Latter Years of a Pampered Life!

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Location: Etna - 41º 26' 31.27" N 122º 54' 07.60" W [My Grid Square is CN81nk] KB7BNW@KF6ZSY Elevation: 3032 feet above sea level,, California, United States

All my life was a preparation to the pinnacle of my being, meeting and knowing Father Seraphim. Everything in my life led to this. Since his death I can find no peace of heart unless everything in my life is in some way an awareness of the reality that I am living the rest of my life the way I am, because I met and knew Father Seraphim.

Sunday, May 02, 2010

Ongoing Attempts To Take Away OUR GUNS!

Lookie Lookie Over Here !!!

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Pay No Attention To That Man Behind The Curtain !!!

It is just to Darn upsetting for me to write any thing. It makes me want to puke, and spit !

Please Watch The Video


So let us pay closer attention so we and our children wont have to say
"We have seen the enemy and he is us !"

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Friday, April 09, 2010

Gun Control - Obama Circumvents 2nd Amendment

Gun Control - Obama Circumvents 2nd Amendment



This hit my mail-box this morning. From the Rueters article, it looks like 2012 will be the targeted year of confiscation. God Bless the NRA for fighting this tyranny...



...... Obama Finds Legal Way Around The 2nd Amendment And Uses It.

On Wednesday Obama Took the First Major Step in a Plan to Ban All Firearms in the United States.




On Wednesday the Obama administration took its first major step in a plan to ban all firearms in the United States. The Obama administration intends to force gun control and a complete ban on all weapons for US citizens through the signing of international treaties with foreign nations. By signing international treaties on gun control, the Obama administration can use the US State Department to bypass the normal legislative process in Congress. Once the US Government signs these international treaties, all US citizens will be subject to those gun laws created by foreign governments. These are laws that have been developed and promoted by organizations such as the United Nations and individuals such as George Soros and Michael Bloomberg. The laws are designed and intended to lead to the complete ban and confiscation of all firearms.

The Obama administration is attempting to use tactics and methods of gun control that will inflict major damage to our 2nd Amendment before US citizens even understand what has happened. Obama can appear before the public and tell them that he does not intend to pursue any legislation (in the United States) that will lead to new gun control laws, while cloaked in secrecy, his Secretary of State, Hillary Clinton is committing the US to international treaties and foreign gun control laws. Does that mean Obama is telling the truth? What it means is that there will be no publicized gun control debates in the media or votes in Congress. We will wake up one morning and find that the United States has signed a treaty that prohibits firearm and ammunition manufacturers from selling to the public. We will wake up another morning and find that the US has signed a treaty that prohibits any transfer of firearm ownership. And then, we will wake up yet another morning and find that the US has signed a treaty that requires US citizens to deliver any firearm they own to the local government collection and destruction center or face imprisonment.

This is not a joke nor a false warning. As sure as government health care will be forced on us by the Obama administration through whatever means necessary, so will gun control.

Read the Article

U.S. reverses stance on treaty to regulate arms trade

WASHINGTON (Reuters) - The United States reversed policy on Wednesday and said it would back launching talks on a treaty to regulate arms sales as long as the talks operated by consensus, a stance critics said gave every nation a veto.

The decision, announced in a statement released by the U.S. State Department, overturns the position of former President George W. Bush's administration, which had opposed such a treaty on the grounds that national controls were better. View The Full Article Here http://www.reuters.com/article/politicsNews/idUSTRE59E0Q920091015

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Saturday, March 20, 2010

The Life Of Our Holy Mother Mary Of Egypt


The Life of our Holy Mother Mary of Egypt

+ 522 A.D.

Translated Into English As Part Of The Service Book Of The Great Canon, The Work of Saint Andrew of Crete.

Posted here on

THE FIFTH SUNDAY IN LENT
March 8/21, 7518/2010
on which we celebrate the memory of
OUR HOLY MOTHER
MARY OF EGYPT

Originally translated into English in 1967

By the Printing Shop of Saint Iov of Pochaev.

Reformatted and spelling errors and grammar corrected during Lent 2010

The Holy Royal Martyrs Of Russia Hermitage

P.O. Box 295

Greenview, California 96037 (U.S.A.)


It is good to hide the secret of a king, but it is glorious to reveal and preach the works of God” (Tobit 12:7) So said the Archangel Raphael to Tobit when he performed the wonderful healing of his blindness. Actually, not to keep the secret of a king is perilous and a terrible risk, but to be silent about the works of God is a great loss for the soul. And I (says St. Sophronius), in writing the life of St. Mary of Egypt, am afraid to hide the works of God by silence. Remembering the misfortune threatened to the servant who hid his God-given talent in the earth (Saint Matthew 25:18-25), I am bound to pass on the holy account that has reached me. And let no one think (continues St. Sophronius) that I have had the audacity to write untruth or doubt this great marvel --may I never lie about holy things! If there do happen to be people who, after reading this record, do not believe it, may the Lord have mercy on them because, reflecting on the weakness of human nature, they consider impossible these wonderful things accomplished by holy people. But now we must begin to tell this most amazing story, which has taken place in our generation.

There was a certain elder in one of the monasteries of Palestine, a priest of the holy life and speech, who from childhood had been brought up in monastic ways and customs. This elder's name was Zosimas. He had been through the whole course of the ascetic life and in everything he adhered to the rule once given to him by his tutors as regard spiritual labors. he had also added a good deal himself whilst laboring to subject his flesh to the will of the spirit. And he had not failed in his aim. He was so renowned for his spiritual life that many came to him from neighboring monasteries and some even from afar. While doing all this, he never ceased to study the Divine Scriptures. Whether resting, standing, working or eating food (if the scraps he nibbled could be called food), he incessantly and constantly had a single aim: always to sing of God, and to practice the teaching of the Divine Scriptures. Zosimas used to relate how, as soon as he was taken from his mother's breast, he was handed over to the monastery where he went through his training as an ascetic till he reached the age of 53. After that, he began to be tormented with the thought that he was perfect in everything and needed no instruction from anyone, saying to himself mentally, "Is there a monk on earth who can be of use to me and show me a kind of asceticism that I have not accomplished? Is there a man to be found in the desert who has surpassed me?"

Thus thought the elder, when suddenly an angel appeared to him and said:

Zosimas, valiantly have you struggled, as far as this is within the power of man, valiantly have you gone through the ascetic course. But there is no man who has attained perfection. Before you lie unknown struggles greater than those you have already accomplished. That you may know how many other ways lead to salvation, leave your native land like the renowned patriarch Abraham and go to the monastery by the River Jordan.”

Zosimas did as he was told. he left the monastery in which he had lived from childhood, and went to the River Jordan. At last he reached the community to which God had sent him. Having knocked at the door of the monastery, he told the monk who was the porter who he was; and the porter told the abbot. On being admitted to the abbot's presence, Zosimas made the usual monastic prostration and prayer. Seeing that he was a monk the abbot asked:

Where do you come from, brother, and why have you come to us poor old men?”

Zosimas replied:

There is no need to speak about where I have come from, but I have come, father, seeking spiritual profit, for I have heard great things about your skill in leading souls to God.”

Brother,” the abbot said to him, “Only God can heal the infirmity of the soul. May He teach you and us His divine ways and guide us. But as it is the love of Christ that has moved you to visit us poor old men, then stay with us, if that is why you have come. May the Good Shepherd Who laid down His life for our salvation fill us all with the grace of the Holy Spirit.”

After this, Zosimas bowed to the abbot, asked for his prayers and blessing, and stayed in the monastery. There he saw elders proficient both in action and the contemplation of God, aflame in spirit, working for the Lord. They sang incessantly, they stood in prayer all night, work was ever in their hands and psalms on their lips. Never an idle word was heard among them, they know nothing about acquiring temporal goods or the cares of life. But they had one desire -- to become in body like corpses. Their constant food was the Word of God, and they sustained their bodies on bread and water, as much as their love for God allowed them Seeing this, Zosimas was greatly edified and prepared for the struggle that lay before him.

Many days passed and the time drew near when all Christians fast and prepare themselves to worship the Divine Passion and Resurrection of Christ. The monastery gates were kept always locked and only opened when one of the community was sent out on some errand. It was a desert place, not only unvisited by people of the world but even unknown to them.

There was a rule in that monastery which was the reason why God brought Zosimas there. At the beginning of the Great Fast [on Forgiveness Sunday] the priest celebrated the holy Liturgy and all partook of the holy body and blood of Christ. After the Liturgy they went to the refectory and would eat a little lenten food.

Then all gathered in church, and after praying earnestly with prostrations, the elders kissed one another and asked forgiveness. And each made a prostration to the abbot and asked his blessing and prayers for the struggle that lay before them. After this, the gates of the monastery were thrown open, and singing, “The Lord is my light and my Savior; whom shall I fear? The Lord is the defender of my life; of whom shall I be afraid?” (Psalm 26:1) and the rest of that psalm, all went out into the desert and crossed the River Jordan. Only one or two brothers were left in the monastery, not to guard the property (for there was nothing to rob), but so as not to leave the church without Divine Service. Each took with him as much as he could or wanted in the way of food, according to the needs of his body: one would take a little bread, another some figs, another dates or wheat soaked in water. And some took nothing but their own body covered with rags and fed when nature forced them to it on the plants that grew in the desert.

After crossing the Jordan, they all scattered far and wide in different directions. And this was the rule of life they had, and which they all observed -- neither to talk to one another, nor to know how each one lived and fasted. If they did happen to catch sight of one another, they went to another part of the country, living alone and always singing to God, and at a definite time eating a very small quantity of food. In this way they spent the whole of the fast and used to return to the monastery a week before the Resurrection of Christ, on Palm Sunday. Each one returned having his own conscience as the witness of his labor, and no one asked another how he had spent his time in the desert. Such were rules of the monastery. Everyone of them whilst in the desert struggled with himself before the Judge of the struggle -- God -- not seeking to please men and fast before the eyes of all. For what is done for the sake of men, to win praise and honor, is not only useless to the one who does it but sometimes the cause of great punishment.

Zosimas did the same as all. And he went far, far into the desert with a secret hope of finding some father who might be living there and who might be able to satisfy his thirst and longing. And he wandered on tireless, as if hurrying on to some definite place. He had already waled for 20 days and when the 6th hour came he stopped and, turning to the East, he began to sing the sixth Hour and recite the customary prayers. He used to break his journey thus at fixed hours of the day to rest a little, to chant psalms standing and to pray on bent knees.

And as he sang thus without turning his eyes from the heavens, he suddenly saw to the right of the hillock on which he stood the semblance of a human body. At first he was confused thinking he beheld a vision of the devil, and even started with fear. But, having guarded himself with he sign of the Cross and banished all fear, he turned his gaze in that direction and in truth saw some form gliding southwards. It was naked, the skin dark as if burned up by the heat of the sun; the hair on its head was white as a fleece, and not long, falling just below its neck. Zosimas was so overjoyed at beholding a human form that he ran after it in pursuit, but re form fled from him. He followed. At length, when he was near enough to be heard, he shouted:

Why do you run from an old man and a sinner? Slave of the True God, wait for me, whoever you are, in God's name I tell you, for the love of God for Whose sake you are living in the desert.”

Forgive me for God's sake, but I cannot turn towards you and show you my face, Abba Zosimas. For I am a woman and naked as you see with the uncovered shame of my body. But if you would like to fulfill one wish of a sinful woman, throw me your cloak so that I can cover my body and can turn to you and ask for your blessing.”

Here terror seized Zosimas, for he heard that she called him by name. But he realized that she could not have done so without knowing anything of him if she had not had the power of spiritual insight.

He at once did as he was asked. He took off his old, tattered cloak and threw it to her, turning away as he did so. She picked it up and was able to cover at least a part of her body. The she turned to Zosimas and said:

"Why did you wish, Abba Zosimas, to see a sinful woman? What do you wish to hear or learn from me, you who have not shrunk from such great struggles?"

Zosimas threw himself on the ground and asked for her blessing. She likewise bowed down before him. And thus they lay on the ground prostrate asking for each other's blessing. And one word alone could be heard from both: “Bless me!” After a long while the woman said to Zosimas:

Abba Zosimas, it is you who must give blessing and pray. You are dignified by the order of priesthood and for may years you have been standing before the holy altar and offering the sacrifice of the Divine Mysteries.”

This flung Zosimas into even greater terror. At length with tears he said to her:

O mother, filled with he spirit, by your mode of life it is evident that you live with God and have died to the world. The Grace granted to you is apparent -- for you have called me by name and recognized that I am a priest, though you have never seen me before. Grace is recognized not by one's orders, but by gifts of the Spirit, so give me your blessing for God's sake, for I need your prayers.”

Then giving way before the wish of the elder the woman said:

"Blessed is God Who cares for the salvation of men and their souls."

Zosimas answered:

"Amen."

And both rose to their feet. Then the woman asked the elder:

Why have you come, man of God, to me who am so sinful? Why do you wish to see a woman naked an devoid of every virtue? Though I know one thing -- the Grace of the Holy Spirit has brought you to render me a service in time. Tell me, Father, how are the Christian peoples living? And the kings? How is the Church guided?”

Zosimas said:

By your prayers, Mother, Christ has granted lasting peace to all. But fulfill the unworthy petition of an old man and pray for the whole world and for me who am a sinner, so that my wanderings in the desert may not be fruitless.”

She answered:

You who are a priest, Abba Zosimas, it is you who must pray for me and for all -- for this is your calling. But as we must all be obedient, I will gladly do what you ask.”

And with these words she turned to the East, and raising her eyes to heaven and stretching out her hands, she began to pray in a whisper. One could not hear separate words, so that Zosimas could not understand anything that she said in her prayers. Meanwhile he stood, according to his own word, all in a flutter, looking at the ground without saying a word. And he swore, calling God to witness, that when at length he thought that her prayer was very long, he took his eyes off the ground and saw that she was raised bout a forearm's distance from the ground and stood praying in the air. When he saw this, even greater terror seized him and he fell on the ground weeping and repeating may times, “Lord have mercy.”

And whilst lying prostrate on the ground he was tempted by a thought: Is it not a spirit, and perhaps her prayer is hypocrisy. But at the very same moment the woman turned round, raised the elder from the ground and said:

Why do thoughts confuse you, Abba, and tempt you about me, as if I were a spirit and a dissembler in prayer? Know, Holy Father, that I am only a sinful woman, though I am guarded by Holy baptism. And I am no spirit but earth and ashes, and flesh alone.”

And with these words she guarded herself with the sign of the Cross on her forehead, eyes, mouth and breast, saying:

May God defend us from the evil one and from his designs, for fierce is his struggle against us.”

Hearing and seeing this, the elder fell to the ground and, embracing her feet, he said with tears:

I beg you, by the Name of Christ our God, Who was born of a Virgin, for Whose sake you have stripped yourself, for Whose sake you have exhausted your flesh, do not hide from your slave, who you are and whence and how you came into this desert. Tell me everything so that the marvelous works of God may become known. A hidden wisdom and a secret treasure -- what profit is there in them? Tell me all, I implore you. for not out of vanity or for self-display will you speak but to reveal the truth to me, an unworthy sinner. I believe in God, for whom you live and whom you serve. I believe that He led me into this desert so as to show me His ways in regard to you. It is not in our power to resist the plans of God. If it were not the will of God that you and your life would be known, He would not have allowed be to see you and would not have strengthened me to undertake this journey, one like me who never before dared to leave his cell."

Much more said Abba Zosimas. But the woman raised him and said:

I am ashamed, Abba, to speak to you of my disgraceful life, forgive me for God's sake! But as you have already seen my naked body I shall likewise lay bare before you my work, so that you may know with what shame and obscenity my soul is filled. I was not running away out of vanity, as you thought, for what have I to be proud of -- I who was the chosen vessel of the devil? But when I start my story you will run from me, as from a snake, for your ears will not be able to bear the vileness of my actions. But I shall tell you all without hiding anything, only imploring you first of all to pray incessantly for me, so that I may find mercy on the day of Judgment.”

The elder wept and the woman began her story.

My native land, Holy Father, was Egypt. Already during the lifetime of my parents, when I was twelve years old, I renounced their love and went to Alexandria. I am ashamed to recall how there I at first ruined my maidenhood and then unrestrainedly and insatiably gave myself up to sensuality It is more becoming to speak of this briefly, so that you may just know my passion and my lechery. For about seventeen years, forgive me, I lived like that. I was like a fire of public debauch. And it was not for the sake of gain -- here I speak the pure truth. Often when they wished to pay me, I refused the money. I acted in this way so as to make as many men as possible try to obtain me, doing free of charge what gave me pleasure. Do not think that I was rich and that was the reason why I did not take money. I lived by begging, often by spinning flax, but I had an insatiable desire and an irrepressible passion for lying in filth. This was life to me. Every kind of abuse of nature I regarded as life.

That is how I lived. Then one summer I saw a large crowd of Libyans and Egyptians running towards the sea. I asked one of them, “Where are these men hurrying to?” He replied, “They are all going to Jerusalem for the Exaltation of the Precious and Life-Giving Cross, which takes place in a few days.” I said to him, “Will they take me with them if I wish to go?” “No one will hinder you if you have money to pay for the journey and for food.” And I said to him, “To tell you truth, I have no money, neither have I food. But I shall go with them and shall go aboard. And they shall feed me, whether they want to or not. I have a body -- they shall take it instead of pay for the journey.” I was suddenly filled with a desire to go, Abba, to have more lovers who could satisfy my passion. I told you, Abba Zosimas, not to force me to tell you of my disgrace. God is my witness, I am afraid of defiling you and the very air with my words.”

Zosimas, weeping, replied to her:

Speak on for God's sake, mother, speak and do not break the thread of such an edifying tale.”



End First Half Of The Life Of Saint Mary Of Egypt



And, resuming her story, she went on:

That youth, on hearing my shameless words, laughed and went off. While I, throwing away my spinning wheel, ran off towards the sea in the direction which everyone seemed to be taking. and, seeing some young men standing on the shore, about ten or more of them, full of vigor and alert in their movements, I decided that they would do for my purpose (it seemed that some of them were waiting for more travelers whilst others had gone ashore). Shamelessly, as usual, I mixed with the crowd, saying, “Take me with you to the place you are going to; you will not find me superfluous.” I also added a few more words calling forth general laughter. Seeing my readiness to be shameless, they readily took me aboard the boat. Those who were expected came also, and we set sail at once.

How shall I relate to you what happened after this? Whose tongue can tell, whose ears can take in all that took place on the boat during that voyage?! And to all this I frequently forced those miserable youths even against their own will. There is no mentionable or unmentionable depravity of which I was not their teacher. I am amazed, Abba, how the sea stood our licentiousness, how the earth did not open its jaws, and how it was that hell did not swallow me alive, when I had entangled in my net so many souls. But I think God was seeking my repentance. For He does not desire the death of a sinner but magnanimously awaits his return to Him. At last we arrived in Jerusalem. I spent the days before the festival in the town, living the same kind of life, perhaps even worse. I was not content with the youths I had seduced at sea and who had helped me to get to Jerusalem; many others -- citizens of the town and foreigners -- I also seduced.

The Holy Day of the Exaltation of the Cross dawned while I was still flying about -- hunting for youths. At daybreak I saw that everyone was hurrying to the church, so I ran with the rest. When the hour for the holy elevation approached, I was trying to make my way in with the crowd which was struggling to get through the church doors. I had at last squeezed through with great difficulty almost to the entrance of the temple, from which the Life-Giving Tree of the Cross was being shown to the people. But when I trod on the doorstep which everyone passed, I was stopped by some force which prevented by entering. Meanwhile I was brushed aside by the crowd and found myself standing alone in the porch. Thinking that this had happened because of my woman's weakness, I again began to work my way into the crowd, trying to elbow myself forward. But in vain I struggled. Again my feet trod on the doorstep over which others were entering the church without encountering any obstacle. I alone seemed to remain unaccepted by the church. It was as if there was a detachment of soldiers standing there to oppose my entrance. Once again I was excluded by the same mighty force and again I stood in the porch.

Having repeated my attempt three or four times, at last I felt exhausted and had no more strength to push and to be pushed, so I went aside and stood in a corner of the porch. And only then with great difficulty it began to dawn on me, and I began to understand the reason why I was prevented from being admitted to see the Life-Giving Cross. The word of salvation gently touched the eyes of my heart and revealed to me that it was my unclean life which barred the entrance to me. I began to weep and lament and beat my breast, and to sigh from the depths of my heart. And so I stood weeping when I saw above me the icon of The Most Holy Mother of God. And turning to her my bodily and spiritual eyes I said:

O Lady, Mother of God, who gave birth in the flesh to God the Word, I know, O how well I know, that it is no honor or praise to thee when one so impure and depraved as I look up to thy icon, O Ever-Virgin, who didst keep thy body and soul in purity. Rightly do I inspire hatred and disgust before thy virginal purity. But I have heard that God Who was born of thee became man on purpose to call sinners to repentance. Then help me, for I have no other help. Order the entrance of the church to be opened to me. Allow me to see the venerable Tree on which He Who was born of thee suffered in the flesh and on which He shed His Holy Blood for the redemption of sinners an for me, unworthy as I am. Be my faithful witness before thy son that I will never again defile my body by the impurity of fornication, but as soon as I have seen the Tree of the Cross I will renounce the world and its temptations and will go wherever thou wilt lead me.”

Thus I spoke and as if acquiring some hope in firm faith and feeling some confidence in the mercy of the Mother of God, I left the place where I stood praying. And I went again and mingled with the crowd that was pushing its way into the temple. And no one seemed to thwart me, no one hindered my entering the Church. I was possessed with trembling, and was almost in delirium. Having got as far as the doors which I could not reach before -- as if the same force which had hindered me cleared the way for me -- I now entered without difficulty and found myself within the holy place. And so it was I saw the Life-Giving Cross. I saw too the Mysteries of God and how the Lord accepts repentance. Throwing myself on the ground, I worshiped that holy earth and kissed it with trembling. Then I came out of the church and went to her who had promised to be my security, to the place where I had sealed my vow. And bending my knees before the Virgin Mother of God, I addressed to her such words as these:

O loving Lady, thou hast shown me thy great love for all men. glory to God Who receives the repentance of sinners through thee. What more can I recollect or say, I who am so sinful? It is time for me, O Lady to fulfill my vow, according to thy witness. Now lead me by the hand along the path of repentance! And at these words I heard a voice from on high:

If you cross the Jordan you will find glorious rest.”

Hearing this voice and having faith that it was for me, I cried to the Mother of God:

O Lady, Lady, do not forsake me!”

With these words I left the porch of the church and set off on my journey. As I was leaving the church a stranger glanced at me and gave me three coins, saying:

Sister, take these.”

And, taking the money, I bought three loaves and took them with me on my journey, as a blessed gift. I asked the person who sold the bread: “Which is the way to the Jordan?” I was directed to the city gate which led that way. Running on I passed the gates and still weeping went on my journey. Those I met I asked the way, and after walking for the rest of that day (I think it was nine o'clock when I saw the Cross) I at length reached at sunset the Church of St. John the Baptist which stood on the banks of the Jordan. After praying in the temple, I went down to the Jordan and rinsed my face and hands in its holy waters. I partook of the Holy and Life-Giving Mysteries in the Church of the Forerunner and ate half of one of my loaves. Then, after drinking some water from Jordan, I lay down and passed the night on the ground. In the morning I found a small boat and crossed to the opposite bank. I again prayed to Our Lady to lead me whither she wished. Then I found myself in this desert and since then up to this very day I am estranged from all, keeping away from people and running away from everyone. And I live here clinging to my God Who saves all who turn to Him from faint-heartedness and storms.”

Zosimas asked her:

How many years have gone by since you began to live in this desert?”

She replied:

Forty-seven years have already gone by, I think, since I left the holy city.”

Zosimas asked:

But what food do you find?”

The woman said:

I had two and a half loaves when I crossed the Jordan. Soon they dried up and became hard as rock. Eating a little I gradually finished them after a few years.”

Zosimas asked:

Can it be that without getting ill you have lived so many years thus, without suffering in any way from such a complete change?”

The woman answered:

You remind me, Zosimas, of what I dare not speak of. For when I recall all the dangers which I overcame, and all the violent thoughts which confused me, I am again afraid that they will take possession of me.”

Zosimas said:

Do not hide from me anything; speak to me without concealing anything.”

And she said to him:

Believe me, Abba, seventeen years I passed in this desert fighting wild beasts -- mad desires and passions. When I was about to partake of food, I used to begin to regret the meat and fish which of which I had so much in Egypt. I regretted also not having wine which I loved so much. For I drank a lot of wine when I lived in the world, while here I had not even water. I used to burn and succumb with thirst. The mad desire for profligate songs also entered me and confused me greatly, edging me on to sing satanic songs which I had learned once. But when such desires entered me I struck myself on the breast and reminded myself of the vow which I had made, when going into the desert. In my thoughts I returned to the icon of The Mother of God which had received me and to her I cried in prayer. I implored her to chase away the thoughts to which my miserable soul was succumbing. And after weeping for long and beating my breast I used to see light at last which seemed to shine on me from everywhere. And after the violent storm, lasting calm descended.

And how can I tell you about the thoughts which urged me on to fornication, how can I express them to you, Abba? A fire was kindled in my miserable heart which seemed to burn me up completely and to awake in me a thirst for embraces. As soon as this craving came to me, I flung myself on the earth and watered it with my tears, as if I saw before me my witness, who had appeared to me in my disobedience, and who seemed to threaten punishment for the crime. And I did not rise from the ground (sometimes I lay thus prostrate for a day and a night) until a calm and sweet light descended and enlightened me and chased away the thoughts that possessed me. But always I turned to the eyes of my mind to my Protectress, asking her to extend help to one who was sinking fast in the waves of the desert. And I always had her as my Helper and the Acceptor of my repentance. And thus I lived for seventeen years amid constant dangers. And since then even till now the Mother of God helps me in everything and leads me as it were by the hand.”

Zosimas asked:

Can it be that you did not need food and clothing?”

She answered:

After finishing the loaves I had, of which I spoke, for seventeen years I have fed on herbs and all that can be found in the desert. The clothes I had when I crossed the Jordan became torn and worn out. I suffered greatly from the cold and greatly from the extreme heat. At times the sun burned me up and at other times I shivered from the frost, and frequently falling to the ground I lay without breath and without motion. I struggled with many afflictions and with terrible temptations. But from that time till now the power of God in numerous ways had guarded my sinful soul and my humble body. When I only reflect on the evils from which Our Lord has delivered me I have imperishable food for hope of salvation. I am fed and clothed by the All-Powerful Word of God, the Lord of all. For it is not by bread alone that man lives. And those who have stripped off the rags of sin have no refuge, hiding themselves in the clefts of the rocks (Job 24; Hebrews 11:38).”

Hearing that she cited words Scripture, from Moses and Job, Zosimas asked her:

And so you have read the psalms and other books?”

She smiled at this and said to the elder:

Believe me, I have not seen a human face ever since I crossed the Jordan, except yours today. I have not seen a beast or a living being ever since I came into the desert. I never learned from books. I have never even heard anyone who sang and read from them. But the word of God which is alive and active, by itself teaches a man knowledge. And so this is the end of my tale. But, as I asked you in the beginning, so even now I implore you for the sake of the Incarnate Word of God, to pray to the Lord for me who am such a sinner.”

Thus concluding here tale she bowed down before him. And with tears the elder exclaimed:

Blessed is God Who creates the great and wondrous, the glorious and marvelous without end. Blessed is God Who has shown me how He rewards those who fear Him. Truly, O Lord, Thou dost not forsake those who seek Thee!”

And the woman, not allowing the elder to bow down before her, said:

I beg you, Holy Father, for the sake of Jesus Christ our God and Savior, tell no one what you have heard, until God delivers me of this earth. And now depart in peace and again next year you shall see me, and I you, if God will preserve us in His great mercy. But for God's sake, do as I ask you. Next year during Lent do not cross the Jordan, as is your custom in the monastery.”

Zosimas was amazed to hear that she know the rules of the monastery and could only say:

Glory to God Who bestows great gifts on those who love Him.”

She continued:

Remain, Abba, in the monastery. And even if you wish to depart, you will not be to do so. And at sunset of the holy day of the Last Supper, put some of the Life-Giving Body and Blood of Christ into a holy vessel worthy to hold such Mysteries for me, and bring it. And wait for me on the banks of the Jordan adjoining the inhabited parts of the land, so that I can come and partake of the Life-Giving Gifts. For, since the time I communicated in the Temple of the Forerunner before crossing the Jordan even to this day I have not approached the Holy Mysteries. And I thirst for them with irrepressible love and longing. and therefore I ask and implore you to grant me my wish, bring me the Life-Giving Mysteries at the very hour when Our Lord made His disciples partake of His Divine Supper. Tell John the Abbot of the monastery where you live: “Look to yourself and to your brothers, for there is much that needs correction. Only do not say this now, but when God guides you. Pray for me!”

With these words she vanished in the depths of the desert. And Zosimas, falling down on his knees and bowing down to the ground on which she had stood, sent up glory and thanks to God. And, after wandering thorough the desert, he returned to the monastery on the day all the brothers returned.

For the whole year he kept silent, not daring to tell anyone of what he had seen. But in his soul he pray to God to give him another chance of seeing the ascetic's dear face. And when at length the first Sunday of the Great Fast came, all went out into the desert with the customary prayers and the singing of psalms. Only Zosimas was held back by illness -- he lay in a fever. And then he remembered what the saint had said to him: “and even if you wish to depart, you will not be able to do so.”

Many days passed and at last recovering from his illness he remained in the monastery. And when again the monks returned and the day of the Last Supper dawned, he did as he had been ordered. And placing some of the most pure Body and Blood into a small chalice and putting some figs and dates and lentils soaked in water into a small basket, he departed for the desert and reached the banks of the Jordan and sat down to wait for the saint. He waited for a long while and then began to doubt. Then raising his eyes to heaven, he began to pray:

Grant me O Lord, to behold that which Thou hast allowed me to behold once. Do not let me depart in vain, bearing the burden of my sins.”

And then another thought struck him:

And what is she does come? There is no boat; how will she cross the Jordan to come to me who am so unworthy?”

And as he was pondering thus he saw the holy woman appear and stand on the other side of the river. Zosimas got up rejoicing and glorifying and thanking God. And again the thought came to him that she could not cross the Jordan. Then he saw that she made the sign of the Cross over the waters of the Jordan (and the night was a moonlight one, as he related afterwards) and then she at once stepped on to the waters and began walking across the surface towards him. And when he wanted to prostrate himself, she cried to him while still walking on the water:

What are you doing, Abba, you are a priest and carrying the divine Gifts!”

He obeyed her and on reaching the shore she said to the elder:

"Bless, Father, Bless Me!"

He answered her trembling, for a state of confusion had overcome him at the sight of the miracle:

"Truly God did not lie when He promised that when we purify ourselves we shall be like Him. Glory to Thee, Christ our God, Who has shown me through this Thy slave how far away I stand from perfection."

Here the woman asked him to say the Creed and Our Father. He began, she finished the prayer and according to the custom of that time gave him the kiss of peace on the lips. Having partaken of the Holy Mysteries, she raised her hands to heaven and sighed with tears in her eyes, exclaiming:

"Now lettest Thou Thy servant depart in peace, O Lord, according to Thy word; for my eyes have seen Thy salvation."

Then she said to the elder:

"Forgive me, Abba, for asking you, but fulfill another wish of mine. Go now to the monastery and let God's grace guard you. and next year come again to the same place where I first met you. Come for God's sake, for you shall again see me, for such is the will of God."

He said to her:

From this day on I would like to follow you and always see your holy face. But now fulfill the one and only wish of an old man and take a little of the food I have brought for you.”

And he showed her the basket, while she just touched the lentils with the tips of her fingers, and taking three grains said that the Holy Spirit guards the substance of the soul unpolluted. Then she said:

"Pray, for God's sake pray for me and remember a miserable wretch."

Touching the saint's feet and asking for her prayers for the Church, the kingdom and himself, he let her depart with tears, while he went off sighing and sorrowful, for he could not hope to vanquish the invincible. Meanwhile she again made the sign of the Cross over the Jordan, and stepped on to the waters and crossed over as before. And the elder returned filled with joy and terror, accusing himself of not having asked the saint her name. But he decided to do so next year.

And when another year had passed, he again went into the desert. He reached the same spot but could see no sign of anyone. So raising his eyes to heaven as before, he prayed:

Show me, O Lord, Thy pure treasure, which Thou hast concealed in the desert. Show me, I pray Thee, the angel in the flesh, of which the world is not worthy.”

Then on the opposite bank of the river, her face turned towards the rising sun, he saw the saint lying dead. Her hands were crossed according to custom and her face was turned to the East. Running up he shed tears over the saint's feet and kissed them, not daring to touch anything else.

For a long time he wept. Then reciting the appointed psalms, he said the burial prayers and thought to himself: “Must I bury the body of a saint? Or will this be contrary to her wishes?” And then he saw words traced on the ground by her head:

Abba Zosimas, bury on this spot the body of humble Mary. Return to dust that which is dust and pray to the Lord for me, who departed in the month of Fermoutin of Egypt, called April by the Romans, on the first day, on the very night of our Lord's Passion, after having partaken of the Divine Mysteries." [St. Mary died in 522 A.D.]

Reading this the elder was glad to know the saint's name. He understood too that as soon as she had partaken of the Divine Mysteries on the shore of the Jordan she was at once transported to the place where she died. The distance which Zosimas had taken twenty days to cover, Mary had evidently traversed in an hour and had at once surrendered her soul to God.

Then Zosimas thought: “It is time to do as she wished. But how am I to dig a grave with nothing in my hands?”

And then he saw nearby a small piece of wood left by some traveler in the desert. Picking it up he began to dig the ground. But the earth was hard and dry and did not yield to the efforts of the elder. He grew tired and covered with sweat. He sighed from the depths of his soul and lifting up his eyes he saw a big lion standing close to the saint's body and licking her feet. At the sight of the lion he trembled with fear, especially when he called to mind Mary's words that she had never seen wild beasts in the desert. But guarding himself with the sign of the cross, the thought came to him that the power of the one lying there would protect him and keep him unharmed. Meanwhile the lion drew nearer to him, expressing affection by every movement.

Zosimas said to the lion:

The Great One ordered that her body was to be buried. But I am old and have not the strength to dig the grave (for I have no spade and it would take too long to go and get one), so can you carry out the work with your claws? Then we can commit to the earth the mortal temple of the saint.”

While he was still speaking the lion with his front paws began to dig a hole deep enough to bury the body.

Again the elder washed the feet of the saint with his tears and calling on her to pray for all, covered the body with earth in the presence of the lion. It was as it had been, naked and uncovered by anything but the tattered cloak which had been given to her by Zosimas and with which Mary, turning away, had managed to cover part of her body. Then both departed. The lion went off into the depth of the desert like a lamb, while Zosimas returned to the monastery glorifying and blessing Christ our Lord. And on reaching the monastery he told all the brothers about everything, and all marveled on hearing of God's miracles. And with fear and love they kept the memory of the saint.

Abbot John, as St. Mary had previously told Abba Zosimas, found a number of things wrong in the monastery and got rid of them with God's help. And Saint Zosimas died in the same monastery, almost attaining the age of a hundred, and passed to eternal life. The monks kept this story without writing it down and passed it on by word of mouth to one another.

But I (adds Sophronius) as soon as I heard it, wrote it down. Perhaps someone else, better informed, has already written the life of the Saint, but as far as I could, I have recorded everything, putting truth above all else. May God Who works amazing miracles and generously bestows gifts on those who turn to Him with faith, reward those who seek light for themselves in this story, who hear, read and are zealous to write it, and may He grant them the lot of blessed Mary together with all who at different times have pleased God by their pious thoughts and labors.

And let us also give glory to God, the Eternal King, that He may grant us too His mercy in the day of judgment for the sake of Jesus Christ our Lord, to Whom belongs All Glory, Honor, Dominion and Adoration with the Eternal Father and the Most Holy and Life-giving Spirit, now and always, and thought all ages. Amen.

End Second Half Of The Life Of Saint Mary Of Egypt



Troparion, tone 8


In thee, O Mother, was exactly preserved what was according to the divine image. for thou didst take the cross and follow Christ, and by thy life, didst teach us to ignore the flesh, since it is transitory, but to care for the soul as an immortal thing. Therefore, thy spirit, St. Mary, rejoices with the Angels.


Kontakion, tone 4


Having escaped the fog of sin, and having illumined thy heart with the light of penitence, O glorious one, thou didst come to Christ and didst offer to Him His immaculate and holy Mother as a merciful intercessor. Hence thou hast found remission of transgressions, and with the Angels thou ever rejoicest.


The End and Glory Be to God



Originally translated into English in 1967

By the Printing Shop of Saint Iov of Pochaev.

Reformatted and spelling errors and grammar corrected during Lent 2010

The Holy Royal Martyrs Of Russia Hermitage

P.O. Box 295

Greenview, California 96037 (U.S.A.)


Friday, February 19, 2010

Repost: The True Nature of Fasting

True Nature of Fasting

'We waited, and at last our expectations were fulfilled', writes the Serbian Bishop Nikolai of Ochrid, describing the Easter service at Jerusalem. 'When the Patriarch sang "Christ is risen", a heavy burden fell from our souls. We felt as if we also had been raised from the dead. All at once, from all around, the same cry resounded like the noise of many waters. "Christ is risen" sang the Greeks, the Russians, the Arabs, the Serbs, the Copts, the Armenians, the Ethiopians one after another, each in his own tongue, in his own melody. . . . Coming out from the service at dawn, we began to regard everything in the light of the glory of Christ's Resurrection, and all appeared different from what it had yesterday; everything seemed better, more expressive, more glorious. Only in the light of the Resurrection does life receive meaning.'1

This sense of resurrection joy, so vividly described by Bishop Nikolai, forms the foundation of all the worship of the Orthodox Church; it is the one and only basis for our Christian life and hope. Yet, in order for us to experience the full power of this Paschal rejoicing, each of us needs to pass through a time of preparation. 'We waited,' says Bishop Nikolai, 'and at last our expectations were fulfilled.' Without this waiting, without this expectant preparation, the deeper meaning of the Easter celebration will be lost.

So it is that before the festival of Easter there has developed a long preparatory season of repentance and fasting, extending in present Orthodox usage over ten weeks. First come twenty-two days (four successive Sundays) of preliminary observance; then the six weeks or forty days of the Great Fast of Lent; and finally Holy Week, Balancing the seven weeks of Lent and Holy Week, there follows after Easter a corresponding season of fifty days of thanksgiving, concluding with Pentecost.

Each of these seasons has its own liturgical book. For the time of preparation there is the Lenten Triodion or 'Book of Three Odes', the most important parts of which are here presented in English translation. For the time of thanksgiving there is the Pentekostarion, also known in Slav usage as the Festal Triodion.2 The point of division between the two books is midnight on the evening of Holy Saturday, with Matins for Easter Sunday as the first service in the Pentekostarion. This division into two distinct volumes, made for reasons of practical convenience, should not cause us to overlook the essential unity between the Lord's Crucifixion and His Resurrection, which together form a single, indivisible action. And just as the Crucifixion and the Resurrection are one action, so also the 'three holy days' (triduum sanctum) - Great Friday, Holy Saturday and Easter Sunday constitute a single liturgical observance. Indeed, the division of the Lenten Triodion and the Pentekostarion into two books did not become standard until after the eleventh century; in early manuscripts they are both contained in the same codex.

What do we find, then, in this book of preparation that we term the Lenten Triodion? It can most briefly be described as the book of the fast. Just as the children of Israel ate the 'bread of affliction' (Deuteronomy 16: 3) in preparation for the Passover, so Christians prepare themselves for the celebration of the New Passover by observing a fast. But what is meant by this word 'fast' (nisteia)? Here the utmost care is needed, so as to preserve a proper balance between the outward and the inward. On the outward level fasting involves physical abstinence from food and drink, and without such exterior abstinence a full and true fast cannot be kept; yet the rules about eating and drinking must never be treated as an end in themselves, for ascetic fasting has always an inward and unseen purpose. Man is a unity of body and soul, 'a living creature fashioned from natures visible and invisible' , in the words of the Triodion;3 and our ascetic fasting should therefore involve both these natures at once. The tendency to over-emphasize external rules about food in a legalistic way, and the opposite tendency to scorn these rules as outdated and unnecessary, are both alike to be deplored as a betrayal of true Orthodoxy. In both cases the proper balance between the outward and the inward has been impaired.

The second tendency is doubtless the more prevalent in our own day, especially in the West. Until the fourteenth century, most Western Christians, in common with their brethren in the Orthodox East, abstained during Lent not only from meat but from animal products, such as , eggs, milk, butter and cheese. In East and West alike, the Lenten fast involved a severe physical effort. But in Western Christendom over the past five hundred years, the physical requirements of fasting have been steadily reduced, until by now they are little more than symbolic. How many, one wonders, of those who eat pancakes on Shrove Tuesday are aware of the original reason for this custom to use up any remaining eggs and butter before the Lenten fast begins? Exposed as it is to Western secularism, the Orthodox world in our own time is also beginning to follow the same path of laxity.

One reason for this decline in fasting is surely a heretical attitude towards human nature, a false 'spiritualism' which rejects or ignores the body, viewing man solely in terms of his reasoning brain. As a result, many contemporary Christians have lost a true vision of man as an integral unity of the visible and the invisible; they neglect the positive role played by the body in the spiritual life, forgetting St. Paul's affirmation: 'Your body is a temple of the Holy Spirit. . . . glorify God with your body' (I Corinthians 6: 19-20). Another reason for the decline in fasting among Orthodox is the argument, commonly advanced in our times, that the traditional rules are no longer possible today. These rules presuppose, so it is urged, a closely organized, non-pluralistic Christian society, following an agricultural way of life that is now increasingly a thing of the past. There is a measure of truth in this. But it needs also to be said that fasting, as traditionally practiced in the Church, has always been difficult and has always involved hardship. Many of our contemporaries are willing to fast for reasons of health or beauty, in order to lose weight; cannot we Christians do as much for the sake of the heavenly Kingdom? Why should the self-denial gladly accepted by previous generations of Orthodox prove such an intolerable burden to their successors today? Once St. Seraphim of Sarov was asked why the miracles of grace, so abundantly manifest in the past, were no longer apparent in his own day, and to this he replied: 'Only one thing is lacking - a firm resolve'.4

The primary aim of fasting is to make us conscious of our dependence upon God. If practiced seriously, the Lenten abstinence from food - particularly in the opening days - involves a considerable measure of real hunger, and also a feeling of tiredness and physical exhaustion. The purpose of this is to lead us in turn to a sense of inward brokenness and contrition; to bring us, that is, to the point where we appreciate the full force of Christ's statement, 'Without Me you can do nothing' (Saint John 15: 5). If we always take our fill of food and drink, we easily grow over-confident in our own abilities, acquiring a false sense of autonomy and self-sufficiency. The observance of a physical fast undermines this sinful complacency. Stripping from us the specious assurance of the Pharisee - who fasted, it is true, but not in the right spirit - Lenten abstinence gives us the saving self dissatisfaction of the Publican (Saint Luke 18: 10-13). Such is the function of the hunger and the tiredness: to make us 'poor in spirit', aware of our helplessness and of our dependence on God's aid.

Yet it would be misleading to speak only of this element of weariness and hunger. Abstinence leads, not merely-to this, but also to a sense of lightness, wakefulness, freedom and joy. Even if the fast proves debilitating at first, afterwards we find that it enables us to sleep less, to think more clearly, and to work more decisively. As many doctors acknowledge, periodical fasts contribute to bodily hygiene. While involving genuine self-denial, fasting does not seek to do violence to our body but rather to restore it to health and equilibrium. Most of us in the Western world habitually eat more than we need. Fasting liberates our body from the burden of excessive weight and makes it a willing partner in the task of prayer, alert and responsive to the voice of the Spirit.

It will be noted that in common Orthodox usage the words 'fasting' and 'abstinence' are employed interchangeably. Prior to the Second Vatican Council, the Roman Catholic Church made a clear distinction between the two terms: abstinence concerned the types of food eaten, irrespective of quantity, whereas fasting signified a limitation on the number of meals or on the amount of food that could be taken. Thus on certain days both abstinence and fasting were required; alternatively, the one might be prescribed but not the other. In the Orthodox Church a clear-cut distinction is not made between the two words. During Lent there is frequently a limitation on the number of meals eaten each day,5 but when a meal is permitted there is no restriction on the amount of food allowed. The Fathers simply state, as a guiding principle, that we should never eat to satiety but always rise from the table feeling that we could have taken more and that we are now ready for prayer.


If it is important not to overlook the physical requirements of fasting, it is even more important not to overlook its inward significance. Fasting is not a mere matter of diet. It is moral as well as physical. True fasting is to be converted in heart and will; it is to return to God, to come home like the Prodigal to our Father's house. In the words of St. John Chrysostom, it means 'abstinence not only from food but from sins'. 'The fast', he insists, 'should be kept not by the mouth alone but also by the eye, the ear, the feet, the hands and all the members of the body': the eye must abstain from impure sights, the ear from malicious gossip, the hands from acts of injustice.6 It is useless to fast from food, protests St. Basil, and yet to indulge in cruel criticism and slander: 'You do not eat meat, but you devour your brother'.7 The same point is made in the Triodion, especially during the first week of Lent:

As we fast from food, let us abstain also from every passion. . .

Let us observe a fast acceptable and pleasing to the Lord.
True fasting is to put away all evil,
To control the tongue, to forbear from anger,
To abstain from lust, slander, falsehood and perjury.
If we renounce these things, then is our fasting true and acceptable to God.
Let us keep the Fast not only by refraining from food,
But by becoming strangers to all the bodily passions.8

The inner significance of fasting is best summed up in the triad: prayer, fasting, almsgiving. Divorced from prayer and from the reception of the holy sacraments, unaccompanied by acts of compassion, our fasting becomes pharisaical or even demonic. It leads, not to contrition and joyfulness, but to pride, inward tension and irritability. The link between prayer and fasting is rightly indicated by Father Alexander Elchaninov. A critic of fasting says to him: 'Our work suffers and we become irritable. . . . I have never seen servants [in pre-revolutionary Russia] so bad tempered as during the last days of Holy Week. Clearly, fasting has a very bad effect on the nerves.' To this Father Alexander replies: 'You are quite right. . . . If it is not accompanied by prayer and an increased spiritual life, it merely leads to a heightened state of irritability. It is natural that servants who took their fasting seriously and who were forced to work hard during Lent, while not being allowed to go to church, were angry and irritable.'9

Fasting, then, is valueless or even harmful when not combined with prayer. In the Gospels the devil is cast out, not by fasting alone, but by 'prayer and fasting' (Saint Matthew 17:21 ; Saint Mark 9:29); and of the early Christians it is said, not simply that they fasted, but that they 'fasted and prayed' (Acts 13:3; compare 14: 23). In both the Old and the New Testament fasting is seen, not as an end in itself, but as an aid to more intense and living prayer, as a preparation for decisive action or for direct encounter with God. Thus our Lord's forty-day fast in the wilderness was the immediate preparation for His public ministry (Saint Matthew 4:1-11). When Moses fasted on Mount Sinai (Exodus 34:28) and Elijah on Mount Horeb (3 [1] Kings 19: 8-12), the fast was in both cases linked with a theophany. The same connection between fasting and the vision of God is evident in the case of St. Peter (Acts 10: 9-17). He 'went up on the housetop to pray about the sixth hour, and he became very hungry and wanted to eat; and it was in this state that he fell into a trance and heard the divine voice. Such is always the purpose of ascetic fasting - to enable us, as the Triodion puts it, to 'draw near to the mountain of prayer'.10

Prayer and fasting should in their turn be accompanied by almsgiving - by love for others expressed in practical form, by works of compassion and forgiveness. Eight days before the opening of the Lenten fast, on the Sunday of the Last Judgment, the appointed Gospel is the Parable of the Sheep and the Goats (Saint Matthew 25: 31-46), reminding us that the criterion in the coming judgment will not be the strictness of our fasting but the amount of help that we have given to those in need. In the words of the Triodion:

Knowing the commandments of the Lord, let this be our way of life:
Let us feed the hungry, let us give the thirsty drink,
Let us clothe the naked, let us welcome strangers,
Let us visit those in prison and the sick.
Then the Judge of all the earth will say even to us:
'Come, ye blessed of My Father, inherit the Kingdom prepared for you.'11

This stanza, it may be noted in passing, is a typical instance of the 'evangelical' character of the Orthodox service-books. In common with so many other texts in the Triodion, it is simply a paraphrase of the words of Holy Scripture.12

It is no coincidence that on the very threshold of the Great Fast, at Vespers on the Sunday of Forgiveness, there is a special ceremony of mutual reconciliation:13 for without love towards others there can be no genuine fast. And this love for others should not be limited to formal gestures or to sentimental feelings, but should issue in specific acts of almsgiving. Such was the firm conviction of the early Church. The second-century Shepherd of Hermas insists that the money saved through fasting is to be given to the widow, the orphan and the poor.14 But almsgiving means more than this. It is to give not only our money but our time, not only what we have but what we are; it is to give a part of ourselves. When we hear the Triodion speak of almsgiving, the word should almost always be taken in this deeper sense. For the mere giving of money can often be a substitute and an evasion, a way of protecting ourselves from closer personal involvement with those in distress. On the other hand, to do nothing more than offer reassuring words of advice to someone crushed by urgent material anxieties is equally an evasion of our responsibilities (see James 2: 16). Bearing in mind the unity already emphasized between man's body and his soul, we seek to offer help on both the material and the spiritual levels at once.

'When thou seest the naked, cover him; and hide not thyself from thine own flesh.' The Eastern liturgical tradition, in common with that of the West, treats Isaiah 58:3-8 as a basic Lenten text.
So we read in the Triodion:

While fasting with the body, brethren, let us also fast in spirit.
Let us loose every bond of iniquity ;
Let us undo the knots of every contract made by violence;
Let us tear up all unjust agreements;
Let us give bread to the hungry
And welcome to our house the poor who have no roof to cover them,
That we may receive great mercy from Christ our God.15

Always in our acts of abstinence we should keep in mind St. Paul's admonition not to condemn others who fast less strictly: 'Let not him who abstains pass judgment on him who eats' (Romans 14:3). Equally, we remember Christ's condemnation of outward display in prayer, fasting or almsgiving (Saint Matthew 6:1-18). Both these Scriptural passages are often recalled in the Triodion:
Consider well, my soul: dost thou fast? Then despise not thy neighbor.
Dost thou abstain from food? Condemn not thy brother.
Come, let us cleanse ourselves by almsgiving and acts of mercy to the poor,
Not sounding a trumpet or making a show of our charity.
Let not our left hand know what our right hand is doing;
Let not vainglory scatter the fruit of our almsgiving;
But in secret let us call on Him that knows all secrets:
Father, forgive us our trespasses, for Thou lovest mankind.16

If we are to understand correctly the text of the Triodion and the spirituality that underlies it, there are five misconceptions about the Lenten fast against which we should guard. In the first place, the Lenten fast is not intended only for monks and nuns, but is enjoined on the whole Christian people. Nowhere do the Canons of the Ecumenical or Local Councils suggest that fasting is only for monks and not for the laity. By virtue of their Baptism, all Christians - whether married or under monastic vows - are Cross-bearers, following the same spiritual path. The exterior conditions in which they live out their Christianity display a wide variety, but in its inward essence the life is one. Just as the monk by his voluntary self-denial is seeking to affirm the intrinsic goodness and beauty of God's creation, so also is each married Christian required to be in some measure an ascetic. The way of negation and the way of affirmation are interdependent, and every Christian is called to follow both ways at once.

In the second place, the Triodion should not be misconstrued in a Pelagian sense. If the Lenten texts are continually urging us to greater personal efforts, this should not be taken as implying that our progress depends solely upon the exertion of our own will. On the contrary, whatever we achieve in the Lenten fast is to be regarded as a free gift of grace from God. The Great Canon of St. Andrew of Crete leaves no doubt at all on this point:

I have no tears, no repentance, no compunction;
But as God do Thou Thyself, O Saviour, bestow them on me.17

In the third place, our fasting should not be self-willed but obedient. When we fast, we should not try to invent special rules for ourselves, but we should follow as faithfully as possible the accepted pattern set before us by Holy Tradition. This accepted pattern, expressing as it does the collective conscience of the People of God, possesses a hidden wisdom and balance not to be found in ingenious austerities devised by our own fantasy. Where it seems that the traditional regulations are not applicable to our personal situation, we should seek the counsel of our spiritual father - not in order legalistically to secure a 'dispensation' from him, but in order humbly with his help to discover what is the will of God for us. Above all, if we desire for ourselves not some relaxation but some piece of additional strictness, we should not embark upon it without our spiritual father's blessing. Such has been the practice since the early centuries of the Church's life:

Abba Antony said: 'I know of monks who fell after much labor and lapsed into madness, because they trusted in their own work and neglected the commandment that says: "Ask your father, and he will tell you.'" (Deuteronomy 32: 7)
Again he said: 'So far as possible, for every step that a monk takes, for every drop of water that he drinks in his cell, he should consult the gerontes, in case he makes some mistake in this.'18

These words apply not only to monks but also to lay people living in the 'world', even though the latter may be bound by a less strict obedience to their spiritual father. If proud and willful, our fasting assumes a diabolical character, bringing us closer not to God but to Satan. Because fasting renders us sensitive to the realities of the spiritual world, it can be dangerously ambivalent: for there are evil spirits as well as good.
In the fourth place, paradoxical though it may seem, the period of Lent is a time not of gloom but of joyfulness. It is true that fasting brings us to repentance and to grief for sin, but this penitent grief, in the vivid phrase of St. John Climacus, is a 'joy-creating sorrow'.19 The Triodion deliberately mentions both tears and gladness in a single sentence:

Grant me tears falling as the rain from heaven, O Christ,
As I keep this joyful day of the Fast.20

It is remarkable how frequently the themes of joy and light recur in the texts for the first day of Lent:
With joy let us enter upon the beginning of the Fast.
Let us not be of sad countenance. . . .
Let us joyfully begin the all-hallowed season of abstinence;
And let us shine with the bright radiance of the holy commandments. . . .
All mortal life is but one day, so it is said,
To those who labor with love.
There are forty days in the Fast;
Let us keep them all with joy.21

The season of Lent, it should be noted, falls not in midwinter when the countryside is frozen and dead, but in spring when all things are returning to life. The English word 'Lent' originally had the meaning 'springtime'; and in a text of fundamental importance the Triodion likewise describes the Great Fast as 'springtime':
The springtime of the Fast has dawned,
The flower of repentance has begun to open.
O brethren, let us cleanse ourselves from all impurity
And sing to the Giver of Light:
Glory be to Thee, who alone lovest mankind.22

Lent signifies not winter but spring, not darkness but light, not death but renewed vitality. Certainly it has its somber aspect, with the repeated prostrations at the weekday services, with the dark vestments of the priest, with the hymns sung to a subdued chant, full of compunction. In the Christian Empire of Byzantium theatres were closed and public spectacles forbidden during Lent;23 and even today weddings are forbidden in the seven weeks of the fast.24 Yet these elements of austerity should not blind us to the fact that the fast is not a burden, not a punishment, but a gift of God's grace:

Come, O ye people, and today let us accept
The grace of the Fast as a gift from God.25

Fifthly and finally, our Lenten abstinence does not imply a rejection of God's creation. As St. Paul insists, 'Nothing is unclean in itself' (Romans 14: 14). All that God has made is 'very good' (Genesis 1: 31): to fast is not to deny this intrinsic goodness but to reaffirm it. 'To the pure all things are pure' (Titus 1:15), and so at the Messianic banquet in the Kingdom of heaven there will be no need for fasting and ascetic self-denial. But, living as we do in a fallen world, and suffering as we do from the consequences of sin, both ancestral and personal, we are not pure; and so we have need of fasting. Evil resides not in created things as such but in our attitude towards them, that is, in our will. The purpose of fasting, then, is not to repudiate the divine creation but to cleanse our will. During the fast we deny our bodily impulses - for example, our spontaneous appetite for food and drink - not because these impulses are in themselves evil, but because they have been disordered by sin and require to be purified through self-discipline. In this way, asceticism is a fight not against but for the body; the aim of fasting is to purge the body from alien defilement and to render it spiritual. By rejecting what is sinful in our will, we do not destroy the God-created body but restore it to its true balance and freedom. In Father Sergei Bulgakov's phrase, we kill the flesh in order to acquire a body.

But in rendering the body spiritual, we do not thereby dematerialize it, depriving it of its character as a physical entity. The 'spiritual' is not to be equated with the non-material, neither is the 'fleshly' or carnal to be equated with the bodily. In St. Paul's usage, 'flesh' denotes the totality of man, soul and body together, in so far as he is fallen and separated from God; and in the same way 'spirit' denotes the totality of man, soul and body together, in so far as he is redeemed and divinized by grace.26 Thus the soul as well as the body can become carnal and fleshly, and the body as well as the soul can become spiritual. When St. Paul enumerates the 'works of the flesh' (Galatians 5:19-21), he includes such things as sedition, heresy and envy, which involve the soul much more than the body. In making our body spiritual, then, the Lenten fast does not suppress the physical aspect of our human nature, but makes our materiality once more as God intended it to be.

Such is the way in which we interpret our abstinence from food. Bread and wine and the other fruits of the earth are gifts from God, of which we partake with reverence and thanksgiving. If Orthodox Christians abstain from eating meat at certain times, or in some cases continually, this does not mean that the Orthodox Church is on principle vegetarian and considers meat-eating to be a sin; and if we abstain sometimes from wine, this does not mean that we uphold teetotalism. When we fast, this is not because we regard the act of eating as shameful, but in order to make an our eating spiritual, sacramental and eucharistic - no longer a concession to greed but a means of communion with God the giver. So far from making us look on food as a defilement, fasting has exactly the opposite effect. Only those who have learnt to control their appetites through abstinence can appreciate the full glory and beauty of what God has given to us. To one who has eaten nothing for twenty-four hours, an olive can seem full of nourishment. A slice of plain cheese or a hard boiled egg never taste so good as on Easter morning, after seven weeks of fasting.

We can apply this approach also to the question of abstinence from sexual relations. It has long been the Church's teaching that during seasons of fasting married couples should try to live as brother and sister, but this does not at all signify that sexual relations within marriage are in themselves sinful. On the contrary, the Great Canon of St. Andrew of Crete - in which, more than anywhere else in the Triodion, we find summed up the significance of Lent states without the least ambiguity: Marriage is honorable, and the marriage-bed undefiled. For on both Christ has given His blessing, Eating in the flesh at the wedding in Cana, Turning water into wine and revealing His first miracle.27

The abstinence of married couples, then, has as its aim not the suppression but the purification of sexuality. Such abstinence, practiced 'with mutual consent for a time', has always the positive aim, 'that you may give yourselves to fasting and prayer' (1 Corinthians 7:5). Self restraint, so far from indicating a dualist depreciation of the body, serves on the contrary to confer upon the sexual side of marriage a spiritual dimension which might otherwise be absent.

To guard against a dualist misinterpretation of the fast, the Triodion speaks repeatedly about the inherent goodness of the material creation. In the last of the services that it contains, Vespers for Holy Saturday, the sequence of fifteen Old Testament Lessons opens with the first words of Genesis, 'In the beginning God created the heaven and the earth... : all created things are God's handiwork and as such are 'very good'. Every part of this divine creation, so the Triodion insists, joins in giving praise to the Maker:

The hosts of heaven give Him glory;
Before Him tremble cherubim and seraphim;
Let everything that has breath and all creation
Praise Him, bless Him, and exalt Him above all for ever.

O Thou who coverest Thy high places with the waters,
Who settest the sand as a bound to the sea and upholdest all things:
The sun sings Thy praises, the moon gives Thee glory,
Every creature offers a hymn to Thee,
His Author and Creator, for ever.

Let all the trees of the forest dance and sing. . . .

Let the mountains and all the hills
Break forth into great rejoicing at the mercy of God,
And let the trees of the forest clap their hands.28

This affirmative attitude towards the material world is founded not only on the doctrine of creation but also on the doctrine of Christ. Again and again in the Triodion, the true physical reality of Christ's human nature is underlined. How, then, can the human body be evil, if God Himself has in His own person assumed and divinized the body? As we state at Matins on the first Sunday in Lent, the Sunday of Orthodoxy:

Thou hast not appeared to us, O loving Lord, merely in outward semblance,
As say the followers of Mani, who are enemies of God,
But in the full and true reality of the flesh.29

Because Christ took a true material body, so the hymns for the Sunday of Orthodoxy make clear, it is possible and, indeed, essential to depict His person in the holy icons, using material wood and paint:
The uncircumscribed Word of the Father became circumscribed,
Taking flesh from thee, O Theotokos,
And He has restored the sullied image to its ancient glory,
Filling it with the divine beauty.
This our salvation we confess in deed and word,
And we depict it in the holy icons.30

This assertion of the spirit-bearing potentialities of the material creation is a constant theme during the season of Lent. On the first Sunday of the Great Fast, we are reminded of the physical nature of Christ's Incarnation, of the material reality of the holy icons, and of the visible, aesthetic beauty of the Church. On the second Sunday we keep the memory of St. Gregory Palamas (1296-1 359), who taught that all creation is permeated by the energies of God, and that even in the present life this divine glory can be perceived through man's physical eyes, provided that his body has been rendered spiritual by God's grace. On the third Sunday we venerate the material wood of the Cross; on the sixth Sunday we bless material branches of palms; on Wednesday in Holy Week we are signed with material oil in the sacrament of Anointing; on Holy Thursday we recall how at the Last Supper Christ blessed material bread and wine, transforming them into His Body and Blood.

Those who fast, so far from repudiating material things, are on the contrary assisting in their redemption. They are fulfilling the vocation assigned to the 'sons of God' by St. Paul: 'The created universe waits with eager longing for the revealing of the sons of God. . . . The creation will be set free from its bondage to decay and will obtain the glorious liberty of the children of God. We know that the whole creation has been groaning in travail until now' (Romans 8:19-22). By means of our Lenten abstinence, we seek with God's help to exercise this calling as priests of the creation, restoring all things to their primal splendor. Ascetic self-discipline, then, signifies a rejection of the world, only in so far as it is corrupted by the fall; of the body, only in so far as it is dominated by sinful passions. Lust excludes love: so long as we lust after other persons or other things, we cannot truly love them. By delivering us from lust, the fast renders us capable of genuine love. No longer ruled by the selfish desire to grasp and to exploit, we begin to see the world with the eyes of Adam in Paradise. Our self-denial is the path that leads to our self-affirmation; it is our means of entry into the cosmic liturgy whereby all things visible and invisible ascribe glory to their Creator.

Footnotes

1 Bishop Nikolai (Velimirovich),Missionary Letters:abbreviated from the translation inThe Journal of the Fellowship of St. Alban and St.Sergius, no. 24 (1934), pp. 26-7.

2 The Lenten Triodion is so entitled because on weekdays in the Great Fast the Canon at Mattins usually has only three Canticles, instead of eight as at other times of the year. To avoid confusion, we shall follow the Greek practice, reserving the name 'Triodion' to the volume for the Lenten period, and always referring to the volume for the period after Easter by the title 'Pentekostarion'.

3 Vespers for Saturday of the Dead.

4 See V. Lossky, The Mystical Theology of the Eastern Church (London, 1957), p. 216.

5 For details, see below, pp. 35-6

6 Homilies on the Statues, iii, 3-4 (P.G. [Patrologia Graeca] xlix, 51-3).

7 Homilies on Fasting, i, 10 (P.G. xxxi, 181B).

8 Vespers for Sunday evening (Sunday of Forgiveness); Vespers for Monday and Tuesday in the first week.

9 The Diary of a Russian Priest (London, 1967), p. 128.

10 Mattins for Tuesday in the first week.

11 Vespers for Saturday evening (Sunday of the Last Judgement).

12 Compare what is said in Mother Mary and Archimandrite Kallistos Ware, The Festal Menaion (London, 1969). p. 16.

13 See below, p. 183.

14 Similitudes, V, iii, 7.

15 Vespers for Wednesday in the first week.

16 Mattins for the Sunday of the Last Judgement; Vespers for Sunday evening (Sunday of Orthodoxy).

17 Canticle Two, troparion 25.

18 Apophtheomata Patrum, alphabetical collection (P.G. lxv), Antony 37 and 38. The Greek term geron (in Russian, starets) means literally an old man - old, not necessarily in years, but in spiritual experience and wisdom. He is one endowed by the Holy Spirit with the gift of seeing into men's hearts and offering them guidance.

19 The Ladder of Paradise, Step 7, title.

20 Vespers for Monday in the first week.

21 All these quotations are from Mattins for the first Monday.

22 Vespers for Wednesday in the week before Lent.

23 Photius, Nomocanon, Tit. vii, c. I. Might not this rule be applied by contemporary Orthodox to television?

24 Council of Laodicea (c. A.D. 364), Canon 52. Dispensations from this rule require episcopal permission, which should not be granted except for grave reasons.

25 Mattins for Monday in the first week.

26 The liturgical texts, however, do not always conform to this Biblical usage, but sometimes employ the word 'flesh' as a synonym for 'body'.

27 Canticle Nine, troparion 12.

28 The Great Canon, Canticle Eight, irmos; Compline for Holy Thursday; Mattins for the Sunday of the Cross; Mattins for Palm Sunday.

29 The Persian Mani (c. 216-76), founder of Manichaeism, advocated an uncompromising dualism. He considered that there is no salvation for man's body or for the rest of the material creation; the particles of light imprisoned in man are to be released through strict asceticism, including vegetarianism.