Orthodoxy and its Future...

What is Orthodoxy and does it even have a future?
In 1976 the late Father Seraphim (Rose) wrote the following: “Orthodox Christians live today in one of the great critical times in the history of Christ’s Church. The enemy of man’s salvation, the devil, attacks on all fronts and strives by all means not merely to divert believers from the path of salvation shown by the Church, but even to conquer the Church of Christ itself, despite the Saviour’s promise (Matt. 16:18), and to convert the very Body of Christ into an organization preparing for the coming of his own chosen one, Antichrist, the great world-ruler of the last days.

Of course, we know that this attempt of Satan will fail… But the great question of our times for all Orthodox Christians to face is a momentous one: the Church will remain, but how many of us will still be in it, having withstood the devil’s mighty attempts to draw us away from it?”

“Orthodoxy” or “Orthodox Christianity”


has come to mean a number of different things to different people in different Orthodox jurisdictions. There are all kinds of “Orthodoxy” around today. Some of it is recognizable; some of it seems very strange, very abnormal. For some, Orthodoxy is just a “place we go to” on Sunday mornings – just like other Christians. For others, Orthodoxy is an ethnic club, where one can hear the cherished language and music of one’s youth in the old country – in itself, not wrong. For still others, Orthodoxy is a career, a way of making money, of meeting friends. But for a few, a very few, Orthodoxy is the very Ark of Salvation, created by the Living God Almighty in order to bring us safely through this world to the next.

So before we can talk about the future of Orthodoxy, we must first have an understanding of the term “Orthodox.”


Orthodoxy is an “other-worldly” Faith

Most Orthodox, converts included, tend to think of the Faith as something very eastern, very Russian or perhaps Greek, or Byzantine. Actually, this is correct only as far as it goes. But if asked, it’s unfortunately unlikely that most of us would say that Orthodoxy has to do with holiness, with sanctity, or with a peculiar concept called “other-worldliness.”

While on a trip to Russia in 1998, I had the privilege of venerating the holy relics of Saint Innocent of Alaska. Although he had died, full of years and honors as Metropolitan of Moscow, a great deal of his life had been spent as a married priest, Fr. John Veniaminov in Alaska, and then, later, as a bishop. In his journal, kept over a period of years while he was a missionary, he tells a remarkable story about his visit, unannounced and unexpected, to a particular island one day in April of 1828. As he stepped ashore he saw all of the natives standing there in a festive and joyous mood. They told him that they had been expecting him. And although some of them had been baptized into Orthodoxy many years before, they have been given no instruction in the Faith whatever. Where Orthodoxy was concerned, they were functionally illiterate. But an old man of their village had told them that a priest would come on this day and, when he came, he would teach them how to pray. The old man had also carefully described the priest – and indeed this was a description of Fr. John Veniaminov himself.

When he met the old man, the missionary was amazed at his knowledge of Scripture and Orthodox Christian doctrine – especially since he could not read or write and, like the other natives, had been taught nothing about the Faith. “There was no ‘normal’ way for him to know these things… The old man replied quite simply that two companions had informed him of these things. ‘And just who are these two companions of yours?’ he asked the old man. ‘White men,’ he replied… ‘They live nearby, in the mountains. And they visit me every day.’ The old man then provided a description which tallied very closely with the way in which the Holy Archangel Gabriel is portrayed on icons: in a white robe with a rose-colored band across the shoulders.” As this story unfolded, Saint Innocent learned that the old man had been visited regularly – daily, in fact – over a period of thirty years by two angels of God, who had taught him the depths and mysteries of Orthodox theology. When Fr. John asked if he could himself meet these spirits of God he was informed that he could. But “something unexplainable” then happened to Fr. John, as he reports to the bishop:

“I was filled with fear and humility, and thought to myself: ‘What if I really were to see them – these angels? I’m a sinful man, unworthy of talking to them. If I were to decide to see them it would be nothing but pride and presumption on my part. If I were to meet real angels, I might exalt myself for having such great faith, or start thinking too highly of myself… No, I’m unworthy; I’d best not go’.”

In this account we glimpse the element of the supernatural, the “other-worldly”; the fact that there is another world besides this one, and another life, different from the life we lead here; and this other world sometimes, according to God’s will, impinges upon us here in this life, in this world. This means that in order for us to have true Orthodoxy, and in order for Orthodox Christianity to have any kind of future at all, we must ourselves first of all have some sense, some awareness of that other world and its closeness to us.

Knowing about “other-worldliness” isn’t about having supernatural or some kind of “occult” experiences. But it is about remembering that this life is only very temporary, a pilgrimage in fact, and we should not hold onto it tightly because, ultimately, all of it will be taken away from us at death, anyway, and then we will have only the virtues that we have managed, by God’s grace, to acquire.

This is an extremely important message for us Orthodox Christians to bring to the world: that there is indeed another world, that this is not myth or a fairy tale but something which is real, and that this present life here on earth is a preparation for that life which is to come, that there is accountability and responsibility and judgment, as well as reward or punishment awaiting us after death, and that the saints and angels are aware of us (as are also the fallen angels, the demons) and are longing to help us join them finally in the Kingdom of Heaven. In spite of appearances to the contrary, the world really does want to know this, wants to know the truth of this, and is longing to hear it from us in a convincing way.



Orthodoxy is an ascetic Faith 

Several of the 20th-century teachers of the Church – men like St. John of Shanghai, Metropolitan Anthony Khrapovitsky, Fr. Seraphim Rose, and others – have explained to us more than once and in several ways that Orthodoxy is, above all, an “ascetic” Faith. What does this mean? The future of Orthodoxy – if it actually even has a future at all – depends on whether we understand the essence of Orthodoxy, which is asceticism.

Our word “ascetic” comes from the same root as the word “athlete,” and this is not a coincidence, for the ascetic and the athlete have some common characteristics.

The athlete works out, trains hard, and exercises in order to develop the muscles of his body so that he can compete in various kinds of sports or special events. He works very hard. He may go to an exercise gym every day and work for several hours. He follows a special diet and in every possible way takes good care of himself.

The ascetic is an athlete, too – an athlete of the spirit rather than of the body. The ascetic also exercises; however, he exercises not his biceps or other physical muscles, but the various dimensions and faculties of his soul. He “works out,” spiritually, through prayer and fasting, through standing at vigil, and by preparing properly to receive the sacraments. He, too, must compete, but not in a sports arena with a javelin or in some other event; no, the ascetic competes in the wide arena of this world, and his adversary, his opponent, the Devil, is quite real – as Holy Scripture teaches us. The athlete runs a race, but we, too, as Saint Paul tells us, run a race, a race to obtain the crown of immortal life with Christ in heaven. But to run this race, we must be athletes of the spirit.

It is this ascetic dimension of Orthodoxy that makes Orthodox Christianity different from every other Christian religion on the face of the earth. But from what I’ve said thus far, “asceticism” is still just an abstract concept. What does it mean in practice?

Again I turn to Saint Innocent of Alaska. While he was working with the Aleut and Klingit Indian tribes of the Alaskan peninsula, he was very anxious to properly communicate to them this “essence” of Orthodoxy. So he wrote a little booklet that has become a kind of classic and is widely read and studied today by people like us who are otherwise very far removed from the native Americans of the Northwest. The little book is called The Indication of the Way to the Kingdom of Heaven. In this important little book Saint Innocent talks about asceticism in the same way that our Lord Himself does: he compares it to the carrying of a cross. Our Lord said: “If any man will come after me, let him deny himself, and take up his cross, and follow Me. For whosoever will save his life shall lose it, and whosoever will lose his life for My sake shall find it” (Matt. 16:24-25), and: “Whosoever doth not bear his cross, and come after Me, cannot be My disciple” (Luke 14:27).

Now in life there are two kinds of crosses, Saint Innocent explained. The first kind of cross consists of those daily annoyances, temptations, and difficulties that come to everyone just because we are human beings. Ill health, financial setbacks, misunderstandings with others, various kinds of afflictions – all of these are crosses, but they are what Saint Innocent calls “involuntary crosses.” That is, they come to us according to God’s will, whether we want them or not. If we bear these crosses without complaining, without murmuring, then they become ascetic labors that are for our salvation; but if we complain and murmur, then they are for our condemnation. It is extremely important to understand this.

The second kind of cross, according to Saint Innocent, is what he calls “voluntary crosses” – that is, those special ascetic exploits or labors that we voluntarily take upon ourselves, such as strictly keeping the fast days and seasons of the Church year, standing for long hours at vigil services, and other kinds of asceticism or crosses that we may, with the blessing of our spiritual father, take upon ourselves.

These are some of the ascetic aspects of our Holy Faith which are signs of true and authentic Orthodoxy, ancient Orthodoxy, the Orthodoxy of the saints.
Priest Alexey Young

What's The Difference Between an Icon and a Portrait?

Saint Nectarios of Aegina (1846–1920)


A saint’s icon can illustrate the story of his life in detail. Our reporter Ekaterina STEPANOVA asked the icon painter and teacher of St. Tikhon’s Orthodox University, Svetlana VASYUTINA, how we can tell by a saint’s sacred image what his occupation was and what he is famous for.



Notwithstanding Our Infirmities

The first question that an icon painter is often asked is how one can draw a saint one has never seen. When I graduated from the Surikov Institute of Art (Moscow), I was also tortured by this question. In hagiography, we find descriptions of many saints, for instance, a straight nose, a moustache, a black or a long beard… But there can be so many variants of a ‘long beard,’ how shall I understand what he really looked like? The answer is simple: it is the saint himself who helps the icon painter to determine the details. It is the only way. One is to read the hagiography, to pray to this saint, and then the sacred image will turn out correctly. If an icon painter paints an icon as a picture, trying to reflect a part of himself, his own feelings, his vision of the saint, he will fail. I remember when I was making a mosaic of Our Lady, it was not at once that the sacred image was shaped out. They told me to leave it as it was. But I could not stop until I suddenly felt that the image now was exactly what Our Lady wanted it to be. I won’t hesitate to say that it is the Holy Spirit who moves the icon painter. It is the Holy Spirit who draws the lines, chooses the colors.




There arises a second appropriate question. An icon painter is as sinful a man as any other, how can he draw with the Holy Spirit? This hard question is most of all acute for icon painters themselves. The only ‘way out of this situation’ is to fully realize one’s own passions, one’s numerous sins and one’s unworthiness, and pray to God asking for His help. I pray thus, ‘O Lord, you know I am unworthy. You know I can do nothing by myself. But I love people, I love You, O Lord! You do want people to pray to You, don’t You? Let me be your paintbrush. What do people care whether the paintbrush is plastic or wooden, if it is crooked or broken? But through me people will be able to see Your sacred image.’


Maybe I shouldn’t have disclosed the secrets of the icon painter’s inner life, but without this it is impossible to understand how sacred images appear. They come out in the very shape the saints want them to have. It happens not because of the icon painter’s virtues, but notwithstanding his infirmities.



Three Pokers in Hand

An icon painter must see to it that a person, seeing the icon, should understand what the saint is famous for, what his life was like. It is a hard task. The colors, the background, the clothes – all matter.

The icon painter’s task is to concentrate all the information about the saint (and this can be years or scores of years of ascetic life) in one little image that would reflect, as a symbol, all his lifetime. Often, the saints in icons would hold in their hands something they are celebrated for. For example, St. Sergius of Radonezh founded a monastery, therefore, he is drawn with the monastery on his palm. St. Great Martyr Panteleimon was a healer, and he holds a box with medicines in the icon. St. Andrei Rublyov is often portrayed with the Trinity Icon in his hands. Prelates and Evangelists are depicted with the Gospel in their hands. Holy Fathers often hold a rosary, like St. Seraphim of Sarov, or rolls with holy maxims or prayers, like St. Siluan Athonitul. Martyrs would hold a cross.




St. Prokopy of Ustug is portrayed holding three pokers in his hands. I was surprised to see this. I started reading his biography and found that St. Prokopy was ‘foolish in Christ,’ he would run about the town, rattling a poker in the air, or maybe even hitting people’s heads with it, and denounce people’s sins. Why three pokers? Icon painters told me that they draw three pokers to exaggerate the situation – it appears there is such a tradition! When I was working at the fresco with this saint in Optina Pustyn’ monastery, I painted every poker with different colors: the first one was green, the second one was red, and the third one was blue!


 

It is known that St. Martyr Christophor who lived in Egypt in the III century was very handsome. To flee temptations, he begged God to change his appearance, to make him repulsive. God granted his request. In icons, he is portrayed as having a dog’s head. I do not think he really had a dog’s head, though God can do anything, it is just to show that his appearance became ugly. They exaggerate this motive in icons in order to emphasize the saint’s deed and to focus the attention of the person praying before the icon.



The color in icons plays an equally important role as the things mentioned above. Red belongs to martyrs. Blue stands for wisdom. White symbolizes paradise and chastity. Green is the color of the Venerable Fathers. Golden symbolizes sanctity. A while ago, I was tortured by the question why it is golden. Once I was standing at a church, looking at the iconostasis. Suddenly, they turned off the electric lights, and only candles before the icons were burning. The golden traces were shining, giving back the light. It was as if not the candles but the halos were radiating light. I was amazed; the light seemed not material, not as comes from a candle or a lamp. The golden color shows the person painted in the icon was granted a different kind of light.




Colors in Icons


Red is the color of blood and sufferings, the color of Christ’s sacrifice. Martyrs’ clothes in icons are painted red. Red are the wings of archangels and seraphims who are close to God’s throne. Red is the color of Resurrection, of life’s victory over death. Sometimes they would even have red backgrounds symbolizing the triumph of eternal life.


White is the symbol of Divine light. It is the color of chastity, simplicity, paradise. In icons and frescos, saints and the righteous men usually wear white clothes. Babies’ swaddles and angels are also white.


Blue means the endlessness of the heaven, the symbol of eternal world. It also symbolizes wisdom. Blue is supposed to be the color of Our Lady who united in herself the earthly and the heavenly.


Green is the color of nature, of life, grass, leaves, bloom, and youth. Earth is painted green. The color would be present where life starts: in Nativity scenes. The golden shine of mosaics and icons is the magnificence of the Heavenly Kingdom and sanctity.


Purple or crimson is a very meaningful color in the Byzantine culture. It is the color of the King, the Sovereign, the Lord in Heaven, the emperor on earth. This color can be seen in Our Lady’s clothes as she is the Queen of Heaven.


Brown is the color of bare earth, dust, anything temporary and perishable. Mixed with the royal purple in Our Lady’s clothes, this color reminds us of human nature, subject to death.


A color which is never used in icon painting is grey. It is the mixture of black and white, evil and goodness, and this is the color of uncertainty, emptiness and non-existence.


Black is the color of evil and death. In icon painting, this color is used to paint caves, as symbols of a grave, and the hellhole. In some plots, it can be the color of secrecy. Black clothes of monks who departed from the usual life symbolize the rejection of worldly pleasures and habits – death in one’s lifetime, in a sense.



Skies and Earth in Icons
In icons, two worlds co-exist: the celestial and the earthly one. The celestial means the heavenly, the supreme one. The word ‘earthly’ in Russian originates from the word ‘vale, valley’ and means something below. This is the principle of depicting images in icons. Saints’ figures stretch themselves high, their feet hardly touching the ground. In icon painting it is called ‘pozyom’ (‘manure’) and is usually painted green or brown.


Where Does a Taxi in the Icon Come From?


In the background of a saint’s icon they often paint the monastery, the forest, the cave where the saint lived, or the place that he specially patronizes. The synaxis of Kiev Pechersk saints is painted against the background of the Kiev Pechersk Lavra; St. Maria of Egypt is painted against the background of a desert; St. Blessed Ksenia – against St. Petersburg and the church at Smolenskoe graveyard. There exists a well-known icon of St. John of Shanghai in which one can see a pavement and a taxi. A remarkable icon! Someone can get confused; but say, if many centuries ago they could paint a desert, why can’t we paint a taxi now? We live in a historical period of time, in San Francisco they have this kind of pavement and yellow taxicabs can be seen around the city.




Such literary details appeared in icons to make them more understandable. A while ago there were lots of illiterate people who could ‘read’ the hagiography in a condensed form in the icon. There started to appear icons with ‘brands,’ which means that around the saint’s sacred image there would be drawn pictures illustrating the brightest episodes of his or her life. The saint’s ascetic deeds, his martyrdom and death, all the story of his life would be told in ‘pictures’ in one and the same icon. In the brands to the image ‘The Synaxis of All the Saints who Shone in Russian Land,’ one can even see the Red Army men shooting new martyrs, these men having no halos, of course.


Past and Future in Icons Often an icon illustrates the events of several days or even the whole lifetime of a saint. The icon ‘Kirik and Ulita’ (XVII century) tells the story of mother and son in detail. Holding up their hands in prayer, the martyrs call to Heaven where on His golden throne amidst clouds sits Jesus Christ. On the left, among arcs and columns (that means within buildings) one can see scenes of their deeds, miracles and their deaths as martyrs. Thus the icon illustrates the past and the future.





But if someone in an icon or a fresco is painted without a halo it does not necessarily mean that he is an ‘unfavorable personage.’ For instance, in Serbia and Greece there is a tradition to paint frescos of church wardens, the philanthropists, and the embellishers of the church or the monastery. The Saviour sits on His throne, Our Lady and John the Baptist next to Him, and following them in modern clothes are the church wardens, the princes, carrying their gift to God – their prayers for their whole nation. In the icon ‘The Joy of All Who Sorrow,’ there are paupers, cripples, the sick, the mourning ones surrounding Our Lady entreating Her for help and intercession; however, they are all depicted without halos. And in the icon ‘The Lord’s Entry into Jerusalem,’ they depict playing children who are overwhelmed with joy, throwing up their clothes, pushing each other, with their shoelaces undone, with their hair unkempt, the donkey trotting over someone’s foot. It is done so as to make the spectator at least emotionally respond to what he or she sees. Naturally, it is the external, but through this there can appear the internal, the more profound, the spiritual.


Translated by Olga Lissenkova

Edited by Yana Samuel


Source. http://www.pravmir.com/what%E2%80%99s-the-difference-between-an-icon-and-a-portrait/

How did Christ chose his 12 Apostles ( St. Cyril of Alexandria )

"And when it was day, He called His disciples to Himself; and from them He chose twelve, whom He also named apostles." (Lk 6: 13)


Choosing the Twelve Apostles

Our Lord Jesus Christ spent the night in prayer, conversing with His Father and God in heaven in a way indescribable and beyond our powers of understanding, a way which is solely known to Himself. He thus makes Himself an example to us of that which is necessary for salvation, for He taught us in what way we too may rightly and blamelessly offer our prayers. He then came down from the mountain, and appointed those who were to be the world’s teachers, according to the words He spoke, "You are the light of the world." (Matt. 5: 14) Of this appointment of the holy Apostles, the blessed David also makes mention addressing himself, as it were to Christ, "You shall make them princes in all the earth; I will make Your name to be remembered in every generation." (Ps. 45:16) For truly, while they were in the body, they make mention of the glory of Christ, telling His mystery both in cities and villages. Now that they have been called to the mansions that are above, they still converse with us about Him, by the most wise history which they have written concerning Him.


Gifts given to the Apostles

Indeed, those who were appointed priests according to the law of Moses, even Aaron and his company, were made beautiful to the senses by vestments suitable to their priestly dignity. But the divine disciples, being adorned with spiritual gifts, had entrusted to them the ministry of the Gospel oracles. For it was said to them, "Heal the sick, cleanse the lepers, raise the dead, cast out demons." (Matt. 10:8) Being thus invested with Christ’s power, they filled the whole world with astonishment. But notice the extreme moderation of the Evangelist. He does not simply say that the holy Apostles were appointed, but rather, by introducing the record of these chief ones each by name, takes care that no one should venture to enroll himself in the company of those that were chosen. For as Paul said, "No man takes this honor to himself, but he who is called by God." (Heb. 5: 4) Though the holy Apostles were called by name to this great and splendid dignity, yet from time to time, some men have gone to such a pitch of madness and audacity, as even to name themselves Apostles of Christ, and to seize an honor not granted unto them. Of these the divine disciples made mention, for they said, "For such are false apostles, deceitful workers, transforming themselves into apostles of Christ. And no wonder; for Satan even transforms himself into an angel of light. Therefore it is no great thing if his ministers also transform themselves into ministers of righteousness." (2 Cor. 11: 13-14) However, we neither acknowledge nor will receive any one, except those only so named in the Evangelic writings, and also the one who was appointed after them, the most wise Paul. The Savior Himself bore witness to him saying, "He is a vessel of Mine, to bear My name before all the gentiles." (Acts 9: 15)


Symbols of the Holy Apostles

The law pointed them out before in type, and the prophets also proclaimed them. As for instance, it is written in the Mosaic record, "And you shall take fine flour, and bake twelve cakes with it; and you shall set them in two rows, six in a row, on the pure gold table before the Lord. And you shall put pure frankincense on each row, that it may be on the bread for a memorial." (Lev. 24: 5-6) Who else can be the bread that came down form heaven and gives life to the world, except Christ, the Savior of the universe? In a similar manner the blessed disciples also are named loaves. Having been made partakers of Him, Who nourishes us unto life eternal, they also nourish by their own writings those who hunger and thirst after righteousness. As the Savior is the true light, He also called His disciples, "You are the light of the world."(Matt. 5: 14) Also being Himself the bread of life, He has bestowed upon His disciples to be ranked as loaves. Please, observe the marvelous art of the law: for you shall put, it says, upon the loaves of frankincense and salt. Now the frankincense is the symbol of a sweet odor; and the salt that of understanding and good sense. Both of them existed in the highest degree in the holy Apostles. Their life was one of a sweet savor, as they also said, "For we are to God the fragrance of Christ." (2 Cor. 2: 15) More over, they were also full of understanding, so that the prophet David sang of them in the Psalms, "There is Benjamin, their leader, the princes of Judah and their company, the princes of Zebulun and the princes of Naphtali." (Ps.68: 27) The blessed disciples were chosen out of almost every tribe of Israel, and were the bearers of light to the world, holding up the word of life. Indeed, the wonder is that the sages of the Greeks possessed eloquent speech, and an admirable beauty of language, but the disciples of our Savior were mere artificers (skilled craftsmen), boatmen, and fishermen, having no boast of words and no fluency of picked phrases. In expression they were indeed simple men, but rich in knowledge. The literature of the Greeks, with it eloquent phrases, is silent, while the power of the Evangelic preaching has possession of the world. God also make mention of them by the voice of Jeremiah, say of the enemy of all, Satan, "Woe to him who increases. What is not his-how long? And to him who loads himself with many pledges? Will not you creditors rise up suddenly? Will they not awaken who oppress you? And you will become their booty." (Hab. 2: 6-7) Satan gathered unto him all the inhabitants of the earth, though they were not his, and had caused them to be his worshippers, making his collar heavy. But those who were to plunder his goods woke up; for the net of the apostolic teaching caught all those that were in error, and brought back unto God the whole world.


St. Cyril of Alexandria

Why do children lose faith in God?

Why is it that some people are able to know God and believe in Him until the end of their days, while others lose their faith while still young ? How does this loss of faith occur and by what means can faith be preserved or renewed ?

Before answering these questions I would like to say a few words to those who say that religious beliefs should not be “foisted upon” children.
Religious faith cannot be foisted upon a person; it is not something which is alien to man, but, on the contrary, it is an essential need of human nature, it constitutes the primary content of man’s inner life.


When we take care to have a child grow up truthful, good, when we develop in him a correct understanding of and a taste for beauty, we do not foist upon him something alien or extraneous to his nature; we only help him to extract this from within himself, we help him recognize within himself those traits and movements which are common to all human souls.

The same should be said concerning knowledge of God.

According to the principle of not foisting anything upon a child’s soul, we would generally have to renounce all assistance to the child in developing and strengthening the talents and capabilities of his soul. We would have to leave him to his own devices until he grew up and decided which principles to adopt and which to reject.

But in this case we would not have guarded the child from external influences, but would have only made these influences chaotic and arbitrary.

Let us return to the question of why some people retain in their hearts a constant and unshakeable faith until the end of their days, while others lose it, sometimes completely and sometimes returning to it with great difficulty and suffering?


What is the reason for such a phenomenon ? It seems to me that it depends on the direction which a person’s inner life takes in his early childhood. If a person, consciously or instinctively, is able to preserve a correct relationship between himself and God, he will not lose faith, but if his ego occupies an unseemly preeminent and dominant place in his soul, then his faith will be superceded. In early childhood a person’s nature does not yet occupy first place, does not yet become an object of worship. For this reason it is said: if you do not become like children, you will not enter the Heavenly Kingdom. As the years advance, our innate egoism grows more and more within us, becomes the center of our attention and the object of our gratification.

And this self-centered egoistic life usually runs along two channels - the channel of sensuality, gratification of the body, and the channel of pride, of strict trust in and worship of reason in general and one’s own in particular.

These two channels do not usually coexist within one and the same person. Some are dominated by the temptations of sensuality, while others by the temptations of reason. With age sensuality sometimes changes into unhealthy sexuality, from which those who are dominated by reason and pride are often free.

Sensuality and pride - two ways of serving one’s nature - are precisely those traits which, as we know, were manifested in the original sin of Adam and Eve, and created a barrier between them and God.

That which happened to our forebears, now happens to us.

The unhealthy direction of our inner life from childhood, which leads to the development within us of either sensuality or pride, pollutes the purity of our internal spiritual sight, deprives us of seeing God. We stray away from God, we remain alone in our egoistic life, with all the consequences of such a condition.

Such is the process of our abandonment of God.

In those, however, who succeed in keeping a correct relationship with God, the development of egoistic, sensual and proud attitudes is impeded by the memory of God; such people preserve their purity of heart and humbleness of mind; both their bodies and their minds are placed within a framework of religious consciousness and duty. They look upon all that springs up within their soul from the height of their religious consciousness, evaluate their feelings and passions properly, and do not allow them to take control. Despite all the temptations that come across their path, they do not lose the basic direction of their lives.

Thus the purpose and the difficulty of religious guidance lies in helping the child, and later the teenager, to preserve the right relationship between himself and God and to not allow the development within himself of the temptations of sensuality and pride, which pollute the clarity of internal spiritual sight.

Remembering my youth, I must admit that it was precisely through such an internal process that I lost my religious faith when I was 13-14 years old. The enticements of sensuality, the excessive trust in reason and the pride of rationality which were developing in me, deadened my soul. And I was not alone, the majority of my friends suffered the same fate.

Had an experienced spiritual instructor happened to be alongside us and peered into our souls, perhaps he would have found something good in them, but primarily he would have found idleness, gluttony, deceit, hypocrisy, self-assurance, inordinate belief in one’s powers and abilities, a critical and skeptical attitude towards the opinions of others, a tendency towards hasty and and rash decisions, stubbornness, and a trusting attitude towards all kinds of negative theories, etc.

The only thing he would not have found in our souls would be the memory of God, and the inner quiet and humbleness which it engenders.

We did not have such an instructor. Our religious teacher, a venerable protopriest, barely had time to check on our lessons in the Law of God and to explain further. And we regarded these lessons with the same boredom and indifference as all the others. Outside of these lessons we had no contact with our teacher. Confession, to which we went once a year, we approached with no understanding whatsoever.

And nothing prevented us from becoming spiritually extinguished.


Protopriest Sergey Chetverikov

The Broker Who Became A Monk

Brother Nikanor, a Nasdaq broker turned monk, advises former colleagues to put a jar with soil on their desks to remind them where we are all heading and what matters in life.

As western banks fold into each other like crumpled tickets and commentators portray the current crisis as the last gasp of modern capitalism, Hristo Mishkov, 32, shares the pain -- and offers home truths.

His story partly resembles that of Brother Ty, the monk-tycoon protagonist of the 1998 satire "God is my Broker" by U.S. writers Christopher Buckley and John Tierney -- he failed on Wall Street and became a monk.

But 10 years later, the similarities are superficial: the Bulgarian had a successful broking career, does not write self-help manuals and aims to get happy, not rich.

His interest in financial markets began under communism in the 1980s when he and other children created their own play stock exchange in their apartment block's basement in Sofia.

Five years ago, after failing to find happiness in the life he lived, the Christian Orthodox who hadn't practiced as a child quit the New York-based market for a dilapidated Bulgarian monastery that once served as a communist labor camp.

Retaining one luxury -- a mobile phone, which connects him with both potential donors and former trading colleagues -- he has brought the rigor of his broking experience to his faith.

He has helped to raise hundreds of thousands of levs (dollars) to rebuild the monastery -- a hard task in a country where charity is not part of the mentality and building shopping malls and golf courses is a priority.

"Many people... in the world do not realize that they have not earned the food they eat, that they take without giving," Mishkov said. "But if someone consumes more than they have earned, it means someone else is starving.

"It is right to see people who consume more than they deserve shattered by a financial crisis from time to time, to suffer so that they can become more reasonable."

Being a trader has seldom been more traumatic: placing bets on political decisions about billion-dollar bank bailouts which, if they fail, could mean much more than a bad day for yourself or colleagues, but also jeopardize livelihoods.

Some have found solace in religion, others in humor, but a few fall. Surveys show traders reporting more stress and every news report of a trader suicide is accompanied by suggestions the pressure may have been too much.

HAPPINESS

"We always search for happiness in the outside world, in material things, which makes us constantly unsatisfied, angry with ourselves and the world," said Mishkov, who exudes a sense of tranquility, intelligence, and humor.

Greed and the marketization of our lives have reached the point where people have been turned into a commodity -- even their health can be traded like a stock, he said.

"We have so quickly lost our human appearance, we have become beasts ... There's no-one to count on and say 'hey neighbor come help me.' He will come but demand a payment."

His monastery, tucked among hills 50 km (31 miles) west of Sofia, was founded in the 12th century. The communist regime which banned religion turned it into a labor camp, then a children's pioneer camp and a livestock farm.

Now Mishkov works hard every day milking buffalo cows and building stone walls. He says he is not against rich people but can only respect those who contribute to the good of society -- pointing to Microsoft founder Bill Gates as an example.

As a younger man working for more than two years for Karoll, one of Bulgaria's leading brokerages, Mishkov was good at his job, former colleagues say.

"He was a religious person and that annoyed me sometimes," said Alexander Nikolov, head of international capital markets at Karoll. "There were occasions when he would not show up at work because of some religious holiday."

His colleagues were stunned when he decided to become a monk, but Mishkov felt the time had come to look after people's souls.

"Everybody can be a good broker but this does not bring much benefit for the world," he said. Religion can help people cope in today's stressful times and find answers, Mishkov added.

Churches in New York's financial district reported last month increased attendance at lunchtime meetings, with many more people in business attire than usual, when some of the world's biggest investment banks collapsed.

Steven Bell, chief economist of London hedge fund GLC, said keeping a sense of reality is what traders needed.

"It is very important to just remind yourself that there is a real world out there. In any job but particularly in financial markets, you need to try and keep your feet on the ground," Bell told Reuters by phone.

Mishkov says the crash should also help correct a dangerous global trend of an excessive outflow of labor to the service sectors, by people attracted by high pay and an easy life.

"Milk is not produced by computers, bread doesn't come from a good company PR. It is necessary to plow, sow and harvest before that," says the monk.

Difficulties in Childbearing ( St. Paisios )

Geronda, if a woman is not Orthodox, and if she is not able to conceive a child, is it alright for her to wear the belt we have blessed on the holy relics of St. Arsenios?

—Does she believe in the power of the Saint or does she think that it will help in some magical way? If she believes in the Saint, it's alright for her to wear it.
For some women who aren't able to conceive children, the spiritual laws are at work, because they didn't start families when they should have. They become very picky,
"No, he has this problem and the other guy has these problems." So, they make a promise to someone; but then they see someone else, so later they say "no" to the one to whom they had originally made a promise—and he, instead of seeing it as a blessing that she left him, goes and commits suicide. What kind of family is a woman like this going to make? Other women aren't able to have children because in their younger years they lived a wild life. Then others are troubled by their diet. Many foods contain lots of drugs and hormones.
There are also couples who, as soon as they marry, immediately want to conceive a child; and if they are held up a little they begin to be tormented. But how are they going to have a child while they are full of grief and stress? If they get rid of the grief and stress, and get their lives in order spiritually, then they'll have a child.
Sometimes God is intentionally slow in giving a child to a couple. Look at Saints Joachim and Anna, the holy ancestors, and the Prophet Zacharias and Saint Elizabeth. In their old age they were given a child, in both cases in order to fulfill God's pre-eternal plan for the salvation of all mankind.
Couples should always be ready to accept the will of God in their lives. Whoever entrusts himself to God, He will not abandon. We do so little, yet look at how much God does for us!
With such love and open-handedness He gives us everything! Is there anything that God is not able to do? One couple had five children; but when their children grew up, they all moved away and settled elsewhere, leaving their parents all alone. So they decided to have one more child, to have with them in their old age. And even though the woman was at an age when it was humanly impossible to conceive, they had great faith in God and brought forth a son. So they had their youngest son, whom they had raised and cared for, with them in their old age.
The matter of childbearing is not dependant only upon man, but upon God as well. When God sees humility in a couple who has difficulty conceiving children, He won't just give them one child. He is able to give them a large family. However, when He sees stubbornness and egoism, if He grants them their request, He will give in to their stubbornness and egoism. They must entirely give themselves over to God saying,
"My God, You know what is best for me; Thy will be done. (Mt 6:10)." Then, that for which they ask will be done. Because when we say Thy will be done, and dedicate ourselves in faith to God, then the will of God happens. But we on the one hand say Thy will be done, and on the other hand persist in wanting our own will. What can God do then?

Translation by Fr. Luke Hartung from the book: "Family Life" by Elder Paisios the
Athonite, published by the Sacred Hesychastirion of St. John the Evangelist, Souroti, Greece.
Vol. 18, Issue 01-08 Page 11 Orthodox Heritage

St. Theodora's Journey Through the Aerial Toll-Houses

According to the teachings of the Church, the particular judgment of souls by God is preceded by their torments, or rather a series of tests; these take place in the regions of the air, where the evil spirits have their domain (Eph. 6. 12). They detain the souls and declare and make manifest all the sins which these souls perpetrated during their lives. We know about these torments in great detail because they were revealed to Gregory, the disciple of the holy monk St. Basil the New, who lived in the first half of the Tenth century. Gregory in his vision learned about the hour of death and the passing through torments of a woman known as the Blessed Theodora.

When Gregory asked her to tell him about her passing away and about the circumstances that attended her death and followed it, she told him in great detail the following. "My child Gregory," she said, "you have asked me about a terrible thing, which it is frightening even to recollect.

"When the hour of my death came, I saw faces such as I had never seen before, and heard words such as I had never heard. What shall I say? Cruel and hard to endure evils, of which I formerly had no idea, encountered me then because of my evil deeds. However, through the prayers and the assistance of our common spiritual father Basil I was saved from these hardships. But how shall I tell you about that physical pain, that stress and close feeling which the dying experience? Like a man who, entirely naked, falls into a great fire, burns, melts, and turns into ashes; so the dying are destroyed by their deathly illness in the bitter hour when the soul parts from the body.

"When I drew near the end of my life and the time of my departure hence had come, I saw a great multitude of Ethiopians who had surrounded my couch. Their faces were dark like soot and pitch, their eyes were like glowing coals, their entire appearance was as frightening and evil as the fiery hell itself. They began to grow indignant and to make noise like dogs; others howled like wolves. As they looked at me, they were full of anger; they threatened me, kept rushing at me and gnashing their teeth, and appeared ready to devour me. Yet they seemed to wait for a judge who had not yet come but would do so: they were making ready charts and unrolling scrolls on which were written all my evil deeds. My miserable soul was taken by great fear and trembling. Not only the bitterness of death tormented me but even more the terrible appearance and the cruel demeanor of the frightening Ethiopians; these were to me like another death, only a worse one. I kept turning away my eyes in all directions so as not to see their terrible faces, and wished not to hear their voices, but I was unable to be rid of them. They turned everywhere and there was no one to help me.

"When I was at the end of my strength I saw two radiant angels of God, who were like youths of inexpressible beauty. They were coming toward me. Their faces were shining, their gaze was full of love; their hair was like snow, white with a golden tinge; their garments glistened like lightning and were girded with gold. When they came near me, they stopped on the right side of my couch and entered into a quiet conversation between themselves. As I saw them I was filled with joy and looked at them with pleasure.

"The black Ethiopians shuddered and retreated some distance. One of the radiant youths, angrily addressing the black ones, said: 'O shameless, cursed, dark, and evil enemies of the human race! Why do you always come first to the dying and frighten and confuse every parting soul by your words? You have no reason to rejoice, for here you will find nothing. God is merciful to this soul, and you have no part and no allotment in her.' When the angel ceased speaking, the Ethiopians tottered, began to cry out, and mutter, and point to all my evil deeds, committed from my youth on. They exclaimed: 'We have no part in her, you say! Whose sins then are these? Did she not do such and such?' With such exclamations they kept their position and were waiting for death. When death came, it was roaring like a lion and was very frightening in appearance. It looked like a human being but had no body; instead it consisted of human bones. Death brought various instruments of torture, such as swords, arrows, javelins, sickles, saws, and others unknown to me. When I saw these, my humble soul trembled with fear. The holy angels said to death: 'Do not tarry, free this soul from its bodily ties, and do it fast and quietly, for she has but a small burden of sins.' Death stepped up to me, took a small axe and separated my legs, then my arms; then with its other instruments it weakened all the rest of my limbs, separating them joint by joint. I lost the use of my arms and legs, my whole body grew numb, and I no longer was able to move. Finally death cut off my head, and I no longer could move it, for it felt as if it belonged to someone else. Lastly, death dissolved in a cup some kind of mixture, and putting the cup to my lips, made me drink. The potion was so bitter that my soul was unable to endure it. It shuddered and went out of my body.

"The light-bearing angels immediately took it in their arms. When I looked back I saw my body lying breathless and immovable. I looked at my body like someone who has taken off his clothes and thrown them down; this was a strange feeling. Meanwhile, although the holy angels were holding me, the demons, in their Ethiopian guise, surrounded us and cried: 'This soul has a multitude of sins—let her answer for them!' They kept pointing to my sins, but the holy angels sought out my good deeds; and indeed, with God's help they found all that, by God's grace, I ever did of good. The angels gathered together everything that was good: all those instances when I gave alms to the needy, or fed the hungry, or gave the thirsty to drink, or clothed the naked, or brought into my house and rested there the homeless, or served the servants of God, or visited the sick, and comforted them or those who were imprisoned; and also when I went with diligence to God's house and prayed with all my heart and shed tears, or when I attentively listened to what was read and sung in church, or brought to church incense and candles, or filled with oil the church lamps before the icons, or kissed the icons with awe and reverence; or when I fasted and abstained on Wednesdays, Fridays, or during other fasts, or when I prostrated myself before God and spent nights awake in prayer, or when I sighed to God and wept for my sins, or confessed my sins before my spiritual father with great regret for what I had done, and then tried with all my strength to balance my sins with good deeds; or when I did anything good to my neighbors, when I bore no anger to my enemies, bore no grudges and meekly endured hurts and reproaches, did good in return for evil, humbled myself, felt sorry for those who suffered and commiserated with those to whom anything bad happened, comforted those who were weeping and rendered them assistance, supported any good beginning and tried to turn people away from what was bad; or myself turned my eyes away from vanity and kept my tongue from oaths, lies, or bearing false witness, or speaking without need—and all my other good deeds, even the least important ones, did the holy angels gather and make ready to put on the scale in order to balance my evil deeds.

"The Ethiopians, however, saw this and gnashed their teeth at me. They wanted to tear me instantly from the angels' arms and to carry me down to the bottom of hell. At this time holy Basil himself appeared unexpectedly and said to the holy angels. 'Holy angels! This soul did great service to ease my old age, and therefore I prayed for her to God, and God has given her to me.' Having said this, he took something out that appeared like a little bag of gold and gave it to the angels with the words: 'Here is the treasure of prayers before the Lord for this soul! As you pass through the torments of the air and the evil spirits begin to torment her, pay her debts with this.'

"He then disappeared, but the evil spirits, when they saw the gift of holy Basil, at first stood dumbfounded. Then they raised plaintive cries and became invisible. Then Basil, the man who had pleased God, came again. He bore many vessels of pure oil and precious myrrh, and all these, one after the other, he poured on me. I was filled with spiritual fragrance and felt that I had changed and become very light. Once more the holy man said to the angels: 'When, holy angels, you will have done for this soul all that is needed, lead her to the dwelling that the Lord has prepared for me, and let her remain there.' Then he once more became invisible. The holy angels took me up, and we went eastward through the air.

The First Torment. "As we were rising from the earth to the heights of heaven, we were first met by the spirits of the first torment. Here the souls are tormented for the sins of idle speech; this is, for speaking without thinking, or speaking what is vile and shameless, or speaking without need or order. We stopped, and many scrolls were brought out on which there were recorded all the words that I had uttered from my youth on, either needlessly or unreasonably; and especially when such words expressed anything unclean or blasphemous, as young people frequently bear on their tongue.

"There I saw recorded all my angry words, foul words, worldly shameless songs, wild cries and laughter. The evil spirits accused me of all this and indicated the time and place, when and where and in whose company, I spoke these vain words or evoked the wrath of God by my unseemly words, even though at the time I did not consider such things sinful; and paying no great attention to them did not confess them to my spiritual father, and never repented. Now I kept silent, as if I had lost my voice. I was unable to reply because the evil spirits accused me rightly. But while I was silent in my shame and trembled with fear, the holy angels offered some of my good deeds and, since these were not enough, they added something from the treasure given me by the holy man Basil; and thus they paid my debts at this station.

Second Torment. "Thence we ascended and drew near the torment of lying. Here is tested every lying word: failure to keep oaths, vain use of God's name, failure to keep vows given to God, insincere or false confession of sins, and the like. The spirits of this station are evil and ruthless. They stopped us and began to question us closely. However, I was accused of two things only: first, that I occasionally lied in matters of small importance—something that I did not even consider sinful; second, that, because of a false sense of shame, I sometimes insincerely confessed my sins to my spiritual father. As for false oaths or false witness, none of these, through Christ's grace, was found in me. Here the holy angels put down for my sins some of my good deeds, but the prayers of my spiritual father did even more to save me. We went on.

Third Torment. "We reached the station where souls answer for speaking evil of others and spreading rumors about them. When we were stopped here, I understood how heavy is the sin of speaking evil about one's neighbor, and how great an evil it is to spread bad rumors, judge the deeds of others, damage someone's reputation, slander, give bad words to people, or laugh at other's deficiencies. Such sinners are regarded as Antichrists, since even before Christ has judged their neighbors they already allow themselves this right of judgment. In me, however, through the grace of Christ, they did not find much of these sins, for all the days of my life I always diligently strove not to condemn anyone, never to spread falsehoods about people, never to laugh at anyone, and never to give anyone bad words. Only occasionally, when I heard how other people condemn, malign, or laugh, did I too happen to agree with them to some extent in thought, or even, in my carelessness, add my word to what they were saying; but even then I instantly caught myself and stopped. But here I was held responsible even for the inclination. Here also the angels freed me by means of the prayers of the holy man Basil, and we continued to ascend.

Fourth Torment. "We reached the station where gluttony is punished, and evil spirits immediately rushed out to meet us, for they hoped to find a victim. Their faces resembled those of sensuous gluttons and despicable drunkards. They walked around us like dogs and immediately showed their count of all the instances when I ate secretly from others, or without need, or when I ate in the morning before I had even prayed and put on myself the sign of the cross; or when, during the holy fasts, I ate before the church service was over. They also revealed all the instances when I was drunk and even showed us those very cups, goblets, and others vessels from which I became intoxicated at such and such a time, during such and such a feast, with such and such companions. And every other instance of my gluttony was pointed out to me, and the demons already rejoiced, as if they had put their hands on me. I was trembling at the sight of such accusations and did not know how to object. But the holy angels took out enough from what was given to us by the holy man Basil, balanced my sins with this and set me free.' When the spirits saw the ransom, they cried out: 'woe! our labors and hopes have perished!' and threw their records of my gluttony into the air. I, however, rejoiced, and we went on.

"As we were ascending, the holy angels talked among themselves and said words to this effect: 'Truly does this soul have great help from Basil, a man who has pleased God. If it had not been for his prayers, she would have suffered a great deal in those stations of the air.' I took courage and said to them: 'It seems, holy angels, that none of the earth dwellers knows what happens here and what the soul can expect after death.' 'But the angels replied: 'Does not the Divine Scripture testify concerning all of this? It is read in churches and preached by priests. Only those people who are passionately devoted to the vanities of earth take no heed of what they are told, and since they consider daily gluttony and drunkenness to be the greatest pleasure, they eat beyond measure and drink without thinking of the fear of God. Their belly is their God. They have no thought of future life and do not remember what is said in the Scripture: "Woe unto you that are full! for ye shall hunger" (Luke 6. 25).

"'Still, even the gluttonous can be saved. Those of them that are merciful and kindhearted to needy and beggars and help those who ask for help—such men can easily obtain from God forgiveness of their sins, and because of their kindheartedness toward their neighbors, pass the stations of torment without stopping. It is said in the Scripture: alms save from death and cleanse every kind of sin; those who give alms and do justice will be filled with life (Tob. 12. 9). But he who does not strive to cleanse his sins by good deeds cannot escape the dark tormentors who lead the sinners down to hell and hold them bound until the terrible judgment at Christ's Second Coming. You too would not have escaped here your evil lot, were it not that you have received the treasure of holy Basil's prayers.'

Fifth Torment. "During this conversation we reached the station of sloth, where sinners are accused of all those days and hours which they spent in idleness. Here too are detained those who did not work themselves but lived by the labor of others; and those who were hired to work, took their wages, but did not fulfill the duties which they had taken upon themselves. And also are stopped here those who do not care to praise God and are too lazy to go to church on holidays and Sundays, either in the morning or to the Divine Liturgy, or to other church services. And here too people are accused of despondency and general carelessness about things that have to do with the salvation of their souls; and this happens to both laymen and those who are ordained. Many are thence led into the abyss. I too was accused there of much and could not have freed myself if the holy angels had not balanced my deficiencies by the gifts of the holy man Basil.

Sixth Torment. "Thence we came to the torment of stealing, and although we were briefly stopped there, we went on after we had given a small ransom only: for no stealing was found on my record, except some very unimportant occurrences in my childhood, and those stemmed from lack of reason.

Seventh Torment. "We passed without stopping through the station of avarice and love of money. By God's grace I never loved riches. I was content with what God gave me and never was avaricious; on the contrary, I diligently gave to the needy that which I had.

Eighth Torment. "When we rose still higher, we came to the station of usury, where those are accused who lend money for illegal interest; and here too are stopped those who gain riches by exploiting their neighbors; and those who take bribes, or by some other way stealing indirectly, acquire what really belongs to others. The tormentors, when they did not find me guilty of such sins, gnashed their teeth with annoyance, but we went on, praising God in the meanwhile.

Ninth Torment. "Now there lay before us the torment of injustice. Here are punished the unjust judges who acquit the guilty and condemn the innocent, all for the sake of gain; and also those who do not give the appointed wages to those whom they have hired, and the merchants who use false weights and measures; and all the others who are in some way or other unjust. We, however, by God's grace, passed this station without incurring any grief after we had given only a little bit for my sins in this regard.

Tenth Torment. "As for the torment of envy, we passed it without giving anything at all in payment, for I never had been envious. Here also people have to face the accusations of lack of love, hatred toward their brethren, unfriendliness, and other manifestations of hatred. Through the mercy of Christ our God, I was found innocent of all these sins; and although I saw the savagery of the demons, I no longer was afraid of them. Joyfully we went on.

Eleventh Torment. "We passed then the station of pride, where arrogant spirits make accusations of vanity, absolute reliance on oneself rather than on God, disdain of others, and bragging; and here too the souls are tormented for their failure to give proper honor to their parents, their government, or their other superiors appointed by God, and for failure to obey them. Here we put down very little for my sins, and I was free.

Twelfth Torment. "As we continued rising toward heaven, we encountered the torment of anger and ruthlessness. Happy is the man who never in his life felt anger. The eldest of the evil spirits was sitting here on a throne, and he was full of anger, ruthlessness, and pride. Ruthlessly and angrily he ordered his servants to torment and accuse me. They licked their chaps like dogs and began to point out not only all those occasions when I actually said something angry or unfeeling to anyone, or harmed anyone by my words, but even those instances when I merely looked angrily at my children or punished them severely. All these cases they represented vividly and even indicated the time when everything happened, the persons on whom I poured out my anger, the very words which I then used, and in whose presence I used them. The angels replied to all this by offering part of the treasure, and we went on.

Thirteenth Torment. "After this the torment of bearing grudges lay before us. Here merciless accusations await those who nurture in their hearts evil thoughts against their neighbors and return evil for evil. God's mercy saved me here too, for I did not tend to have such wicked designs and did not use to keep in mind offences of others toward me; on the contrary, whenever I could I displayed love and meekness toward those who offended me, and thus overcame their evil by my goodness. Here we paid nothing. Joyful in the Lord, we went on.

"Here I dared to ask my angel leaders: 'Tell me how can these terrible rulers of the air know in such detail all the evil deeds of men, and not only the open ones but even those that are secret?' The angels replied: 'Every Christian, as soon as he is baptized, receives from God an appointed guardian angel who guards him invisibly and inspires him night and day to every kind of good deed; he also records all his good deeds, for which that man later can hope to receive from the Lord grace and eternal recompense in the Heavenly Kingdom. The prince of darkness, who desires to draw into his own destruction the whole race of men as well, also appoints one of his evil spirits to walk in the man's steps and record all his evil deeds. It is his duty to inspire man to such deeds by any vile trickery in his power; and when he succeeds in his designs, he records all the wickedness of which the man has made himself guilty. Such an evil spirit spreads the report of every man's sins to all the stations of torment, and this is how the sins become known to the princes of the air. When the soul parts from its body and desires to go to its Creator in heaven, the evil spirits prevent the soul and show to it its sins. If the soul has done more good deeds than evil, they cannot keep it; but if the sins outweigh the good deeds, they keep the soul for some time, shut it up in the prison where it cannot know God, and torment it as much as God's power allows them, until that soul, by means of prayers of the Church and good deeds done for its sake by those who are still on earth, should be granted forgiveness.

"Those who believe in the Holy Trinity and take as frequently as possible the Holy Communion of the Holy Mysteries of Christ our Saviour's Body and Blood—such people can rise to heaven directly, with no hindrances, and the holy angels defend them, and the holy saints of God pray for their salvation, since they have lived righteously. No one, however, takes care of the wicked and depraved heretics, who do nothing useful during their lives, and live in disbelief and heresy. The angels can say nothing in their defence.

"When a soul proves to be so sinful and impure before God that it has no hope of salvation, the evil spirits immediately bring it down into the abyss, where their own place of eternal torment is also. There the lost souls are kept until the time of the Lord's Second Coming. Then they will unite with their bodies and will incur torment in the fiery hell together with the devils. 'Note also,' said the angels, 'that this is the way by which only those who are enlightened by the faith and by holy baptism can rise and be tested in the stations of torment. The unbelievers do not come here. Their souls belong to hell even before they part from their bodies. When they die the devils take their souls with no need to test them. Such souls are their proper prey, and they take them down to the abyss.'

Fourteenth Torment. "During our conversation we reached the torment of murder, where are accused not only men such as robbers, but even those who have in some way wounded another man, or given him a blow, or pushed him angrily, or shoved him. We gave a little and went on.

Fifteenth Torment. "We passed the torment of magic, sorcery, poisoning, and incantations. The spirits of this station resemble serpents, snakes, and toads. They are frightening and repulsive. By the grace of God they found nothing of the kind in me, and we went on, accompanied by the shouts of the demons: 'Soon you will come to the torment of fornication; let us see how you will free yourself from it!'

"As we were rising, I dared to question the holy angels once more: 'Do all Christians pass these torments? Is there no possibility to pass by the torments and not be tested in any of the stations?' The angels replied: 'There is no other way for the souls that rise toward heaven. Every one goes this way, but not everyone is tormented like you; only sinners like you incur the torments, for they have not confessed their sins fully, and moved by a false sense of shame, have kept their really shameful deeds secret from their spiritual fathers. When a man wholeheartedly confesses his evil deeds and repents and regrets them, his sins are invisibly wiped out by God's mercy. When a repentant soul comes here, the tormentors of the air open their books but find nothing written there; the soul, however, joyfully ascends to the throne of God.

"'The evil spirits open their records but find nothing written there, for the Holy Spirit has made invisible all the writing. The spirits see this and know that what they have recorded has all been obliterated because of the soul's confession, and they are very much saddened by this. If the man is still alive when his confession has wiped out his sins, the spirits once again try to have an occasion to record some new sins of his.

"'Indeed, there is a great source of salvation for man in his confession! Confession saves him from many misfortunes and much unhappiness and gives him the opportunity to pass all the torments with no hindrance and to approach God. Some people do not confess their sins because they hope to have time for salvation and for a remittance of their sins; others are simply ashamed of telling their spiritual father about their sins. They will, however, be severely tested when they pass the stations of torment. There are still other people, who are ashamed of telling everything to one spiritual father. Therefore they choose several and reveal some of their sins to one and others to another, and so on; they will be punished for this kind of confession and will suffer a great deal as they pass from one torment into another.

"'If you too had made a complete confession of your sins and had been granted remission of them, and had then done all you could to make up for them by good deeds—if you had done all this, you would not have been subjected to such terrible torments in the stations. You were, however, greatly helped by the fact that you have long ago ceased to commit deadly sins and have spent the rest of your life in virtue; and especially have you been helped by the prayers of God's holy man Basil, whom you have served much and diligently.'

Sixteenth Torment. "During our conversation we approached the torment of fornication, where souls are accused not of actual fornication only but also of amorous daydreaming, of finding such thoughts sweet, of impure glances, lustful touches and passionate strokings. The prince of this torment was clothed in a dirty and stenching garment befouled by a bloody foam, and there was a multitude of demons standing around him. When they saw me they marveled that I had already 'Passed so many torments. They brought out the records of all my deeds of fornication and accused me by pointing out the persons, the places, and the times: with whom, when, and where I sinned in my youth. I kept silent and was trembling with shame and fear. The holy angels, however, said to the devils: 'Long ago has she left her deeds of fornication and has spent the remainder of her life in purity, abstinence, and fasting.' But the demons replied: 'We too know that she has long ago ceased sinning, but she has not sincerely confessed to her spiritual father and has not received from him proper directions for the satisfaction which she should do for her sins. Therefore she is ours! Either leave her to us or ransom her with good deeds.' The angels put down many of my good deeds but even more did they take from the gift given us by the holy man Basil; barely did I save myself from great grief.

Seventeenth Torment. "We reached the torment of adultery, where are accused of their sins those who are married but do not observe marital fidelity toward each other and do not keep their marriage bed undefiled; and here too rapes are punished. Besides, here are strictly punished those who have devoted themselves to God and promised to live for Christ alone, but have fallen and failed to keep their purity. I too had a great debt here; the evil spirits already had accused me and were about to tear me from the arms of the angels, but the angels began to argue with them and show them all my later labors and good deeds. After some time they rescued me, but with difficulty, and not so much by my good deeds, all of which, down to the last, they deposited here—but rather by the treasure of my father Basil, from which they also took very much to put on the scale to balance my iniquities. Then they took me and we went on.

Eighteenth Torment. "We approached the station of the Sodomic sins; here souls are Accused of all unnatural sins, incests, and others revolting deeds performed in secret, shameful and frightening even to think about. The prince of this torment was more disgusting than any other devil; he was befouled by pus and full of stench. His servants were similar to him. The stench that came from them was not to be endured, their ugliness was unimaginable, their cruelty and ruthlessness not to be expressed. They surrounded us but by the grace of God found nothing in me and ran away from us in their shame. We, however, went on.

"The holy angels said to me: 'You have seen, Theodora, the frightening and disgusting torments of fornication! Know then that few are the souls that pass them without stopping and paying their ransom; for the whole world lies immersed in the evils of seductive foulness, and all mankind is sensuous. Few guard against the impurities of fornication and deaden the desire of their own flesh. And this is the reason why few pass here freely; many come as far as this place but perish here. The rulers of the torments of fornication boast that they more than any of the others fill the fiery abyss of hell with the souls of men. But you, Theodora, must thank God that you have already passed the torments of fornication by the prayers of the holy man Basil, your father. Now you will no longer fear.'

Nineteenth Torment. "Thereafter we came to the torment of heresies, where are punished those reasonings about faith which are not right, and also turning away from the Orthodox confession of faith, and lack of faith, doubts about it, denial of holy things or a negative attitude toward them, and other sins of the kind. I passed this torment without being tested; we were no longer far from the gates of Heaven.

Twentieth Torment. "But here we were met by the evil spirits of the last torment, the station that tests lack of compassion and cruelty of heart. Cruel are the tormentors of this place, and their prince is terrible, and dried-up and depressed is his appearance. Here the souls of the unmerciful are tormented without mercy. Even if a man performs the most outstanding deeds, mortifies himself by fasting, prays ceaselessly, and guards and keeps the purity of his body, but is merciless from this station he is cast down into the abyss of hell and will receive no mercy in all eternity. We, however, by the grace of Christ, passed this place without trouble, for we were helped by the prayers of the holy man Basil.

"Now we approached the gates of Heaven. We entered joyfully, for we had passed unharmed through the bitter tests of the torments. The gates resembled crystal, and the buildings that stood there glistened like stars. The youths who stood there were wearing golden garments. They joyfully received us, for they saw that a soul had escaped from the bitter tests of the torments of the air.

"As we were walking in heaven, joyful and glad to be saved, the water that was above the earth parted, and, then it closed again behind us. We came to a very awesome place where there were very beautiful youths in fiery garments. They saw the angels carrying me and met us with joy at the salvation of my soul for the kingdom of God. They went together with us and sang the Divine Song.

"As we continued walking, a cloud descended on us, and then another cloud; and when we had gone somewhat farther, we saw an inexplicable height on which was the throne of God; it was very white and enlightened all who stood before it. Around it stood very beautiful youths clothed in red and shining. Why should I, my child Gregory, tell you about it? There are things that cannot be either understood or explained. Reason is clouded by incapacity to understand fully, and memory vanishes there; I forgot where I was.

"The holy angels who had brought me there led me to the throne of God, and here I bowed before the Unseen God; and then I heard a voice which said: 'Go with her and show her all the souls of the blessed and of the sinners, all the dwellings of the saints that are in Paradise, and the dwellings in the nether regions of hell; then grant her rest wherever my follower Basil will indicate.'

"We went on a road unknown to me and came to the dwellings of the saints. What shall I say about them? I am in confusion. There are various chambers arranged artfully and beautifully. Of course they are created by God's hand and are what the Scripture calls 'the cool place, the fruitful place, the place of rest.'

"When I saw all this I marveled and was very joyous and happily looked at everything. A holy angel who was showing these things to me explained: 'This is the abode of the Apostles; that one—of the prophets and other martyrs; those others of the holy bishops, holy monks, and the holy righteous.' All these were in their breadth and length like a king's city.

"When we entered and found ourselves inside these lovely dwellings, the saints met us and kissed us in spirit and rejoiced in my salvation. Then they took me to the abode of the patriarch Abraham and showed me everything that was there. Everything was full of glory and of spiritual joy; of fragrant flowers, myrrh, and sweet odors.

"There were various chambers, which are made and upheld by God's Spirit alone. We saw there a multitude of infants who were happy and rejoicing. I asked my angel leaders: 'Who are these infants gathered here, bathed in light, rejoicing around this holy old man?' The angels replied that this was the patriarch Abraham, and that the multitude was composed of Christian infants.

"Then we went to see the surroundings of Paradise; but their beauty simply cannot be described. If I should begin to tell all that I saw and heard there, I should be filled with fear and trembling.

"Then I was led into the nether reaches of hell, where the Lord has bound and imprisoned Satan. There I saw frightening torments. Thence they led me westward, and there too I saw similar horrible torments, ready for sinners. As the angels showed all this to me, they said: 'Do you see from what misfortunes you have been saved by the prayers of the holy man?'

"The sinners in their horrible torments were shrieking and begging for mercy. I saw torments of such a kind that it is excruciating even to tell about them.

"When we had passed and examined all this, one of the angels who, accompanied me said: 'You know, Theodora, that in the world there is the custom to remember the dead on the fortieth day after their death; today the holy man Basil remembers you on earth in his prayers.'

"Yes, my spiritual child Gregory, forty days have now passed since the time when my soul parted from my body, and I am in the place which is ready also for our holy father Basil. You are still in the world, and so is holy Basil, but he shows the way of truth to all who come to him, and by compelling them to repent he makes many turn to the Lord.

"Come with me. We shall enter my inner chamber and you will look at it. Not long before you came, the holy man Basil was also here."

I went after her and we entered together. As we were walking along I saw that her garments were as white as snow.

We entered a palace decorated with gold. In its midst there were various trees that bore splendid fruit. When I looked east I saw luxurious halls, light and high. There was a large table on which stood golden vessels; they looked very expensive and were wondrous to look at. In the vessels were vegetables of all sorts, and fragrance issued from them.

The holy man Basil was there, sitting on a marvelous throne. Near the table there stood people, but they were unlike those who live on earth and have bodies: they were surrounded as if by the rays of the sun, but they still looked human.

As they ate the food that was on the table, the amount of the food became replenished of itself. Beautiful youths were serving them. When any of those who were at the table wished to drink, he poured a liquid into his mouth and experienced a spiritual sweetness. They spent long hours at this table. The youths who were serving them were girded with golden belts, and on their heads were crowns made from a precious stone.

Theodora approached the holy man and begged him for me. The holy man looked at me and joyfully called me to himself. I approached and bowed before him to the ground, as was our custom. He quietly told me: "God will be merciful to you and forgive you, my child! He is the All-merciful; He will reward you with all the heavenly goods." He lifted me from the ground and continued: "Here is Theodora. You very much wished to see her and asked me for this so intently: now you do see her, and you see where she is and of what destiny her soul has been found worthy in this our life beyond death. Look at her well."

Theodora looked at me and said: "My brother Gregory! Because you thought about me humbly, the merciful Lord has fulfilled your wish through the prayer of our father, the holy man Basil."

The holy man turned to Theodora and said: "Go with him and show him my garden. Let him see its beauty." She took me by my right hand and brought me to a wall in which there was a golden gate. After she had opened the gate, she led me inside the garden. There I saw trees of a marvelous beauty. Their leaves were golden, they were full of flowers and emitted an unusually pleasant fragrance.

There was a countless number of such lovely trees. Their branches were bowed to the ground because of the weight of the fruit. All this astonished me. Theodora turned toward me and asked: "Why do you wonder? How much would you marvel if you saw the garden called Paradise, which the Lord Himself planted in the East!? You would be astonished at its greatness and beauty. As compared to it, this garden is nothing."

I begged Theodora to tell me who had planted this garden, for I had never seen anything like it. She replied that it was obvious that I never had, for I was still living on earth; here, however, everything was other than earthly, and the life led here was other than earthly.

"God grants such dwellings in the life beyond death, but only to those who have led a life full of labors and sweat, such as the life of our holy father Basil has been from his youth to his deep old age. Such dwellings are granted to those who pray zealously and deny their desires, as he has done when he slept on bare ground, endured intense heat and frost, ate on occasion nothing except grass. This is the kind of life which he has led before he came to Constantinople, but this life was a source of salvation to himself, and through him, to many others. This kind of life, and prayers of holy men like Basil, enable the departed to enter the abodes of the blessed.

"He who during his earthly life endures many griefs and misfortunes; he who strictly keeps the Lord's commandments and does not swerve from them—he receives his reward and his comfort in the life beyond death. The holy author of the Psalms, David, said about the difficult life on earth that pleases God: 'Eat of the fruit of your labors'."

When Theodora told me that life in heaven is different from life on earth, I could not help touching myself, for I seemed eager to know if I was still in the flesh; as of course I was. My feelings and thoughts were pure, and my spirit rejoiced in all that I had seen. I wished to return to the palace by the same gate through which I had entered. When, however, I had returned to the palace, I no longer found anyone at the table.

I bowed to Theodora and returned home; and at that very moment I awoke and thought to myself: where have I been and what was all that which I have seen and heard?

I rose from my bed and went to the holy Basil in order to learn from him whether my vision was from God or from the devils. When I came to him, I, according to our custom, bowed to the ground. He blessed me, bade me to sit near him and asked me: "Do you know, my child, where you were this night?"

I pretended to know nothing and replied: "My father, I have been nowhere; I was sleeping on my bed." The holy man said: "This is true. Your body actually was asleep on your bed, but your spirit was elsewhere, and you still know everything that was revealed to you this night.

"You have seen Theodora. When you approached the gates of the heavenly kingdom, she met you joyfully, led you inside the house, showed you everything, told you about her death and about all the torments that she had passed.

"Was it not at my bidding that you went into the court where you saw a marvelous table and its wondrous arrangement? Did you not see the vegetables placed there, and did you not recognize their sweetness and see the flowers, and what the feasters drank, and what youths were serving them?

"Did you not stand still and look at the beauty of those halls? When I came, did I not tell you to look at Theodora, since you had so much wished to see her and learn from her how she had been rewarded for her saintly life?

"Did she then not lead you at my bidding within the sacred enclosure? Did you not see all this in your vision this night?

"How is it then that you are saying that you have seen nothing?"

When I heard the saint saying all this, I no longer doubted that this was no delusion, no dream, but an actual vision sent to me by the Lord God.

I said to myself: how great must this holy man be before God! He himself was there in both his body and his soul, and now he knows all that I have seen and heard there! My eyes filled with tears and I said: "It is true, my holy father; everything was such as you have said. I thank the Lover of Men, the Lord our God Jesus Christ, Who has granted it to me to see all this and has put it in my thoughts to take recourse to you, so that I can constantly be under the protection of your prayers and can be filled with the sweetness of my vision, in which such great marvels have been revealed to me."

The saint said to me: "If, my child Gregory, you will complete your earthly journey rightly and will not swerve from the Divine commandments, the evil spirits of the torments in the air will be unable after your death to harm you; you have heard this from Theodora: you will pass the stations of torment and will be blessed. Joyfully will you be met where you have been this night and have seen Theodora; and where 1, sinner that I am, also hope to be admitted to the abode which you have seen; for I place my hope upon Christ, Who has promised to give His grace to me.

"Listen, my child, to what I am saying to you, but keep the secret of your father. I wish to die before you, and you will follow me after a long time, when you will have perfected yourself in good works. This has been revealed to me by the Lord.

"Keep secret all that I have told you, while I am alive; let no one find out anything of what you have heard.

"When I am dead, if you should wish to undertake the labor and not to leave my humble life without remembrance, describe it as it is customary to describe the lives of those who have exerted themselves in virtue.

"Describe, that is, not so much my life as that divine grace which has led and strengthened me throughout my entire life, and give me the ability to perform not only good deeds but even miracles.

"Represent all that you seen and heard, and let it benefit those who will read or listen to your account. But be careful to state, first of all, that the Lord, when He so deigns, helps any man to do great wonders; and tell everything about these wonders witnessed by you, so that those who will learn about them from you may praise God, Who is generous with what is good.

"Beware of the traps of the evil one at all times of day and night until the Lord should call you." All this and many other things did the holy man tell me. Then he prayed and dismissed me. (Lives of the Saints for March 26th).