St. Iakovos (Tsalikis) of Evia – Reposed November 21st 1991, Commemorated November 22nd

TRANSLATOR’S INTRODUCTION

All Orthodox Christians are called to be translators. As the recipients of a living and life-giving Tradition we are called to drink from the same streams of grace, generation after generation, and bring forth spiritual fruits in our hearts and in our own lives. To live in the continuity of Tradition is to live the life of the Holy Spirit in the Church, communicating to each member of the Body of Christ the faculty of hearing, of receiving, of knowing the Truth in the Light which belongs to it.¹ As we hear, receive and come to know the Truth, then we are also obliged to speak this Truth in our own words and in our own language as far as we are able.

The residents of the saint-bearing land of Asia Minor were expert translators. More importantly, they accurately translated from age to age in a context that was far from ideal. Within the family of St. Iakovos of Evia there were generations of holy people drinking from the river of Tradition, passing down an inheritance from parent to child. They never altered the meaning of what they learned but by allowing Christ to live in them authentically they produced their own translations of Holy Tradition.

As a minority population, the Romans of Asia Minor were relatively safe until the turn of the 20th century when the rise of a nationalistic Turkish state spelled the end of their legacy. Following the Treaty of Lausanne, the forced exile of the Orthodox Christians from Asia Minor, Pontus, and Eastern Thrace back to Greece in 1923 was called an Exchange of Populations. In reality it was nothing short of a genocide: forced marches, abductions of fathers and brothers, and bloodshed. The family of St. Iakovos was not spared this cruelty.

Looking at the past we must not allow the feelings of injustice to consume our thoughts although certainly these holy people were not deserving of such inhumanity. Now standing almost 100 years after this tragic episode, the people of Asia Minor seem to speak collectively as a new Joseph, saying, You meant evil against me; but God meant it for good, in order to bring it about as it is this day, to save many people alive.² Through the tragedy of this period, the rest of the world was made rich through the spiritual treasures these people brought with them both literally, as in the relics of St. John the Russian, and figuratively, in the legacy of this land’s holy people.

Through saints like Paisios of the Holy Mountain and Sophia of Kleisoura we have been given a bridge to access this rich legacy. In the English-speaking world, another bridge through St. Iakovos of Evia has already been extended through the book The Garden of the Holy Spirit by Professor Stylianos Papadopoulos. We offer an additional view of the life of St Iakovos: a raw glimpse into the Elder’s life in Asia Minor and his experiences as a boy, a priest-monk, and finally as an abbot—told in his own voice and in his own way.

In reading this translation and imbibing the grace-filled life of the saint, we should challenge ourselves to think about how we will translate this text in our own lives:

How will each of us translate the divine language heard, known, and spoken by St. Iakovos—the Tradition of the Orthodox Church?

10 November 2021

+St. Arsenios the Cappadocian

Dr. Nicholas Baldimtsis with St. Iakovos

INTRODUCTION TO THE GREEK

The biographers of saints need to be saints themselves, therefore I never thought to write down the things God allowed me to learn from the righteous ascetic Fr. Iakovos. I met him when God, through the intercessions of St. David, allowed me to offer some medical care to the ascetic’s very sick and tortured body. But the insistence, or rather spiritual command, of several pious believers pushed me to attempt to write down everything that follows. This of course is beneficial for myself, but also for my Christian brothers and sisters who will read the spiritual life and the supernatural events that I will try to narrate by the prayers of St. David and the Holy Elder Iakovos.

Icon of St. Iakovos

CHAPTER 1

Origin & Childhood Years

Asia Minor, which gave birth to so many saints of our Church, was also the homeland of our venerable Fr. Iakovos. The village where he was born and lived for the first two years of his life was Livisi, Makris, one of the coastal villages of the area around Ionia which is approximately the same latitude as Rhodes. The family of the Elder was one of the more well-to-do families of the village, and in addition to their fields they also had a house on their property. Their greatest wealth, however, was their piety, which stemmed from their deep-rooted, pure Christian faith. The family tree of his father boasted in Christ³ seven generations of hieromonks, one bishop, and a saint.

Perhaps at the end of this very deep ascetical Christian tradition, God knows, its greatest expression may be found: the last, holy branch of this spiritual vine; the venerable Fr. Iakovos.

The Elder was born in 1920 and at the age of two, with the terrible events of the Asia Minor Catastrophe, God allowed the uprooting of Hellenism from that holy earth. The Elder’s father was forced to abandon their village and transplanted the Elder, like a precious and sanctified vine, to Amfissa and the village of Agios Georgios for two years and afterwards to the village of Farakla, on the northern part of the island of Evia. There the Elder lived until he was 30 years old, when he was transplanted finally to the holy monastery of St. David.⁴

The saint’s pious and ascetical mother Theodora played a foundational role in determining the course of his life. She was especially adorned with the virtues of almsgiving, continence (fasting and modesty), a good work ethic, and maintaining a good home. These virtues were planted with love and patience in the soft soul of her favorite child Iakovos. Fr. Iakovos would say that his mother had the soul of a nun. Despite her monastic demeanor, according to the tradition of their region, her parents engaged her to be married (without asking her opinion) at the age of twelve to the Elder’s father. They were married when she was eighteen. His mother’s virginal soul was ashamed because she did not have any worldly, carnal desires. In light of this, her family became involved and encouraged her (to put it nicely—they actually beat her) to live like a natural wife and spouse. From their marriage was born many children—about eight—but God only allowed only three to survive. The Elder was the second of the children who were the leftovers of Charos⁵ as his mother often referred to her living children. Fr. Iakovos was the second boy, followed by his little and only sister.

Let us allow the Elder himself to explain his family life in