseis pou tou
askoun diaforoi airetikoi h kosmikoi kai ekklisiastikoi arxontes, pou
epidiokoun na ksethemeliosoun tin Ekklisia tou Xristou.
Otan, loipon, autos o
pistos menei statheros stin pisti kai den dexetai kanena sumbibasmo sta themata
tis (esoterikis latreias), an kai piezetai, tapeinonetai, paragkonizetai,
apeileitai kai dioketai, autos einai omologitis, autos einai martiras...
Xreiazetai omos megali
prosoxi. Dioti o Satanas enedreuei.
Agonizetai ton agona tis
kakias kai prospathei na mas sterisi apo tin aionia zoh.
Thelei na mas idi na mi
termatizome nikifora ton agona mas kai na xasome to stefani tou athlitou tis
aretis.
H Lyxnia tis Pergamou.
Apok.kef. 2 : 12
“Ston
aggelo ths ekklhsias ths Pergamou grapse :
“Na ti leei
o Kurios, autos pou exei to aixmhro,
dikopo spathi :
ksero kala ta erga sou kai
pou katoikeis, ekei pou exei sthsei o satanas to throno tou.
Paremeines omos pistos sto
onoma mou kai den aparnhthhkes thn pisth s’emena, akoma ki otan ston
topo sas, opou katoikei o satanas, skotosan, thn epoxh tou diogmou, ton Antupa
, pou marturhse gia na mou meinei pistos.
Exo omos kai merika
enantion sou anexese na uparxoun ekei opadoi ths didaskalias tou Balaam. Autos
daskalepse to Balak na parasurei sthn amartia tous Israhlites kai na fane
eidolothuta kai n’apostathsoun
apo to Theo.
Etsi ki esu anexesai na
uparxoun opadoi ths didaskalias ton Nikolaiton.
Metanohse, loipon allios,
tha kataftaso suntoma konta sou kai tha polemhso enantion tous me to spathi pou
bgainei pao to stoma mou.
“Opoios
exei autia as akousei ti leei to Pneuma stis ekklhsies.
Opoios nikhsei, tha tou
doso apo to krummeno manna.
Tha tou doso kai mia asprh
pshfida, m’ena
kainourio onoma grammeno pano ths, pou de tha to kserei kanenas allos ektos ap’auton
pou tha thn parei”.
Apokalipsi kef 2 : 12
Autos pou exei to dikopo
spathi, tin romfaian.
Ti einai h romfaia?
Einai megali maxaira.
Giati omos, prokeimenou na
milisi ston Episkopo tis Pergamou paristatai o Kurios, os o exon tin romfaian
tin distomon tin okseian?
Dioti h romfaia sumbolizei
ton Logon tou Theou.
Pragmati! O logos tou Theou
einai maxairi dikopo.
Fthanei os ta egkata tou
anthropou tou amartolou. Tou anamoxleuei tin sineidisin kai ton odigei stin
metanoia.
Ton metaxeirizetai o Theos
ton Logon, gia na timori tous amartolous kai gia na kobu me auton ta sesipota
meli.
Sumbolizei h romfaia tin
dikaian krisin tou Theou.
Einai san na tou legei :
Prosekse Epsiskope! Tin
blepeis tin maxaira tou theiou Logou?
Tha tin metaxeirizesai gia
to poimnio sou. Eidemi,
tha tin metaxeiristho Ego enantion sou.
Tha timoriso esena. Tha se
kopso.
Emena me endiaferei kurios
to poimnio. Kai prokeimenou na xaso to poimnio, tha thisiaso ton axristo
poimena. To kopadi me endiaferei perissoteron.
Pragmati! Eprepe o Episkopos
tis Pergamou na xrisimopoihsi tin maxairan tou theiou Logou, dioti eporkeito
peri poleos, stin opoia orgiaze h eidololatreia kai h akolasia.
Htan eidololatriko kentro.
Ekei eixe stisei o Satanas ton throno tou.
Apok. : 2:14 Exo omos kai
merika enantion sou anexesai na uparxoun ekei opadoi tis didaskalias tou
Balaam. Autos daskalepse to Balak na parasurei stin amartia tous Israhlites kai
ne fane eidolothita kai n’apostatisoun apo to Theo.
Etsi ki esu anexesai na
uparxoun opadoi tis didaskalias ton Nikolaiton.
Metanohse, loipon alloios,
tha kataftaso suntoma konta sou kai tha polemiso enantion tous me to spathi pou
bgainei apo to stoma mou.
Psila, stin poli, pano s’ena
braxo, itan enas megalos bomos tou Dios. Polla eidololatrika mnimeia eixe h
Pergamos : Tou Augoustou tis Romis, tis Athinas... Htan kateidolos polis.
Megalo plithos episkepton
pigaine ekei ap’ola ta
meri tis Asias. Oi episkeptes epairnan meros stis suxnes eidololatrikes kai
orgiastikes eortes. Htan sosti sfikofolia h mallon stanofolia.
Gi’auto
kai en sunexeia tou legei : Oida sou ta erga kai pou katoikeis, opou o thronos
tou satana.
O Episkopos tis Pergamou
itan aksios tis apostolis tou. Eixe na parousiasi drastiriotita kai
xristiannika erga.
Polemouse enantion tis
diafthoras kai tis ekliseos ton hthon.
Eixe prohgoumenos agonisthi
enantion tou eautou tou, mesa sto bromero ekeino periballon kai eixe diatirithi
agnos kai katharos, krinos kataleukos, louloudi euosmo. Kai tora ekane to pan.
Edouleue entatika gia na
perifrourisi tin ithiki tou poimniou tou kai na stamatisi tin diafthora ton
allon.
Kratouse to Onoma tou
Xristou psila.
Monon opoios exei kardia
agni kai kathari mporei na parousiazetai me floga pisteos kai na maxetai.
Kardia mi kathara kamnei
ton anthropon deilon, eipen enas filosofos.
Pithanon, bebaios, na
upokrinetai kai na kamouflaretai. Alla tha elthi stigmi, pou tha pesi h leonti,
tha uposteili tin simaia, th’arnithi tin Pisti.
Aitia tis arniseos kai tis
apistias einai sinithos h anithikotis, h amartia.
Prota h amartia kai epeita
h apistia. Ean dite anthropous, pou den pisteuoun, ekstaste prosektika ton bio
tous kai tha brite s’autous
ithika paraptomata. Einai adinaton o sapios, o bromeros apo tin amartia na
basta tin endoksi simaia tou Xristou.
Antithetos, opoios exei
kathari suneidisi, stous agones tis Pisteos ginetai leontokardos. Stous
peirasmous kai stis krisimes peristaseis den arneitai tin Pisti, alla menei
pistos, kai stereos san to diamanti.
Poios einai autos o
Antipas, ton opoion toson agapa kai eksimnei o Theos stin Apokalipsi? Posous
agones gia na stiriksi stin agnotita kai stin sofrosini neous kai neanides!
Ti megalo pragma na ton
anagnorizi o Xristos idikon Tou! Diati?
Dioti agonistike enantion tis amartias kai
emartirise.
Einai simera martis tou Xristou. Krinos ololeukos, pou bgike apo to bromero
ekeino periballon tis Pergamou.
Agonisthike kai nikise.
Emeine ithikos kai agnos. Alla kai martiras pistos.
Kai oligos elegxos
O Episkopos omos tis
Pergamou elegxetai kai ligo.
Diati? Dioti
pareisedisan merikoi skandalopoioi sto poimnio tou, oi opoioi to dihgeiran kai
tous parakinousan eis to kako kai tin anithikotita.
Exo, tou legei, enantion
sou oliga kai tha se elegkso.
Dioti exeis stis Episkopi
sou merikous pou diatiroun tin didaxin tou Balaam tou magou. Autos o magos,
sunebouleuse kapote ton eidololatri basilea Balak na skandalisi tou Israhlitas,
oste na pesoun stin anithikotita kai na fane eidolothita, kreata diladi
eidololatrikon thision.
Etsi kai si exeis konta sou
merikous, pou zoun stin anithikotita, sumfona me tin didaskalia ton Nikolaiton.
Auto, loipon, einai to
simeio gia to opoion elegxetai kai o episkopos tis Ekklisias tis Pergamou.
Elegxetai dioti ekei mesa,
stin Ekklisia tou, logo xliaras antistaseos tou, eisedise h airesis ton Nikolaiton, oi opoioi moiazane
sta erga me tis amartoles sumboules tou Balaam.
Hsan ki’ekeinoi
akolastoi kai ebazan skandalon kai parakinousan kai tous allous stin
antithikotita opos oi Israilites pou akousane ton Balaam.
Gi’auto,
loipon, milaei austira o Theos ston episkopo tis Pergamou.
Prosekse, tou legei, dioti
to poimnio sou arxise na parasuretai opos parasirthikane apo ton Balaam oi
Ioudaioi kai pesane stin eidololatreia kai tin porneia.
Exeis kai si autou
merikous, pou auto akribos kanoun, diladi efarmozoun tin sumbouli tou Balaam
pou einai sumbouli diafthoras kai odigei stin timoria, stin katastrofi kai tin
kolasi.
Eides ti epathan oi
Israhlites...
Alla mipos kai simeron den
uparxoun metaksi mas toioutoi.
Posoi magoi kai magisses,
xartorixtres kai mesazontes den ergazontai ta atima kai ponira erga tou Balaam
kai ton Nikolaiton!
Opou dite diazigio,
apistia, apagogi, paidi h koritsi na eksokeili, piso kruptetai o mesitis, pou
to kselogiazei. Sixameroi oi toioutoi.
Ypouloi kai satanokinitoi.
Organa tou Satana. O,ti den mporei o Satanas na kami monos tou, to
epitugxanei di’auton. Opos o ofis eksapatise tin Eua, etsi kai autoi h autes
eksapatoun athoes kai agnes uparkseis.
Sto simeio auto efista tin
prosoxi ton Xristianon dioti autoi me ta skandala pou bazoun parasuroun stin
anithikotita kai odigoun stin Kolasi psixes. Einai xeiroteroi apo tous foneis.
Dioti oi foneis mono
somatika foneuoun.
Autoi omos dolofonoun soma
kai psixi, opos o Balaam.
Gi’auto
erxetai katopin h orgi tou Theou.
Diati alloste kratei tin
romfaia tin distomi, tin okseia?
Dia na ktipisi kai
timorisi. Einai distomos, kobei diladi kai apo ta duo meri, alla einai kai
okseia, miteri.
Elegxei loipon ton
Episkopo, dioti eisedisan oi toioutoi eis to poimnion tou kai den tous
epolemise, oson eprepe.
Den exrisimopoihse tin
maxairan, ton logon tou Theou.
Ma, diati tou legei na
metanohsi?
Autos htan ithikotatos kai ekane agona kata tis
diafthoras. Nai! Alla den eprosekse kai eisexorisan sto poimnio tou merikoi
Nikolaitai, airetikoi, akolastoi.
Autos de, os proistamenos,
htan upeuthinos. Gi’auto kai kaleitai n’antimetopisi
sthenarotera ton kindinon.
Opoios proistatai, exei
euthini. Kai to metanohson
apeuthinetai eis olas tas epoxas kai eis olous.
Ean oloi oi ithunontes
simeron : Episkopoi, Iereis, arxontes, kubernitai, didaskaloi, gonei,
proistamenoi upiresion, hsan kerberoi stin ithiki, den tha fthaname sto
katantima auto, pou efthasame.
O kathenas mas, as
analogisthi tin euthinin tou enopion tou Theou.
O goneus, pos kai diati
afinei to paidi tou na pigainei opoudipote kai me opoiondipote? H mitera
episeis, pos afinei to koritsi tis na migaini m’ekeinin
tin aparadekti parea, h na diabazi entipa bromika, h na parakolouthi ta
anithika theamata tou kinimatografou kai tis tileoraseos? Pos afinei ekeini tin
upopti sto spiti tis? Poio tha einai to apotelesma autis tis xalarotitos?
Aploustata na ksemualisi to paidi, to koritsi, ton andra. Na tinaksi to spiti
ston aera.
As analogisthi o katheis
tis euthines tou.
As skefthi tis sunepeies...
Metanohste legei h
Apokalipseis diladi allakse mualo.
Ginou sthenaroteros ston megalo kindino, pou
uparxei pantote.
Polema tous toioutous.
Ktipa ta dieftharmena auta onta, pou pairnoun
mazi me to xrima tous kai ti psixi ton piston Mou.
Labe kai su metra os o
Mousis kai o Fines kai tha stamatisi to kako.
Kai, ean omos den
katorthosis tipote allo, toulaxiston bgazeis si tin euthinin apo pano sou.
Analambanei o Theos tote.
Dia touto legei sti sinexeia :
Ego tha polemiso tote
enantion tous.
Adinaton, apolitos adinaton
na mi polemisi kai tous timorisi kai atomikos enan ekaston me distiximata kai
arrosteies, alla kai olous mazi, otan tha einai poli kai omadiko to kako.
Pou einai o
prokataklusmiaios kosmos? Pou ta Sodoma, pou h
Babilon?
Oi laoi pou badizan me tin ithiki megalourgisan.
Molis omos exalaronan tin austirotita ton ithon
kai epeftan stin akolasia, ksespouse h orgi tou Theou.
Epikratouse tote h katastrofi kai h dialisis kai
h upodouloseis.
Kai simera- kai pantote- h elkisis tha
timorithi, ean den elthi metanoia.
Duo tina tha sumboun : H metanoia, h romfaia. Di’auto
epiballetai n’arxisoume agona gia na stamaitsi to kako kai h
paralisia.
Mi eksorgizome perissotero
ton Theon !
Misthon ek Theou tha exoun
osoi eis to upsos ton tha stathoun kai tha diatirisoun agnotita kai leukotita.
Megalos bebaios einai o
agon. Dioti exei kaneis na agonisthi proton enantion autou tou idiou tou eautou
tou. Exei na palepsi me thirion animero kai epimono. To dioxnei kai ekeino
rixnetai kat’epano tou.
Exei n’agonisthi
epeita enantion tou periballontos.
Mi apokami omos. Misthon
apo ton Theo tha exi aftharton.
Meta ton agona, tha elthei
h niki kai o stefanos tou nikitou. Dioti, oxi monon oi tote, oi sugxronoi tou
Antipa stefanothisan, alla kai o kathenas pou apodeiknuetai ergatis tou
Euaggeliou sto perasma ton aionon, tha pari to stefani tis nikis to amaranto.
Di’auto
kataligei o Kurios, legontas :
Opoios exei autia as
akousei ti leei to Pneuma stis ekklisies.
To idio to Pneuma kai
simera mas ta legei. Einai Ekeino akribos to Pneuma, to Opoion ta eipe kai tote
ston Antipa.
H foni auti tou Theou, me
tin Apokalipsi, mas kalei sto dromo tis sotirias.
Akousato, mas legei. Dioti
polloi distixos den akoune ti legei o Theos.
Ginontai koufoi.
Distropoun. Den akoune sumboulin. Giati? Dioti tous eboulese t’autia
o Satanas. Tous legeis p.x. gia na elthoun sto kirigma kai den mporeis na tous
kataferis me tipote. Den exoun autia autoi na t’akousoun
auta.
Autia exoun n’akououn
to amartolo prosklitirio ton sirinon, pou tha tous katastrepsi. Al’opoios
t’akousi
ekeina, pou legei to Pneuma kai nikisi sti zoh, tha exi amoibi kai brabeio.
Theleis xara, anthrope?
Auti einai h xara h pragmatiki, h opoia tha sinexisthi apeiros entonoteri kai megaliteri
sti aioniotita.
Trexoun oi distixeis
akolastoi, gia na apoktisoun ligi xara kai euxaristisi stin asoteia. Alla anti
xaras, briskoun pikra kai farmakia kai thlipsis.
Pros kairon h amartia
lipainei son farugga, usteron de euriseis autin pikroteran xolis legei polu
sofa h Palaia Diathiki.
Pikra briskoun, dioti
sunantoun tin romfaia tin okseia tou Kuriou kai etithentai ston kosmo. Pikra,
dioti rezileuontai.
Pikra telos, dioti h
amartia tous pairnei ta xrimatan, tin
ugeia, ti zoh.
H Lyxnia ton Thyateiron
Epistolh sthn ekklhsia ton
Thuateiron
“Ston
aggelo ths ekklhsias ton Thuateiron grapse :
“Na ti
leei o Yios tou Theou, pou ta matia tou einai san th floga ths fotias kai ta
podia tou moiazoun san to xrusafi :
Ksero kala ta erga sou :
tin agapi, tin pisti, tis upiresies sou stous aderfous, tin karterilitita sou.
Ksero akoma pos ta teleutaia sou erga einai perissotera apo ta prota.
Exo omos merika enantion
sou : Auti ti gunaika, tin Iezabel, pou leei pos einai taxa profitissa, tin
afineis na parasurei me ti didaskalia tis tous doulous mou n’apostatisoun
apo to Theo kai na fane eidolothuta.
Tis edosa prothesmia gia na
metanohsei, auti omos de thelei na metanohsei kai epimenei stin apostasia tis.
Gi’auto
tha ti rikso se arrostia, si osoi sumprattoun mazi tis tha pesoun se megali
dokimasia –ektos
ki an allaksoun zoh kai papsoun n’akolouthoun ti sumperifora tis) kai tha
xtipiso me thanatiko ta paidia tis.
Tha mathoun etsi oles oi
ekklisies pos ego ksero ti krubei o nous kai h kardia tou anthropou gi’auto tha
krino ton kathena sas simfona me ta erga sas.
S’esas
omos tous allous pistous ton Thuateiron, pou den parasurthikate apo ti didaxi
tis Iezabel kai de lete pos mathate ta apokrifa mustika tou satana, opos
isxurizontai oi opadoi tis, s’esas leo pos den tha sas epibaruno me alles
dokimasies.
Kratiste omos stathera auto
pou exete osotou ertho.
Opoios menei pistos os to
telos sti diagogi pou ego tou zito kai ftasei etsi sti niki, tha tou doso
eksousia pano sta ethni.
Tha tous kubernisei me pugi
kai tha tous suntripsei san pilina skeuh.
Tha tou doso tin eksousia
pou ki ego pira apo ton Patera mou, ki akoma tha tou doso to astro to proino.
Opoios exei autia, as
akousei ti leei to Pneuma stis ekklisies.
Prokeitai na tou milisi gia
tin oikogeneia tou, mesa stin opoia den upirxe peitharxia kai upakoh.
Kai de’auto
tha ton elegksi.
Tou fernei san paradeigma
peitharxias kai armonias ton Eauton Tou.
Auta, tou legei, pou tha
sou po, ta efirmosa protos Ego. Kai Ego eimai Yios, alla upakouos.
Dioti o Kurios gnorizei ti
sumbainei mesa stin oikogeneia tou Episkopou.
To fos dieisduei kai sta
skoteinotera, ta pio apokrifa meri.
Gnorizei kai tis elaxistes
leptomereies kai parabaseis ton entolon Tou.
Gnorizei ti sumbainei,
osondipote kai an einai skepasmena.
Ta matia Tou, pou einai os
floks puros diapernoun ton peplon tis upokrisias, o opoios upirxe distixos kai
stin oikogeneia ekeini tou Episkopou.
Ta eblepe ola to akoimito
mati tou Theou kai katamerize tas euthinas.
Eblepe tin asumfonia tis
sizigou. Eblepe, oti auti me tin diagogi tis den bohthouse stin armoniki
sumbiosi kai diabiosi.
Tounantion malista me tin
dagogi tis kai tin didaskalia tis, ktupouse ton thesmo tis oikogeneias.
Kai h oikogeneia, pou
proerxetai apo tin enosi andros kai gunaikos, sterea prepei na einai kai
adialitos.
H didaskalia tou Xristou
peri oikogeneias einai sterea kai ametakiniti. Opos h fotia exei lampikarei to
migma, etsi akribos kai h xristianiki didaskalia ekame ametakinito, ton thesmo
tis oikogeneias.
Eulogise o Xristos to
Mustirion tou gamou stin Kana. Gia ton gamo episis milaei kai o Apostolos
Paulos kai ton onomazei mega mustirion.
Einai, loipon, sterea
h didaskalia tou Xristou peri
oikogeneias, kai den mporei na tin katargisi kaneis, oute anthropos, oute
Kratos.
All’oute
kai ta atoma dinantai na dialisoun ton gamo me tin diagogi tous, me tin
asumfonian ton, h tin anupakoh tou enos ek ton duo sizigon, h kai ton teknon
akomi, XORIS SUNEPEIAN APO TON THEION NOMON.
THA SUNTRIBH O ENOXOS.
Distixos stin oikogeneia
tou Thuateiron sunebaine auto to tromero.
Kai erxetai sti sunexeia na
tou kami logo peri autou, afou prohgoumenos ton epainei dia ta erga tou, tin
pistin tou kai tin upomonin tou.
En protois ton epainei
dioti hto kalos, upodeigmatikos, sunetos, enaretos, kaitoi den eixe kali
suntrofo tis zohs tou.
Einai ontos aksiepainos
autos o Episkopos gia tis aretes tou :
a)
Gia
ton zilo tou, me ton opoion ergazetai stin Ekklisia, dia tin proodo tou
poimniou tou.
b)
Exei
flogero xristianiko endiaferon, pou to metadedei kai stous perissoterous ek ton
piston tou.
Einai euthis. Den gnorizei autos dromous diestrammenous.
Einai pragmati aksiothaumastos.
Gia tin agapi tou pros ton Theon. Posoi kopoi
xreiasthikan gia tin apoktisin tis! O Kurios mas legei poia einai h agapi h
pragmatiki pros ton Theon : Agapiseis Kurion ton Theon sou eks’olis
tis kardias sou, kai eks’olis tis psixis sou kai eks’olis
tis dianoias sou kai eks olis tis isxuos sou.
Gia na meni, loipon, euxaristimenos
o Theos apo tin agapi tou, simainei, oti tin eixe
kalliergisei kai se megalo malista bathmo. Einai ontos aksiothaumastos.
c) Gia ta erga
tou. H agapi tou auti den hto aplos ena aisthima, alla proxorouse se erga gia
tous ptoxous, tous astheneis kai tous pasxontas. To simeionei auto idiaiteros o
Kurios : oida.....tin diakonian legei.
Diladi gnorizo tin eksipiretisin pou prosfereis pros tous
ftoxous kai tous ergates tou Euaggeliou.
d) Gia tin pisti tou. Eeinai aksiothaumastos akomi,
dioti ola auta ta ekane, oxi pros to theeathinai kai gia ton epaino ton
anthropon, alla apo pisti pros ton Theon.
Gia na ginoun omos auta exreiazetai kai megali
upomoni. Alla kai s’auti
den usterei o Thuateiron.
c)
Kai to
spoudaiotero ap’ola,
einai oti proodeuei diarkos sta erga tis aretis, sta erga tou Theou. Kai oso
proxorei, olo kai perissotera thearesta erga kamnei.
O xronos pou kulaei den tou meionei tin drastiriotita,
den tou moudiazei ton enthousiasmo. To anthitheto malista sumbainei.
Kai ta erga sou ta esxata pleiona ton proton, tou legei.
Gi’auto eisai aksiepainos.
o Episkopos tis Efesou,
apenantias elegxetai, dioti afise tin proti tou agapi.
Oi perissoteroi distixos arxizoun me zilo kai proxoroun
epi ena distima me enthousiasmo, alla erxetai epeita o kamatos.
O Episkopos omos, ston opoion apeuthinetai h parousa
epistoli, oxi aplos eksakolouthei ta erga ta prota, alla sinexos fountonei se
enthousiasmo kai pisti. Gi’auto kai epaineitai apo ton Xriston.
Kai pragmati itan aksios thaumasmou o Theiateiron, dioti
proodeue stin areti sinexos, par’ola ta empodia.
Alla kai dioti proodeue sinexos, upernikontas enan allon
megalon peirasmo : Tin amartoli gunaika tou.
Gi’autin omolei stin sunexeia o Kurios.
Kathos blepome stin sunexeia, elegxetai gia ti suzigo
tou.
Ma Episkopos, tha pite, kai eixe sizigo? Malista. Stous
protous xronous h Ekklisia stratologouse tous aksiomatouxous tis, epomenos kai
tous Episkopous tis, kai ek ton eggamon.
Perissotero zilo apo ton Episkopo ton Thuateiron den
einai eukolo na exi kaneis. Kath’ola hto en taksei. Eixe kathos blepete erga.
En toutois omos elegxetai apo ton Kurio, dioti h
oikogeneia tou den hto en taksei.
H gunaika auti htan upokritria. Parousiazotane ston
kosmo san profitis, san katixitria diladi kai didaskalos tou Euaggeliou.
All’o Theos o Pantognostis eblepe, oti den htan
pragmatiki profitis, alla planouse tous Xristianous na peftoun se porneia,
akolasia kai eidololatreia kai airesi. Douleue gia
na peftoun oi Xristianoi sta bathea tou Satana.
Ma! Tha pite : Ti eftaige
autos? Autos htan kalos, enaretos,
drastirios kai thermos Xristianos. Ekeini itan h pigi tis upokrisias kai tis
kakias.
Kai omos! Eixe euthini. Euthinotane proton,
dioti eixe parei tetoia gunaika.
Dioti euthinotane apenanti
ston Theo, eprepe na tin upoxreosei na siopisei h na proeidopoieisi tous allous
xristiannous fanera gia ta erga tis.
Eitane diki tou euthinoi
dioti autos eitane Episkopos.
Den afinoune kanena loiko mesa sto poimnio tis Ekklisias.
H Iezabel?
H Iezabel htan prigkipissa tis Foinikis kai pisteue stin
plani ton eidolon.
Eixe xaraktira foberas kakias kai anithikotitos. Katopin
egine sizigos tou Axaab, basileos tou Israhl.
O Theos apigoreue tote stous Israhlites na painoun
eidololatrisses. Kai touto gia na min parasurthoun stin eidololatreia. O Axaab
omos den akouse tin entoli tou Theou. Enomise, isos, oti tha tin eferne
sto sosto dromo. Kai omos! Tin epathe.
Auti egoistria, kathos itan, kai pamponiri tou pire ton
aera. Kuriarxise stis skepseis kai stis apofaseis tou.
Eisigage sto basileio tou, stin Ioudaia, tin
eidololatreia, tin latreia tou Baal kai tis Astartis, diladi tis Afroditis.
Epebale akomi ta orgia kai tin aisxrotita kai
ta alsi tis aisxunis. Katediokse osous pisteuane ston alithino Theo, olous tous
Profites kai pro pantos ton Profitin Hlia ton Thsthiti.
Etimorithi, bebaios, gi’auto o
Axaab kai h asebis Iezabel, sklira apo ton Theon...
Tetoia itan kai h sizigos tou Thuateiron. Htan kaki san
tin Iezabel. Kai auton men den katorthose na ton parasuri, opos ekeini ton
Axaab, alla paresure allous stin amartia.
Fainetai, oti diedide kai
tin airesi ton Nikolaiton.
Alla kai autos o sizigos
tis eixe euthini, dioti tin afine xoris ameso elegxo kai steni epitirisi.
Htan h kefali tis gunaikos,
o arxigos tis oikogeneias kai os ek toutou eprepe na tin periorisi.
O andras prepei na einai
kurios tou oikou tou kai na dinatai na kubernisi tin oikogeneia.
Posoi, distixos, den
upodoulonontai stis gunaikes tous, kaitoi kata ta alla einai kaloi. Den exoun epiballon kai alonizoun oi gunaikes.
Den exoun austirotita. Einai san ton Hli, pou
periorizotan mono na legi : Mi paidia! Mi paidia!
H austirotis tou sunetou oikogeneiarxou einai apo ta
kalitera paidagogika mesa.
Tha metaxeiristhi, bebaios o sunetos oikogeneiarxis polla
mesa. Ton kalo tropo, tin nouthesia, tin proseuxi, alla kai tin timoria.
Austiros pateras, kali oikogeneia. Xamenos
oikogeneiarxis, kata krimnon h oikogeneia.
Alonizoun tote ekei oloi.
Gi’auto akribos euthinetai enopoion tou Theou o
Thuateiron kai elegxetai.
O Theos didei xrono gia metanoia. Den timorei amesos.
Otan omos diapistoni ametakiniti proskollisi stin amartia
kai arnisi metanoias, tote h timoria tou Theou ksespa san kataigida...
Epeidi auti hto upokritria kai eskepazeto apo tous
anthropous, enomizen, oti den tin blepei kai o Theos.
O Theos omos ta eblepe kai ta parakolouthouse ola. Ean
den tin timorouse amesos, to ekane gia na tis dosi xrono gia metanoia.
Polloi epeidi diaprattoun mia, duo, treis kai polles
fores tin amartia kai den blepoun na timorountai, ksetharreuoun. Nomizoun
oti to Theos tha ta amnisteusi.
All’oxi.
Auto sinebi kai me tin sizigo tou Thuateiron. Kai erxetai
tora h timoria.
H timoria
Otan ekspasi h orgi tou Theou, alloimonon!!
Poia omos hto h timoria tis anithikou autis ginaikos?
1° H astheneia
gia na exi upomnisi tis amartias tis. Gia na thimatai tin
aitia tis sumforas.
Gia na skeftetai... krebbati ponou fobero. Tha einai
marazi frikto. Tha tis dosi astheneia. Tha tin kathilosi, tha tin karfosi stin
megali thlipsi, sto krebbati tou ponou, gia na thimatai diarkos, oti aitia tis
odinis upirksen h amartia tis. O Theos diladi plironei ton amartolo me to nomo
tis dikaiosinis Tou
Pairnei o kathenas to mistho tou sumfona me ta erga tou. Timoreitai gia tis prakseis tou.
Poses astheneies den
erxontai eks aitias tis asoteias!
Gemata einai ta krebbatia
ton nosokomeion kai ton asilon me arrostous apo ta pathi tis atimias.
Kai tous moixeuontas met’autis
eis thlipsin megalin, legei.
Euthinontai amfoteroi,
dioti ki oi duo upegrapsan gia na gini h amartia.
2° H timoria ton teknon.
3° H entropi
Ypokritria itan h sizigos tou Thuateiron.eskepazen tin
amartia tis apo ta matia olon.
Me to ktipima omos, pou tis dinei tora o Theos, tis
kseskepazei.
Enomizen, pos den tin eblepe kaneis. Kai omos tin eblepe
o Theos.
Kai tora egine paradeigma s’oles tis
Ekklisies.
Foberos, agapite, o ofthalmos tou Theou. Parakolouthei
alanthasta o Theos me to mati Tou, pou einai os floga puros, opou kai an
krifti, ton amartolo.
Den ksefeugei tipote apo to mati tis Theias Dikis Tou.
Kai ean oi Agioi, kai oi
Aggeloi blepoun arketa, o Theos blepei ta panta. Blepei tin kathe kinisi tou
amartolou.
Otan omos skeptetai kaneis ton
Theon paronta, otan skeptetai, oti ton blepei kai ton parakolouthei me to
aionio agrupno mati Tou, tote, einai diskolo, einai adinato na amartisi.
H skepsis tis pantaxou
parousias tou Theou, sinekratise kai ton Iosif apo tin amartia, otan h kuria
tou, h sizigos tou Petefri, tou Prothipourgou tis Aiguptou, ton trabouse apo to
rouxo na pesi stin anithikotita.
Amesos tote skeftike, oti ton blepei o Theos. Pos
poihso to rima to poniron touto, kai amartisomai enantion tou Theou ? eipe kai antedrase me peisma sto doloma tis
amartias.
Htan adinato na kani tin amartia eno skeftotane, oti
auto itan antitheto pros to thelima tou Theou.
Pos, loipon, tha paranomouse mprosta sta matia tou
Theou ? den sunebaine distixos to idio kai me ti gunaika tou
Thuateiron .
auti prosexe na skepazetai apo tous anthropous kai adiaforouse, ean amartane
kai tin eblepen o Theos.
Erotisane kapote enan
askiti :
-
Ti
douleia kanei o Satanas ?
-
Kratei,
tous apintise, sto ena xeri to kentri, ston omo tou ena paploma kai sot allo
xeri mia salpigga.
-
Kai
ti ta thelei auta? Tou eipane.
-
Me
to kentri, legei, sproxnei ton anthropo stin amartia. Kai eipeidi ekeinos
distazei n’amartisi, dioti fobeitai mipos apokalithei kai ton
doun, tou legei o Satanas :
-
Mi fobasai.
Tha se skepaso ego me to paploma. Kai pragmati! Ton skepazei prosorina me to
paploma. Katopin omos tou pairnei to paploma, ton kseskepazei kai diapompeuei,
fonazontas me tin salpigga na rthoune oi anthropoi na ton doun amartanonta!!!
Ti ftaine – tha
pi tora kaneis- ta tekna autis kai ta ethanatose paradeigmatika o Theos ? fainetai, oti kai ekeina akolouthousane to paradeigma
kai tin didaskalia tis miteras tous.
H oikogeneia auti itan
dixasmeni, opos itan dixasmeni kai h Ekklisia ton Thuateiron.
Alloi akolouthousan ton
Episkopo kai isan pistoi stin didaskalia tou Xristou kai alloi akolouthousan
tin gunaika tou tin pseudoprofitida, tin amartoli, pou tous elege, oti konta
tis tha mathoun tin bathutera gnosi, ta bathea tou Satana.
Ti hsan auta ta bathea tou
Satana? Htan o apokrufismos, h mageia, h astrologia, o pneumatismos. Megali
perasi eixane tote auta ta satanika erga.
Ypeferen h anthropotis
anekathen apo auti ti mastiga tou diabolou, ton apokrufismo.
O Theos parakolouthei kai
brabeuei tous ithikous.
O Kurios omos autous, pou
eixane tin didaxi Tou kai akolouthousan ton pneumatiko tous patera sta
Thuateira, tous parakolouthei kai tous brabeuei.
1° Tous
enisxuei.
Diati? Gia na menoun
prosilomenoi s’auta
kai na kratisoun ton thisauro tis agnotitos tous, mexris otou elthi na tous
paralabi dia tou thanatou h kata tin Deuteran Parousian Tou.
Einai alithes, oti
exreiazeto kopos kai agonas gia na kratisi kaneis ton thisauro tis agnotitos
mesa s’ekeino to bromero periballon ton Thuateiron, mesa s’ekeini
tin xalarosi ton hthon, tin asudosia kai ton anikousto ksepesmo.
Pos omos tha kratousan oi
katoikoi ton Thuateiron ton thisauron tis agnotitos?
tha to petixainan mono me tin skepsi, oti tha irxeto o Kurios na tous zitisi
logon en imera Kriseos.
Auto, omos, den isxue mono
gia tous tote Xristianous ton Thuateiron, alla isxuei panta kai gia kathe
pisto kathe epoxis kai geneas.
To thirio tis sarkos einai
agrio kai diskatagonisto kai monon o fobos tou Theou kai h Xaris Tou mporoun na
to tithaseusoun.
Mataioponoun epomenos kai
oi paidagogoi kai oi goneis pou theloun na kratisoun ithika kai agna ta paidia
tou, xoris na exoun sxesin me ton Xriston kai tin Ekklisian.
Touto malista einai entelos
adinaton, otan oi anthropoi exoun sxesin me ta bathea tou Satana. Dioti auta ta
bathea tou Satana, h mageia, h manteia, o pneumatismos, h astrologia kai
genikos o apokrifismos me ola ta parakladia tou, kataligoun suxna stin afairesi
tou thisaurou tis agnotitos.
Ola auta strefontai enantion tis sotirias tou
anthropou, enantion tis entolis tou Theou.
O Theos omos pou aresketai kai thelei ton
anektimito thisauro tis agnotitos, enisxuei me tin Xarin Tou ekeinous, pou
agonizontai na ton kratisoun.
2° Tous
anabibazei
Pou tous anabibazei ? Stin oikogeneia tou Theou. Auto einai h
asugkriti amoibi tis upakohs ston logon tou Theou.
Auti einai h pio megali
timi, pou gnorizei o anthropos.
Kathista o Theos ton
anthropo entimo tekno tou Theou, melos tis Basileias ton Ouranon, klironomo
Theou kai sugklironomo Xristou !!!
Eks olon auton fainetai,
oti ekeinos, pou kratei ton thisauron tis agnotitos, peitharxontas stis entoles
tou Pneumatikou Patros, eiserxetai pleon stin megali oikogeneia tou Theou. Tha
labi san amoibi, tin uiothesia.
O Kurios egiene upakouos
ston Patera Tou mexri thanatou, thanatou de staurikou.
Gi’auto kai uperupsosen Auton o Theos kai elabe
eksousian, oste na kami na ligisi, na gonatisi pan gonu epouranion kai epigeion
enopoion Tou.
Etsi akribos tha sumbi
kai m’ekeinon, pou tha meini os to telos pistos kai tha
nikisi tin amartia sti zoh tou.
Autos tha labi dinami kai
basiliki eksousia apo ton Theon, opos o Xristos, epi ton apiston.
Tha suntripsi autous pou
agonizontan na ton parasuroun stin amartia en rabdo sidira.
Autoi, pou prosathoun tora
na ton parasuroun stin amartia, tha entrepontai epeita na ton doune.
3° Tous
brabeuei
Autos o anthropos pou tha
nikisi kai tha meini katharos, tha apolausi tin xara kai tin lamprotita, pou
tha feri eis tous dikaious h anatoli tis mellousis zohs, h opoia den tha disi
pote.
Duo dromoi uparxoun : O
dromos tou Xristou, kai o dromos tou Satana.
O enas bgazei stin eutuxia
kai o allos stin katastrofi, opos eidame.
O enas ston Paradeiso kai o
allos stin Kolasi.
To Pneuma to Agio ta eipe auta
oxi monon gia ton Episkopo ton Thuateiron, alla ta brontofonazei kai gia kathe
melos tis Ekklisias, epomenos kai gia mas.
Auto einai toso aplo kai
katanohto, pou den thelei katholou ermineia, para monon efarmogi.
Kefalaion 3 : 1
Epistolh sthn ekklhsia ton
Sardeon
« Ston aggelo tis ekklisias ton Sardeon grapse :
Na ti leei o Kurios, pou
exei ta efta pneumata tou Theou kai ta efta asteria :
Ksero kala ta erga sou : t’onoma sou leei pos eisai zontanos, ma stin
pragmatikotita eisai nekros.
Ksipna kai stirikse tous
allous giati kinduneuoun na pethanoun. Se dokimasa kai brika pos ta os tora
erga den mporoun na stathoun mprosta sto Theo mou.
Gia thimisou pos dextikes
to minima tis sotirias kai me poso zilo to akouses !
Meine pistos s’auto
kai metanohse.
Giati, an den ksipniseis,
tha sou ertho ksafnika opos o kleftis kai de tha ksereis poia ora tha’rtho
na se krino.
Exeis omos kai merikous pistous stis Sardeis,
pou den molinan ta rouxa tous me tin apistia. Antoi tha badisoun mazi mou ntimenoi sta leuka, giati to aksizoun.
To nikiti tha ton ntisei
o Theos me ta leuka rouxa tis nikis de tha diagrapso to onoma tou apo to biblio
tis zohs kai tha ton anagnoriso os diko mou mprosta sto Theo kai stous aggelous
tou.
Opoios exei autia as
akousei ti leei to Pneuma stis ekklisies. »
Auton, loipon, ton
elegxei gi’autin akribos tin pneumatiki nekra.
Gia tin rathimia tou,
gia tin steirotita tou se zoh penumatiki, se palmo kai drasi. Ton katigorei
gia esoteriki nekrosi.
Diati edo onomazei ton
Eauton Tou o Kurios o exon ta epta pneumata, kai den legei aplos : Ego sou ta lego auta o Ihsous ? Dioti prokeitai na elegksi ton Episkopo ton Sardeon
gia zitima, pou einai stin armodiotita tou Agiou Pneumatos, gia zitima, pou
exei sxesi me to Agion Pneuma.
Ti einai ta epta
pneumata ?
Ta epta pneumata einai
to Agion Pneuma en ti plirotiti Tou. O arithmos epta, opos anaferame kai
prohgoumenos, stin Agia Grafi einai ieros kai simainei to plires, to olon.
Otan legi edo ta epta
pneumata, thelei na pi to Agio Pneuma me oles tis idiotites Tou.
Einai h agiastiki Xaris tou
Agiou Pneumatos, pou metadidetai stous anthropous kai tous agiazei, tous
zontaneuei pneumatika.
Me auto einai, san na legi
o Xristos ston Episkopo ton Sardeon :
Eisai nekros penumatika kai
gi’auto se
elegxo. Se elegxo Ego, o Opoios eimai olos zoh, h idia h Zoh. Ego, pou exo olo
to zoopoio Pneuma kai o Opoios to stello se osous mou to zitoun.
Si, omos, eisai nekros
pneumatika. To epathes de auto, dioti epapses na exis mesa sou to Pneuma tou
Theou.
Den exeis tin Xarin tou
Agiou Pneumatos. Den afineis na energisi mesa sou h Xaris tou Agiou Pneumatos. H
diakopi auti me to Agion Pneuma sou efere auti tin nekrosi tin psixiki.
Kai pratmati! Ean diatirouse tin epikoinonia me to Agion Pneuma,
tha htan zontanos pneumatika, dioti :
To Agion Pneuma einai ZOH
pragmatiki. Einai dinamis zopoios kai zohs xorigos.
To blepome auto
pentakathara stin Palaia Diathiki. To Agio Pneuma den ezoopoihse stin arxi-arxi
ton Kosmon? Auto den tou edose zohn?
To Pneuma tou Theou,
epefereto kai epoaze, outos eipein, ton Kosmon.
Apo de ton zoopoion ekeinon
epoasmo ksepidise oli h Dimiourgia, zosa kai sfrigili.
Auto to Pneuma ektote einai
h dimiourgiki kai sunektiki aitia ton panton.
Auto sunexei kai sugkrotei kai
sugkratei oli tin Ktisi.
Oraia, psallei h
Ekklisia: Agio Pneumati pasa psixi
zooutai.
O Sardeon omos itan nekros
penumatika, dioti den eixe mesa tou to Pneuma na tou didi zoh pneumatiki.
Tin zoopoio dinami tou
Panagiou Pneumatos tin blepoume kai stin Kaini Diathiki. Ekei to Agio Pneuma
anezoopoihse ton nekrothenta kosmo.
Ksexithike to Panagio
Pneuma, san potamos polurritos me ta zoogona namata Tou ston Kosmo.
San potamos aoratos to
Agion Pneuma potizei tora oloklori tin ktisi me tin theian Xarin. Gi’auto
psallei h Ekklisia : Agio Pneumati anabluzei ta tis Xaritos reithra, ardeuonta
apasan tin ktisin pros zoogonian.
Di’Auto
akribos to Pneuma omilousen o Kurios kai stin Samareitida, otan tis elege : An egnorizes
poios einai autos, pou sou omilei, tha tou ezitouses kai tha sou edide „udor
zon“, nero
diladi pou didei zoh pneumatiki. Opoios malista pih apo to nero touto, den tha
dipsasi pote, alla tha tou gini mesa tou pigi udatos allomenou eis zohn aionion.
To nero auto diladi tha tou
dosi tetoia dinami, oste na mi pethani pote, alla kai to spoudaiotero na
petaksi apo edo kai na fthasei stin aionia zoh.
Distixos den to eixe o
Episkopos ton Sardeon auto to theio, to thermourgo kai zoopoio Pneuma. Gi’auto
tou legei o Kurios :
-Onoma exeis oti zis, kai
nekros ei.
Tha eprepe na to exi, san
Episkopos autos, perissotero apo tous allous, dioti to Agion Pneuma paramenei
ektote stin Ekklisia, tis Opoias autos proistato.
Auto katheuthinei, par’oles
tis antiksootites, tin Ekklisian stin Alitheia.
Ma! Episkopos autos, tha
pite, ou zouse oli tin imera mesa sta Mustiria kai den epairne tin Theia Xarin?
Distixos. Dioti kai o sidirosolinas h to tsimentenio
aulaki, apo to opoion perna to nero, parinei tipote? Potizetai? Asfalos oxi.
Etsi kai to Pneuma to Agio, h Theia Xaris den zoogonei pneumatika ekeinou, pou
einai skliroi kai exoun ginei oi kardies tous san tsimento.
Monon osous Tin dexontai tous potizei. S’autous
didei pneumatiki zohn.
H de zoh auti h pneumatiki, pou didei to Agio
Pneuma, einai h pragmatiki zoh.
H alli zoh, h zoh h kosmiki, tou egoismou, tis
afrosunis, tis kenodoksias, h uliki kai sarkiki zoh genika, h zoh apo tin opoia
leipei h parousia tou Agiou Pneumatos, katanta zoh ktinodis…
Tin exoun kai oi makran
tou Theou anthropoi. Tin exoun kai ta zoa akomi.
Einai prosorini kai
periorizetai sta stena oria tis parousis zohs.
Opoios omos zoopoieitai
me tin theian Xarin, tha zisi zohn aionion.
O de karpos tou Pneumatos
estin agapi, xara, eirini, makrothumia, xristotis, agathosuni, pistis, praotis,
egkrateia, legei h Grafi.
Eno antithetos to apotisto
dendro den exei ikmada kai ksirainetai.
Distixos omos den To eixe o
Episkopos Sardeon, gia ton eauton tou.
To elabe bebaios dia tou
Baptismatos kai dia tis xeirotonias, alla den To exrisimopoihse dia ton
eauton tou, kaitoi hto Episkopos...
Den eixe o distixis ekeinos
Episkopos zoh pneumatiki. Htan nekros, ki’as fainotan zontanos. Isos
malista na eixe kai onoma sxetiko me tin zohn kai na elegeto zosimos, h
zosimas, h zotikos. Ti oksimoro sxima.
Kai omos o Klirikos, an den
proseksi, mporei na nekrothei.
Sklirinetai h kardia tou
kai ginetai tsimento.
To onoma tou Xristianou tou eixe meinei monon
kai autos htan nekros pneumatika.
Mipos kai simera polloi
Xristianoi den einai san ton Sardeon nekroi?
Kai edo stin pneumatiki zoh
xreiazetai prosoxi apo tis pagides pou briskontai triguro mas.
Prosoxi apo tin ameleia,
apo ta pathi, apo to nekro periballon kai genikos apo tin amartia. O skopos, en
ora polemou, den koimatai. Koimithike h emeine gia ligo aprosektos? Ton
sunelabe o exthros!
H Timoria
Poies tha einai oi
kuroseis?
O aifnidios thanatos.
An den ksipnisis, tou legei, kai ean den ginis prosektikos
kai drastirios, zontanos Xristianos, tha eltho dia tou thanatou eis se
ksafnika, opos erxetai kai o kleptis aproeidopoihta. Si den tha gnorizis poia ora tha eltho, gia na sou zitiso logon
ton prakseon sou.
Kai einai timoria auti, tha
pite?
Malista! Den uparxei
megaluteri. Dioti den tou didetai kairos pleon tou anthropou na etoimasthei.
Polloi legoun, oti o aifnidios thanatos einai
o kaliteros, dioti ksegnoiazoun. Feugoun xoris ponous. Oxi! Gia tous
penumatika nekrous einai h xeiroteri timoria.
Opos blepete o Theos
ekeinous, oi opoioi kofeuoun stis sinexeis proskliseis, pou tous kanei dia ton
epta Pneumaton diladi tou Pneumatos tou Agiou, tous egkataleipei.
Prosoxi, Xristiane! O Theos
ou muktirizetai. Fernei peristaseis, alla den mas perimenei ep’apeiron.
Exome, legei h Grafi, tosa
paradeigmata. Ton nou mas, loipon. Dikaiologia den xorei.
Pos tha ameipsi tous
ithikous?
Mi dikaiologoumetha, oti
den exomen kalous Iereis kai Arxiereis.
Dinametha na profulaxthoume
apo tin amartia, esto kai an den uparxoun zilotai proistamenoi, esto kai an to
periballon einai psixro kai bromero. Paradeigma, ai Sardeis kai o Episkopos.
Ekeinos hto nekros pneumatika kai to periballon tou xeiristo.
En toutois upirxan ekei
merika prosopa, pou den emolunan ta endimata ton me tin amartia tis anithikotitos.
Einai foteino kai parigoro
simeio to oti autoi enikisan, xoris isos tin bohtheia ton pneumatilon tagon kai
en meso amartolou kai akolastou periballontaos. Gi’auto kai o Theos tha tous ameipsi. Pos omos?
1° Me
tin agiotita.
O Nikon outos perbaleitai en imatiois leukois;
Autos o opoios agonizetai kata pasis amartias
kai di tis aisxrotitos, tha ntithei me leuka imatia.
Ta leuka endimata simeion einai tis agnotitos
kai katharotitos. Tha to epituxi de na diatirithei agnos kai katharos, dioti o
Kurios tha tou dosi, me tin Xarin tou Agiou Pneumatos, tin agiotita.
Tha ithela na mporousame na eblepame kai meis
apo edo tin timi kai tin xara, pou tha exi o Xristianos, otan tha periblithi
ton aftharton kai leukon ekeinon xitona…
2° Me tin
athanasian.
Tha ton ameipsi, episis, me tin athanasian o
Kurios ton agnon kai ithikon.
H apeili na eksaleipsi, na diagrapsi o Kurios t’onoma
tou amartolou, apo to biblio tis zohs, apo tin sotiria kai tin aionia zoh tou
ouranou, einai h pio foberi timoria. Diagrafi simainei, Kolasis ateleutiti.
Etsi kamnei kai o Theos. Opoios molunei ta
imatia tou me amarties, ton diagrafei apo to biblio tis zohs.
Se trapezi episimo mporei
pote na eisxorisi anthropos me bromera endimata ?
asfalos tha ton dioksoun.
Ton numfona Sou blepo Sotri
mou kekosmimenon kai endima ouk exo ina eiseltho en auto. Lamprunon mou tin
stolin tis psixis, Fotodota kai soson me.
Athanasian omos os amoibin
tha labi o agonizomenos na diatirisi tin agiotita tou.
Tha ton ameipsi, loipon,
kai den tha eksaleifthei to onoma tou ek tis biblou tis zohs.
3° Me
Doksan kai Timin.
Kai s’alles
peristaseis to eipe auto o Kurios, oti diladi tha ton omologisi enopion tou
Patros Tou kai enopoion ton Aggelon, otan elthi en ti doksi Autou.
Ton omologise o pistos tirontas
tin entoli tou edo? Ton
omologei o Xristos ekei.
Auth, loipon, einai h
amoibh ton agonizomenon kata tis anithikotitos : Agiotis, Athanasia,Doksa, Zoh
pantoteini me ton Theon eutixismeni!
Auta simeioteon egrafisan
di’olin tin Ekklisian olon ton aionon.
Epomenos kai di’imas
egrafisan.
As eksetasomen, loipon,
tora kai imeis ton eauton mas : Eimaste aksioi? Mipos zoume se periballon adiaforo kai
deftharmeno? Mipos uparxoun sxeseis amartoles? Alloimonon tote!
Prepei na diatirithoume
agnous kai katharous.
Auto tha mas dosei zoh
pneumatiki kai den tha meinome aplos kat’onoma Xristianoi, opos o
Sardeon.
Alla tha peripatisomen en leukois, mazi me ton
Kurion, leukoforemenoi stin Basileia tou Theou.
Kef. 3 : 7
Epistoli stin ekklisia
tis Filadelfeias
« Ston aggelo ths ekklhsias ths Filadelfeias
grapse :
Na ti leei o Kurios, pou
einai agios kai tirei tis uposxeseis tou, pou exei ta kleidia tou Dabid, kai, otan
anoigei, kaneis den mporei na kleisei kai, otan leinei, kaneis den mporei n’anoiksei.
Ksero kala ta erga sou mikres einai oi dinameis
sou, ki omos emeines pistos sto logo mou kai de me aparnithikes. Gi’auto exo anoiksei mprosta sou mia porta pou
kanenas de tha mporesei na tin kleisei.
Yparxoun merikoi pou
isxurizontai pon anikoun sto lao tou Theou alla den anikoun, lene psemata stin
pragmatikotita anikoun sti sinaksi tou satana.
Autous tha tous kano na’rthoun
kai na gonatisoun tapeinomenoi mprosta sou, gia na mathoun pos ego esena
agapisa.
Epeidi tirises to logo mou
ki edeikses upomoni, gi’auto ki ego tha se diafulakso otan tha erthei
h ora tou telikou peirasmou, pou apotelesei ti megali dokimasia gia ton kosmo,
gia olous tous katoikous tis gis.
Opou na’nai
erxomai. Krata stathera auto pou exeis, gia na mi sou afairesei kanenas to
stefani tis nikis sou.
To nikiti, tha ton kano san
ametakinito stilo sto nao tou Theou mou tha grapso pano tou to onoma tou Theou
mou kai to onoma tis polis tou Theou mou, tis neas Ierousalim, pou katebainei
apo ton ourano, apo to Theo mou tha grapso akoma pano tou to kainourio onoma
sou.
Opoios exei autia as
akousei ti leei to Pneuma stis ekklisies.
Auton omos den ton elegxei
katholou.
Tounantion malista ton
epainei kai ton egkomiazei, gia ton ierapostoliko tou zilo. Menei pliros
euxaristimenos ap’auton,
opos kai apo ton tis Smurnis, kathos eidame. Den exei kanena parapono apo tin
ergasia tou.
Kai kammian apeili den tou
apeuthinei.
Episis edo, opos kai stin
epistoli tis Ekklisias tis Smurnis, katakrinontai oi Ioudaioi dia to misos kata
ton Xristianon. Tous onomazei pseudoioudaious kai „Sunagogi
tou Satana“.
H Filadelfeia itan sxetika
mikri polis.
En toutois o Episkopos tis
douleue ierapostolika. Kai en protois onomazetai edo o Kurios eidikos, „Agios“, gia
na tou upenthimisi, oti auto einai to ergo tou Episkopou, na kani diladi
agious.
Na proetoimazi kai na
kateuthini tous anthropous, sto dromo tis aretis kai tis Agiotitos.
O Episkopos ekeinos odigouse
ton kosmo ston Theo, ton Agio, gia na ginoun kai autoi Agioi.
Agios de ti simainei?
Oxi monon, opos nomizoun oi
polloi, thaumatourgos kai anthropos tou Theou, alla anthropos xorismenos
entelos apo tin amartia. Agios
einai ekeinos, pou den exei sxesin me tin amartia, pou einai gematos aretes. Agios einai
ekeinos, pou kaigetai san tin lampada, gia na upiretisi ton Theon kai tous
allous.
Kait’eksoxin
de Agios einai monon o Theos. Autos einai teleios Anamartitos kai Agios stin
teleiotita. Einai anamartitos, h de anamartisia einai gnorisma tou Theou.
O Theos feretai pantote
pros to kalon. Opos P.X. to fos fotizei kai o hlios thermainei, etsi kai o
Theos kamnei pantote to kalo.
Alla kai tou anthropou
autos einai o proorismos : Na gini Agios san ton Theo.
Ginesthe agioi, legei, oti
Ego Agios eimi. Nai!
Pos tora tha egnorizamen
tin agiotita tou Theou gia na ginome kai hmeis Agioi?
O Xristos upirkse apolitos
Agios kai Anamartitos.
Eis auto alloste
sunopsizetai kai o proorismos mas : « Na mimithoume ton Xriston ».
Na antigrapsome ston eauton
mas ton Xriston. Na ginomen ki emeis agioi san ton Xristo.
Etsi, loipon, ki’emeis
as epidothoume, oxi se asimantes antigrafes, all’as
prospathoume n’antigrapsome
stin zoh mas ton Kurion.
To sunthima tis zohs mas
prepei na einai touto : Na moiasome tou Xristou kai sti skepsi kai stin ergasia
kai stin agapi kai stin thusia.
Na ginome me alla logia,
agioi san ton Kurio. Kathos Ekeinos periepatisen outos ofeilomen kai imeis
peripatein.
Eutuxismeni h Koinonia
ekeini, pou tha apotelesthi apo toioutous Xristianous. Kakia, klepsia, atimia,
adikia, aprepeia tha einai ekei agnosta. Euergesia, agiotis kai kalosuni tha
basileuh. Tha itan ontos mia tetoia Koinonia kommati alithino tis Basileias tou
Ouranou.
Autos , opos eipame, einai
o proorismos mas : Na ginomen Agioi. Dustixos omos oi polloi agnooun ton proorismo
tous auton. Den kseroun giati zoun. Kanena proorismo den exoun stin zoh tous.
Planontai.
Ai, loipon ! Oi
anthropoi, pou gnorisan to thelima tou Theou, ton Xriston kai ton proorismo
tous prepei na trabiksoun kai tous allous sto dromo tou Theou.
Auto ekame alloste kai o
Kurios, otan ilthe sti gi (kai gi’auto
hlthe).
« Deute pros me pantes », elege. Eksapesteile katopin tous Apostolous.
Ekeinoi katopin afisan diadoxous auton, tous
Episkopous.
O Filadelfeias eniothe
tin apostolin tou kai douleue thearesta to ergo tou.
To legei auto dai na
upenthimisi eis ton Filadelfeias ton skopo kai to ergo tou episkopikou
aksiomatos, pou einai na odigisi kai tous allous na epitixoun ton proorismo
tous kai tin agiotita, na mimithoun diladi ton Xristo.
O Xristos einai o Messias,
gia ton Opoio milaei oli h Palaia Diathiki. Einai o apogonos tou David.
To thema de tis theias
Oikonomias kai tis sotirias ton anthropon einai pragmati mustirion...
Einai zitima lepto kai den
mporei na to katalabi eukola kaneis.
Ta osa graftikan stin
Palaia Diathiki hsan suneskiasmena kai ainigmatodi.
Gi’auto
xreiazetai kleidi gia na anoiksi kaneis kai eiselthi kai ennohsi tin ousia ton
theopenuston longon tis.
To kleidi omos auto einai o
Xristos.
Dia touto legei :
O exon tin klein Dabid, o
anoigon kai oudeis kleisei, o kleion kai oudeis anoiksei.
Monon dia tou Ihsou
Xristou, eksigountai ola osa grafontai stin Palaia Diathiki. Xoris ton Xriston
einai kleista kai akatanohta.
Ti perimenoun loipon oi
dustixeis Ebraioi? Xoris Xriston ti tin kratoune tin Palaia Diathiki, afou den
tous didetai kammia eksigisi, kammia ermineia ? Me
ton Xristo ola eksigountai.
O Xristos einai to kleidi.
Eiserxetai mesa kai blepei ola kathara, xoris kammia amfibolia, dioti o
Xristos einai apogonos tou Dabid.
Ena spiti me politima
agatha kleidonetai kala.
Xreiazetai kleidi gia na
mpi kaneis mesa. To kleidi pou lunei ta ainugmata tis zohs kai tou proorismou
mas, to kleidi me to opoio anoigei gia mas h porta tou asugkritou thisaurou tis
sotirias tis psixis mas, einai o Xristos.
Dia Ihsou Xristou
eksigountai ta mistiria tou Ouranou, tou pneumatikou kai aoratou kosmou. Xoris
ton Ihsou Xriston paramenoun ola kleista, skoteina kai agnosta.
Eks’allou
sxetikos profhteuei kai o profitis Hsais legontas : tha doso eis ton Eliakeim
tin kleida tou oikou tou Dabid, gia na fanerosi, oti to prosopon auto, o Eliakeim,
tha einai proteuon metaksi tou Basileos Dabid.
Kata paropoion tropon o
Xristos mas parousiazetai edo, proteuon prosopon eis tin Basileian tou Theou.
O Xristos diladi me tin
aprosopolipti dikaiosuni Tou, exei to dikaioma na dexetai kai na apokleih
anthropous apo tin Basileia tou Theou.
Prepei alloste na fotisi o
Idios o Xristos, pou einai to kleidi kai na anoiksi tin kardia, gia na pisteusi
kaneis.
Pragmati! Xoris na fotisi o
Xristos, den mporei na elthei o allos stin Pisti tou Xristou. As kirutth o
megaluteros ierokirikas. Den kamnei tipote, an
den anoiksi tin kardia tou akroatiriou tou o Xristos.
O Theos anoigei ton nou kai
tin kardia kai pisteueis.
Epomenos, agonizesai na
elkuseis sto Xristo? Mazi me tin ergasia proseuxisou prohgoumenos. Xoris proseuxi,
ta logia sou einai akarpos suki, fthoggoi xoris nohma. Stin floga tis pisteos kai stin thermi tis
proseuxis stereonetai to ergo tou Xristianou.
Gi auto o Apostolos Paulos
parakalei tous pistous na proseuxontai.
Etsi ierapostolika kai
thearesta ergazotane kai o Episkopos Filadelfeias, opos fainetai touto kathara
apo ta logia me ta opoia ton epainei en sunexeia o Kurios.
Gnorizo legei ta erga sou
kai tis prospatheies sou, gia na elkusis kai allous stin pistin Mou.
Gia touto sou exo thura
anoigmeni. Fainetai, oti den eixe
megali episkopiki perifereia kai den egnorize grammata polla.
Den eixe polles somatikes
kai pneumatikes dinameis. Mikri dinami eixe. Autin omos tin dinami, pou eixe,
tin diethete olopsixa kai olokliri. Ekane to kathikon tou kai me to parapano.
Epomenos as mi legi kaneis
: Den eimai Mitropolitis, Ierokirikas, Iereus. Den ksero grammata, kai epomenos
den mporo na ergastho ierapostolika.
Auta einai dikaiologies.
Ergasou me osi dinami exeis kai o Theos etoimazi tin amoibi sou.
H Amoibh
Dia tous Ierapostolikous
agones tou, tous kopous kai tis talaipories ton ameibei plousioparoxos o Theos.
Pos omos ton ameibi? Poies einai oi amoibes?
Idou :
1° Me tin
anagnorisin upo ton exthron tou.
Tha fero tous Ioudaious, pou se polemoun, na se
proskinisoun, tou legei.
Megali ikanopoihsis einai to na se anagnorizoun
oi antikeimenoi.
Autos prospathouse na tous suneferi, na tous
sosi, kai autoi ton polemousan, ton katigorousan, ton sukofantousan san
ekmetalleuti k.l.p.
Ton katatrexane na ton
ksekanoun. Alla ekeinos emeine alugistos. Gi auto tou legei : kai ouk irniso to Onoma Mou. Diogmous, loipon, pollous perase. Kai omos
antekse. Kai tora o Kurios ton brabeuei. Na ti tou legei :
Tha tous fero na se
proskunisoun! Ti spoudaia uposxesis! Ti
ta theleis anagnosta. Eimetha kai anthropoi. Kai zitei apokatastasin h
psixi.
2° Me
tin prostasian Tou
alli mia morfi amoibis
einai h prostasia pou parexei o Theos, ston ergazomeno ta erga Tou, se ora
peirasmou kai kindinou.
Thlipsis kai peirasmoi melloun
na erxontai ekastote s’oli tin Oikoumeni.
Mipos ligoi ilthan tote epi
tis epoxis tou Filadelfeias? Alla kai pantote uparxoun k’i’anamenontai
thlipseis.
Kai tote ston kairo ton
thlipseon, h prostasia tou Theou ston ergazomeno gia tin doksan Tou, tha einai
ekdilos. Tha einai zontani ki’olofaneri.
Ta matia tou Kuriou
prosexoun tous enaretous kai ta autia Tou einai etoima n’akousoun
tin dehsi, tin paraklisin tous. Oi ergazomenoi gia ton agiasmo kai tin soriria
kai ton allon einai ta pleon aksiagapita prosopa tou Theou.
Pioin agapas kai
upostirizeis perissotero stin anagki tou? Ekeinon, pou den sou kamnei kako
aplos h ekeinon, pou endiaferetai kai koptetai gia sena kai to spiti sou kai
tin ergasia sou? Asfalos ton deutero.
3° Me tin
xorigisin tou stefanou.
Episis tha ton ameipsi me to stefani tis nikis
tis zohs. Ton parotrunei kai ton entharreini me to na tou pi kai tis alles
amoibes, tis anoteres kai pneumatikes.
Ton parakinei kai ton tononei gia na mi xasi ton
stefanon. Tou legei loipon :me tin
leksin stefanos, ennoei olo to kerdos kai ton mistho stin mellousa zoh.
To eipen allaxou kai o therizon misthon lambanei
kai sunagei karpon eis zohn aionion.
Ean opoios dosi kai potirion psixrou udatos
den tha xasi ton misthon tou, fantasthite
poso mistho tha exi apo ton Theo o sosas psixin ek thanatou, ekeinos, pou
agonizetai na sosi mia psixi ek tou aioniou thanatou.
Kathe psuxi planemenei
exei amesi anagki epistrofis sto Theo kai sotirias.
Tkai tha einai ploutos gia
mas kai thisauros, an bothisome stin sotiria auti praksi.as ginome, loipon, ki’emeis
kunigoi psixon.
Kai oson agrioteros eiani o
allos, tos perissotero mistho tha exomen hmeis apo ton Theon.
4°
Stulon Ekklisias tha ton kami.
O nikitis omos ston
agona tis Pisteos tha gini stulos ston Nao tou Theou, htoi perioptos,
aklonitos, ametakinitos os o stulos kai epomenos den tha einai ekso tou oikodomimatos tis
Ouraniou eutuxias.
O ergazeomenos gia tin
epektasis tis Basileias tou Theou, oxi monon doulos Theou tha einai, alla kai
apeleutheros Xristou.
Afou autoi endiaferontai
gia to ergo tou Theou kai o Theos tous exei edo sti gi, upo tin prostasia Tou,
alla ki’ekei stin alli zoh aionios.
Epomenos o ergatis tou
Xristou tha aniki eksoloklirou ston Theon, stin Ekklisia kai ston Xristo. Opoia
makariotis !
Su omos Xristiane
ergasou sinexos kai adialeiptos ton Xriston, gia na ginoun kai alloi opadoi
Tou.
Kai su, pou ergazesai upomonitika gi’Auton,
tha eisai pantoteina dikos Tou. Tha eisai politis tis Ano Ierousalim, tis
Basileias tou Theou.
Ekei bebaios den uparxei agxos kai abebaiotita. H polis tou Theou, h kaini Ierousalim einai
monimi. Einai h polis, pou exei tous themelious, h texnitis kai dimiourgos o
Theos.
Den ennoei fusika ta
somatika autia, dioti tetoia autia oloi exoun. Edo ennoei to pneumatiko
auti, pou akouei me endiaferon pneumatiko, pou akouei auta ta opoia legei
to Pneuma ston Filadelfeias kai ston kathe Xristiano, gia na ergasthi.
O exon ous, loipon, as ta
akousi ti to Pneuma legei kai ston kathena mas. As ergasthi kai autos
ierapostolika gia tin doksa tou Xristou. As treksi se periodeies.
As upoblithi se eksoda. As
diadosi ena biblio, ena thiskeutiko periodiko, ena entipo ofelimo.
As odigisi sto kirigma ton
adiaforo, stin eksomologisei ton ametanohto kai stin Ekklisia ton aleitourgito.
Pantos o,ti kami tha to
anagnorisi o Theos kai tha ton ameipsi, opos ton Filadelfeias.
Kef 3 : 14
Epistoli stin ekklisia tis
Laodikeias
« Ston aggelo tis ekklisias tis Laodikeias grapse :
Na ti leei o Amin, o
aksiopistos ki alithinos martiras, autos pou einai h aitia olon ton
dhmiourgimaton tou Theou : ksero kata ta erga sou : den eisai oute kruos oute zestos. Makari na hsoun krios
h zestos ! Epeidi omos den eisai oute kruos oute zestos alla
xliaros, gi’auto
tha se kseraso apo to stoma mou.
Kauxiesai pos eisai plousios, pos apoxtises
megali periousia, pos den exeis anagki apo tipote. Ksexnas, fainetai, pos stin
pragmatikotita eisai talaiporos ki aksiothrinitos, ftoxos, tuflos kai gumnos.
Gi’auto se
sumbouleuo n’agoraseis apo mena xrusafi katharismeno sti
fotia, gia n’apoktiseis plouti, leuka rouxa gia na ntitheis
kai na min ntrepesai pou fainetai h gumnia sou, kollurio gia n’aleipseis
ta matia sou kai n’apoktiseis to fos sou. Ego osous agapo tous
diapaidagogo me austirotita.
Gi’auto
deikse zilo kai metanohse. Des me, stekomai mprosta stin porta kai xtipo. An
kapoios akousei tin foni mou kai m’anoiksei
tin porta, tha mpo sto spiti tou kai tha deipniso mazi tou, ki autos mazi mou.
To nikiti tha ton balo
na kathisei mazi mou sto throno mou, opos kahtisa ki ego nikitis mazi me ton
Patera mou sto throno tou.
Opoios exei autia as
akousei ti leei to Pneuma stis ekklisies.”
Kata tous xronous tis Apokalipseos
eurisketai se pliri marasmo.
Kammia kinisis pneumatiki.
Kanenas palmos eusebeias. Gi’auto kai o Kurios tin anaferi teleutaia stin
Apokalipsi, dioti hto kai stin areti teleutaia.
Kurios upeuthinos omos gi
to katantima tis touto, htan o Episkopos tis.
O Episkopos autos den
parakolouthouse ton eauton tou, din diki tou psixiki katastasi. Epomenos kai to
poimnion tou.
Eixe agnoia pliri tou
eautou tou, eneka tis opoias periepese eis xliarotita kai oihsin.
Gi’auto
kai elegxetai drimitata apo ton Kurio.
Oi autoxaraktirismoi autoi
tou Kuriou einai sxetikoi me osa tha pi eis ton Laodikeias gia tin agnoia tou
eautou tou.
O Kurios gnorizei pou
einai, ton Laodikeias kala, alla o Laodikeias den gnorizei ton eauto tou,
tin psixiki tou katastasi.
Den exei diladi
autognosian. Gi’auto efthase sto katantima pou efthase.
Den eixe autognosian
Eprepe na eixe tin
autognosia, diladi to “gnothi s’auton, pou elegen kai o Sokratis.
Eprepe bebaia, na eixe
gnosin tis ithikis tou katastaseos, alla kati tetoio den sunebaine :
Distixos o idios o eautos
mas, mas einai sinithos agnostos. To esoteriko mas einai aneksereunito. Einai
zougkla me ta thiria ton pathon kai ton elattomaton.
OI anthropoi trexoun me eksereunitikes apostoles
eis makrinas Hpeirous, eis agries zougkles kai parhtena dasi, eis tous psixrous
polous kai tis apatites korfes.
Xonontai sta egkata tis gis kai sta bathi ton
thalasson. Petoun kai s’auta t’aprospelasta
astra, gia na eksereunisoun to Sumpan. Kai omos agnoei o anthropos ton eauto
tou.
Eno egnorise kai to
apeioelaxisto atomo, kai zi sotn aiona tou atomou, en toutois to atomo tou
tou menei agnosto. Dia pollous auto einai san ena ermitika kleismeno domatio. Einai
skotadi mesa kai pissa. Den blepei pouthena elattomata, lekedes, elleipseis,
amarties. Nomizei, oti einai en taksei.
Den skotosa, den eklepsa,
sou legoun. Den xalasa Monastiria . kai einai etoimoi na sou zitisoun
pistopoihtiko agiotitos!
Opoios omos gnorizei kala
ton eauto tou, blepei mesa plithos kakion, elattomaton, adinamion,
paraleipseon, amartion.
Mas leipei h autognosia
dioti den gnorizome ton eauto mas. Agnooume diladi tin ithiki mas katastasi.
Mesa mas foliazei plithos
kakion, elleipseon, fthonon, kaxupopsion, kenodoksion, uperifaneion,
allazoneion, egoismon, katakriseon, empathion, rathimion, exthrotiton,
xliarotiton kai imeis ta agnooumen, opos kai o Laodikeias.
Elegxetai dia thn
xliarotita
Autin, loipon, tin gnosi
peri tis psixikis kai ithikis katastaseos tou den tin eixe kai o Laodikeias.
Di’auto
periepesen eis xliarotita kai elegxetai drimitata apo ton Kurion.
Exei apotelpatothi o
Laodikeias. Einai o monos ek ton Episkopon, pou den parousiazei erga.
Ton perizonoun kindinoi kai
den kineitai. Stasimotis. Katintise rathimos....
Kalitera na hto psixros,
dioti tote tha eblepe tin psixrotita tou kai tha espeude na sothi. Tromeron h
xrliarotiis. Protimotera h psixrotis.
Amartolos, pou
sunaisthanetai tin amartolotita tou kai den tolma na mpi stin Ekklisia, uparxei
elpis na metanohsi.
O allos omos, o xliaros,
pou kanei ena stauro kai mia proseuxi tipika kai legei : ‘den
exo tipote’,
autos den exei oudemia elpida diorthoseos ef’oson
menei sti xliarotita tou.
Eukoloteron einai oi
allothriskoi kai oi apistoi na gurisoun ston Xristo para oi xliaroi Xristianoi.
Deinon h rathimia!
Otan ton kaloun sto kirigma
legei : ta ksero ego. Otan tou legoun na
eksomologithi den exo tipote. Otan tou didoun ena thriskeutiko biblio na
diabasi, to ksefullizei anorexta kai to afinei. Einai Xristianos, alla
upoxorei, sumbibazetai kai ntrepetai na omologisi tin pisti tou. Pos tote tha
sothi autos?
Opos ena oiondipote xliaro
poto ferei tin diathesi tou emetou, etsi kai oi xliaroi stin pisti, prokaloun
tin apextheia tou Theou.
Mello se emesai tou legei o
Kurios. Tromera frasis!
Pos omos na mi tous emesi o Kurios, afou autoi
me tin agnoia, pou exoun tou eautou ton
einai sterimenoi ton areton.
Nomizoun oi distixeis, oti m’ena
kommati psomi, pou edosan sto ftoxo kai me ean stauro pou ekanan stin Ekklisia
eksoflisan kai tha sothoun !
Pos tha
sothoun omos, afous tous leipoun oi aretes tis agapis pros ton Theon kai ton
plision, tis praotitos, aneksikakias, proseuxis, makrithimias, ekteleseos
thriskeutikon kathikonton, tapeinoseos, suneseos ? Alla kai an uparxoun merikes, autes einai ston
teleio bathmo ? Einai zestoi diladi Xristianoi.
Tromeron h elleipsis
autognosias, dioti ferei kai oihsi kai uperifaneia, pragma, pou epathe o
Laodikeias. Di’auto o
Xristos tou legei kathara. Prokeitai na se kserasao.
Opos blepete, o elegxos
einai drimitatos. H agnoia tou eautou tou ton ekame uperifanon kai oihmatian.
Ekauxato o talaiporos, oti
hto plousios se aretes. H epanalipsis auto faneronei : plousios eimi kai peploutika.
Enomizen, oti den eixe anagki oudenos.
Oti efthasen eis to akron
aoton tis teleiotitos kai agiotitos. Efthase sitn korifi, pou den epidexetai
peraitero beltiosin.
Den einai loipon paradokso,
ef’oson o
anthropos autos eixen agnoian tou eautou tou.
Pragmati! Den upirxe
xeirotera eleeinotis. Gi’auto prosthetei kai to “O”
talaiporos.
Ekeinos distixos, pou den
gnorizei ton eauton tou, kaitoi einai pragmatila o xeiroteros, nomozei oti einai
o kaliteros. Tuflonetai apo tous kapnous tis oihseos kai den blepei to
barathro, sto opoion brisketai.
Den uparxei agapite
xeirotero apo tin oihsi kai tin uperifaneia.
Auti einai apotokos tis
elleipseos autognosias.
O ftoxos na kauxatai oti
einai plousios, o tuflos oti einai anoixtomatis kai o amartolos oti einai
agios!!!
Gi’auto
de kai o Theos ton uperifano kai ton oihmatia tous apostrefetai.
O Theos ueperifanois
antitassetai, tapeinois de didosi Xarin legei kathara h Grafi. Kai oxi aplos
den ton bohthei, alla einai antipalos tou.
Di’auton
ton logon legei allaxou h Palaia Diathiki : Dieskorpisen osta anthropareskon.
Pos na ton bohtisi o Theos, afou ekeinos nomizei, oti einai en taksei kai den
exei anagkin oudenos? Pos na ton bohtisi, afou den zitei tin bohtheia Tou.
Den uparxei, loipon, gi’auton
elpos sotirias? Nai. Yparxei.
Einai auti tin opoian
upodeiknuei o Kurios eis ton Laodikeias. Ton sumbouleuei n’antapokrithi
stin tripli anagki : tin endeia, tin gumnotita kai tin tuflosi tou.
1° n’apoktisi
pneumatikous thisaurous gia tin psixiki tou ftoxeia
agorasai par’Emou,
tonizei.
Exei simasian to “par ‘Emou”.
Ennoei o Kurios tin pragmatiki areti.
Einai san na tou legi: tin
idikin Mou aretin n’apoktisis kai oxi tin idiki sou, opos tin
fantazesai, tin kalpiki.
Pragmati! Ekstos tou
Xristou den uparxei pragmatiki areti.
O kathe Xristianos tha
sothi me ton agona di’apoktisin tis aretis. H areti apoktatai, oxi
me tin xliarotita, alla me thlipseis, me agona kai kopo.
To xrusafi pairnei aksia,
afou perasi prota apo tin fotia.
Tha tapeinothis, loipon,
tha psithis, th’agonisthis stithos pros stithos me ton
eauto sou kai tin amartia.
H areti, loipon, thelei kopous, idrote kai
palaismata.
Agorasai. Den tha sou
tin doso, tou legei, alla tha tin agorasis apo Eme. Me ti?
Me agones, me kopous me suntribi kai proseuxi.
Etsi apoktatai h pragmatiki areti, me kopous kai
idrotes kai oxi me xliarotita kai tempelia.
2° N’apoktisi
tin agnotita
tha agorasis endimata leuka
tou legei. Poia einai auta? Einai h areti tis agiotitos, tis agnotitos kai tis
ithikis katharotitos.
Diati arage tou tonizei n’apoktisi
tin areti tis agnotitos?
Dioti h oihsis apo tin
opoian kateixeto einai kakon dia tin agnotita.
Alla o Theos ton oihmatia
kai ton uperifano ton tapeinonei.
Epeitrepei na pesi o
toioutos se ithika paraptomata. Dioti etsi monon tha sunaisthanthi tin ptoxeia
tou kai tha tapeinothei. Auta tou kanoun entiposi.
Mia mitera, otan to pairni
epano tis kai kauxatai gia ta kala tis koritsia kai katakrinei tous pantas kai
ta panta, paraxorei o Theos na parektrapi kai “akousthi” to
koritsi tis. Tote boulonei to stoma tis kai tapeinonetai.
Einai de paratirimenon :
Yperifaneuthikes? Perimene peirasmo. Peirazesai ithikos? Kapoia uperifaneia
isos tha einai h aitia.
H eikona einai parmeni apo
tin Iatriki. To kollurion einai to farmako ekeino, pou rixnome kai simera mesa
stous arrostimenous ofthalmous. Einai to farmako gia na blepome. To metexeirizonto apo tin arxaian epoxin.
Ti ennoei omos me to
kollurion?
Ennoei oti monos tou o
Laodikeias hto anikanos na idi tin ahtliotita tou.
Tou sunista, loipon, to
kollirio kai ennoei ton fotismon tis alitheias. Ennoei to Euaggelio.
Pragmati! To Euaggelion
einai kathreptis, mesa ston opoio blepome tis psixiki mas katastasi. S’auton
blepome pos prepei na einai o Xristianos.
Sugkrinome ton eauto
mas kai diorthonometha. Opos m.x. ston kathrefti blepome tin eksoteriki mas
emfanisi, tis mountzoures tou prosopou mas, tis leres ton rouxon mas kai tis
katharizome, etsi blepome kai stin Agia Grafi ton eauto mas, tin ithiki mas
katastasi kai diorthonomaste.
Stin Agia Grafi
perigrafetai o bios kai oi aretes toson Agion prosopon.
Sugkrinei kaneis ton eauto
tou me ekeinous kai blepei eis ti usterei kai diorthonetai.
Xoris to Euaggelio, den
mporei na gnorizi kaneis ton eauto tou
kai den mporei na badizi ton dromon tis aretis.
Opos mesa sto skotadi, gia
na badisome, xreiazomaste fos, etsi xrisimeuei kai stin parousa zoh to
Euaggelio.
O Logos Sou Lixnos tois posi mou kai fos tais
tribois mou legei h Grafi.
Kai auta, fisika, den egrafisan monon dia ton
Episkopo tis Laodikeias, alla kai dia kathe xliaro kai anaimiko Xristiano.
Dioti teotioi xliaroi distixos uparxoun para
polloi kata tin diadromin ton aionon.
Eis de tin simerini epoxi uperpleonasan.
Eimetha ekatontades ekatotommuria Xristianoi, alla posoi einai oi flogeroi, oi
zestoi, pou maxontai kai agonizontai kai omologoun tin pistin tous pantou.
Alla kai posoi zoun me
xliarotita, me rathimia, me sumbibasmous kai upoxoriseis !
Su agapite anagnosta se
poia katigoria anikeis?
Stous psixrous, stous zestous h tous xliarous?
« Ego osous ean filo elegxo kai paideuo ».
Si, legei ston Laodikeias,
alla kai stin kathe psixi, den katalabaineis.
Ego omos kano o,ti
eksartatai apo emena, gia na se soso : Metaxeirizomai ton elegxo kai tin
paideia. Kai touto dioti se agapo. Opoion agapo ton elegxo kai ton timoro.
Den to kano apo ekdikisin,
alla apo agapi, ef’oson
den uparxei allos tropos na sothis.
Kuttakste filantrhopia
legei, me posi kalosinei einai anakatemenos o elegxos!
Anagkaiotati loipon h
paidagogiki rabdos.
Ta panta metaxeirizetai dia
tin metanoian mas o Theos.
O Kurios, totan ilthe ston
kosmo, kalouse tous anthropous eis metanoian.
Kai tora, alla kai mexri
tis sunteleias ton aionon, sunexizei na apeuthini tin idia prosklisi kai
apo ton allon kosmo o Idios, ap’eutheias
h dia tis Ekklisias.
Xoris metanoia kai zilo den
sozetai kaneis. Zilos de sunexis.
To endiaferon tou Xristou
kai h apeiri agapi Tou, gia na sosi kai kami eutixi ton anthropon, fainetai kai apo ta eksis asugkrita kai
triferotata logia, pou legei sti sinexeia.
Steko, legei o Xristos, ekso
kai ktupo tin porta tis kardias sou.
Prosekse anagnosta, den
legei ekrousa apaks h dis, alla krouo sunexos, mipos anoiksis.
Pos krouei o Kurios
1° Me
ton logon tou Euaggeliou. Elate fonazei eis Eme oi katakopoi kai barifortomenoi
apo ta basana tis zohs kai Egos tha sas anapauso.
Genikos ta logia tou
Euaggeliou h allon biblion kai entupon, pou periexoun ton logon Theou, einai
mia krousis Autou tou Xristou.
2° Me to
kirigma. Krouei tis thires ton psixon mas, me tous logous ton kirikon kai
didaskalon, me tis sumboules gnoston kai agnoston, filon, suggenon kai eusebon
Xristianon. Otan se parkinoun autoi, piso tous na blepis ton
Xriston.
3° Me tas
euergesias krouei. Ziteis kati kai sou to didei. Kinduneieis kai fonazeis san
ton Petro : Kurie, soson me, kai se sozei.
Den exeis douleia kai o Theos ta oikonomei
thaumatourgika. Kinduneuei to paidi kai oi giatroi to ksegrafoun. O Theos omos to sozei apo to stoma tou
xarou.
Ai! Oles autes tis
euergesies tis kamnei, gia na mas filotimisi na Tou anoiksome tin kardia mas.
Kai an den akousome me auta ta mesa kai den Tou anoiksoume, metaxeirizetai kai
isxurotera mesa.
4° Me
tas thlipseis... krouei, prospathei na mas ferei ston dromon tou.
Ktupas mia porta na
eidopoihsis oti anapse purkaia. Den akouei o enoikos, dioti einai barikoos h
koimatai bareia. Ti tha kamis? Tha stamatisis? Kathe allo.
Tha xtupisis dinatotera
to koudouni, tha paris kai rabdon.
To idio kanei kai o
Xristos. Den akous me to kalo kai boulose t’autia
sou h amartia, tha xrisimopohsi thlipsis kai basana.
O xoiros koitazei pantote
pros ta kato. Gia na koitaksi omos ton ourano, tha ton anapodogurisis kai tha
ton balis me tin raxi kato.
Kai ton anthropo, pou
koitazei mono kato, ta ghina, ton ksaplonei o Theos sto krebbati tou ponou kai
tote koitazei psila, ton Ourano.
“Paideia Kuriou anoigei mou ta ota” legei
o Profitis.
Giati Krouei?
Krouei o Xristos, dioti
thelei na Tou anoiksome na mpi mesa. Thelei na katoikisi mesa mas, stin kardia
mas.
Mas edose tin kardia, ton
esoteriko anthropo,me ton opoion skeptometha, epithimoume kai apofasizomen
eleutheros.
Alla dioti mas ekame
auteksousious, mas afinei na aposafisome eleutheros.
Kathitai konta mas, alla
Autos den epembainei s’o,ti kai an sumbaini, ean den ton kalesome.
Kathitai kai krouei tin
thira mas.
Den mas anagkazei na Tou
anoiksome. Monon krouei. H parousia Mou den einai upoxreotiki gia sena n’anoiksis.
Ego krouo tin thiran tis kardias monon kai me ekeinous pou anoigoun eufrainomai
mazi tous, dioti lambanoun tin sotiria tous.
Thelei na Tou anoiksoume na
mas feri ta agatha Tou, tin sotirian kai na eufranthi mazi mas.
Autos pou omilise me tosin
drimitita prohgoumenos pros ton xliaron, tora tou deixnei tosin agapin kai
triferotita. Ean thelisis kai akousis tis fonis mou kai anoiksis, legei o
Xristos, tha mpo mesa.
(Etoutes h Epistoles
stelnontai shmera sthn Ekklhsia tou Arniou, tou Xristou, kai tha lamboune
plousioparoxa to Agio Pneuma tou Theou, gia thn enisxhsi tous osoi dextoune na etoimastoune en
basi tou Anoixtou Bibliou ths 6hs salpiggas ths Apokalipseis tou Ioannou.
Sas aresane oles oi
eksigiseis epano sthn Apokalupseis tou Ioannou, as euxaristisoume olous tous
Agious pateres kai thn Iera Paradosis pou epetrepse na lambomen oles autes ths
dimiourghtikies pneumatikes eksigiseis, ofelimes gia olous mas.
Dioti oi Agioi mas pateres
einai ta zontana mas paradeigmata opos tous agapaei o Theos kai o Xristos.
Oti ebala me kommata ( ) ta exo grapsei kath’odigisin
tou Theou, dioti to Mustiko Tou Sxedio eitane Mustiko os thn 6h salpigga kai
dinetai oloklirotika me thn 7h salpigga, di’auto
fainetai mesa sto nao h Kibotos ths Diathikis.
Alla oti epetrepse o Kurios
na grapso apo tis pneumatikes gnoseis kai tis dhloseis ton Agion pateron mas
opos idi ta diabasate, prospathisane kata dunamin na fotisoune tous allous kai
epi epiblepsei tou Idiou tou Theou topothetithikane oti grafete se touth thn
ergasia.
Etouto sumbolizei to
salpisma
ths 7ou salpiggos ths
Apokalupsis tou Ioannou, pou
mas dothike gia ta genethlia ths Anastashs tou Kuriou Mas Ihsou Xristo to 2007,
opou oi duo Pasxalies peftoune mazi!
Xristos Anesth! Alhthos Anesthh!
Kalo Pasxa se olous!!!
Epistoli tis 28 apriliou
2007
Alitheia kai psema
Geia sou Noula
Mia erotisi mikri thelo na
sou kano mono.
Pos mporoume na diakrinoume,
diladi na katalaboume an enas profitis einai sostos h lathos; kai giati na
pistepsoume sesena; den mporei ki enas kalos singrafeas na grapsei ena biblio
kai na isxirizete pos einai logia tou theou; pos tha ksexorisoume tin alithia
apo to psema;
Agapite mou xristianne Niko,
Kali sou imera,
Mou aresei h erotiseis sou dioti oxi monon esu
xreiazesai etoutin thn sigouria, alla kai ego kai oloi h alloi.
Kai fusika einai spoudaiotato na kseroume me
akribeia na diakrinome to psema apo tin alithia, dioti h sunepeies tha eitane
katastrofikies.
Prota ap'ola osi miloune gia ton Theo, h
profites tou Theou exoune fobo Theou, diladi anagnorizoune oti o Theos einai
zontanos kai einai episeis Theos dikaiosinis, kai mporei na akurosei kai na se
timorisei austiros, ean auta pou legeis hs to onoma tou einai pseutika.
An diabases, olo to Anoixto Biblio tis 6hs
salpiggas, eksigao gia tous pseudoprofites kai tous antixristous kai tous
planous.
O profitis dinei enan Logo apo ton Theo, kai
einai meta apo tosous xiliades xronous panta to idio minima, na allaksoune
tropo zohs o laos kai na ginoune pneumatiki, diladi na krationtai makria apo
kathe eidous amartias.
O Theos edose tis 10 entoles kai oles tis
Entoles Tou me tin sofia tou gia to pos na loitourgoune oi dikaioi.
Mesa apo ton Logo tou Theou sigkrineis ti leei o
profitis, kai an auta pou leei einai mesa ston Logo tou Theou.
Auto gia genikes grammes.
Tora, se erga opos tou Kuriou Ymon Ihsou Xristo
pou eferne tin Kainouria Diathiki, eitane diskola gia tous ebraious na
anagnorisoune ton Xristo, ton Messia, dioti o Xristos eirthe kai ekplirose tis
profiteies pou omilousane gia ton Messia pou tha
eksagoraze tis amarties olonon mas, kai pou tha pathene polla pano stin gi,
koroidia mexris stauroseis.
Eitane ola grammena, monon pou oi klirikoi
ebraioi den ta anagrorisane dioti aploustata perimenane ton Messia opos kai
emeis simera, diladi me megali doksa.
Kai oles oi profiteies tis Palaias Diathikis gia
ton Pasxonta Messia kai to Ergo Tou ekplirothikane kata gramma.
Episeis, apo tin iera Paradoseis, exoune oi
Ypeuthinoi mia pneumatiki peira gia to pos prattei to Agio Pneuma tou Theou.
Gi'auton ton logo den katapolemisane oi
Ypeuthinoi to Anoixto Biblio ths 6hs salpiggas tis Apokalipseis tou Ioannou.
Alla antithetos arxisane na etoimazontai kai na
etoimazoune kai tous xristiannous.
Den enothikane potes
prin me tous katholikous giati enomizane sumfona me tin Apokalipseis oti to
kokkino theirio kathismeno epi kratoi, sthn europi, eitane o katholismos.
Akomi kai otan prin 10 xronia
piga sti Romi na doso tin epistoli me ta mistiria, mprosta stin porta einai oi
elbetikoi filakes, kai autoi mou eipane kai emeis kseroume kai perimenoume na gkremistei o katholismos.
Diladi kai oi idioi to kserane
kai to eixane katalabei, kai gi'auto pisteuo oti den poli milisane epano stin
Apokalipsi h papades tous, dioti to apagoreuane, exei omos gia sinepia pou
stous katholikous papades exoune agnoia apo ola auta.
Kai otan o Kurios edose
to mustirio tou kokkinou thiriou eitane oi URSS.
Kai totes, kai propantos me tin sigouria tou
Anoixtou Bibliou pou ergazetai se autous, milane gia enotita.
Episeis, ena pragma tha sou po, otan prin 16
xronia arxisa na milao stin perioxi mou, o pappas o orthodoksos pou me iksere
apo paidi, kai ston opoio eixa kanei tis protes erotiseis, thelise na me
eksorkisei.
Kanonisame tin imera kai mou ekane ton pio
megalo eksorkismo pou eiparxei stin orthodoksoi ekklisia.
mou eipe an eitane kako
pneuma kati tha sunebaine mesa s'auto to spiti eutheia meta ton eksorkismo.
Pneumatika opla tou Theou kai tou Xristou.
Eks'allou, gia na se
dextei o Patriarxeis den se dexetai etsi apla epidis to apofasizei o idios,
proseuxetai kai lambanei apantiseis.
Dioti einai polli megali oi euthinoi. Gi'auto
akoma prin tou doso ta mistiria mou milise opos eksigao stis teleutaies
epistoles, opou eksigao pos eginan ta pragmata me ton Patriarxi.
Se pollous anthropous
dinei o Theos gia to ergo mou.
Dioti etsi eksaplothike
kai h Kaini Diathiki tou Xristou, me tin boitheia tou Agiou Pneumatos.
Etsi auksinontousane oi xristiannoi dioti
lambainane kai oi idioi Agio Pneuma.
Kai se oles tis epoxes, to Agio Pneuma tou Theou
enonei kai zontaneuei ton Logo tou Theou.
Kai oloi oi Ypeuthinoi exoune ta mesa tous meson
tou Agiou Pneumatos gia na kseroune me akribeia oti etouto einai apo ton Theo.
Den einai stin tixi h ston kathena to pos to
niothei, den uparxei theseis gia lathos, fantasezai tis sinepeies gia olous
tous anthropous kai olous tous xristiannous kai ola ta paidia tou Theou.
To Mystiko Sxedio tou Theou einai arketa diskolo
kai me megales euthines gia olous tous Ypeuthinous
klirikous kai gia ola ta paidia tou Theou.
Edosa orko eis to Onoma
tou Theou prin 16 xronia oti "Alli kathisterisei den tha uparksei
pia".
otan orkizesai sto Onoma
tou Theou ton pairneis martira, autos mporei na akurosei kai na timorisei an ta
legomena mou einai psema kai oxi alitheia.
Episeis ksereis an den
se prostateuei o Theos epano se ena tetoio ergo, kai na kathodigaei olo to ergo
tou, anthropino mualo den mporei na enosei ola auta ta mistiria.
den to niotheis oti tosi
sofi, tosi pneumatiki anthropoi psaksane kai psaxnoune.
Oi xristiannoi os
genikos kanonas den thelane tous allous 2.
Oi men 2 den thelane o
kathenas tous tous allous 2.
Fantazesai oti erxesai
esu kai tous les se olous prepei na agapiosaste kai na allilosebeste giati
eisaste oloi paidia tou Theou.
Ap'olous mporeis na
patheis zimia an den epiblepsei sfodra o Kurios.
Einai tarakounitika ta gegonota kai ta
legomena. gia poion logo enas anthropos na apofasize na pei pragmata pou
mporoune na ginoune aformi na ton skotosoune oi alli.
Kai episeis, tha sou po
kati pou kanenas den kserei, ektos sto Patriarxio tis Konstantinopoleos, tis
Tourkias.
Otan to 1990, stin perioxi
mou eitane gemato Trigona ston Ourano gia polloi kairo, (UFO), me stelnei o
Theos sto Patriarxeio.
Ego opos eidi to eipa
stis xristiannikes epistoles den eixa sxedon kamia gnoseis.
Pragmati otan eimouna
egkios tis koris mou, to proto mou paidi, eimouna 18 eton, kai den eixa
katholou endiaferthei gia ola auta, kai oute ki'an problimatizomouna gia ola ta
pneumatika. Oute ki'an eixa kanei tin erotisi ston eauto mou an upirxe h oxi
Theos.
kai otan mou milisane
gia auto, eipa tha to eksereuniso mia kai eimai kai egkios gia na ksero an
prepei h oxi na miliso sto paidi mou gia ton Theo.
Kai pragmatika piga rotisa se mia geitonisa mou
tin Agia Grafi, auti mou edose tin Kaini Diathiki sta ellinika.
Arxisa kai ego na tin diabazo, kai diabazo to
Euaggelio kata Matthaion, kai sinexizo mexri ta misa tou allou Euaggelio kai
leo mesa mou, ah! oi 12 apostoloi grapsane ta idia!
Kai den sinexisa. Alla mou arese para polli,
mpike bathia mesa stin kardia mou. kai eipa prepei na agapame ton Theo, ton
Xristo kai tous allous san ton eauto mas.
Kai etsi boithousa kai fernomouna upeuthina stin
zoh mou, kai proseuxomouna ton Theo gia kati problimata pou sinantousa kai me
boithouse, kai eixa megali agapi pros ton Epouranio mou Patera.
Kai otan egina 30 eton, kai arxise na mou
omilei, den iksera tipota, alla tipota.
Kai me stelnei sto Patriarxio, pao kai ego stin
Tourkia, den me dextike ekei o Patriarxis, alla eida kai milisa me ton
grammatea tou.
Kai me rotaei diabasate tin Agia Grafi?
Oxi, olin, diabasa sta 18 mou xronia to
Euaggelio kata Matthaion kai to miso kata Markou, kai tin ekleisa dioti oi 12
apostoloi grapsane ta idia.
Petagete tote o grammateas kai mou leei ma monon
4 einai ta Euaggelia.
Tou apantao, den einai dinaton 12 einai oi
Apostoloi tou Xristou.
Nai, mou leei 12 einai oi Apostoloi, alla 4
einai ta euaggelia.
Tou leo kala otan guriso
tha tin diabaso.
Fantazesai tis
pneumatikies mou gnoseis, oute iksera gia prakseis apostolon, mite gia Palaia
Diathiki.
Otan me rotise o Theos
na diabaso tin Palaia Diathiki, emeina ligo koumpomeni kai tou eipa : eutixos
pou mou edose h geitonissa tin Kaini Diathiki otan eimoun 18 xronon, dioti den
ksero an tha se eixa agapisei toso polli an eixa diabasei tin Palaia Diathiki.
Epeidi skotonane olous tous allous.
Kai simera exei 17
xronia pou einai konta mou kai kathodigaei ta bimata mou, kai mou anoikse to
mualo kai tin kardia kai na niotho tin sofia tou, kai na katalabaino ola auta
pou
mas eksigaei meson emena.
kai antikimenika olo to
Anoixto Biblio einai olo mesa apo oli tin Agia Grafi.
eksigeitai h Kaini
Diathiki mesa apo tin Palaia Diathiki, gi'auto eimaste oli sugouroi oti einai
alithes to Anoixto Biblio.
Tora gia thn 7h
salpigga, pou mas dothike to 2007, ton Pasxa opou peftane oi 2 pasxalies mazi.
Prosekses oti oli oi Apokalipsis
milaei me to 7, 7 salpigges, 7 sfragides, 7 fiales, 7 fones, klp.
To 7 eitane pneumatikos
arithmos tis plirotitas kai to kseroune kala oloi oi klirikoi, Palaias
Diathikis kai Kainis Diathikis.
Gi'auto 2007, 7h
salpigga.
Kai epeidis etouto to
Mistiko Sxedio ths 7hs salpiggas eitane para polli sumantiko gia oli tin
anthropotita.
Kai eprepe OLOI OI
THRISKEYTIKOI YPEYTHINOI NA EINAI APOLITOS SYGOUROI.
O Theos den edose se
emena ap'eutheias tin 7h salpigga, alla se pneumatiko othodokso xristianno
patera, kai agios kai dikaios anthropos.
otan egrapse meta
proseuxi ston Theo, to 1974 to orthodokso biblio H APOKALYPSIS EKSIGIMENI ( To
kata Dinamin) Arxim. Xaralampous D. Basilopoulou.
Otan elaba tis 3
epistoles tou episkopou Ellados, opou elege to gegonos oti ergazotane to
Anoixto Biblio kai arxizane oi episkopoi Ellados na milane eks'aitias tou
Anoixtou Bibliou gia Enotita.
Totes, mou eipe o Theos
pare tin Apokalipsei Eksigimeni kai diabase tin.
Eno to eixa idi
diabasei 3 fores etouto to biblio, alla potes den eixa katalabei auta pou
eksigithikane stin 7h salpigga.
Opotes, to 2007, otan
elaba tin entoli na diabaso etouto to orthodokso biblio, totes monon mou
epetrepse o Theos na katalabo giati oi 3 Monotheikes Thriskeies eitane mesa sto
Mustiko tou Sxedio kai monon sto telos otan teleiosa na grafo mou eipe oti
etouto einai i 7 h salpigga.
kai epipleon ola auta
pou mas dothikane mesa stin 7h salpigga.
oli h 7h salpigga
eitane dosmeni prin se pneumatiko xristianno, gia na eimaste oloi sigouroi.
kati liga pou ebala se ( ) eitane kath'odigisin tou Theou.
kai episeis na balo oles tis eksigiseis tis
Palaias Diathikis.
Gia na einai sigouroi oloi kai na dextoune oloi
oti einai oli paidia tou Theou, kato apo tin Yposxesis tou Abraham, kai tou
Arniou ton Xristo.
Gi'auto egrapsa kata dunamin, giati eimai
sigouri oti oi Orthodoksoi Ypeuthinoi to katalabane oti eitane apo to Biblio,
giati ego den ksero na grapso xoris lathoi, kai me oraies fraseis.
kai meta eprepe na to metafraso sta gallika, kai
meta na to steilo se oles tis Ekklisies kai apo tis 3 Thriskeies, ola einai
ekpliromena.
Exei ton tropo tou o Theos na dinei stous
anthropous otan erxetai h stigmi na ekplirothoune oi profiteies.
Eks'allou skorpaei Agio Pneuma.
Etsi mporoume oloi me sigouria na kanome tin
diafora apo to lathos kai to alithino.
Me xristianniki agapi, Niko se xereto,
Tha topothetiso etoutoi tin epistoli dioti einai
xrisimoi gia olous.
H douli tou Theou
Noula
Exei ligo kairo,
eixa tin eukairia na do sthn tileorasi gia ena ntokimanter pou milouse gia ton
tafo tou Ihsou Xristou kai tis oikogeneias tou.
Kai proseksa oti to
biblio ekdomeno gia na eksigisei ola auta eitane Noumero 1 stis pouliseis
etouton ton kairo pagkosmios.
Me epistimonikes
apodeiksis sto xeri.
Tha sas po ti
apantisa se ena atomo me ton opoio milisa gia ola auta, tin allh hmera apo auto
to ntokimanter.
Den einai dinaton,
dioti oloi oi apostoloi kai oloi h xristianni pou gnorisane ton Ihsou Xristo
dosane thn zoh toys gia tis pepoithiseis tous.
Oloi oi apostoloi
eksolothreutikane, ektos apo ton Agio Ioanni tis Apokalipsis pou pethane sthn
filiki tis Patmos.
Eitane arages
arketa ilithioi gia na pethanoune xoris pragmatiki aitia legontas psemata oti o
Xristos anestithike?
Dinontas tin zoh tous gia ena psema.
Tha dinate eseis thn zoh sas dilonontas
tetoia psemata, kai meta tis diloseis sas, na eisastan arketa ilithioi gia na
organosete ton tafo me onomata eukola na ta anagnorisoun ?
Eno autoi dilonane kai pisteuane oti o
Xristos exei anastithei ; kai dosane thn zoh tous gia ta pisteuo
tous ; Den tha organonane ton tafo
tou Xristou.
Einai ena antinohma istoriko.
Diabaste ta biblika grapta, tha deite oti autoi
oi antres eitane polu eksupnoi kai polu sofoi.
Thn eksipnada kai tin sofia pou dinei to
Agio Pneuma tou Zontanou Theou.
Autoi oi andres eidane ta thaumata tou
Ihsou kai pistepsane sto Ergo Tou kai ston Logo Tou, kai lambane to Agio Pneuma
tou Theou, kai omologhsane oti eidane ton Xristo meta thn Anastasi Tou.
Kserete ti einai
to Agio Pneuma ?
Oxi, einai mia
foni pou milaei se kapoion, pou ton ekpaideuei kai tou dinei tin dinami na
milisei gia ton Logo tou Theou, na ektelei thaumata.
Auto to atomo ginetai
katagogion apo ton Zontano Logo tou Theou, kai o Theos kathodigei ta bimata tou
gia olous tous anthropous.
To Agio Pneuma
einai mia Zontani Dinamis.
Kai kathe atomo
pou lambainei to Agio Pneuma tou Theou einai sigouro oti o Theos kai o Logos
Tou einai authentika endiamesa se oles tis epoxes tis Istorias tis
Anthropotitos.
Poios tha tolmouse
na pei psemata gia tetoia themata? Den fobomaste tous anthropous, alla exoume
fobo Theou.
H Psixi mas einai
polli sumantiki gia ta pneumatika atoma.
Dilosane eos martires
ton gegonoton, oti eidane, to pistepsane kai protimisane na pethanoune para na
arnithoune ton Xristo.
Den tha organonane
oi idioi meta apo tis pepoithiseis tous kai tis diloseis tous, ton tafo tou
Ihsou kai tis oikogeneias tou.
Sunepos, oi monoi
pou tha eitane pithanon na organosoune
ton tafo tou Ihsou gia na einai eukolo gnoristos, tha eitane oi antithetoi tou,
isos autoi pou thelisane ton thanato tou; kai pou ton dikasane kai ton
staurosane.
Autoi oi idioi pou
fobontousan an eksafanizotane to soma tou Xristou, tha eitane xeirotera apo
prin.
Autoi apaitisane
filakes gia na epiblepsoune ton tafo tou Xristou.
Autoi mporousane na
apofasisoune na organosoune ton oikogeniako tafo tou Ihsou, etsi tha
katastrefane to Ergo tou Xristou pou basizete sthn Anastash Tou.
Apo tin allh
pleura, einai me tin dinami tou Agiou Pneumatos tou Theou pou einai Zontano kai
drastirio anamesa stous anthropous endiameso olous tous kairous, pou sikonontai
antres kai gunaikes pneumatikoi gia na sinexeisoune na deinoune ton Logo tou
Theou me pisti kai zilo.
Epeidis antres kai
gunaikes lambainane Agio Pneuma, ginontousan xristianni kata plithous kai autoi
protimousane na pethanoune para na arnithoune ton Theo.
Eixane mia
prosopiki peira me to Agio Pneuma, kai oxi basismeni sta legomena ton allon.
Polloi
katatrextikan kai tous skotosane.
Episeis kai to Nta
Binsi Kode dilonei oti to Batikano ekripse kai allakse ta biblika grapta.
Alla, to Batikano
den eitane h moni filakes ton biblikon grapton, kai tis istorias kai propantos
tou Logou tou Theou.
Ypirxe protoi
ap’olous o eklektos laos tou Theou, Israhl, oi ioudaioi, kai meta oi
orthodoksoi, kai oi moamethanoi episeis.
O Maometh merikoi
aiones meta, lambanontas ton Logo tou Theou, eno den eixe gnorisei o idios ton
Ihsou Xristo, dilose oti o Ihsous eitane megalos profitis tou Theou.
Auta sas eksigisa
pro oligou.
To Agio Pneuma tou
Zontanou Theou pou milaei stous anthropous endiameso tis epoxes.
Eks’allou, gia to Nta
Binsi Kode, akomi kai to periodiko Epistimh kai Zoh Science et Vie egrapse oti
auta pou elege etouto to biblio; den eitane ola alithia, kai oti eitane
muthistorima.
Otan blepo olous
tous eukolopisteutous anthropous na trexoune toso grigora na doune to ergo kai
na agorasoune auta ta biblia pou katastrefoune to Ergo tou Xristou kai tou
Logou tou Theou, kai den katalabainoune tis epiptoseis se pagkosmio klimaka gia
oli tin anthropotita.
O Theos einai o
Monos pou proeipe prokatabolika oli tin Istoria tou Melontos ths Anthopotitos
mesa stis profiteies dosmenes edo kai 2800 xronia gia merikies, 2000 gia alles.
Alla, ean thelete
na ekdosete ena biblio pou milaei gia ton Theo, gia ton Xristo, gia tis
profiteies, oles oi portes tis ekdoseis kleinontai, exo idi dokimasei merikes
fores na ekdoso to Anoixto Biblio, OXI eitane h apantiseis, alla gia biblia pou
katastrefoune pagkosmios ton Theo kai tous Profites Tou NAI.
Poios exei ofelos
na katastrepsei ton Theo sto mualo ton anthropon?
O basilias tis gis,
o satanas.
Kai metaxeirizete
tous anthropous gia na to katorthosei.
To mono thetiko
pragma pou bgainei apo auta ta biblia kai ta erga einai oti epitrepoune simera
2000 etoi meta ton thanato tou Ihsou Xristou, anthropous na endiaferontai
pagkosmios na mathoune gia Auton kai psaxnoune na mathoune tin alithia.
Auto apodeikniei
oti polloi anthropoi einai tarakounimenoi apo to thema tou Ihsou Xristo.
Alloios, tha eitane adiaforoi se tetoiou
eidos biblia kai erga.
Kai auta epitrepoune pali na milisoume gia
pneumatika pragmata se pagkosmio klimaka, akomi kai me auton ton tropo.
O kairos gia tous
anthropous eirthe na etoimastoune taxaios gia tin Kainouria Ierousalim.
Prosoxi se oles tis poniries tou ponirou
gia na sas diagurei apo d’autin.
Paleuo gia na thriambeusei o Logos tou
Theou se oli tin gi gia olous tous anthropous.
Enimeroseis tis 10 septembriou 2007
To Ergo ton DYO MARTYRON TOY THEOY
Prota ap’ola, oti o Theos mas exei idi apokalipsei mesa se xristianniki
epistoli ths 29 maiou 2000.
Epeiseis prepei na sas enimeroso oti se
ligo arxizoune kai oi duo martires, ta 2 elaiodentra tou Kuriou mas to megalo
ergo tous pou einai na gnorisoune se bathos to periexomeno tou Anoixtou Bibliou
kai prepei na profitepsoune pali se ethnoi kai laoi. Exoune pagkosmia
apostoloi.
Sxetizontai amesa me to ergo pou mou
anethese o Kurios pou o Idios kathodigaei ta bimata mou.
Meson tou Internet tha kserei kai o laos kai to kliros kai oloi h
Ypeuthinoi ti ginetai me to ergo kai tin Etoimasia tou Laou, kai fisika kai oi
2 martires tha enimeronontai gia to kathe ti pou kano gia na dothei se olous to
Anoixto Biblio. Dioti auta ta 2 elaiodentra tou Theou tha anoigoune ton dromo
gia na deino stous anthropous to Anoixto Biblio. Den tha xreiastei na me doune
h na mou milisoune gia na kseroune ti kano, kai pou diskoleuoume na dino ton
Logo tou Theou.
Dioti to Anoixto Biblio tha dothei se
olous, asxeta an to dextoune h oxi, asxeta an to pistepsoune h oxi, asxeta an
theloune h oxi na etoimastoune, alla oloi prepei na enimerothoune.
Den tha epitrepsei o Kurios na tous
ginei kanena kako osotou tha profiteuoune, kai tha exoune tin dinami na xtipane
tin gi me diafores pliges otan tha enantionountai na akoustei to Anoixto
Biblio.
Auti tha kseroune mesa apo to Internet
gia to ti apantoune oi thriskeutiki Ypeuthini kai ta tileoptika kanalia gia to
ergo mou pou einai na eksigao to periexomeno tou Anoixtou Bibliou se olous
tous anthropous. Dioti tha ergastoune
anonima, kaneis den tha kserei poioi einai, alla to ergo tous tha einai
aisthito. Oloi tha niothoune to ergo tous, h sineti tha katalabainoune kai h
asineti oxi, dioti tha ginei opos ton kairo tou Noe.
Alli tha katalabainoune kai alli oxi.
Alla oli h gi tha kserei gia to ergo tous, dioti tha to noiosoune.
Opos kai ego kratao anonimia dioti me
tin leuki entoimasia kai ena kalima sto prosopo tha doso ton Logo tou Theou
stous anthropous gia tin prostasia mas. Etsi mas kathodigaei o Kurios.
Epistolh ths 8
iouniou 2000
Agapite mou…………………….., to orama sou tha sou to eksigiso
kath’odigeisin opos panta tou
Kuriou.
Tha arxiso apo tin arxi.
H erimos einai enas psixikos topos opou
eleutheronomaste apo tis kosmikies frontides tou kosmou, kai etoimazomaste
pneumatika gia ena megalo pneumatiko ergo gia pollous.
Mia omada andron 10 – 15 atomon, diladi liga atoma oxi
plithos, kai o Iohl na tous sumbouleuei, o Iohl proeipe oti tha skorpisei Agio
Pneuma o Epouranios Pateras mas kai oti h ilikiomeni tha blepoune theia oneira,
kai oi neoi tha profiteuoune kata tin Hmera tou Kuriou, opos eixe idi
ekplirothei ton kairo ton apostolon, kai simera pou einai h Hmera tou Kuriou
pali tha ginoune oi idies penumatikes endeikseis kai erga.
Autos o mikros arithmos anthropon einai
oi martires tou Kuriou pu tha etoimastoune na pane se diaforetika meri gia na
euaggelisoun. 2 – 2 tha pigainoune gia na
exoune pio megali dinamis, kai fisika o Kurios tha einai konta tous
sigkekrimena na tous kathodigaei me to Panagio Tou Pneuma, dioti o kathenas tou
tha pairnei eutheis tis entoles apo ton Theo, dioti o Theos tha metaxeirizetai
ton kathena analoga tin epitidiotita tou, diladi analoga tis idies tou tis
dinames.
Alla to sinolo tou Mistikou Sxedio gia
to ergo tous, tha to dinei bathmiaios o Idios o Theos, h epta Brontes ston
Isxiro tou Aggelo, kai to sinolo ton martiron tha lambanei sinexos to Mistiko
Sxedio mesa apo to Internet opou kai na briskontai epano stin gi.
O kathenas bastage sta xeria tou xartia,
ksipolitoi kai apla ntimenoi, diladi me tapeini endimasia psixiki, auto
sumbolizei to ksipolito kai to apla ntimenoi, diladi einai monon ntimeni me tin
pneumatiki zoh, ntimeni tapeina me tis aretes. Kai den tha xreiastoune na
pairnoune tipota mazi tous, dioti o Kurios tha tous trofodotei ston dromo tous
xari olon ton xristiannon pou tha tous upodexontai kai tha tous efodiazoune,
oste tipota na min tous lipei.
Ta xartia pou kratoune einai to Anoixto
Biblio pou prepei na to katabrogdisoune, tha pikrathoune alla kai tha
glikathoune apo ton Logo tou Theou. Stin erimo tha ta diabasoune ta xartia, oste
prin na arxisoune, prepei prota na gemisoune apo ton Logo tou Theou, na to
katanohsoune pliros, prin arxisoune na to deinoune stous anthropous.
Den tha tous upoxreonoun me to zori, to
ergo tous einai h enimeroseis, kai fisika na dinetai h sterea pneumatiki trofi,
ta margaritaria se osous ta dextoune. Kai tha einai metrimeni kai sfragismeni
apo ton Theo kai ton Xristo. Metrimeni kai sfragismenei simainei upo tis
PROSTASIAS TOY THEOY. Den tha mporoune na tous kanoune kako.
Tha dialextoune polli partires tou Theou
se ola ta krati, auti tha einai oi pio tolmiroi, oi pio drastirioi, auti tha
deiksoune megalo zilos sto ergo pou tha tous anathesei o Kurios, kathodigontas
tous me to Panagio Tou Pneuma o Idios.
Isaias kef 66 : 19
Kai tha stiso anamesa tous ena simeio
kai tous SOSMENOYS APO ANAMESA TOYS THA STEILO STA ETHNH, pros ti Tharseis, ti
Foul, kai ti Loud, pou traboun tokso, pros ti Thoubal kai tin Iauan, pros ta
makrina nisia, POY DEN EXOYN AKOYSEI TH FHMH MOY OYTE EXOYN DEI TH DOKSA MOY
KAI THA KHRYKSOYN TH DOKSA MOY ANAMESA STA ETHNH. KAI THA FEROYN OLOYS TOYS ADELFOYS SAS APO
OLA TA ETHNI PROSFORA STON KYRIO, ki epano se moularia, ki epano se grigora
zoa, PROS TO AGIO BOYNO MOY, THN IEROYSALHM, leei o Kurios, kathos ta paidia
tou Israhl fernoun ston oiko tou Kuriou tin prosfora apo alfita SE ENA KATHARO
SKEYOS. KI AKOMA, THA PARO APO AYTOYS IEREIS KAI LEYITES, LEEI O KYRIOS.
Diladi o Kurios tha tous etoimasei
prosopikos, stin erimo me to Anoixto Biblio, to opoio tha exoune panta ena
prototipo mazi tous, to Anoixto Biblio periexei epeiseis kai tis xristianikies
epistoles mesa apo tis opoies o Kurios sunexizei kai mas endinamonei psixikos,
kai na mas kathodigei bathmiaia gia to Mistiko Tou Sxedio.
Fisika, simbolika tha tous fernetai ston
Agio Bouno, tin Ierousalim, diladi stin Agia Poli tou Theou, tin pneumatiki
Ierousalim, ston Agio Bouno Sion, tha tous fernetai pneumatika, mesa stin
kardia tous na paroune meros stin Agia Poli tou Theou. Kai pro pantos se AYTOYS
POY DEN EXOYNE AKOYSEI GIA TON ZONTANO, ALHTHINO THEO TOY ISRAHL, KAI OLOYS NA
ETOIMASTOYNE SAN PNEYMATIKH ANTHROPH POY KRATANE TA PODIA TOYS MAKRIA APO KATH
EIDOYS AMARTIAS ;
Apokalipseis Ioannou kef 11 : 1
To metrima tou Naou
Kai mou dothike ena kalami omoio me rabdo
kai o aggelos stekotan, legontas : Siko, KAI METRHSE TON NAO TOY THEOY, KAI TO THYSIASTHRIO,
KI AYTOYS POY PROSKYNOYN MESA S’AYTON.
Auti pou proskinoun mesa s’auto einai to sinolon ton martiron pou tha stalthoune se ola
ta krati gia na deinete o Logos tou Theou. Opos legetai ston Isaia pio epano,
oi sosmenoi tha pane se ola ta ethni, kai mesa apo d’autous tha parei iereus kai
lebites, me oli tin simasia tis lekseos, pou o Idios tha etoimasi. Gi’auto auti apoteloun ton Nao tou
Theou, kai to Thisiastirio, ki’auti pou proskinoune mesa s’auton. Kai einai metrimeni kai sfragismeni apo to Agio Pneuma
tou Theou.
O kalamos
Tou didete apo ton Theo ena kalami. O
kalamos, loipon, pou xrisimeuei edo gia to metrima, einai kai rabdos kai
baktiria gia tous pistous.
Einai diladi meson enisxitiko ton piston stin poreia tous
meso ton deinon.
Me to metrima auto tha bohthithoun oi pistoi na badisoun ton
diskolo dromo, mexri tis Deuteras Parousias. Tha parigorountai dioti
tha kseroun, oti ANHKOYN STOYS METRHMENOYS , STOYS PROSTATEYOMENOYS
APO TO PANISXYRO XERI TOY THEOY.
To Metrima kai h simasia tou
H metriseis tou Naou en protois simainei prostasia tou Theou.
Auto pou metraei o Theos to metraei,
giati einai diko Tou kai endiaferetai gi’auto.
H entoli tis metriseos einai ekdilosis tou prostateutikou
endiaferontos tou Theou.
To sfragisma exei prostateutiko
xaraktira.
To idio simainei h sfragisis ton
piston. Tous sfragizei, dioti einai dikoi Tou, kai dioti endiaferetai gi’autous. Kai tha tous sfragisei o Kurios me to Panagio Tou Pneuma.
Poios o Prostateumenos Naos ;
Asfalos, den prokeitai gia ton Nao tou
Solomontos, oute gia to Thisiastirio tou Naou ekeinou. Kai den einai epi ta
plaisia.
Prokeitai peri tou pneumatikou Naou,
PERI THS EKKLHSIAS TOY XRISTOY THS STRATEYOMENHS EDO. H Strateuomeni ekklisia
sumbolika tha einai autos o mikros arithmos sfragismenon kai metrimenon apo ton
Theo kai ton Xristo.
H ekklisia, loipon, tou Xristou
eurisketai upo tin apolitin prostasian tou Theou. Dioti, san strateuomeni, tha diarkesi mexei to telos tou
kosmou. Auti tha thriambeusi.
Apseudi bebaiosi tou gegonotos, oti
oi pistoi Xristianoi einai o Naos tou Theou mas didei h Kaini Diathiki dia
stomatos ton Apostolon.
O Apostolos ton Ethnon Paulos kirittei :
Den kserete, oti eisthe naos tou Theou
kai oti to Pneuma tou Theou katoikei mesa sas ;
O Apostolos Petros eks’allou tonizei.
Kai autoi os lithoi zontanes
oikodomeisthe oikos pneumatikos, ierateuma agion, anenegkai pnaumatikas thisias
euprosdektous to Theo dia Ihsou Xristou.
Osoi tha einai pistoi kai sfragismeni
kai metrimeni tha einai pragmatikoi zilotai. Tha ergazontai drastirios gia na
gnostopoihsoun to thelima tou Xristou se olous, gia na gnorisoun ton Theon kai
oi alloi kai na ginoun opadoi Tou.
Pantote kai stis diskoloteres stigmes,
exei o Theos tous dikous Tou ston kosmon.
Korifaia kai kefalaiodis apostoli tous
einai to kirigma. Na kirittoun ton Logon tou Theou. H eksaggelia tou Thelimatos
tou Theou.
Epomenos kai olon ton xristianon ton
esxaton kairon kirion ergon tha einai h Didaskalia tou logou tou Theou. H
ergasia dia tin eksaplosin kai efarmogin tou Euaggeliou.
To kirigma tous tha einai h metanoia kai
h epistrofi eis ton Xriston. Auto to kirigma thelei pantote o Theos.
Kai oi metrimenoi tou Naou tha einai
gemati drastiriotita kai tha exoune pneumatiko zilo na enimeronoune olous kai
na etoimazontai pneumatika osoi tha to dextoune. Kai tha einai kai mesa sta
plaisia tou ergo tous na pigainoune stis ekklisies tou Xristou gia na
endinamonete to KLYROS KAI OLH H XRISTIANNH.
Kai na organothei bohtheia gia tous
ftoxous mesa apo tin Eklisia tou Xristou.
Fisika kai o Isxiros Aggelos kai oi 2
Martires, ta 2 elaiodentra tou Theou kai tou Xristou, tha ektelesoune to ergo
tous. Auti tha epitrepsoune to ksekinima tou Megalou Apostoliko Ergo kai ton
Metrimenon. Eos otou lamboune to Panagio Pneuma tou Theou pou tha tous
kathodigaei o Idios, opos ton kairo ton Apostolon.
Auta sou eksigao kath’odigeisin tou Epouranio Patera mas pou o
Idios dieuthinei olo to Ergo tis Etoimasias tis Nimfis tou Xristou, tin AGIA
POLH, kai mas DINEI BATHMIAIOS TO MHSTYKO TOY SXEDIO.
APOK. IOANNOY kef 21 : 9
Ela, tha sou deikso ti nifi, ti gunaika
tou Arniou.
Kai se pneumatiki ekstasi me efere epano
se ena megalo kai psilo bouno, kia mou edeikse ti megali poli, tin agia
Ierousalim, pou katebainei apo ton ourano tou Theou, h opoia eixe ti doksa tou
Theou kai h lamprotita tis itan omoia me mia politimi petra, san mia petra
iaspi, pou kristallizei.
Kai eixe ena megalo kai psilo teixos
eixe kai 12 pilones, kai stous pilones 12 aggelous, ki epano grammena onomata,
pou einai ton 12 filon ton yion tou Israhl…………………………..KAI TO TEIXOS THS POLHS EIXE 12 THEMELIA, KAI MESA S’AYTA TA ONOMATA TON 12 APOSTOLON TOY
ARNIOY……………………………………………………….Kai nao den eida mesa s’auti epeidi, naos tis einai o Kurios o
Theos, o Pantokratoras, kai to Arnio. Kai h poli den exei anagki ton ilio oute
to feggari, gia na feggoun mesa s’auti epeidi, h doksa tou Theou ti fotise, kai o lixnos tis
einai to Arnio.
KAI TA ETHNH OSON SOZONTAI THA PERPATOYN
MESA STO FOS THS KAI OI BASILIADES THS GHS FERNOYN TH DOKSA KAI THN TIMH TOYS S’AYTH. KAI OI PYLONES THS DEN THA
KLEISTOYN THN HMERA EPEIDH? NYXTA DEN THA YPARXEI EKEI, KAI S’AYTH THA FERNOYN TH DOKSA KAI THN TIMH
TON ETHNON. KAI S’AYTH DEN THA MPEI TIPOTE POY
MONYNEI KAI PROKSENEI BDELYGMA, KAI PSEMA ALLA, MONAXA OI GRAMMENOI MESA STO
BIBLIO THS ZOHS TOY ARNIOY.
Auti tha latreuoun ton Theo en pneuma
kai en alitheia, dioti tha grapsei o Theos tis entoles Tou stin plaka tis
KARDIAS TOYS.
Alla gia tin ora as deiksoume upomoni
eos otou epitrepsei o Kurios na arxisei h Etoimasia tou Laou. Mou zitaei
sinexos na exo upomonei oste ola na etoimastoune kata Thelima Tou. Mistiko to
Sxedio Tou, kai mas to dinei bathmiaios, otan o Idios to apofasisei. Kai simera
pou mas eksigise to orama sou, eimai arketa ksafniasmeni, alla opos panta oti
mas leei mas to apodeixnei kai apo tin Palaia Diathiki.
Oson afora poioi tha einai, o Idios o
Theos tha tous dialeksei kai tha tous sfragisei me to Agio Tou Pneuma, oste
oloi meta tin etoimasia tous stin erimo tha stathoune orthioi, diladi aksioi na
deinoune ton Logo tou Theou. Den einai sta plaisia tou ergou mou na po h na
dialekso poioi tha einai, auto einai to Ergo tou Kuriou pou tha kalesei osous
exei (gia mena, diladi etsi pisteuo ego san anthropos) idi etoimasi sta plaisia
tou Sxoleio tis Zohs, kai pneumatika. Alla apo to AKOYSMA THS FONHS TOY
EPOYRANIO PATERA MAS THA PAROYNE THN PEPOITHESEIS OTI EINAI OI MARTHRES POY EINAI
METRHMENH. Oxi apo anthropo, mite apo emena.
Oti mas exei apokalifthei stin 7h salpigga tis Apokalipseis tou Ioannou,
ton Pasxa 2007, se oti aforaei to ergo tous :
Oi 2 Martures
Tha doso, legei, thn
dunamin eis tous duo Marturas Mou kai tha profhteusoun, tha khruksoun epi
xilias diakosias ekshkonta hmeras.
Autoi tha einai ai duo
elaiai kai ai duo luxniai, pou tha stekontai mprosta ston Kurion.
“Tois
dusi martusi mou”.
Giati anaferei duo?
Dioti o Ioudaikos Nomos apaitouse
duo martures gia na bebaiosoun ena gegonos.
Kata tous 42 autous mhnas,
kata to megalo auto xroniko diasthma, tha parathrhtai, af’enos
men apistia kai amartia megalh, af’eterou de pistis kai agioths pollh.
O kosmos tote tha einai
xorismenos eis pistous kai apistous, eis anthropous tou Xristou kai opadous tou
Satana.
Osoi tha einai tote pistoi,
tha einai pragmatikoi zhlotai.
Tha ergazontai drasthrios,
gia na gnostopoihsoun to thelhma tou Theou eis olous, gia na gnorisoun ton
Theon kai oi alloi kai na ginoun opadoi Tou.
Dustuxos polloi den tha ta
akoune kai the menoun ametapeistoi kai ametanohtoi.
S’autous
tha efarmozetai o logos tou Kuriou : “Tha ta phte seis kai as mhn t’akousoun,
tha einai omos anapologhtoi en hmera Kriseos.
Tha khrukseta seis ton
logon tou Tehou kai autoi, bebaia, den tha pistepsoun, alla auto tha einai gi’autous
mia marturia katadikhs, mia katathesis, me alla logia, epibaruntikh gia thn
katadikh tous en hmera Kriseos.
Den tha mporoun tote na
poun, oti den ta akousame.
Dioti tha tous ph o Theos :
“Sas ta
eipa. Sas eixa anthropous Mou pou sas ta elegan”.
Oudeis tha mporh tote na
isxuristhh, oti den hkouse peri Xristou, peri Paradeisou, kai peri opadon tou
Theou.
Osoi den tha akolouthhsoun
ton dromon tou Theou, einai giati den tha thelhsoun.
Tha protimoun thn amartia.
Tha protimoun na akolouthoun ton diabolon kai oxi ton Theon.
Pantote kai stis
duskoloteres stigmes, exei o Theos tous dikous Tou ston kosmon.
To ergon ton duo Marturon
Korufaia kai kefalaiodhs apostolh
tous einai to khrugma.
H leksis “profhths”, opos
eipame, den shmainei monon ton prolegonta ta mellonta, alla kurios ton
khruttonta ton logon tou Theou, ton feronta thn marturian tou Ihsou.
Auto hto palaia to kurios
ergon ton Profhton : “h eksaggelia tou thelhmatos tou Theou”.
Kurion ergon tha einai h
Didaskalia tou logou tou Theou, h ergasia dia thn eksaplosin kai efarmoghn tou
Euaggeliou.
(Prepei prota na fane to
Anoixto Biblio me olh thn shmasia ths lekseos gia d’autous
dinetai entolh apo ton Theo na fane to biblio to anoigmeno me thn gluko pikrh
geusi tou.)
(Se xristianikh epistolh
einai idi eksugumeno gia oti mou apokalupse o Theos gia tous 2 Martures ths
Apokalupseis tou Ioannou).
O sugklonismos apo to khrugma
ton Marturon, pou anaferi h Apokalupsis, tha kanei na afupnizontai suneidhseis
kai apololota probata na trexoun sto dromo ths sothrias.
To khrugma, kata tis
teleutaies hmeres tou kosmou tha einai enisxutiko sth poreia, alla kai
puksida.
Ai Duo Elaiai
Alla ektos auton ton
ametanohton, tha uparxoun pantote kai oi kaloproairetoi, oi opoioi tha exoun
diathesin na pistepsoun.
Polloi tha epistrefoun eis
thn pistin tou Xristou, tha kamnoun erga kai tha fernoun karpous kai tha
sozontai.
Gi’auto
onomazei o Kurios tous khrukas Tou, tous marturas “elaias”.
Tous onomazei akomh “elaias”,
dioti exoun sxesi me to elaion, to opoion sthn Agia Grafh eikonizei thn Xarin
tou Agiou Pneumatos.
Tous onomazei “elaias” dioti
h elha einai to kallitero dendro kai to pio karpero.
Einai dendro antoxhs ki
exei euloghmeno karpo.
Mas thumizei ekeino, pou
legei h Agia Grafh dia ton anthropon tou Theou, oti tha einai os elaia
katakarpos en to oiko tou Theou.
Tha feroun loipon kai autoi
oi pistoi tote polun karpon pneumatikon.
Ai duo Luxniai
Ti einai oi luxnies? Einai
kandhles.
Dioti h kandhla xrhsimeuei
dia thn latreian.
Kai autoi oi tote pistoi
tha einai afieromenoi eis ton Kurion, tha zoun dia ton Kurion.
Tha uphretoun ton Kurion.
Tha latreuoun ton Kurion,
sunexos kai adiakopos.
H kandhla fotizei me to fos
ths.
Fotizei osous euriskontai
sthn Ekklhsia.
Kai oi 2 Martures tha einai
martures tou Theou tha lampoun kai tha fotizoun tous allous.
Fotizoun me to paradeigma
tous.
Diati legei monon “ths
ghs” kai
oxi kai tou Ouranou, oti einai Kurios?
Dioti tou Ouranou einai kai
anagnorizetai.
To legei omos gia na
tonish, oti einai kai ths ghs.
Dia na upenthumish eis men
tous pistous, oti osa sumbainoun einai en gnosei Tou kai kata paraxoshsin Tou
ginontai.
To fos auto, omos, aktinobolei,
kataugazei kai kateuthunei se pagkosmia klimaka.
Einai to fos to luxnion
ekeinon elpidoforo, kateuthunthrio kai sothrio.
Blepome oti me zohres
oikones, parmenes apo thn zoh tou profhtou Hliou kai tou Mouseos, perigrafetai h
uperanthropos eksousia, me thn opoia oplizei o Theos tous duo martures.
Tha exoun labei megalh
dunami apo ton Theon.
Oxi monon dunamin logou,
oste na apostomonontai oi exthroi tou Theou kai na mh mporoun na tous
antipetopisoun, alla kai thaumatourgikh dunamh, osta na einai “foberoi
tois upenantias”.
Tote, pro ths Deuteras
Parousias, tha epitraph to pneuma auto to ths Palaias Diathhkhs, to pneuma tou
Hliou tou Thesbitou.
Tote oi pistoi tha einai
foberoi eis tous exthrous kai h proseuxh
tous tha ginetai keraunos dia tous apistous.
Tha tous akouh o Theos. Tha
einai “anoiktos o Ouranos” di’autous.
O idios o Kurios oplise
tous ergatas tou Euaggeliou, tous khrukas Tou me thn dunamin authn, me thn
idikhn Tou dunamin.
Oi ergates, loipon, tou
Euaggeliou exoun labei apo ton Theon terastia dunami.
Ta logia, pou bgainoun apo
to stoma tous einai “pur”, fotia.
Gi’auto
opoios tous kakometaxeirizetai, timoreitai paradeigmatikos kai apothnhskei
akomh.
Oi duo Martures den tha
einai monon “elaia” kai “luxniai”, den tha
einai dhladh duo khrukes ths Alhtheias; alla tha sunodeuotnai kai apo
thaumatourgikh dunami.
Perigrafei o Euaggelisths
thn uperanthroph eksousia ton 2 Marturon, me thn opoian tous oplizei o
Pantodunamos Theos.
Kanenas, legei, den mprorei
na tous kanh kako, dioti einai organa tou thelhmatos tou Theou.
Fotia, katastrofh kai
afanismos perimenei ekeinos, pou tha thelhsoun na tous blapsoun kai
katadioksoun.
Fotia bgainei apo ta
stomata tous kai katatrogei tous exthrous tous.
H eikona edo ths fotias,
ths ekserxomenhs apo ta stomata ton duo Marturon, oste na katatrogh tous
exthrous auton, fernei sto nou mas thn eikona tou Profhtou Hliou.
O Profhths Hlias anhr
dasutrixos kai zosmenos sth mesh me dermatinh zonh, opos anaferei h Palaia
Diathhkh, eurisketo se mia korufh tou Karmhliou orous.
Otan o asebhs Basilias
Oxozias esteile ena aksiomatiko tou penthkontarxo me froura penhnta andron na
ton sullabh, ekeinos zhthse thn prostasia tou Theou kai tous katekause olous.
Tote, loipon, pou h boulh
ton eidololatron strefotan enantion tou, egine os ekshs to thauma, to opoion
perigrafei h Palaia Diathhkh :
“Kai
apekrithh Hliou, kai eipe pros ton penthkontarxon kai ei anthropos Theou ego,
katabhsetai pur ek tou ouranou kai katafagetai se kai tous penthkonta sou kai
katebh pur ek tou Ouranou kai katefagen auton kai tous penthkonta autou”. (D’Basileion
A’10).
Thn thaumatourgikh dunami
tou Profhtou Hliou kai thn dunamin tou khruktikou tou logou, skiagrafei kai o
Seirax me ta parakato logia :
“Kai
anesth Hlias Profhths os pur kai o logos autou os lampas ekaieto”.
(Seirax MH’1);
Tetoia loipon isxu tha
exoun tote oi duo Martures!
Me dunami theikh tha
poreuontai, dia mesou exthron, xoris na plhttontai.
Antithetos malista ekeinoi,
pou tha tolmoun na tous adikoun, tha eksontonontai dia puros.
Etsi kai oi duo Martures
tha mporoun na kanoun thaumasta gegonota kai tha dunantai na plhttoun thn
amartolh anthropothta.
Gia na dosh emfasi sthn
uperfusikh tous dunami o Ieros Suggrafeus, tonizei akomh, oti tha mporoun, opos
o Moushs sthn Aigupto enopion tou Farao, na metabaloun to nero se aima.
Tha mporoun na plhksoun
tous ametanohtous anthropous ths ghs kai me alles timories, otan me proseuxh to
zhthsoun kai paraxorhsh touto o Theos.
To sumperasma loipon einai,
oti den theoreitai oposdhpote anagkaion na einai oi duo Martures, pou anaferi h
Apokalupsis, ta istorika prosopa ths Palaias Diathhkhs, o Hlias kai o Moushs,
alla alloi, zhlotai ths Pisteos san ton Profhthn Hlia kai san ton Moush.
O xronos ths paramonhs,
xoris tafh, ton ptomaton ton Marturon einai periorismenos kai thelei na eiph,
oti, nai men tha perifronhsoun tous nekrous pleon Marturas, alla den tha
oloklhrosoun thn perifronhsh tous.
Paromoia eikona atafon
somaton katasfagenton doulon tou Theou apo eidololatras mas didei o Psalmodos :
“Ethento
ta thnhsimaia ton doulon sou bromata tois peteinois tou ouranou, tas sarkas ton
osion sou tois thhriois ths ghs eksexean to aima auton osei udor kuklo
Ierousalhm kai ouk hn o thapton”. (Psal.OH’2-3).
Afhsan atafa ta somata ton
doulon sou bromata tois peteinos tou ouranou, tas sarkas ton osion sou tois
thhriois ths ghs eksexean to aima auton osei udor kuklo Ierousalhm kai ouk hn o
thapton”.
(Psal. OH’2-3).
Me alla logia legei ta
ekshs :
Afhsan atafa ta somata ton
doulon sou, pou katesfaksan ka ta eksethesan pros brosin sta peteinai tou
ouranou.
Erriksan tis sarkes ton
piston sou sta thhria ths ghs, gia na tis katabroxthisoun.
Exusan afthono to aima tous
kai erreuse san na htan nero, guro apo thn Ierousalhm, kai den briskotan
kanenas gia na thapsh tous skotomenous.
Tha panhgurizoun, loipon,
thn nikhn tous oi exthroi tou Theou.
Tha xairoun kai tha
agallontai, gia to katorthoma tous.
H Anastasis ton Marturon
Opos tote o Kurios meta
treis hmeras anesth thriambeutika suntripsas ton thanaton, etsi kai stous
esxatous kairous, h duo Martures meta treis kai hmisu hmera, epeita tha
anazoogonhtoun me to zoopoio Pneuma tou Theou.
Kai simera, o Theos dinei to Mhstiko tou Sxedio Sigkekrimeno gia to Ergo
tous :
Ta Duo Elaiodentra tou Theou, olous autous pou to Agio Pneuma tou Theou
tous etoimase, tous dokimase, tous paidagogise kai apokalipse stous idious oti
einai mesa stous Duo Martires tou Theou gia ola ta ethnoi tha prepei :
1° Na fane ( katanoisoune) stin oloklirotikotita tou olo to periexomeno tou
Anoixtou Bibliou ths 6hs salpiggas tis Apokalipseis tou Ioannou.
2° Na erthoune na to paroune apo to xeri tou Isxurou Aggelou tis 6hs
salpiggas, thelei na pei sigkekrimena na erthoune se epafi mazi tou.
Giati?
Gia na epitrapei se pagkosmia klimaka h organoseis tou Ergou tous.
To Ergo tous simperilambainei oti prepei akoma na profitepsoune se
ethnoi, laoi, kai basiliades.
Pos ?
Sigkekrimena, oi 2 martires prepei na enimerosoune tous Ypeuthinous tou
Kliros kai episeis ton Basilia h Ypeuthinoi tou kratos oso dinaton anoteroi
stin ieraraxia kai na tous rotisoune na epitrepsoune, tin Vinteo kassetta, pou
anaggelei to Kalo Neo se olous Basiliades, Klirikoi kai Laos, se olous apo ton poio mikro eos ton pio megalo,
na akoustei meson tis tileoraseis kathe imera epi 7 ebdomades, kai ola ta mesa
enimeroseis tou kratos.
O kathenas apo ton pio mikro eos ton poio megalo, basilia, meloi tou Kliros,
olos o laos exoune to dikaioma n’akousoune etouto to minima kai to dikaioma na
dialeksoune ean theloune na to pistepsoune h oxi.
O THEOS DEN EPIBALLEI NA PISTEPSOUNE STO KALO NEO, MHTE NA ETOIMASTOUNE
OPOS TO ZHTAEI MESA STO ANOIXTO BIBLIO TIS 6HS SALPIGGAS TIS APOKALIPSEIS TOU
IOANNOU KAI SE OLI TIN AGIA GRAFH PALAIA KAI KAINH DIATHIKI.
MA O THEOS ZHTEI APO TOUS YPEYTHINOUS TON KRATON KAI APO TOUS YPEYTHINOUS
TOU KLIROS NA ANOIKSOUNE TIS THLEORASEIS KAI TA MESA ENIMEROSEIS GIA OLOUS, GIA
NA MPOROUNE OLOI, MIKROI KAI MEGALOI NA AKOUSOUNE TO KALO NEO KAI NA
KANOUNE TIN EPILOGI TOUS ELEUTHERA.
ETOUTO APOTELEI TO MEGALO ERGO TON 2 MARTYRON, TON DYO ELAIODENTRON POU BRISKONTAI EMPROS TOU THEOU.
KAI O THEOS TOUS EDOSE OTI TOUS EITANE ANAGKAIO GIA NA KATORTHOSOUNE ETOUTO
TO ERGO.
H dinamis pou dinei o Theos stous 2 martires einai gia na epitrapei na
akoustei pagkosmios to Kalo Neo apo olous, apo ton poio mikro eos ton poio megalo.
Opos idi to kseroume, etouto to ergo arxizei apo tin Ellada.
O Theos edose tin 7h salpigga tis Apokalipseis tou Ioannou ton Pasxa 2007.
Otan salpizei h 7h salpigga, h 7 Ekklisies
prepei na arxisoune na etoimazontai kai na enonontai.
Einai idi merika xronia pou lambane to Anoixto Biblio tis 6hs salpiggas tis
Apokalipseis tou Ioannou.
Tous dothike aneta kairos gia na apofasisoune gia ton eauto tous, alla
shmera o kairos eirthe na dothei to Anoixto Biblio se olous, mikrous kai
megalous gia na kanoune tin epilogi tous.
Anoikste tis tileoraseis gia na mporei o kathe anthropos na kanei tin
pneumatiki epilogei eleuthera.
To deuteron ergo ton 2 martiron tou Theou kai tou Isxirou Aggelou einai na
epitrapei sigkekrimena h bohtheia stous pio ftoxous se pagkosmio klimaka meson
tis 7 Ekklisies tou Theou.
Otan anoixtoune h thleoraseis gia na akoustei to Kalo Neo gia thn
Anthropotita olokliri, totes tha
etoimastei mia 2h vinteo kasseta gia thn bohtheia se autous pou peinane,
pou xreiazontai farmaka, koubertes, klp kai gia na lamboune episeis to Anoixto
Biblio gia tin etoimasia tous.
H bohtheia tha organothei se duo faseis.
- Oloi autoi pou tha pistepsoune
kai pou exoune ploutoi, pou tha einai
sigouri oti einai fisiko na bohthithoune h poio ftoxoi kai oti auto O Theos to
zhtaei sta paidia Tou, tha mporoune na steiloune ta dora tous me tin psichi
tous kai tin sinideisei tous.
Einai grammeno stin ioudaiki sofia oti ena tetarto apo ta ploutoi
dosmena gia tous ftoxous einai kalodexoumena
apo ton Theo san na ta dinane
ston Idio ton Theo.
O Xristos
eipe doste ta ola, alla auto einai poli diskolo gia ton anthropo genikos kai
auto se ola ta ethnoi!
- Epeidis
h ftoxoi peinane kathe imera kai exoune anagkes opos kai emeis taxtikies, h
deuteroi faseis tis bohtheias stous pio ftoxous tha ginetai kathe mina, mia
entoli minaia apo to poson tis areskeias sas, etouton pou sas deixnei h kardia
sas, apo ta parapanisia sas.
O isxiros
aggelos kai h duo martires tha organosoune sigkekrimena poies ekklisies kai pia kratoi tha lamboune
kai poia posa meson tis 7 Ekklisies tou Theou.
Oi 2 martires
h opoih tha pane se ola ta kratoi tha mporoune na enimeronoune sigkekrimena
poia kratoi kai ekklisies prepei na lamboune me proteraiotita tin bohtheia mas.
Olo to
poso, dosmeno gia tous poio ekgataleimmenous, AKERAIOS,
oloklirotika tha moirastoi stous ftoxous.
Auth h
logistiki, apo ta dora apo to kathe ethnos, kai ta ethnoi kai ekklisies tou
Theou pou tha lamboune, tha dinete
kathara mesa stis xristiannikes epistoles, opos ta statistika, kathe mina.
Me auton
ton tropo kathe paidi tou Theou tha mporei na blepei kathara ti dinei kai se
poion to dinei.
Oso to
dinaton, to xrima tha stelnetai me metabibaseis
trapeziki se ena trapeziko logariasmo, me trapeziki epitagh, me oso
ligoteron metaxeiriseis anthropinon xerion, eutheis stis 7 Ekklisies tou Theou.
Stin kathe
ekklisia tou Theou, 12 atoma tha dialextoune gia tin diaxeirisi apo tin
bohtheia stous ftoxous, geuma sillogikos kathimerina, diamiraseis kathimerinos
fagiton, agora farmaka, koubertes, klp.
Einai
sugouro oti einai protimotero na mathoune na psareuoune anti na tous ta dinoume
ola etoima otan pethainoune tis peinas, kai otan ta megala mas karabia einai
stis thalasses tous kai afanizoune ola ta psaria. Ma tous menoune oi sardeles,
to ksexasa !
Tous
ftoxous apo ola ta krati tou kosmou xoris na logariazete ti pisteuoune kai pou
anikoune thriskeutika.
H bohtheia
tha einai gia olous, olous tous anthropous kai ola ta paidia pou peinane ston
20 aiona !
To Anoixto
Biblio episeis tha dimosieutei se oles tis glosses.
Ta kerdoi
apo ths Dimosieuseis tou Anoixtou Bibliou tis 6hs salpiggas tis Apokalipseis
tou Ioannou tha diaxeiristoune kai mirastoune kata tis odogies tou Theou pou
odigei etouto to Ergo.
Auta tou
anoikoune dioti einai to Xeri Tou pou dieuthinei ta panta.
Ola auta
molis mou ta apokalipse o Theos simera, kai eimai para poli euxaristimenh oti
epitelous o kathe antras, ginaika kai paidi mporoune na lamboune to Kalo Neo
tis Basileias tou Theou.
Einai
polla xronia pou polloi perimenane gia oli tin anthropotita etoita ta megala
gegonnota.
Klaio apo
xara etouth thn stigmi pou sas grafo.
Einai
apisteuto, einai oraiotato ! Ti xara, ti tuxi na eimaste emeis h geneia
pou zei eutheis tin ekplirosei ton AGION GRAFON.
Eimai
euxaristimeni na boithisoume olous tous anthropous pou peinane kai pou
upoferoune apo diafores baries arrosties xoris na lambanoune arketh bohtheia.
H ftoxeia proxoraei mesa ston kosmo !!!
Prepei na ksipnisoume, auta ta matia mas perimenoune !
Mas perimenoune olous !
Den exoune oute tin dinami na mas aplosoune ta xeria tous, mite na mas
zitisoune otidipotes !
Kai an eimastan emeis, ta paidia mas, oi kontini mas, pou peinousame,
ti tha kanate gia ta paidia sas ?
Tha trexame se oles tis kateuthinseis, einai apanthropo, fobero na
blepeis na pethainei tis peinas kai tis arostias to paidi sou, den uparxei
tipota xeirotero gia mia mitera, gia ena patera !!!
Den exoume to dikaioma na eimaste adiaforoi. Potes!
Mporoume na tendosoume to xeri mas, tin kardia mas, na dosoume to kalitero
tou eautou mas, na deiksoume oti o anthropos einai kalos, oti o Theos exei
dikio na paleuei san liontari gia na sosei ton kathena mas!
Akouo episeis kai merikoi pou gernoune olh tin prosoxi tous se leptomeries
katanohseos kai allh akomi pou psaxnoune ta micropragmata gia ola.
O planitis einai sobara apeilimenos, kai o anthropos an den ginei
kaliteros pagkosmios riskarei na perasei ena asximo tetraoro.
Einai epigon oloi mazi na ekselixthoume pros ton anthropo aksio opos o
Theos ton edimiourgise kath’oikona kai omoiosi Tou!
OTAN H SUMPERIFORES ALLAKSOUNE,
OI KOINONIES TH’ALLAKSOUNE!
H ANTHROPOTHS TH’ALLAKSEI!
Etouth einai h
Agia Epistoli tou Pantokratora Theou mas gia olous tous Ypeythinous Kraton kai
Ypeythinon Klirikon apo tis 7 Ekklisies dosmenh stis 12 septembriou 2007.
Ego, o Epouranios
Pateras sas orthografo etouti tin Epistoli sthn guni pou onomazetai Noula.
Etouti h epistoli
tha stalthei apo tous 2 Martires Mou se olous tous Ypeuthinous Kraton apo olo
ton planiti kai se olous tous Ypeuthinous Klirikous.
Etouti h epistoli
stelnete se sas gia tin Etoimasia apo ola ta paidia Mou ton 7 Ekklision.
H 3 monotheikies
thriskies, oi Ioudaioi, oi Xristiannoi kai oi Moamethanoi antiprosopeuoune tis
7 Ekklisies.
H aitiseis mou
einai episeis gia na lamboune kai oloi h allh to aionio Euaggelio, to Kalo Neo,
dosmeno gia ola ta ethnoi, gia ton kathe anthropo.
DEN SAS EPIBALO
NA PISTEPSETE STON LOGO MOU, OUTE PROKEITAI NA SAS EPIBALLO NA
ETOIMASTEITE , OPOIOS THELEI NA PISTEPSEI KAI NA ETOIMASTEI THA TO KANEI
ELEUTHERA KAI GIATI M’AGAPAEI.
Etouti h epistoli