Translation from the Book

Ὁ Θεός στήν Καινή Διαθήκη, Βοήθημα Κατωτέρου Κατηχητικοῦ Β΄,

ἐκδ. «Χριστιανική Ἐλπίς» Ὀρθόδοξη Ἀδελφότητα, Θεσσαλονίκη 2015, σσ. 102-107

   Do you know who is the greatest man of all ages? Among women, it is Virgin Mary the Mother of God. Among men it is Saint John the Baptist. He is so great that Christ himself praised him! He is the greatest prophet, the one who pointed to Christ with his hand and was worthy of baptizing Him in the Jordan River. He is the greatest hermit, having lived for many years in the desert with strict fasting and prayer. He had such an ascetic life that he is presented as an angel in the icons.
   This great man lost his life - not just died but he had a horrible martyrdom - because of a dance. You all know Herod, the king, who slaughtered the infants of Bethlehem, because he feared the newborn Jesus. This Herod had a son who, after his father’s death, became a King and was called Herod the tetrarch.
   The new king was not at all a good example for his people. His life was covered in sin and immorality. He had even taken his brother’s wife, named Herodias. This was too immoral and illegal! But no one dared to speak to the king about this dishonesty. Everyone wanted to be on good terms with him. All? Only one dared to raise his voice without fear. And this was John the Baptist. "King," he told him, "it is not lawful for you to have her!"
   And what did the king do? Did he realize his mistake? Did he regret it? No! Instead, he sent soldiers to arrest John and threw him into a dark prison. He would also wish to kill him, but he was afraid that the people who loved John, might revolt against him. So, in the prison of Machairous, the most courageous, holy person was rotting away.
   But even from prison John did not stop criticizing the immoral Herod: "King! You are not allowed to do what you do". Herodias, his illegitimate wife, however, was disturbed by John’s criticism more than Herod himself. She could not bear to hear the voice of John the Baptist. She wanted to get him out of the way. How dare he speak such words about the royal couple! So, she was looking for an opportunity to get rid of him and the opportunity soon appeared.
   On the day Herod had his birthday, he invited all the officials of the area for a feast. So, when everyone had started getting drunk, they were left speechless by an impressive spectacle: A young girl, Salome, showed up. She was the daughter of Herodias. She was provocatively dressed, loaded with jewelry and excessive make-up. But, she did not go to give wishes to King Herod. Instead, she started dancing in a very sinful way.
   But the half-drunk Herod, instead of being ashamed, was proud of her. As soon as the dance was over, blinded by drunkenness, he called her close to him and said: "Ask me what you wish! I will give you up to half of my kingdom!".
   What should Salome ask for? She ran and asked her mother, the wicked Herodias. Here was the opportunity she was waiting for! There was no need for her to think much about it. She advised her daughter “You will ask for John's head on a platter”! Salome without wasting a moment ran into the dining hall and, while the food was being served to the guests, she asked for John's head on a platter!
   Did the king hear well? Did she ask for John's head? Yes! Herod, as he had sworn in front of his guests that he would give Salome whatever she would ask for, gave the order. Ηe sent his soldier to behead John in the prison. Since then, king Herod had not been able to calm down. Saint John was no longer alive but his name created remorse and fear to the King. He feared that one day he would be resurrected and avenge his death.
   In Orthodox Church there is a period called "Triodion". During this period, the Church invites us to prepare ourselves with prayer and fasting to welcome the great days of the Passion and the Resurrection of our Lord Jesus Christ. On the contrary, what do many people do these days? They go to parties and feasts. Various clubs, associations and schools organize their annual dance during this period. In many cities, during these days of the Triodion, the carnival is celebrated with various events and parades of the masked people.
   a. In the dances that take place during this period, people are used to masquerading. Masquerade parties are held. And what is wrong with that? This custom starts from an infamous pagan custom. The history of masquerade has its roots in ancient times, when people worshiped the god Dionysus with drunkenness and masquerading. Hiding behind a mask, they could commit any sin they would otherwise be ashamed to commit.
   b. The beautiful traditional dances of our homeland have grace and heroic national pride. Do they dance thus at masquerade parties? Unfortunately, no! Other dances that are foreign, furious and provocative. Some of them reminds us of Salome’s dancing! You get used to them, of course, because you watch them on screens. But, what we watch on TV is not always right and moral.
   c. When people get drunk, they do not know what they are doing. They usually do things they later regret. All their sinful desires awaken in their drunkenness and they are unable to resist. They willingly give in to what is wicked and sinful. Remember Herod! He did not hesitate, drunk as he was, to hand over, to that corrupt girl, the head of the greatest Saint on a platter!
   It is helpful to know all these, now that you are still young, so that as you grow older you can keep yourselves safe. Christ wants his children to rejoice, but with genuine joy! And there are, indeed, so many ways to have fun and rejoice in the pure, true joy of our Christ! Remember our summer camp: games, dances, great fun, endless joy... In this way, "entertainment" guides our soul in a correct path and raises it higher and higher!
   Please Lord, give me strength to resist to any kind of fun that is sinful.

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Σμίλεψαν τή λευτεριά

Μαρίας Ἀλ. Γούδα, Φιλολόγου - Θεολόγου

Πρόσωπα καί γεγονότα ἀπό τήν πρώτη ἅλωση τῆς Κωνσταντινούπολης μέχρι καί τήν ἵδρυση τοῦ ἑλληνικοῦ Κράτους.

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1. THE PRAYERS OF THE FAITHFUL

1d. “Defilement of Flesh and Spirit”

   Before the Great Entrance, the priest recites the second prayer in which he asks God to cleanse our souls and bodies “from defilement of flesh and spirit”. But what is this defilement?

   According to the Bible, there was a time when the first man lived in paradise. There, he enjoyed the blessings of the natural creation with a pure heart. He was clean from sin. There was no infection. Everything was pure. But when man did not obey to God’s commandment and sinned, his sin like an invisible virus attacked his body and spirit and a horrible pollution started. Sin makes man unclean before God.
   First his soul was infected by pride and selfishness. This infection attacked the body which became the instrument of the soul in various sins. A soul full of corruption gives orders to the body to execute them. A man uses his tongue to tell lies, gossip, slander, filth and he bears false witness. With his eyes he sees shameful spectacles. With his ears he hears corrupted words. With his hands he steals and kills. With his legs he runs to sinful places. In general, all the members of his body work for sins he is ashamed to even mention.
   St. John Chrysostom observes that he who commits carnal sins feels that his body is dirty and wants to wash himself immediately with plenty of water. But a thousand baths, showers and waterfalls can’t purify him. Corporal infection has progressed into the very least of the fibers and cells of his body.
   But soul can sin without the body’s cooperation. It sins with evil wishes and cunning thoughts. It sins in the secret and unseen depths of the inner world, where man’s eye can’t see. He might be in church, he might hear holy chants, the Gospel and sermon but if he is not careful, his thoughts will slide away and go to sinful persons and acts. The body which is in the church remains clean but not the soul.
   This is the “defilement of flesh and spirit” which St. Paul the Apostle asks us to avoid: “let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God” (2 Cor 7:1). The priest asks God to purify him and the faithful. So, being clean in body and soul to participate in the Holy Sacraments and be made worthy to enter the heavenly Kingdom.

1. THE PRAYERS OF THE FAITHFUL

1c. “Now and forever and to the ages of ages”

  After the first petition of the faithful, the priest continues: “now and forever and to the ages of ages”. Time is divided in the past, the present and the future.
  If we extend our gaze into the past ages, when God’s voice was heard: “Let there be Light” (Gen 1:3) we get some idea of the past. In comparison to the entire past, we are like a drop in the ocean. Where have we been a thousand of years before? Only in God’s mind. When people think about their past full of small and big sins are disturbed by their memories and have no peace. With various means they try to forget. But we can travel back in time and clear all the iniquities of our life through sincere repentance. For those who repent, a pit is opened up and all their sins are buried there. Prophet David sings sweetly: “Blessed is he whose transgression is forgiven, whose sin is covered”. Ps 31 (32):1.
  Where will we be after a thousand of years? In God’s hands. “For in him we live, and move, and have our being” (Acts 17:28). There are thoughts about our future. What is going to happen to me? Will I be healthy? I might face sorrows, misfortunes, obstacles in my personal or family life. These thoughts about an unknown future fill our souls with uneasiness, anxiety and impatience. Only our Lord Jesus Christ can save us from this terrible condition. He gives us the means for our salvation. All these disappear with another gift called “hope”. A hope not based on persons or things of this world, but on the solid unshakable rock, our Lord Jesus Christ. Blessed and fortunate are those who hope in Christ, the only real hope in the world.
  We must also pay attention to the “now”, that is, every moment of our life, because it has great importance. Unfortunately, the majority of the people leave the “now” unexploited. A duty exists for every moment and we are called to do something, no matter how small it appears. What is a glass of water worth which someone offers to a thirsty man? Yet, our Lord said that even this small offering of the moment will not remain unrewarded (see Mt 10:42). Our life is the sum of moments, so we can guess the value every moment has. Therefore, we should perform our activity and work honestly and willingly.
  Throughout our life, from childhood until death, it is necessary to hymn and glorify God. The Holy Trinity, the Father, the Son and the Holy Spirit, will never cease to be hymned in all ages. Now and always and into the eternity they will be glorified, honoured and worshipped. Not only during the Divine Liturgy, but every hour and every moment it is necessary to honour and glorify God. How? By sanctifying every moment of our life, by performing our Christian duties. So, every moment will become a golden coin with the icon of Christ depicted on it.

Translation from the article:

Στεργίου Ν. Σάκκου, Γιά μιά εὐλογημένη Μ. Σαρακοστή, περιοδ. "Ἀπολύτρωσις".

(Stergios N. Sakkos, University Professor [Read CV])

   March is usually marked by the period of Lent. The Church opens before us the “stadium of virtues”. At the same time, it undertakes the role of an experienced trainer who is responsible for the athletes in the spiritual realm. Showing total respect towards our freedom, it announces the beginning of the “race”: “Enter those of you who are willing to fight!”

   From the numerous spiritual “sports events”, available to us during Lent, I would like to underline two: abstinence and humility. Of course, they sound strange in our time which is dominated by self-indulgence and arrogance. Convenience, in a society of overconsumption, abolished ascetic life. The main purpose and vision in our life seems to be just enjoying ourselves. On the other hand, our selfishness abhors any sense of humility.
   However, abstinence and humility or fasting and confession – as experienced in the Orthodox Church – are the two authentic acts of piety. Today, in our faith, everything has been simplified yet two things remain challenging: genuine fasting and sincere confession. The former has an impact on the body, not in order to exhaust or harm it but to renew it. The latter humbles the soul in order to recover its divine glory. It eradicates selfishness and arrogance which deviously dominate our life. When we participate voluntarily and with honesty in these two spiritual “events”, our life is marked by the sign of the Cross. It transforms us into authentic disciples, following the example of the crucified Lord, Jesus Christ.
   It is true, of course, that both abstinence and humility demand the transcension of our ego. Without doubt, the entire life of the faithful is a way of transcendence. The believer overcomes his personal will in order to obey God’s will. Without neglecting the present life, the believer transcends it to embrace “eternity”, as the Church is called.
   What is impressive though, is that whoever makes eternity his priority, makes the most of the present life as well. This is because our real interest lies in what God’s law prescribes. Especially concerning fasting and confession, I could wholeheartedly recommend it as what today’s people definitely need. At the time of Saint Vasilios, medicine admitted that fasting was the foundation of a healthy lifestyle. What is more, the wisdom of our Fathers attributed human harmony to humility and sincere confession. Nowadays, these benefits are obvious from the other side, too. Heart disease, strokes and so many other diseases as a result of self-indulgence, stress, anxiety and all sorts of addictions seem like an epidemic. This is a very serious issue that forces us to admit that if we were more restrained and ascetic, if we were more honest with ourselves and God, we would be healthier both physically and mentally.
   Indeed, our Church has designed a life chart for its members, so they can benefit not only in eternity but in the present life as well. Fasting and confession help people improve themselves and be purified both as individuals and as members of a social group. Fasting, abstaining from certain types of food and from vices and desires, is described by St. Chrysostom as the “mother of well-being”. It helps our body detox offering physical strength. It purifies our soul by turning our mind to God and stimulates our love, since it is connected to almsgiving/charity. “Let’s fast in order to be charitable” is the slogan of the Church. Confession helps people to make peace with themselves, restores their relationship with other people and allows them to enjoy God’s friendship and love. St. Chrysostom urges us “not to feel ashamed to confess our sins, since confession is a powerful force”.
   Especially, the period of Lent becomes a guide to the paths of ascetic life and humility. During Lent the Orthodox Church suggests a series of transcendental spiritual exercises, which are similar to that of a pole used by a pole-vaulting athlete, in order to win. Will we dare such a transcendence of our ego? Certainly, this is the only way that safely leads to the resurrection.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

"FOR FREEDOM TO COME"

Translation from the article:

Εὐαγγέλου Ἀλ. Δάκα, Πορεία σταυρική, περιοδ. "Ἀπολύτρωσις" 75 (2020) 68-69

(Evangelos Al. Dakas PhD in Theology and Philologist)

   Lent is a path to crucifixion. In order to reach Holy Easter and experience the Resurrection of Christ - the most desirable dream of mankind - the faithful must first be crucified, like Him, there is no other way. If they really want to enjoy the life of the Lord, they must also participate in His death. We are not superior and more competent than our Lord. Since He walked towards His death, although He could have avoided it, it is our duty to do exactly the same (see Mt 10:24 and 1 Pet 2:21).
   However, how does one die with Christ? How does the Cross of our Lord become an experience of the faithful?
   The first way that leads us to the crucifixion and the tomb along with Christ is certainly repentance. Repentance means denying the life of the antichrist world, something I haven’t done yet, and start obeying the commandments of God. But this choice is a real cross, it is essentially a martyrdom. Two laws are fighting within me: the law of the Spirit and the law of decay. The law of the Spirit requires ascension, labour and toil, while the law of decay is easy and sweet in its taste. I choose the first, but my whole being slips into the second (Rom 7: 14-25). However, if I really want to live with God’s Son and put on His glory, I will not hesitate for a moment; no matter how much it hurts, I will kill the law of corruption and I will be dead for the world (see Ga 6:14).
   The second way is prayer. In fact, the period of Lent is mainly a period of prayer, since the Church includes in its daily program numerous, long and particularly “repentant” services. Prayer means getting rid of all I want and my desires, whatever they may be, and submitting my ego to the obedience of Christ. Without a doubt, this is not pleasant for the people, because it means self-denial and quite often humiliation and pain. In specific, our prayer during Lent must repeat the Lord's prayer in Gethsemane: " Father, if you are willing, take this cup from me; yet not my will, but yours be done” (Lk 22:42), and it must have something of its mortal agony, the same sweat and blood (Lk 22:44).
   The third way to participate in the mystery of Golgotha is forgiveness. Forgiveness means being able to «συν-χωρώ» that means to be in the same place with the others. That is, to offer something from the vital space of my own self to the ones who have become my enemies, to embrace them, no matter how much they have hurt me. Of course, this is not easy. It certainly presupposes a sacrificial spirit and lots of times it requires from our soul to touch Hades. Yet even this very death was first taught, in a touching way, by the crucified Jesus. The Lord on the Cross, naked, covered in blood and deep in the abyss of pain, forgave and even justified His own crucifiers. “Father, forgive them, for they do not know what they are doing.” (Lk 23:34). We, therefore, have a prototype. We are not called to this martyrdom without guarantees. Before us, God accepted it for Himself, and in fact during His most hard embitterment from His own creature.
   A fourth way that leads to the Cross is fasting. Fasting aims to teach us a very basic lesson: that we will never desire the unspeakable goods of heaven, if we remain slaves to the earthly goods of this world. He who fasts becomes a disciple in the Kingdom of God, which "is not a matter of eating and drinking" (Rom 14:17). Certainly, abstinence from food is a torment, a death. And it is no coincidence that the initial fasting of the Church, the forerunner of Lent, was closely connected with the celebration of the Lord's death. When John the Baptist’s disciples asked Jesus why the Pharisees and they themselves fasted, while Jesus’ disciples did not, the Lord Himself prophesied that it is not possible for those who are feasting at the wedding table and have the groom among them, to fast. The time will come when the bridegroom will be taken from them and then they will fast (see Mt 9:14-15). And that time has come. It is the Great Lent. The bridegroom Christ was abducted and led to death, and the marriage was changed into a slaughter.
   These four roads are not choices. You can’t choose only the one you like most. All believers must walk consistently on all of them. Sin has sown millions of weeds in our miserable self, that is why varied and hard work is required from the farmer. Therefore, all we have to do is put forth all our forces and get started. Our effort, graceful from the mercy of the Lord, will not take long to blossom all around. And if we fight with the same faith to the end, we will enjoy the glorious and immortal fruit of the resurrection.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

Translation from the article:

Στεργίου Ν. Σάκκου, Ἡ Ἐκκλησία σχολεῖο Χριστοῦ, περιοδ. "Ἀπολύτρωσις" 63 (2008) 228-230.

(Stergios N. Sakkos, University Profssor [Read CV])

   Church is God’s holy family. Its members enjoy the caring love of Father God. They are the appointed heirs of His priceless wealth. They rejoice the bond they share with their first brother, the God-Man Jesus Christ, and their fellow Christians. Church is, also, a holy army. All believers obey the law and orders of “Jesus the author and finisher of our faith” (Heb 12:2). All of them should make good use of the spiritual weapons, which are given to them, to fight bravely the spiritual God-assigned war and proceed to victory. But first of all, they must learn and experience Church as Christ’s school and then obtain the wealth of God’s family.
   Jesus Christ walked on earth as the unique and eternal teacher (Mt 23:8). Teachers, in this world, teach the scientific truths. Science actually improves life, if is applied in a spirit of love (1 Cor 13), and as an ancient philosopher said: if it doesn’t ignore virtue. Also, science contributes to a professional development and success in an earthly career. Christ as a teacher reveals eternal truths that offer freedom, sanctification, salvation and glory and finally lead to a spiritual restoration and eternal improvement. Jesus Christ is the Teacher of truth, the unique “Professor” and the Leader who opens the way and guides people to experience this truth in everyday life.
   In the school of Church the book is the Bible, the Holy Scripture: Old and New Testament. The writings of the holy Fathers enable us to have the best understanding of it. They studied and interpreted God’s words and they had a deep experience of them. Fathers were distinguished as Lord’s competent followers and enlightened guides of Christians. The wisdom of their spirit and the holiness of their life made them stand out as a strong fort where every heresy and divergence were crushed.
   Lord called “disciples” His first followers. But we know that besides the twelve disciples, there was also a group of seventy men and one even wider. While leaving this world He ordered His disciples to teach people of all nations. “Go and teach all nations……” (Mt 28:19). So, one of the most common names of Christians, used in the Acts of the Apostles, is “disciples”.
   Saint Paul calls the Christian faith and Church, “grace” (Rom 5:2, Tit 2:11) and considers it to be a school, God’s educational institution. He writes to his disciple Titus “For the grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world” (Tit 2:11-12). According to the Apostle Paul the duty of Church is to train people in the following important lessons: to stay away from any dogmatic ungodliness and from any worldly lusts. At the same time, they should live in harmony with themselves “soberly”, with other people “righteously” and with God “godly".
   The believer should study the Holy Scriptures “from an early age” (2 Tim 3:14) throughout his life so that he can learn and apply these lessons as his guide. Learning is a lifelong skill. Applying this to himself, saint Ignatius in an elderly age, while heading for his martyrdom, wrote: “Now I start being Christ’s disciple” (Rom 5).
   Indeed, our whole life is not long enough to study and comprehend the divine truths of His Revelation. This knowledge will be fulfilled and completed in the Triumphant Church. At that time, the Holy Spirit will reveal the whole truth. We will be able to see our Lord’s face and we will experience His knowledge, since He will turn us into those who share His glory “partakers of the divine nature” (2 Pet 1:4). However, until that moment we should thoroughly study God’s Holy Scriptures and learn about His will. This study first leads to self-knowledge and then opens the way to God-knowledge and man-knowledge. The Lord offers us the unique privilege to be “God’s students” (Is 54:13) through the Bible that is our safe guide. This kind of studying inspires prophet Habakkuk, when on his guardhouse he is trying through all his senses, to listen to God “what he will say unto me” (Hab 2:1).
   God speaks to every pious soul. After His Incarnation his voice is clear. Saint Paul writes that Jesus Christ is not only “teacher and professor” but, also, becomes the content of the lesson for the Christians (Eph 4:20). This lesson, in the life of church, is offered through the Holy Scripture and through the Sacrament of the Holy Communion. The first teaches the faithful, the second sanctifies him. The Holy Scripture offers people the opportunity to prepare themselves, Holy Communion makes them perfect.
   Without the Sacraments of the Orthodox Church, Christianity loses its power of salvation, because it disregards Lord’s death and Resurrection. It is reduced to just a theory, a philosophy alienated from people’s life. However, without studying and comprehending the Holy Scriptures, the faithful stays in the dark and underestimates the Sacraments to mere ritual actions. The writer of the third gospel, Luke, presents four levels for Jesus Christ’s students. These are cited below:
♦ A simple woman of the crowd, who listens to Lord’s teaching, is inspired and excited (Lk 11: 27).
♦ Lazarus’ sister, Maria “which also sat at Jesus' feet, and heard his word” (Lk 10:39) She listens to His words. She is full of zeal.
♦ Maria’s older sister, Martha. She sacrifices her personal pleasure in order to serve the Teacher and his company (Lk 10:40). This kind of learning involves sacrifice.
♦ The last one is Lord’s Mother, who is His excellent student, the one and only after Him. Virgin Mary did not simply admire and just study. She did not confine herself to a mere act of sacrifice but she offered her whole heart and soul (Lk 1:38) to bear Him “the Word was made flesh, and dwelt among us” (John 1:14).
   Every Christian can place himself in one of these levels. It is obvious that if we want a Church that moves forward and fulfills its mission of salvation and redemption, it has to function as a school as well. Therefore, we should all, since we are students of this school, respond to our tasks.

Copyright © 2021 by Orthodox Christian Association «ΧΡΙΣΤΙΑΝΙΚΗ ΕΛΠΙΣ» ΟΡΘΟΔΟΞΗ ΑΔΕΛΦΟΤΗΤΑ. Used by permission. All rights reserved.

   -Σαν νυχτώσει, μην αποκοιμηθείς, έχουμε μια μεγάλη δουλειά εσύ κι εγώ. Α, μην το ξεχάσω, κι ως που να έρθω, σου έχω επάνω στο σοφρά καθαρή, μοσχοβολιστή, την καλή σου φορεσιά. Να βάλεις την καινούρια φουστανέλα σου μα και το χρυσοκέντητο γιλέκο σου, του είπε η μάνα και βάζοντας στον ντορβά ένα αγιοκέρι και λίγο λάδι, έκλεισε την πόρτα πίσω της.
   Ο Χρήστος, ήταν ένα ψηλό, όμορφο, καστανόξανθο παλικάρι. Ήταν γιος του περίφημου, σ’ όλα τα περίχωρα, καπετάν-Βαγγέλη, του οπλαρχηγού. Ο καπετάν-Βαγγέλης, ήταν ατρόμητος αρματολός. Είχε οργανώσει και το δικό του λημέρι εκεί πάνω στην αετοφωλιά, του βουνό, όπως την έλεγαν. Μα πάνε χρόνια πολλά που μια μέρα στη μάχη τον χτύπησε το βόλι στο στήθος, στο μέρος της καρδιάς. Από τότε ο μικρός Χρηστάκης, είχε μόνο τη μητέρα του σ’ αυτόν τον κόσμο, την κυρά-Λενιώ.
   Η κυρά-Λενιώ από τότε, εδώ και 18 χρόνια, κάθε μέρα, σούρουπο, κοντά στο απόβραδο, πηγαίνει στα μνήματα και ανάβει το καντήλι του άντρα της. Ήταν όμορφη και νέα κοπέλα όταν έμεινε έγκυος στο μικρό Χρηστάκη, πριν φύγει ο «καπετάνιος» ,όπως τον έλεγε, για το ταμπούρι του. Μα ο χαμός του, σαν να την γέρασε πρόωρα. Από τότε, τα μαύρα δεν τα έβγαλε από πάνω της, το πρόσωπό της έσπασε ,ρυτίδωσε το μέτωπό της. Μα η καρδιά της έμεινε ζωντανή, δυνατή, για να μπορέσει να μεγαλώσει το μοναχογιό της και να τον καμαρώσει ελεύθερο Έλληνα, όπως θα τον ήθελε κι εκείνος, και όχι προσκυνημένο ραγιά.
   Ο Χρήστος μην ξέροντας τι και πως, περιμένοντας όπως τον ειχε πει η μητέρα του, καθόταν μπροστά στο τζάκι και βυθισμένος στις σκέψεις του ανακάτωνε τα κάρβουνα.
   -Καπετάνιε μου, ήρθε η ώρα. Δε νομίζεις; Ο γιός μας, έφτασε τα 18. Το προσωπάκι του γέμισε με γένια, ίδια με τα δικά σου. Αυτό, αυτό δεν μου είπες θα είναι το σημάδι; Καπετάνιε, ήρθε η ώρα να τον καμαρώσεις από κει ψηλά, άξιο αρματολό στο ποδάρι σου. ‘Ήρθε η ώρα το σπλάχνο μας να τιμήσει τούτο το ιερό μας χώμα, που με το αίμα σου, καπετάνιε, το πότισες για να ανθίσει το νιο βλαστάρι. Συντρόφευέ τον και υποσχέσου με πως ποτέ μονάχο στο ταμπούρι και στο γιουρούσι δεν θα τον αφήσεις. Άξιο, να τον δω να ελευθερώσει την πατρίδα μας που τόσο βαριανασαίνει και άλλο δεν μπορεί να αντέξει, είπε και τρέμοντας από τους λυγμούς της, γονάτισε στον τάφο του άντρα της, έσκυψε και φίλησε το μουσκεμένο από τα δάκρυά της χώμα.
   Η πόρτα έτριξε και η μαυροφορεμένη μάνα μπήκε μέσα στο σπίτι, αποφασισμένη, συλλογισμένη μα και χαρούμενη.
   -Πάμε, πάμε γιέ μου. Έλα, σήκω από εκεί χάμω. Σήκω, να σε δω, να σε καμαρώσω. Έλα, έλα, ήρθε η ώρα γιέ μου, κι έπεσε στην αγκαλιά του απορημένου Χρήστου, που τώρα πιά την περνούσε ένα κεφάλι.
   Με βήματα αργά και σταθερά, σαν να πηγαίνουν σε πομπή, σε ιεροτελεστία, μάνα και γιος βγήκαν στο φως του φεγγαριού. Δυο σκιές γυρτές, μην τις πάρει κανένα μάτι, μα ελεύθερες, αδούλωτες στο πνεύμα, κινούσαν για τον στάβλο τους, εκεί, λίγο παρακάτω.
   Σαν έφτασαν στην πόρτα του στάβλου η κυρά-Λενιώ πήρε μια βαθιά ανάσα, και κοίταξε το γιό της γεμάτη περηφάνια. Άναψε την γκαζόλαμπα που έστεκε κρεμασμένη στον τοίχο. Είπε το Χρήστο και πήραν από ένα δικράνι και άρχισαν να μετακινούν τον μεγάλο σορό με τ’ άχυρα από τη γωνία του στάβλου, παραδίπλα.
   - Μάνα, γιατί ήρθαμε εδώ τέτοια ώρα; Γιατί μεταφέρουμε τα άχυρα αφού τόσα χρόνια εδώ τα έχουμε και από εδώ παίρνουμε για να ταΐσουμε τα ζώα; Γιατί είσαι βουρκωμένη; Μήπως έγινε τίποτε στα μνήματα; Γιατί δε με άφησες να έρθω μαζί σου; Τούρκοι ήταν; Πες μου, είπε και θέριεψε το παλικάρι και μόνο στην ιδέα.
   - Όχι, όχι παιδί μου, ησύχασε τίποτε από όλα αυτά. Θα σου εξηγήσω, θα σου πω και θα καταλάβεις και μάλιστα πολύ σύντομα. Μόνο φέρε μου τη σκούπα να συγυρίσω το πάτωμα και σύρε να αμπαρώσεις καλά την πόρτα, από μέσα, μην τύχει κάνα κακό.
   Η κυρά-Λενιώ με ακράτητα δάκρυα στα μάτια, άρχισε να σκουπίζει το πάτωμα. Τότε, φάνηκαν καθαρά τα σανίδια του.
   - Γονάτισε γιέ μου, γονάτισε κι έχω να σου πω μια ιστορία.
   Αφού του ξαναμίλησε, όπως σχεδόν κάθε βράδυ, για τη θωριά την ανδρεία, το θάρρος αλλά και τον θάνατο του πατέρα του έσκυψε στο πάτωμα. Μέτρησε από τη γωνία του τοίχου δέκα σανίδια και ψηλάφησε με τα λεπτά της δάχτυλα τους αρμούς τους. Εκεί, κάπου ανάμεσα στο δέκατο και στο εντέκατο σανίδι, το δάχτυλό της, σαν να έπεσε σε ένα βαθούλωμα. Τότε, μπροστά στα μάτια του έκπληκτου Χρήστου, άνοιξε μια μικρή καταπακτή.
   - Εδώ, εδώ γιέ μου, μου είχε αφήσει παραγγελιά ο καπετάν-Βαγγέλης, ο πατέρας σου, να κρύψω τ’ άρματά του... Μου είπε πως όταν δεις τον γιο μας, Λενιώ μου, να έχει γεμάτο το πρόσωπό του με γένια, τότε, τότε θα του αποκαλύψεις το μυστικό μας και τότε, με την ευχή μου και τη δική σου, να τον στείλεις στο ταμπούρι μου, να πάρει τη θέση μου, αυτήν που άφησα κενή και…ξεψύχησε, είπε και πλαντάζοντας στο κλάμα, αγκάλιασε το αγόρι της που κατάματα την κοιτούσε με δέος.
   Αμέσως, έβγαλε από την καταπακτή το καριοφίλι, την κουμπούρα και το σπαθί του ξακουστού, αθάνατου αρματολού καπετάν-Βαγγέλη, που είχε δώσει στην Τουρκιά, καλά, να καταλάβει, πως ο Έλληνας, σαν του βεβηλώσουν τα ιδανικά γίνεται θεριό.
   - Γιέ μου, παλικάρι μου, ήρθε λοιπόν η ώρα. Ήρθε η ώρα να τιμήσεις τον νεκρό πατέρα σου, να πολεμήσεις δίπλα στο φλάμπουρο που αγέρωχα κυματίζει, μόνο, κει ψηλά στο λημέρι. Ήρθε η ώρα, τούτα τ’ άρματα, που ο πατέρας σου, σου τα άφησε κληρονομιά, να ξαναπάρουν φωτιά ώστε να λευθερώσεις τον πονεμένο τόπο μας. ‘Ήρθε η ώρα του ξεσηκωμού, γιέ μου. Με την ευχή μου και με την ευχή τη δική του, έλεγε σκουπίζοντας ξανά και ξανά τα μάτια της.
   -Να, πάρε κι αυτό, συνέχισε. Είναι το εικόνισμα της Παναγιάς μας. Είναι του πατέρα σου. Το είχε πάντα στο ζωνάρι του από τότε που χωριστήκαμε και κίνησε για το βουνό. Μα, και σε κάθε μάχη πάντα στην μέση του το είχε να τον σκεπάζει και να τον φυλάει η Παναγιά μας η Γοργοϋπηκοος

   Σήκωσε τότε το βλέμμα της και κοίταξε ίσια, στα μάτια τον μονάκριβό γιο της. Έτσι, δεν τον είχε ματαδεί. Το στήθος του είχε φουσκώσει από περηφάνια και τιμή. Οι φλέβες του τινάζονταν πότε, πότε σαν να μην μπορούσαν να βαστάξουν το αίμα που κυλούσε μέσα τους. Τα μάτια του… τα μάτια του γυάλισαν σπινθηροβόλα μέσα στο λυκόφως της γκαζόλαμπας, σαν αντίκρυσαν το βλέμμα της, ηρωϊδας, μάνας…δεν άντεξαν ένα δάκρυ ατίθασο, που τόση ώρα αγωνιζόταν να το καταπιεί, ξεπήδησε στα αναψοκοκκινισμένα ,από το πάθος για τη λευτεριά, μάγουλά του.
   -Και ποτέ, ποτέ σου μην ξεχάσεις… ποτέ σου μην κιοτέψεις, μην λιγοψυχήσεις. Μάχου υπέρ πίστεως και πατρίδος, γιέ μου. Κι εγώ θα είμαι μαζί σου, με τις προσευχές μου. Ο Κύριός μας, θα σε φυλάει και η Παναγιά μας, θα σε σκεπάζει μέσα στην αντάρα της μάχης. Μαζί σου ακόμα φύλακας άγγελος θα είναι ο πατέρας σου ,βοηθός και προστάτης σε κάθε δυσκολία. Για του Χριστού την πίστη την αγία και της πατρίδος την ελευθερία, παιδί μου. Γιατί, χαλάλι της πατρίδος, μια φορά κανείς πεθαίνει, είπε κι ένας ήχος ,σαν από αγριοπούλι, ήρθε να τους αναστατώσει, να τους σηκώσει.
   Ήταν το συνθηματικό. Είχε έρθει και η ορισμένη ώρα να κινήσουν για το βουνό, όπου θα περίμενε ένα από τα παλικάρια να πάρει τον Χρήστο, και σαν αετοί να πετάξουν εκεί, πάνω στην αετοφωλιά. Εκεί που πόδι Τούρκου δεν μπόρεσε να ανέβει. Εκεί για να αναπνεύσουν και να χαρούν τον αγνό αέρα της ελεύθερης πατρίδος, της Ελλάδας.

Π.Τ.

μαθητής Γ΄Λυκείου

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