The Departure of Abune Paulos

The Departure of Abune Paulos
(3 November 1935 – 16 August 2012)
His Holiness Abune Paulos, Patriarch of the
Ethiopian Orthodox Tewahdo Church, Archbishop of
Axum, Etchege of the See of St. Teklehaimanot and
one of the seven serving presidents of the World
Council of Churches and Ethiopia‟s longest serving
patriarch passed away on Thursday, 16th August.
Abune Paulos was born in Adwa in the Tigray
Regional State. His baptismal name was
Gebremedhin Gebreyohannes. Later on, he entered
the monastery as a young boy as a deacon trainee, eventually taking monastic orders
and being ordained a priest. Then known as Abba Gebremedhin, he continued his
education at the Theological School of the Holy Trinity Church in Addis Ababa under
the patronage of Patriarch Abune Tewophilos. He was then sent to study at the St.
Vladimir‟s Orthodox Theological Seminary in the United States, and afterwards
received his bachelor‟s degree in divinity from the prestigious Yale University.
In 1974, his education was interrupted by a summons from Patriarch Abune
Tewophilos, and he returned to Addis Ababa shortly after the revolution that toppled
Emperor Haile-Selassie. He was anointed bishop along with four others, assuming the
name and style of Abune Paulos, and given responsibility for ecumenical affairs by the
then patriarch.
He received his master‟s degree in theology and doctorate in philosophy from another
prestigious institution, Princeton University. He wrote his Ph.D. dissertation on the
existence of God.
During his tenure of office, much urban property that had been taken from the church
was returned, most notably the return of the campus and the library of Holy Trinity
Theological College, and the college was reopened.
Vol: 6 Issue: 9
Tute 1728 / Sept 2012
On Virginity
By: St Gregory of Nyssa
The holy look of virginity is precious indeed in
the judgment of all who make purity the test of
beauty; but it belongs to those alone whose
struggles to gain this object of a noble love are
favoured and helped by the grace of God.
Now if the achievement of this saintly virtue
consists in making one without blemish and holy,
and these virtues are adopted in their first and
fullest force to glorify the incorruptible God, what
greater praise of virginity can there be than thus
to be shown in a manner deifying those who
share in her pure mysteries, so that they become
partakers of His glory Who is in actual truth the only Holy and
Blameless One
Abune Paulos was a scholar and peace advocate and a former exile in the United
States who had worked on reconciliation between Ethiopia and Eritrea. Patriarch
Abune Paulos and the Ethiopian Orthodox Tewahdo Church were also involved in the
support of war-displaced and drought-hit Ethiopians, making the Church one of the
major relief organizations in the country.
His peace efforts and humanitarian work were the main reasons for his being chosen
to receive the Nansen Medal by the UN High Commissioner for Refugees (UNHCR).
Deep indeed will be the thought necessary to understand the
surpassing excellence of this grace. It is understood in the idea of God
the Father; and here at the outset is a paradox, that virginity is found in
Him, Who has a Son and yet without passion has begotten Him. It is
included too in the nature of this Only-begotten God, Whom it shines
forth equally in His pure and passionless birth. Again a paradox; that
the Son should be known to us by virginity. It is seen, too, in the
inherent and incorruptible purity of the Holy Spirit; for when you have
named the pure and incorruptible you have named virginity.
The 76-year-old patriarch, who was diagnosed with diabetics and blood pressure, was
undergoing medical treatment for some time and was finally admitted at Dejazmach
Balcha Hospital. The funeral ceremony is scheduled to take place mid next week at
Holy Trinity Cathedral.
This, I think, was the reason why our Master, Jesus Christ Himself, the
Fountain of all innocence, did not come into the world by wedlock. It
was, to divulge by the manner of His Incarnation this great secret; that
purity is the only complete indication of the presence of God and of His
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coming, and that no one can in reality secure this for himself, unless he has altogether
estranged himself from the passions of the flesh. What happened in the stainless Mary
when the fullness of the Godhead which was in Christ shone out through her, that
happens in every soul that leads by rule the virgin life. No longer indeed does the
Master come with bodily presence; we know Christ no longer according to the flesh
(2 Corinthians 5:16); but, spiritually, He dwells in us and brings His Father with Him, as
the Gospel somewhere tells. Seeing, then, that virginity means so much as this, that
while it remains in Heaven with the Father of spirits, and moves in the dance of the
celestial powers, it nevertheless stretches out hands for man's salvation; that while it is
the channel which draws down the Deity to share man's estate, it keeps wings for
man's desires to rise to heavenly things, and is a bond of union between the Divine
and human, by its mediation bringing into harmony these existences so widely
divided— what words could be discovered powerful enough to reach this wondrous
height?
What lesson, then, results from these remarks? This that we should wean ourselves
from this life in the flesh, which has an inevitable follower, death; and that we should
search for a manner of life which does not bring death in its train. Now the life of
Virginity is such a life. We will add a few other things to show how true this is.
The physical bringing of children into the world— I speak without wishing to offend— is
as much a starting-point of death as of life; because from the moment of birth the
process of dying commences. But those who by virginity have abstained from this
process have drawn within themselves the boundary line of death, and by their own
deed have limited the advance of death; they have made themselves, in fact, a frontier
between life and death, and a barrier too, which hinders death. If, then, death cannot
pass beyond virginity, but finds his power restrained and shattered there, it is
demonstrated that virginity is a stronger than death.
In fact, the Life of Virginity seems to be an actual representation of the blessedness in
the world to come, showing as it does in itself so many signs of the presence of those
expected blessings which are reserved for us there.
the force in the fourth century, when persecutions ceased. While during the first three
centuries all adherents to Christianity were potential martyrs, in the fourth century the
new faith virtually became the state religion of the Roman Empire. Now the quest for
martyrdom and sacrifice led people into deep deserts, where ascetics created their
'state within the state'. The deserts of Egypt, Syria and Palestine, once fruitless and
lifeless, were watered and populated by monks.
The church Fathers understood that the transfiguration of the world and people's
happiness depend not so much on external circumstances but on people's inner
condition. True renovation of the world is only possible in the realm of spiritual life.
Thus, neither Christ, nor the apostles nor the church Fathers demanded social
changes; rather, all of them called for the inner spiritual transformation of each
particular human being. Monks do not attempt to make the world better. They try to
make themselves better in order that the world might be transformed from within. 'Save
yourself, and thousands around you will be saved', says St Seraphim of Sarov. These
words reflect the ultimate goal of monasticism and of Christianity in general. Needless
to say, monasticism is not the only way of 'saving oneself', not even the best or the
most convenient way. It is one of the ways, like marriage or priesthood, which may
lead one to salvation and deification, if one continues along this path to the end.
Sacramental Life
By the late Bishop Youanis
The four volumes of the Christian Living Series are the fruit of
a catechism class that the late bishop Youanis used to teach
to university students who came to Cairo from other states to
study. The Chapters of these volumes have been a hand
book for many Christians who are pursuing their spiritual path
and a source of direction to many over the last fifty years, now
we present it to you in the English language.
The Arabic edition of this book is originally titled “The
Paradise of the Spirit” and contained more chapters yet we
decided to bring you most of the chapters that were included
in the original book and rearrange some of them for the
spiritual benefit of the English readers. We would love to give
a special thanks to those who laboured in the translation and
proof reading of this book, who asked to remain anonymous.
May the Lord reward them for their labour of love.
Bishop Youstos Visit
This volume deals with two of the church sacraments, Confession and Communion.
Their meaning, practical applications, fruits, and other related questions are discussed
in this volume.
Bishop Youanis Visit
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Is Monasticism for me??
MONASCTICISM
By: Bishop Hilarion Alfeyev
In the Orthodox Church the rite of monastic tonsure has a sacramental character. It is
called a „sacrament‟ (mystery) by Dionysius the Areopagite and other early Christian
authors. It is also called a 'sacrament' in the rite itself. Like Baptism, it is death to
fleshly life and a birth into a new, spiritual mode of existence. Like Chrismation, it is the
seal and sign of being elected by God. Like Marriage, it is the betrothal with the
Heavenly Bridegroom, Christ. Like Priesthood, it is a consecration for ministry to God.
Like the Eucharist, it is union with Christ. As in Baptism, so in monastic tonsure the
person receives a new name and has his sins forgiven. He rejects the sinful life and
gives vows of faithfulness to Christ; he takes off a secular robe and puts on a new
garment. Being born again, the person assumes infancy anew in order to attain 'to the
measure of the stature of the fulness of Christ' (Eph.4:13).
The main goal of monasticism is the imitation of Christ whose way of life as described
in the Gospel was altogether monastic. He was not married, was free from earthly
bonds, had no roof over His head, travelled from place to place, lived in poverty,
fasted, and spent nights in prayer. Monasticism is an attempt to come as close as
possible to this ideal. It is the quest for sanctity, a search for God as the ultimate goal,
the rejection of everything that binds one to earth and prevents one from ascending to
heaven.
Monasticism is an unusual and exceptional way of life: not many are called to it. It is a
life entirely and integrally given to God. The monastic renunciation of the world is not a
hatred of the world's beauty or of the delights of life; it is rather renunciation of sins and
passions, of fleshly desires and lusts, in short, of everything that entered human life
after the Fall. The aim of monasticism is a return to that primordial chastity and
sinlessness which Adam and Eve possessed in Paradise. The church Fathers called
monasticism 'a life according to the Gospel' and 'a true philosophy'. As philosophers
sought perfection along the paths of intellectual knowledge, so monks pursue
perfection along the paths of ascetical struggle in imitation of Christ.
The entire philosophy of monasticism is expressed in the following words of Christ: 'If
you would be perfect, go, sell what you possess and give to the poor, and you will have
treasure in heaven; and come, follow Me' (Matt.19:21); 'If any man would come after
Me, let him deny himself and take up his cross and follow Me. For whoever will save
his life will lose it, and whoever loses his life for My sake will find it' (Matt.16:24-25); 'He
who loves father and mother more than Me is not worthy of Me' (Matt.10:37).
Monasticism is for those who want to be perfect, to follow Christ and to give their life
for Him, to sell everything in order to have heavenly treasure. Like a merchant who
goes and sells all his possessions in order to buy a pearl, a monk is ready to deny
everything in the world in order to acquire Christ.
Monasticism was a part of the Church's life from very early times, but it came to
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By: One of the Youth
an interview with a nun
Monasticism is not like you see it in movies. It is not like you read of it in books. It
cannot be described in words. It can only be experienced and felt. Monasticism is a
calling and you cannot walk this path unless you have been invited to it by God. But
how does one know if God is calling them?
Many monks and nuns experience a deep longing and a burning desire to live for
Christ. This burning desire is a "Holy Fire" and is a calling to the Royal Path. It is very
important to kindle this flame and keep it alight in one's heart. However, there are
many youth who experience this "Holy Flame" but once they set foot in the monastery,
they feel "choked" and are unable to continue. Therefore, if one feels they are being
called to the path of Monasticism, they must visit monasteries and convents, spend
several retreat times there and test themselves. Sometimes these "burning" desires
can become very strong. It is important to turn these "burnings" into prayers and say:
"Dear Lord, my heart longs to consecrate itself to you, but what do YOU want me to
do." In this way, the individual is placing his/her desire before the Lord and at the same
time, surrendering to God's beautiful Will.
When God calls an individual to the life of Monasticism, the calling will be very obvious.
Callings rarely come from external sources. For example, it is rare when God will talk
on the mouth of another person and tell you to become a monk/nun. Callings usually
come from within. They are feelings felt in the heart. If one has monastic intentions, it is
important to expose these thoughts to their confession father. One must be honest with
their confession father as he will help discern God's will.
Callings will always come in the right time. God has a time and a plan for everything.
When deciding on monasticism or marriage, this decision must not be rushed.
Sometimes the devil may rush an individual into the monastic path, even if it is not his
calling. Consequently, it is important to test the feelings in one's heart and discern
whether they are from the devil or from God. If one continually prays and continually
sticks to their confession father, they cannot fail at detecting God's voice.
If God calls an individual to the monastic path, He will always create a way amidst all
the obstacles. The individual will see and feel that. If God is not calling an individual to
the monastic path, there will be many closed doors and no matter what the individual
does, these doors will never seem to open. The individual will be able to tell whether
God is encouraging this path or not. Our God is not a God of confusion, so the callings
He sends will be direct and obvious.
In terms of the devil, he will always attack the individual who has monastic intentions.
The devil will do anything to stop someone from becoming a monk or nun because
Monasticism is a launch against Satan's kingdom. The devil cannot even stand
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the black garments that monks and nuns wear. When one is attacked by the devil,
there are two options. One can either sit and think about all the thoughts the devil is
saying or one can stand up and pray. Standing up to pray is the best solution because
it is what the devil fears most. Always remember that you are under the Lord's
protection, no one can touch you and the devil can never win. The devil tries hard for
nothing because God will always strengthen His humble children.
Youth from St Mary‟s Church
Parents will always grief the departure of their son/daughter to the life of Monasticism,
but one must keep strong against these opposing forces. With time, parents calm down
and realise that having a monk/nun in the family is a blessing to the house, the church
and the whole world. When parents see that their son/daughter are happy in the
monastery, their hearts become happy too.
A youth with monastic intentions must test themselves. As a monk or nun, one must be
able to spend several hours in a closed room alone, without getting bored or lukewarm.
At the same time, one must be able to socialise with others and be open and flexible.
One must be able to wake up at 4am for prayers, without giving in to laziness or sleep.
It is important to learn tasbeha and the Coptic language. As a monk or nun, one must
pray the seven Agbia prayers with all its psalms. Discipline and silence are very
important as well as being able to forgive those who offend. One cannot argue with
their superiors at all, but must be totally obedient and submissive. These are all
elements of the monastic life and if one struggles to keep up with them, they may not
be able to survive the monastic path.
The life of monasticism is a life of prayer and meditation. A monk/nun starts their day
with prayer at 4am. They spend 6 hours working, either making icons, woodwork or
sewing. At 6pm, all monks/nuns gather together in the church for prayer. This is
followed by 6 hours of absolute silence. Monks/nuns live inside the monastery their
entire life. Some people feel choked this way and are not able to continue.
One can only join the monastery after finishing their study. It is also preferable that
they work and save money for at least a year. They should buy things for themselves,
yet if they still feel the need to go to the monastery, then the monastic path should be
sought.
St George’s Church Youth Group
One's desire to join the monastery should be out of pure love for God alone. One
should not be going to the monastery to escape from the world or work or failure or
fear. The life of Monasticism is a Royal path to which some people are called. Through
Monasticism, the monk/nun spends all their life with the Lord, attaining perfection. It is
a blessed path and a life of angels.
Year 9 class form St Mark’s Church
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