Minunea de la Iordan - p. Ioan Meiu, p. Teologos

As the cross is cast into the Jordan three
times, and the Jordan is sanctified, many

Christians, as evidenced by a video
I have, observed the river's current —

typically strong in winter due to heavy
rains in Israel — flowing toward the Dead

Sea, leading the Jordan toward the
Dead Sea. And indeed, we could see

An Athonite Cell —
Joys from the Holy Mountain

Glory to the Father, and to the Son, and
to the Holy Spirit, now and ever and unto

ages of ages. Amen. Lord have mercy,
Lord have mercy, Lord have mercy,

Father, say a prayer! Fr. J: O Heavenly
King, the Comforter, the Spirit of Truth,

Who art everywhere and fillest all things;
Treasury of Blessings, and Giver of Life -

come and abide in us, and cleanse us
from every impurity, and save our souls,

O Good One. Amen.
Fr. T: Our dear ones, we are here with

Father John from Jerusalem, with whom
we previously recorded an episode.

You need to know that he is quite busy,
but we couldn't miss this opportunity.

This podcast will likely air around
Epiphany, so we will discuss everything

related to the Baptism of the Lord,
particularly from the perspective of

someone with extensive experience in the
Holy Land and the significance of the

Baptism on-site. Our first question for
Father John, whom we hold in great

affection, is to share his insights
directly from the source—not from hearsay.

We’d like him to explain the well-known
phenomenon of the Jordan River's reversal

during Epiphany. Does this phenomenon
truly occur? What happens, can you shed

some light on it?
Fr. J: “Lord help, Father Teologos!”

I am delighted to reunite here in the
garden of the Mother of God!

We prepare for the significant feast of
the Baptism of the Lord, the Epiphany,

or Theophany, a revelation of God. This
time calls each of us Christians to

reconnect with God through fasting,
confession, and Holy Communion.

Indeed, I might say that it stands as the
second great feast of Jerusalem.

Why the second? Normally, the greatest
feast is the Resurrection of the Lord,

marked by the miracle of the Holy Light
descending at the Lord's tomb.

We discussed this in our first program.
Normally, the second great feast would

be the Nativity of the Lord.
Fr. T: Obviously. Yes.

Fr.J: Which we celebrate in Jerusalem and
Mount Athos on January 7, with a beautiful

service in Bethlehem at the birthplace of
the Lord. However, in terms of procession,

miracle, and the number of Christians, the
Baptism of the Lord emerges as the second

great feast of Jerusalem, following the
Holy Light. Fr. T: Oh, I didn't know that.

Fr. J: And after that, the third great
feast is the Transfiguration on Mount

Tabor. During the night, the Holy Liturgy
is celebrated, and in the morning, after

the Liturgy, many Christians rejoice in
the cloud that envelops the peak of Mount

Tabor, just as it once enveloped the holy
apostles and from heaven, they heard a

voice proclaiming: “This is my beloved Son
in Whom I am well pleased. Listen to Him.”

At the Jordan, the voice of the Father is
heard again when Jesus Christ enters the

river to be baptized by John. Indeed, you
asked me if this miracle exists.

The miracle of the Jordan’s return exists.
The prophecies speak of this, particularly

during the readings from the Old Testament
on the eve and day of the Epiphany,

proclaiming, “The waters saw You and they
were afraid,” they returned. The moment

Christ entered the Jordan, the river which
flows down to the Dead Sea, – the writings

and stories say that – the Jordan turned
back upstream toward the Sea of Galilee

where it stars. I will also tell you the
exact course of the Jordan.

In the years I served alongside His
Beatitude Patriarch Theophilus III of

Jerusalem, I witnessed this miracle
firsthand. As the cross is cast into the

Jordan three times, and the Jordan is
sanctified, many Christians, as evidenced

by a video I have, observed the river's
current—typically strong in winter due to

heavy rains in Israel—and then, of course,
you can see the flow of water and the

current as it goes toward the Dead Sea,
leading the Jordan toward the Dead Sea.

And indeed, I and the Christians who
participated in this great feast could see

how, after the blessing of the waters,
large whirlpools are forming, reversing

the current and flowing upstream for a
few moments. Fr. T: Seriously? By itself,

like that? Fr. J: Yes, by itself. Fr. T:
Clearly, the power of the Holy Spirit.

Fr. J: Of course, we shouldn’t seek these
miracles – we've talked about it, to

witness them physically. It is a proof, an
assurance of God, of His presence through

the Holy Light, through this moment of the
Jordan’s return, or the cloud on Tabor.

Certainly, they strengthen our faith. Yet
we must emphasize that spiritual feeling

and know that the presence of the Holy
Spirit is felt very strongly then at the

Jordan. Fr. T: It’s good you mentioned
that. Fortunately or unfortunately,

there’s this tendency in the church to
outbid miracles, leading to two extremes.

Fr. J: Yes, and especially in Jerusalem.
Unfortunately, you all know that many

videos circulate, including one that has
been around for years. It shows the Stone

of Anointing, the place where Christ was
anointed with oils before being laid in

the tomb. This ritual was inherited from
the ancient Egyptians during Israel's

captivity in Egypt, the practice of
anointing and embalming. And this Stone

of Anointing is reddish in color.
Christians constantly apply myrrh to

this stone and the light hits it in a
certain way, making it appear red.

Many have filmed it, claiming to be blood
on the Stone of Anointing, and these

videos reach us in Jerusalem, prompting us
to discern their truth. This is not true,

in this case it is not true. It is merely
the myrrh reflecting on the reddish

marble, leading people into a frenzy over
the supposed miracle in Jerusalem. No.

There are many miracles, but we must
approach them with caution.

Fr. T: Obviously.
Fr. J: Even if we feel or experience

something there, it is wise to consult
knowledgeable fathers of the Holy

Sepulchre and ask them if what we witness
is indeed real. Fr. T: So, folks,

seek information from credible sources.
That’s why I have father John here,

to share firsthand and spiritual insights
about what truly happens there.

The miracle at the Jordan is genuinely
divine, while others are merely viral

sensations on WhatsApp or, God knows,
fabrications. I firmly believe that we

embrace Orthodoxy for its therapeutic
power, for the experience of grace,

and for our healing—not for the sake of
miracles alone. We do not seek spectacle.

Where does this miracle occur? What is
the exact location? I understand there are

two sites, is that correct?
Fr. J: Yes. The sources of the Jordan are

at the base of Mount Hermon in northern
Israel, near the border with Lebanon.

The spot where the Jordan springs forth
is truly remarkable. Water bursts forth

from the base of the mountain with great
force. Fr. T: I didn't know that.

Fr. J: There are indeed two springs. In
Aramaic, they are called Iar Den, and

these two sources unite as if reflecting
the dual nature of Jesus Christ—human and

divine—flowing forth in beautiful,
powerful waterfalls from Mount Hermon.

Fr. T: So a substantial flow.
Fr. J: A very substantial flow, especially

now in winter. The water is pure and
excellent for drinking, much like the

waters of the Holy Mountain, and it feeds
into the Sea of Galilee. The Sea of

Galilee is nourished by the Jordan River.
There are other springs in the Sea of

Galilee because it’s worth noting that the
Sea of Galilee is not a saltwater sea but

a freshwater lake. From the Sea of
Galilee, the Jordan continues on its

journey toward the Dead Sea. Of course,
this site of the Lord's Baptism, near

Jericho – as the writings say – is a
valley where the water is murky, rich in

sand due to the surrounding desert. If we
travel back thousands of years, we find

the Israelites emerging from Egyptian
bondage. Moses remained on Mount Nebo

in Jordan, denied by God the blessing to
enter the Promised Land, only able to

behold it. When the Israelites first
glimpsed the Promised Land, the impact

must have been profound. After wandering
for forty years through the desert, from

Egypt to that place, they were met with a
vision of natural abundance. At the time

when they saw the Promised Land from this
Mount Nebo, it was a forest filled with

animals, as the Jordan River flowed
through a delta, nourishing the Jericho

region. And it was a forest of cedars,
with towering trees, lush vegetation,

and diverse wildlife. Fr. T: So a place
flowing with milk and honey.

Fr. J: So that's exactly how it looks
then – milk and honey in this area,

being made fertile by the river. In fact,
without the Jordan River, this area

would have been uninviting—a mere
wasteland devoid of water.

Without fresh water you couldn't do
anything in this area, the Promised Land

would not exist. Fr. T: I am utterly
surprised by this. Why? Because

I have seen the Jordan, and right now, you
could cross it on foot, I mean, it is...

Fr. J: The river is about 20 meters wide
and 1.5 to 2 meters deep. Of course,

if it rains in this area during this time
of year, the flow increases. But we must

remember that during the time of the
Savior, the flow was much higher.

Today, much of this fresh water is used
for irrigation. And Israel – they draw

fresh water through pipes and use it for
irrigation, Jordan too. The Jordan serves

as the boundary between the two countries,
and both utilize this water for irrigation

and the greenhouses they have built along
its banks. There is, of course, a stream

that flows into the Dead Sea, but it does
not raise its water level because,

in summer, the fresh water evaporates
quickly due to the intense heat in this

area. Consider that summer temperatures
near the Jordan can reach 50°C during

the day. From an archaeological
perspective, we know that the original

site of the Lord's Baptism is slightly
within present-day Jordan.

Remains of a church built by Empress
Helen, a Byzantine church, have been found

there, marking the spot where Christ was
baptized. However, this site is very close

to the current course of the Jordan.
Why do I say this? Because thousands

of years ago, this area was a delta in a
desert of sand. The Jordan River has

changed frequently and easily, especially
during floods. Two thousand years ago,

during the time of the Savior, the Jordan
flowed slightly toward what is now Jordan.

The baptism likely occurred there, not in
present-day Israel. But it is that area,

and we sanctify the Jordan, remembering
symbolically and spiritually that Christ

entered these waters. Just as the Divine
Liturgy is celebrated, with countless

holy sacrifices on holy altars not only in
Jerusalem or on Zion where the Last Supper

took place. The same here, at the Jordan.
Even if there is a difference of a few

hundred meters or kilometers between where
we sanctify the Jordan today and where it

flowed two millennia ago.
Fr. T: Indeed, and we see that God listens

and validates us...
Fr. J: And He shows mercy, of course.

And it is truly a beautiful celebration,
with many pilgrims arriving from across

the Orthodox world.
Fr. T: Are baptisms performed there today?

Fr. J: Yes, I’ve performed baptisms
myself. Not only we enter the Jordan

River, sanctifying it and blessing
Christians with its water, we sing the

chant of the Lord's Baptism, but we’ve had
baptisms there by the river just like we

had when we were children.
Fr. T: Glory to God!

Fr. J: We are even preparing to baptize a
young man who studies in Israel. He is

half Russian, half Jewish, and he wishes
to become a Christian because he loves

Jesus Christ. This was his strongest
argument for wanting to embrace

Christianity. Right when I return to
Jerusalem, we will perform his baptism

in the Jordan River. Meaning, with all
that baptism means: exorcisms,

triple immersion in the Jordan river,
anointing with the Holy and Great Chrism,

and Holy Communion. Fr. T: Glory to God!
You will be like Saint John the Baptist.

Fr. J: Saint John the Baptist lived in
this rugged area of the Jordan, where

he baptized Jesus Christ.
Fr. T: He's your patron saint, isn’t he?

Fr. J: My patron saint because I was
tonsured on January 7, the feast day

of Saint John the Baptist, and I know that
he’s your patron saint too because you |

resembles him a bit, like that, tougher.
Fr. T: A little bit because I also have

Saint John the Theologian. Yes, we need to
be a little bit... Do you feel the grace

of Saint John the Baptist there? And his
presence. Fr. J: Considerably!

Primarily of Saint John the Baptist, but
think that in this valley of the Jordan –

the border between Israel and Jordan
today – thousands of saints lived.

Fr. T: Yes! Fr. J: Through this place,
the people of Israel passed, entering

with the Ark of the Covenant, coming from
Egyptian bondage and heading towards

Jerusalem the first time they set it up at
Shiloh somewhere near Jerusalem.

Fr. T: Did they pass through there?
Fr. J: They passed through the Valley of

the Hozeva and crossed the Jordan right at
the spot we are sanctifying today.

The waters separated As the Ark of the
Covenant crossed the Jordan. It was a

foreshadowing of what was to happen —
Christ entering the waters of the Jordan.

Not far from there, Elijah was taken up to
heaven in his chariot of fire, and Elisha,

with Elijah’s mantle, parted the waters
of the Jordan as he crossed into the

wilderness. Fr. T: It seems that place is
Fr. J: The same place where Naaman the

Syrian was healed by dipping seven times
in the Jordan. Fr. T: Glory to God!

So much holiness, great holiness!
Fr. J: Obeying Elisha to enter the Jordan

in order to be cured of leprosy. It was
also there that Mary of Egypt crossed

the Jordan, seeking repentance for her
sins in the wilderness. Our patron saint,

John the Baptist, lived there too. And so
did our contemporary saint, John Jacob

the Hosevite, whose whole relics are in
the Monastery of Hozeva. He was the abbot

of our Romanian church by the banks of
the Jordan. Fr. T: Please, tell us!

Fr. J: Yes, we have three churches in
Jerusalem, as I mentioned in the previous

program. One is the Romanian
Patriarchate's representation at the

holy sites in Jerusalem. The Romanian
establishment in Jericho, founded in 2000,

marks a newer addition, as a cornerstone.
That year, all Orthodox patriarchs

gathered in Bethlehem to celebrate 2000
years since the birth of Jesus Christ,

during which the cornerstone for the
Jericho establishment was laid.

That’s when the foundation stone for the
Romanian Jericho establishment was laid.

The two churches—the ones at the Jordan
and Jerusalem—were both established in

1935 when their foundations were laid.
So, we have these three churches.

In two of them the Divine Liturgy is
served daily, and we hope to restore

the third, the Romanian Hermitage at the
Jordan, located on the Israeli bank where

about eight Christian monasteries stand.
Unfortunately, all were closed in 1967

during the Six-Day War between the Arab
coalition and Israel. Mines and bombs were

planted throughout the Jordan Valley,
including in the walls of the monasteries,

to prevent any enemy from entering Israel.
For 50 years, access to that area was

impossible. In recent years, this area has
been cleared of mines, and we are set to

take over the monastery for renovation,
rebuilding it so that the flame is lit

there too, a Romanian candle for the
Romanian people. It is a profound blessing

for us, as Romanians, to have this church
by the Jordan River, the very place where

John the Baptist lived, where the Lord was
baptized, and where a saint served as

abbot for nearly six years. Our saint,
John Jacob of Hozeva, served as abbot

there for nearly six years.
Fr. T: One of the last abbots, since you

mentioned there was a period when it was
closed. Fr. J: Yes, he was abbot there

right around the 1950s.
Fr. T: Glory to God! I didn't know that...

Fr. J: This area holds a rich spiritual
heritage. Many monasteries thrived in the

early centuries of Christianity and
thousands of monks and hermits lived

there. Tragically, they were all killed,
and the churches and monasteries

were destroyed during the first Persian
invasion in 614. The second invasion

in 620 obliterated what little remained
from the first. Fr. T: I understand that

only the Church of Bethlehem remained.
Fr. J: It is the sole church built by

Empress Helen. Your mention of Bethlehem
is timely as we prepare for the Nativity of

the Lord. The only church built by
Empress Helen that is still standing,

she wanted to build churches in all the
places where Jesus passed.

It is the one in Bethlehem, which is also
a UNESCO World heritage site.

It is 1,700 years old. While Emperor
Justinian the Great made some improvements

the original structure was entirely built
by Empress Helen. Tradition holds that

when the Persians entered on horseback—
an act intended to desecrate churches

and altars—they found exquisite mosaics on
the walls. Recently uncovered when

the church was rebuilt, this Byzantine
mosaic depicts the Magi presenting gifts

to baby Jesus, as recounted in the Gospels
And they asked, “Who are these figures

dressed in the garments of our ancestors?”
The Christians replied, “They are your

forebears, who brought gifts to the
baby Jesus. The star brought them."

Astonished, the Persians declared,
“Interesting, we shall leave this church

intact.” Thus, it was spared from
destruction, that being the argument.

Fr. T: Glory to God! God's Providence
Fr. J: The Church of the Holy Sepulchre

was destroyed by the Persians in 614. What
stands now was built by Empress Melisende,

the Crusader Empress, in 1614.
Fr. T: Really? So it's not from the

Byzantine period? Fr. J: No. Inside, the
Holy Sepulchre showcases a blend of

architectural styles. Gothic, Byzantine,
Armenian, these reflect the four major

Christian confessions that serve there:
Orthodox Christians, Catholics, Armenians,

and Copts—the Christians from Alexandria
—who have a small altar behind the Holy

Sepulchre. Fr. T: I see, and that reflects.
You mentioned that you celebrate the

Nativity on January 7 like we do.
But the Nativity of the Lord is on

December 25, how? Fr. J: It is actually
the same date. The difference lies in the

Gregorian and Julian calendars. Many
Christians don’t grasp why we celebrate,

for example, the Nativity of the Lord
twice. I myself will celebrate the

Nativity of the Lord in Romania
on December 25 and then return to

Jerusalem, where we prepare for the
Nativity in Bethlehem. Christ was born

only once, obviously. He rose only once.
We see that the calendar is also common

for the countries that have this change
from the old calendar to the new calendar.

The Ecumenical Patriarchate, Greece, and
Romania adhere to the new calendar,

while Russia, Mount Athos, Jerusalem,
and Serbia follow the old. Yet, we all

share the Resurrection of Christ.
The Triodion and Pentecostarion stand as

testaments against those who seek to
divide the true faith and the unity of the

Church, reminding us that Christ rose
but a single time. Regarding the Nativity,

as I was saying, Christians on the new
calendar celebrate it on December 25,

while those on the old on January 7;
Fundamentally, these dates converge.

Only a service book, the Menaion, differs
in how we commemorate the day and

the saint.Consider Mount Athos, which
follows the old calendar but remains under

the canonical authority of the Ecumenical
Patriarch of Constantinople, who has the

new calendar.
Fr. T: Yes, and he is our direct bishop.

Fr. J: Indeed, he is our direct bishop,

showing no division, hatred, or schism—
unlike Peter of Alexandria, who saw

the Savior with the torn shirt. We have
not torn anything because we have

preserved unity through the ordination of
bishops, tracing back to the apostles.

Fr. T: Obviously.
Fr. J: Or from the apostles onwards.

In fact, this is what connects us and a
prime example is Mount Athos, which has

preserved the old calendar yet remains
under the canonical authority of the

Ecumenical Patriarch of Constantinople.
They, having many churches worldwide,

follow the new calendar. And they
demonstrate unity. Fr. T: Yes, exactly.

Fr. J: And obedience, which is essential
in the Church. Fr. T: Essential, and I

believe this is the core issue with
the calendar, brethren. It’s not about

thirteen days plus minus, it’s about using
this astronomical matter as an excuse

to break away from obedience and to
fracture the Church. Brethren, do not

fracture the Church! Don't break the
Church! I want to tell you an incident

with Saint Paisios the Hagiorite. There
was a man who wanted to break away

from the Church's authority, to rebel
against his lawful bishop. He was drawn

to the Old Calendarists and carried two
books in his pockets: one from his bishop

and another from the Old Calendarists,
who convinced him to leave the unity of

the Church. The people from the metropolis
warned him, saying, “Do not do this;

it is wrong,” but he was resolute in his
belief. He decided, “I will go to Mount

Athos and ask Father Paisios—St. Paisios,
yes—because he will give me the answer

I seek.” He hoped that, following the
Julian calendar and being a saint,

Father Paisios would affirm his decision.
Upon arriving at Mount Athos, he entered

Saint Paisios’s cell without even stating
his name or opening his mouth. St. Paisios

immediately said, “That book from the
metropolis in your pocket is good;

the other one, burn it. Go! Leave! So I
want to say that the Holy Spirit spoke

through Saint Paisios, emphasizing that
the unity of the Church must come first;

there is no alternative.
Fr. J: It is a very good argument because

we all love Saint Paisios the Hagiorite.
And there is another similar story, true,

with Elder Joseph the Hesychast,
Saint Joseph the Hesychast. He faced

great turmoil when the calendar changed.
Many disciples sought his counsel,

yet he was uncertain whether to follow
the new calendar or not.

Fr. T: With the monasteries, because he
was at a cell and there were many zealots

there at the cell. Fr. J: And he heard a
voice in his heart that told him:

obey the Constantinople! Fr. T: Exactly.
My Church is at Constantinople.

It was the Mother of God. Saint Ephraim
the Katounakiotis found himself in a

similarly challenging predicament. His
abbot, a simple man suffering from nervous

ailments, father Nicephorus said, "Well, I
have this calendar and I stick to it

and that’s it." And St. Ephraim saw
something like an air that hindered grace.

During every Liturgy, he witnessed the
descent of grace upon the Holy Gifts,

yet felt this obstruction. Only through
tears could he serve the Divine Liturgy

and witness the transformation of the
Gifts. And after he came with the Church,

with Constantinople, so with the lawful
bishop of the place, it was gone.

Struggling internally with this conflict,
he had a vision. He stood on a high cliff

by the sea when a piece of rock broke away
and fell into the sea. In a remarkable leap,

he jumped from the crumbling cliff that
was crashing into the roaring waves,

only to land safely on solid ground, free
from danger. And he questioned,

"What is this?" Then he truly heard the
voice of the Mother of God, "The grace

says this is the Church; those who have
rejected it are the old calendarists."

Fr. J: We know, Father, that God has
often made concessions to us, His people.

Fr. T: Yes, exactly.
Fr. J: To show His love for us.

The same happened with the calendar.
Initially, it was a matter of astronomy,

then politics have possibly played a
role in this distinction. Yet, Christ

has revealed the truth through the
wonderful saints contemporary with us.

Fr. T: Obviously.
Fr. J: Because contemporary saints

were needed to demonstrate this.
He showed us the right path.

And in the Church, obedience is essential,
father, because we cannot hold on to

the others. In our secular society, where
the influence of platforms like TikTok

brainwashes our youth, destroys their
brains and so on, the importance of

obedience cannot be overstated. Education
at home, at church, catechization of

young people – these are essential things.
Fr. T: Indeed, because loneliness is

a foretaste of hell. Fr. J: Loneliness
comes from the devil. And young people

ask us, it comes to my mind now, “well,
yes, but doesn’t “monk” mean being alone?

“Because you’ve distanced yourself from
the world, father,” they say to me.

I am not alienated because I live in the
heart of Bucharest, or in the center of

Jerusalem, I’m anything but alienated.
True, I don't have a biological family,

but I have a greater family than my
spiritual children because they are

my family. Fr. T: That's right.
Fr. J: The spiritual family.

Fr. T: And you are united with all through
God. Fr. J: The term "monk" – "monachos"

in Greek – means alone, alone with God.
A person can never truly be alone.

There’s no other way. You are either with
God or with the devil. Fr. T: Obviously.

Fr. J: What’s happening in society today
shows that the devil is taking a heavy

toll by destroying our youth. I urge
young parents to remember how their

grandparents and parents raised them.
They should raise their children the same

in the fear of God and instill a love for
the traditions we still hold dear in

Romania. Fr. T: Yes... Glory to the Lord!
Fr. J: We possess these traditions even

more than the Greeks do.
Fr. T: Indeed, much more, yes.

Fr. J: Not to mention the Israelis.
They are quite secularized.

Fr. T: Let's remain optimistic!
Fr. J: We are, but we must also be

realistic. Fr. T: Yes, that's right, a
realistic optimism.

Fr. J: That’s what our beloved Father,
His Eminence Justinian of Maramureș,

the voivode of Maramureș used to say,
“Father John, neither optimists

nor pessimists. Realists.”
Fr. T: So help us God!

Through the prayers of our Holy Fathers,
Lord Jesus Christ, Son of God,

have mercy on us! Amen