By the time St Paul wrote his New Testament advice to elders and overseers, the Church had been growing explosively for several decades. At the end of the first century, Ignatius wrote about how the orders of clergy interacted in his experience. What did normal Christian leadership look like in the worship of the first-century Church? On his way to martyrdom in 107 AD, the eyewitness experience and exhortations of Bishop Ignatius of Antioch give a unique perspective.

The value of his insight lies not in prescribing how Church ought to be done, but in his assumptions of how Church actually is done throughout first-century Asia Minor.

The Diaconate in Ignatius’ Epistles

by Anastasios D. Salapatas

Introduction: Ignatius and his writings

Ignatius is an exceptional figure of Christianity, “a man of intense devotion”¹, who lived and offered his episcopal ministry in the years of the so-called primitive Church.

Ecclesiastical History has only preserved a few biographical elements about Ignatius; most of them come from his own writings. But his Epistles are not historical-biographical texts. Thus, they contain only very few details about Ignatius.

From what we know he had been the second bishop of Antioch, starting his ministry at about 70 A.D. It is certain that he had met with some of the Apostles. The social environment in which he was brought up might have been Greek, or at least influenced by Greek culture (this is a conclusion we reach by studying his writings).

During the years of the Roman persecution by Emperor Trajan, Ignatius was arrested and was brought to Rome in order to receive martyrdom. The common view today is that he was put to death at the Roman Stadium called Colosseum², sometime between the years 107 and 117.

He called himself Theophoros³, which is a very distinctive title for Christians and means the “God-bearer”. The title signifies the close spiritual relationship that he had with Christ. His memory is commemorated in the Eastern Orthodox Church on 20th December and in the Roman on the 1st of February.

At his last days before he died he wrote seven Epistles. These are as follows: to the Ephesians, to the Magnesians, to the Trallians, to the Romans, to the Philadelphians, to the Smyrnaeans and to Polycarp. The first four were written from Smyrna and the remaining three from Troas, in Asia Minor⁴.

The Epistles of Ignatius, written at a relatively early date, “have played an important role in the theological reflections of the Church and represent a central point of contention in the scholarly discussions of Christian origins”⁵.

The significance of the Epistles is so great, basically because in them we find the first clear and direct reference to the threefold ministry and the settlement of the ecclesiastical authority, the centre of which is the bishop⁶.

These texts are of great importance to all of Christendom and because of them Ignatius has been acknowledged as “the first great theologian of the post-apostolic period and the first Father and Teacher of the Church”⁷.

I. The purpose of the various diaconal references in Ignatius’ epistles

It is true that the Epistles of Ignatius are full of references to the diakonos and to the diaconal function in the early Church. But it is also true that those references do not constitute the central theme in any of the Epistles.

The diaconal theme appears in these texts as part of the greater discussion concerning the ecclesiastical authority and the threefold ministry. Diaconal references may be found in all the Epistles except that addressed to the Romans.

For the first time in the history of the Church the three ranks of priesthood are clearly mentioned together⁸, in exactly the same order as we know them today. Diakonos is placed on the lowest level, or on the first rank of the Christian ministry, while presbyteros is on the second and the episkopos on the third and obviously the highest.

Ignatius is very clear on this matter of the Church ministry. He makes a great contribution to Ecclesiastical History by:

1. offering the names of the titles of the three officers (diakonos, presbyteros, episkopos)⁹,
2. presenting their functions, liturgical and pastoral, as they are found in his time¹⁰,
3. making the point that they are different in function and distinct among themselves¹¹,
4. interpreting the threefold Church ministry as the earthly and visible ministry which resembles the heavenly prototype¹², and
5. emphasising the idea of unity in the Church, in accordance with the unity experienced within the Holy Trinity¹³.

Ignatius firmly believes that deacons, presbyters and bishops are “appointed according to the will of Jesus Christ”¹⁴. He supports the view that deacons, presbyters and bishops are definitely a separate category of people, called to minister to the faithful. With his “prophetic voice”¹⁵ Ignatius calls the lay people to pay attention¹⁶ to them.

Therefore it becomes quite clear that the diaconal references in Ignatius are obviously offered as part of his theory of the ecclesiastical authority and the Christian ministry.

II. Episkopos-Diakonos relationship according to Ignatius

There are many interesting passages in Ignatius’ Epistles, where references may be found to the spiritual and even pastoral and liturgical relationship between episkopos and diakonos. Some of them are symbolic, others are realistic.

The bishop Ignatius calls the deacons his “fellow slaves”¹⁷ and this is obviously a very important symbolic expression, which shows how highly the bishop regarded his deacons. The word “syndoulos” means that they are both (bishop and deacon) following the same spiritual path; they believe and follow the same Christ and to Him they are both spiritually answerable.

The deacon is “subject to the bishop”¹⁸. A big discussion could open here. In our case we prefer only to point out some of the questions. Which are the areas in which the deacon is subject to the bishop? Is it on the administrative level? Is it connected to the pastoral work and responsibility that the deacon might have had? Or is it related to the diaconal liturgical function?

The actual fact is that the deacon in all these Ignatian writings seems to have been an “assistant to the bishop”¹⁹. He does the will of the bishop as Jesus did the will of the Father²⁰. At the same time he is regarded by Ignatius as “most dear to him”²¹, who has been “entrusted with the service of Jesus Christ”²².

According to W.R. Schoedel, “There is an especially close bond between bishop and deacon in Ignatius”²³. He interprets this relationship by suggesting that this may reflect an earlier stage in the development of the ministry when these two offices had not yet merged with the presbyterate. But other factors probably suffice to explain the special attention given to deacons by Ignatius: their active role in practical matters; in particular, their service to Ignatius personally; and a special concern on Ignatius’ part to support those whose position sometimes put them in “difficult situations”²⁴.

As far as the relationship between the deacon and the presbyters is concerned there is only one reference²⁵ in Ignatius’ writings, where the diakonos appears to be responsible “to the presbytery”²⁶. This relationship has not been defined very well “presumably because this is not the essential mark of the office”²⁷.

III. Diakonos: Model of Christ

In Ignatius text references are found of the diakonos being a model of Jesus Christ Himself²⁸. It is quite obvious that Ignatius loves his deacons and regards them very highly.

The diakonos, who is closely working with his bishop, is “respected”²⁹ as Jesus Christ, having been “entrusted with the service of Jesus Christ”³⁰.

According to Ignatius the episkopos is set over the people “in the place of God”³¹, being “a type of the Father”³². The presbyters are also compared with the apostles³³.

In all the relevant references the diakonos appears to be a model, or a “symbol”³⁴, or even a “representation”³⁵ of Christ. This idea seems to have been based on the New Testament. Our Lord, speaking about Himself and His ministry on earth, states that “the Son of Man came not to be served (diakonHthHnai) but to serve (diakonHsai)”³⁶. Thus, He regarded Himself as a diakonos of the Church and of the people, offering therefore a diaconal prototype to the Christian Church.

It could also be suggested that the diakonos, as an ecclesiastical figure who represents Christ, according to Ignatius, appears to have been more important than the presbyter, at least in the Church of Antioch, although he (the diakonos) certainly stands in the third place³⁷ of the ecclesiastical hierarchy.

It is interesting to note that the Ignatian view of the diakonos being a model of Jesus Christ, is also found in some other early Christian writings, such as The Letter of Polycarp to the Phrlippians38, Didascalia Apostolorum³⁹ and Apostolic Constitutions⁴⁰.

At a later stage diakonos becomes the model of an angel. This is due to the liturgical development of the office. Saint John Chrysostom⁴¹ and Theodore of Mopsuestia in Catecheses⁴² are clearly stating that the diakonos as he wears his orarion⁴³ during the Church Services is like a flying angel. He also moves “between the sacred and the profane bearing messages”⁴⁴ like the angels.

Conclusions

Ignatius Theophorus, the bishop of Antioch, is a great figure of the ancient Christian Church. He is the first most important theologian after the Holy Apostles. By studying his Epistles the modern scholar may find in them many details regarding the actual life of the Church in Ignatius’ era.

Among the main themes in Ignatius’ written thoughts are the ecclesiastical authority and the three ranks of the Christian priesthood. The diaconate which is the first and the lowest rank of priesthood is clearly mentioned in Ignatius’ texts, although this is not his central theme.

The holy writer considers the diakonos and his diaconal ministry to be of a great value for the Church of Antioch and beyond. He, as the bishop of Antioch, is closely co-operating with the deacons in order to secure the best possible ministry for his flock.

Ignatius is related spiritually to the deacons, according to his own writings, in exactly the same way as God the Father is related to Jesus Christ. Thus, the diakonos is considered as a model of Jesus, who according to the New Testament had been the first diakonos of the Church.

The diakonos is always following the orders of his bishop, being answerable to him. But there is no clear reference in Ignatius’ texts as to the actual functions, pastoral, liturgical, or any other, of the diakonos. Finally, there is no direct mention to the deaconesses.

Originally published in “Theologia,” Vol.70 [1999], Issue 2-3, pp. 513-520

Notes

1. Henry Chadwick, The Early Church, Penguin Books, London 1988, p.30.
2. Styl. Papadopoulou, Patrologia, vol.É, Athens 1982, p.178. E. W. Barnes (in The Rise of Christianity, London 1948, p.261) believes that “the story of the martyrdom of Ignatius is edifying legend, not contemporary history”, suggesting that this is “the invention of a hagiographer”, because “of Ignatius himself little is known”.
3. Pan.ChrHstou, “Ignatios”, in ThreskeutikH kai HthikH Egkyklopaideia, vol. 6, Athens 1965, col. 705.
4. M.W. Holmes (ed.), The Apostolic Fathers Apollos-Leicester 1989, p.80.
5. W. R. Schoedel, Ignatius of Antioch: A Commentary on the Letters, Philadelphia 1985, p.1.
6. DHm. Mpalanou, Patrologia, Athens 1930, p.43ff.
7. Styl. Papadopoulou, op. cit., p. 178.
8. A.D. Salapatas, “The Diaconate in the Eastern Orthodox Church” in Diaconal Ministry, Past, Present & Future, edited by Peyton G. Craighill, Rhode Island 1994, p.41.
9. Trall. 3,1; Trall.7,2; Smyrn. 8,1; Polyc. 6,1.
10. Iak. PHlilH, H ChristianikH IerosynH, Athens 1988, pp. 289-294.
11. Meth. Phougia, Genesis kai Anaptysis tHs ChristianikHs IerosynHs, Athens 1972, p.79.
12. Magn. 6,1; Trall. 2 & 3,1. J. Pelilis, op. cit., p. 265.
13. According to Hans von Campenhausen, ?Just as Christ was united to his Father, so must Christians be subject to their presbyters and deacons and all of them to the bishop…?. (Ecclesiastical Authority and Spiritual Power in the Church of the First Three Centuries London, p. 100).
14. J.R. Wright , “The Emergence of the Diaconate”, in Liturgy (Journal of the Liturgical Conference), vol.2, No 4, Washington D.C. 1982, p.20.
15. L. Goppelt , Apostolic and Post-Apostolic Times, London 1970, p. 193.
16. Philad. 7,1.
17. “syndoulos”, in Ephes. 2,1; Magn.2; Philad. 4; Smyrn 12,2. BibliothHkH EllHnon Pateron kai EkklHstiastikon Syggrapheon, “Ignatios o Antiocheias”, vol. 2, Athens 1955, p. 261ff.
18. Magn.2.
19. James Ì. Âarnett, The Diaconate – A Full and Equal Order, New York 1981, p. 50.
20. Magn. 6,1; Trall. 3,1.
21. “ton emoi glykytaton”, in Magn. 6,1.
22. Magn. 6,1.
23. W.R. Schoedel, op.cit., p.46.
24. Ibid.
25. Magn 2.
26. The particular term used here by Ignatius is “presbytery” not “presbyters”, although this does not seem to have any great significance.
27. J.V. Collins, Diakonia: Re-interpreting the Ancient Sources, New York-Oxford 1990, p. 240.
28. W.R. Schoedel, op.cit, pp. 113-4.
29. Trall. 3,1.
30. Magn. 6,1.
31. Ibid.
32. Magn. 13,2; Trall. 3,1; Smyrn. 8,1.
33. Trall. 2,2 & 3,1; Philad 5,1; Smyrn. 8,1.
34. J.M. Barnett, op.cit., pp. 50-1.
35. Ibid.
36. Matt.20,28; Mark 10,45.
37. Smyrn. 8,1; Polyc. 6,1.
38. Polyc. Phil. 5,3.
39. R.N.Connoly, Didascalia Apostolorum, Oxford 1929, p.88.
40. Apostolic Constitutions 2,26,5.
41. Pant.Chanoglou, Diakonikon, Edessa 1989, p.214.
42. A.Mingana (ed.), Commentary of Theodore of Mopsuestia on the Lord’s Prayer and on the Sacraments of Baptism and the Eucharist, Cambridge 1933, p. 84.
43. Diaconal stole.
44. R.F.Grein, The Renewal of the Diaconate and the Ministry of the Laos, Rhode lsland 1991, p. 9.

From the life of John the Almsgiver, Patriarch of Alexandria from 610-619. He is commemorated on November 12.

During the lifetime of this saintly patriarch, the Persians came and laid waste to Syria and took its inhabitants captive. Those who escaped from the hands of the godless Persians ran for aid to the person of the thrice blessed patriarch…

He accordingly gave immediate orders that the wounded and sick should be put to bed in hostels and hospitals which he himself had founded, and that they should receive care and be free to leave as each of them should choose. To those who were well but in need, and came to the daily distribution, he gave one loaf apiece to the men and two loaves apiece to the women and children as being weaker members.

Now some of the women who came begging for alms wore ornaments and bracelets, and those who were entrusted with the distribution reported this to the patriarch.

Then he who was really gentle and of a cheerful countenance, put on a grim look and a harsh voice and said, “If you wish to be distributors for humble John – or rather for Christ! – then obey unquestioningly the divine command which says, ‘Give to everyone that asks of you.’ … If indeed the money given were mine and had come into existence with me, then I might do well to be tightfisted with my own possessions. But since the money given happens to be God’s, where His property is in question, He wishes for His commands to be followed absolutely. For if it is by God’s will that I, an unworthy servant, am the dispenser of His gifts, then if the whole world were to be brought together in Alexandria and ask for alms, they would not strain the holy Church nor the inexhaustible treasures of God.”

— Leontius, Life of St. John the Almsgiver, 7-8

Translated by Ludwig Biehler

I, Patrick, a sinner, a most simple countryman, the least of all the faithful and most contemptible to many, had for father the deacon Calpurnius, son of the late Potitus, a priest, of the settlement [vicus] of Bannavem Taburniae; he had a small villa nearby where I was taken captive. I was at that time about sixteen years of age. I did not, indeed, know the true God; and I was taken into captivity in Ireland with many thousands of people, according to our deserts, for quite drawn away from God, we did not keep his precepts, nor were we obedient to our priests who used to remind us of our salvation. And the Lord brought down on us the fury of his being and scattered us among many nations, even to the ends of the earth, where I, in my smallness, am now to be found among foreigners.

And there the Lord opened my mind to an awareness of my unbelief, in order that, even so late, I might remember my transgressions and turn with all my heart to the Lord my God, who had regard for my insignificance and pitied my youth and ignorance. And he watched over me before I knew him, and before I learned sense or even distinguished between good and evil, and he protected me, and consoled me as a father would his son.

Therefore, indeed, I cannot keep silent, nor would it be proper, so many favours and graces has the Lord deigned to bestow on me in the land of my captivity. For after chastisement from God, and recognizing him, our way to repay him is to exalt him and confess his wonders before every nation under heaven.

For there is no other God, nor ever was before, nor shall be hereafter, but God the Father, unbegotten and without beginning, in whom all things began, whose are all things, as we have been taught; and his son Jesus Christ, who manifestly always existed with the Father, before the beginning of time in the Spirit with the Father, indescribably begotten before all things, and all things visible and invisible were made by him. He was made man, conquered death and was received into Heaven, to the Father who gave him all power over every name in Heaven and on Earth and in Hell, so that every tongue should confess that Jesus Christ is Lord and God, in whom we believe. And we look to his imminent coming again, the judge of the living and the dead, who will render to each according to his deeds. And he poured out his Holy Spirit on us in abundance, the gift and pledge of immortality, which makes the believers and the obedient into sons of God and co-heirs of Christ who is revealed, and we worship one God in the Trinity of holy name.

He himself said through the prophet: ‘Call upon me in the day of’ trouble; I will deliver you, and you shall glorify me.’ And again: ‘It is right to reveal and publish abroad the works of God.’

I am imperfect in many things, nevertheless I want my brethren and kinsfolk to know my nature so that they may be able to perceive my soul’s desire.

I am not ignorant of what is said of my Lord in the Psalm: ‘You destroy those who speak a lie.’ And again: ‘A lying mouth deals death to the soul.’ And likewise the Lord says in the Gospel: ‘On the day of judgment men shall render account for every idle word they utter.’

So it is that I should mightily fear, with terror and trembling, this judgment on the day when no one shall be able to steal away or hide, but each and all shall render account for even our smallest sins before the judgment seat of Christ the Lord.

And therefore for some time I have thought of writing, but I have hesitated until now, for truly, I feared to expose myself to the criticism of men, because I have not studied like others, who have assimilated both Law and the Holy Scriptures equally and have never changed their idiom since their infancy, but instead were always learning it increasingly, to perfection, while my idiom and language have been translated into a foreign tongue. So it is easy to prove from a sample of my writing, my ability in rhetoric and the extent of my preparation and knowledge, for as it is said, ‘wisdom shall be recognized in speech, and in understanding, and in knowledge and in the learning of truth.’

But why make excuses close to the truth, especially when now I am presuming to try to grasp in my old age what I did not gain in my youth because my sins prevented me from making what I had read my own? But who will believe me, even though I should say it again? A young man, almost a beardless boy, I was taken captive before I knew what I should desire and what I should shun. So, consequently, today I feel ashamed and I am mightily afraid to expose my ignorance, because, [not] eloquent, with a small vocabulary, I am unable to explain as the spirit is eager to do and as the soul and the mind indicate.

But had it been given to me as to others, in gratitude I should not have kept silent, and if it should appear that I put myself before others, with my ignorance and my slower speech, in truth, it is written: ‘The tongue of the stammerers shall speak rapidly and distinctly.’ How much harder must we try to attain it, we of whom it is said: ‘You are an epistle of Christ in greeting to the ends of the earth … written on your hearts, not with ink but with the Spirit of the living God.’ And again, the Spirit witnessed that the rustic life was created by the Most High.

I am, then, first of all, countryfied, an exile, evidently unlearned, one who is not able to see into the future, but I know for certain, that before I was humbled I was like a stone lying in deep mire, and he that is mighty came and in his mercy raised me up and, indeed, lifted me high up and placed me on top of the wall. And from there I ought to shout out in gratitude to the Lord for his great favours in this world and for ever, that the mind of man cannot measure.

Therefore be amazed, you great and small who fear God, and you men of God, eloquent speakers, listen and contemplate. Who was it summoned me, a fool, from the midst of those who appear wise and learned in the law and powerful in rhetoric and in all things? Me, truly wretched in this world, he inspired before others that I could be — if I would — such a one who, with fear and reverence, and faithfully, without complaint, would come to the people to whom the love of Christ brought me and gave me in my lifetime, if I should be worthy, to serve them truly and with humility.

According, therefore, to the measure of one’s faith in the Trinity, one should proceed without holding back from danger to make known the gift of God and everlasting consolation, to spread God’s name everywhere with confidence and without fear, in order to leave behind, after my death, foundations for my brethren and sons whom I baptized in the Lord in so many thousands.

And I was not worthy, nor was I such that the Lord should grant his humble servant this, that after hardships and such great trials, after captivity, after many years, he should give me so much favour in these people, a thing which in the time of my youth I neither hoped for nor imagined.

But after I reached Ireland I used to pasture the flock each day and I used to pray many times a day. More and more did the love of God, and my fear of him and faith increase, and my spirit was moved so that in a day [I said] from one up to a hundred prayers, and in the night a like number; besides I used to stay out in the forests and on the mountain and I would wake up before daylight to pray in the snow, in icy coldness, in rain, and I used to feel neither ill nor any slothfulness, because, as I now see, the Spirit was burning in me at that time.

And it was there of course that one night in my sleep I heard a voice saying to me: ‘You do well to fast: soon you will depart for your home country.’ And again, a very short time later, there was a voice prophesying: ‘Behold, your ship is ready.’ And it was not close by, but, as it happened, two hundred miles away, where I had never been nor knew any person. And shortly thereafter I turned about and fled from the man with whom I had been for six years, and I came, by the power of God who directed my route to advantage (and I was afraid o nothing), until I reached that ship.

And on the same day that I arrived, the ship was setting out from the place, and I said that I had the wherewithal to sail with them; and the steersman was displeased and replied in anger, sharply: ‘By no means attempt to go with us.’ Hearing this I left them to go to the hut where I was staying, and on the way I began to pray, and before the prayer was finished I heard one of them shouting loudly after me: ‘Come quickly because the men are calling you.’ And immediately I went back to them and they started to say to me: ‘Come, because we are admitting you out of good faith; make friendship with us in any way you wish.’ (And so, on that day, I refused to suck the breasts of these men from fear of God, but nevertheless I had hopes that they would come to faith in Jesus Christ, because they were barbarians.) And for this I continued with them, and forthwith we put to sea.

And after three days we reached land, and for twenty-eight days journeyed through uninhabited country, and the food ran out and hunger overtook them; and one day the steersman began saying: ‘Why is it, Christian? You say your God is great and all-powerful; then why can you not pray for us? For we may perish of hunger; it is unlikely indeed that we shall ever see another human being.’ In fact, I said to them, confidently: ‘Be converted by faith with all your heart to my Lord God, because nothing is impossible for him, so that today he will send food for you on your road, until you be sated, because everywhere he abounds.’ And with God’s help this came to pass; and behold, a herd of swine appeared on the road before our eyes, and they slew many of them, and remained there for two nights, and the were full of their meat and well restored, for many of them had fainted and would otherwise have been left half dead by the wayside. And after this they gave the utmost thanks to God, and I was esteemed in their eyes, and from that day they had food abundantly. They discovered wild honey, besides, and they offered a share to me, and one of them said: ‘It is a sacrifice.’ Thanks be to God, I tasted none of it.

The very same night while I was sleeping Satan attacked me violently, as I will remember as long as I shall be in this body; and there fell on top of me as it were, a huge rock, and not one of my members had any force. But from whence did it come to me, ignorant in the spirit, to call upon ‘Helias’? And meanwhile I saw the sun rising in the sky, and while I was crying out ‘Helias, Helias’ with all my might, lo, the brilliance of that sun fell upon me and immediately shook me free of all the weight; and I believe that I was aided by Christ my Lord, and that his Spirit then was crying out for me, and I hope that it will be so in the day of my affliction, just as it says in the Gospel: ‘In that hour’, the Lord declares, ‘it is not you who speaks but the Spirit of your Father speaking in you.’

And a second time, after many years, I was taken captive. On the first night I accordingly remained with my captors, but I heard a divine prophecy, saying to me: ‘You shall be with them for two months. So it happened. On the sixtieth night the Lord delivered me from their hands.

On the journey he provided us with food and fire and dry weather every day, until on the tenth day we came upon people. As I mentioned above, we had journeyed through an unpopulated country for twenty-eight days, and in fact the night that we came upon people we had no food.

And after a few years I was again in Britain with my parents [kinsfolk], and the welcomed me as a son, and asked me, in faith, that after the great tribulations I had endured I should not go an where else away from them. And, of course, there, in a vision of the night, I saw a man whose name was Victoricus coming as it from Ireland with innumerable letters, and he gave me one of them, and I read the beginning of the letter: ‘The Voice of the Irish’, and as I was reading the beginning of the letter I seemed at that moment to hear the voice of those who were beside the forest of Foclut which is near the western sea, and the were crying as if with one voice: ‘We beg you, holy youth, that you shall come and shall walk again among us.’ And I was stung intensely in my heart so that I could read no more, and thus I awoke. Thanks be to God, because after so many ears the Lord bestowed on them according to their cry.

And another night — God knows, I do not, whether within me or beside me — … most words + … + which I heard and could not understand, except at the end of the speech it was represented thus: ‘He who gave his life for you, he it is who speaks within you.’ And thus I awoke, joyful.

And on a second occasion I saw Him praying within me, and I was as it were, inside my own body , and I heard Him above me — that is, above my inner self. He was praying powerfully with sighs. And in the course of this I was astonished and wondering, and I pondered who it could be who was praying within me. But at the end of the prayer it was revealed to me that it was the Spirit. And so I awoke and remembered the Apostle’s words: ‘Likewise the Spirit helps us in our weakness; for we know not how to pray as we ought. But the Spirit Himself intercedes for us with sighs too deep for utterance.’ And again: ‘The Lord our advocate intercedes for us.’

And then I was attacked by a goodly number of my elders, who [brought up] my sins against my arduous episcopate. That day in particular I was mightily upset, and might have fallen here and for ever; but the Lord generously spared me, a convert, and an alien, for his name’s sake, and he came powerfully to my assistance in that state of being trampled down. I pray God that it shall not be held against them as a sin that I fell truly into disgrace and scandal.

They brought up against me after thirty years an occurrence I had confessed before becoming a deacon. On account of the anxiety in my sorrowful mind, I laid before my close friend what I had perpetrated on a day — nay, rather in one hour — in my boyhood because I was not yet proof against sin. God knows — I do not — whether I was fifteen years old at the time, and I did not then believe in the living God, nor had I believed, since my infancy; but I remained in death and unbelief until I was severely rebuked, and in truth I was humbled every day by hunger and nakedness.

On the other hand, I did not proceed to Ireland of my own accord until I was almost giving up, but through this I was corrected by the Lord, and he prepared me so that today I should be what was once far from me, in order that I should have the care of — or rather, I should be concerned for — the salvation of others, when at that time, still, I was only concerned for myself.

Therefore, on that day when I was rebuked, as I have just mentioned, I saw in a vision of the night a document before my face, without honour, and meanwhile I heard a divine prophecy, saying to me: ‘We have seen with displeasure the face of the chosen one divested of [his good] name.’ And he did not say ‘You have seen with displeasure’, but ‘We have seen with displeasure’ (as if He included Himself) . He said then: ‘He who touches you, touches the apple of my eye.’

For that reason, I give thanks to him who strengthened me in all things, so that I should not be hindered in my setting out and also in my work which I was taught by Christ my Lord; but more, from that state of affairs I felt, within me, no little courage, and vindicated my faith before God and man.

Hence, therefore, I say boldly that my conscience is clear now and hereafter. God is my witness that I have not lied in these words to you.

But rather, I am grieved for my very close friend, that because of him we deserved to hear such a prophecy. The one to whom I entrusted my soul! And I found out from a goodly number of brethren, before the case was made in my defence (in which I did not take part, nor was I in Britain, nor was it pleaded by me), that in my absence he would fight in my behalf. Besides, he told me himself: ‘See, the rank of bishop goes to you’ — of which I was not worthy. But how did it come to him, shortly afterwards, to disgrace me publicly, in the presence of all, good and bad, because previously, gladly and of his own free will, he pardoned me, as did the Lord, who is greater than all?

I have said enough. But all the same, I ought not to conceal God’s gift which he lavished on us in the land of my captivity, for then I sought him resolutely, and I found him there, and he preserved me from all evils (as I believe) through the in-dwelling of his Spirit, which works in me to this day. Again, boldly, but God knows, if this had been made known to me by man, I might, perhaps, have kept silent for the love of Christ.

Thus I give untiring thanks to God who kept me faithful in the day of my temptation, so that today I may confidently over my soul as a living sacrifice for Christ my Lord; who am I, Lord? or, rather, what is my calling? that you appeared to me in so great a divine quality, so that today among the barbarians I might constantly exalt and magnify your name in whatever place I should be, and not only in good fortune, but even in affliction? So that whatever befalls me, be it good or bad, I should accept it equally, and give thanks always to God who revealed to me that I might trust in him, implicitly and forever, and who will encourage me so that, ignorant, and in the last days, I may dare to undertake so devout and so wonderful a work; so that I might imitate one of those whom, once, long ago, the Lord already pre-ordained to be heralds of his Gospel to witness to all peoples to the ends of the earth. So are we seeing, and so it is fulfilled; behold, we are witnesses because the Gospel has been preached as far as the places beyond which no man lives.

But it is tedious to describe in detail all my labours one by one. I will tell briefly how most holy God frequently delivered me, from slavery, and from the twelve trials with which my soul was threatened, from man traps as well, and from things I am not able to put into words. I would not cause offence to readers, but I have God as witness who knew all things even before they happened, that, though I was a poor ignorant waif, still he gave me abundant warnings through divine prophecy.

Whence came to me this wisdom which was not my own, I who neither knew the number of days nor had knowledge of God? Whence came the so great and so healthful gift of knowing or rather loving God, though I should lose homeland and family.

And many gifts were offered to me with weeping and tears, and I offended them [the donors], and also went against the wishes of a good number of my elders; but guided by God, I neither agreed with them nor deferred to them, not by my own grace but by God who is victorious in me and withstands them all, so that I might come to the Irish people to preach the Gospel and endure insults from unbelievers; that I might hear scandal of my travels, and endure man persecutions to the extent of prison; and so that I might give up my free birthright for the advantage of others, and if I should be worthy, I am ready [to give] even m life without. hesitation; and most willingly for His name. And I choose to devote it to him even unto death, if God grant it to me.

I am greatly God’s debtor, because he granted me so much grace, that through me many people would be reborn in God, and soon a after confirmed, and that clergy would be ordained everywhere for them, the masses lately come to belief, whom the Lord drew from the ends of the earth, just as he once promised through his prophets: ‘To you shall the nations come from the ends of the earth, and shall say, Our fathers have inherited naught hut lies, worthless things in which there is no profit.’ And again: ‘I have set you to be a light for the Gentiles that you may bring salvation to the uttermost ends of’ the earth.’

And I wish to wait then for his promise which is never unfulfilled, just as it is promised in the Gospel: ‘Many shall come from east and west and shall sit at table with Abraham and Isaac and Jacob.’ Just as we believe that believers will come from all the world.

So for that reason one should, in fact, fish well and diligently, just as the Lord foretells and teaches, saying, ‘Follow me, and I will make you fishers of men,’ and again through the prophets: ‘Behold, I am sending forth many fishers and hunters, says the Lord,’ et cetera. So it behoved us to spread our nets, that a vast multitude and throng might be caught for God, and so there might be clergy everywhere who baptized and exhorted a needy and desirous people. Just as the Lord says in the Gospel, admonishing and instructing: ‘Go therefore and make disciples of all nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you; and lo, I am with you always to the end of time.’ And again he says: ‘Go forth into the world and preach the Gospel to all creation. He who believes and is baptized shall be saved; but he who does not believe shall be condemned.’ And again: ‘This Gospel of the Kingdom shall be preached throughout the whole world as a witness to all nations; and then the end of the world shall come.’ And likewise the Lord foretells through the prophet: ‘And it shall come to pass in the last days (sayeth the Lord) that I will pour out my spirit upon all flesh, and your sons and daughters shall prophesy, and your young men shall see visions and your old men shall dream dreams; yea, and on my menservants and my maidservants in those days I will pour out my Spirit and they shall prophesy.’ And in Hosea he says: ‘Those who are not my people I will call my people, and those not beloved I will call my beloved, and in the very place where it was said to them, You are not my people, they will be called ‘Sons of the living God’.

So, how is it that in Ireland, where they never had any knowledge of God but, always, until now, cherished idols and unclean things, they are lately become a people of the Lord, and are called children of God; the sons of. the Irish [Scotti] and the daughters of the chieftains are to be seen as monks and virgins of Christ.

And there was, besides, a most beautiful, blessed, native-born noble Irish [Scotta] woman of adult age whom I baptized; and a few days later she had reason to come to us to intimate that she had received a prophecy from a divine messenger [who] advised her that she should become a virgin of Christ and she would draw nearer to God. Thanks be to God, six days from then, opportunely and most eagerly, she took the course that all virgins of God take, not with their fathers’ consent but enduring the persecutions and deceitful hindrances of their parents. Notwithstanding that, their number increases, (we do not know the number of them that are so reborn) besides the widows, and those who practise self-denial. Those who are kept in slavery suffer the most. They endure terrors and constant threats, but the Lord has given grace to many of his handmaidens, for even though they are forbidden to do so, still they resolutely follow his example.

So it is that even if I should wish to separate from them in order to go to Britain, and most willingly was I prepared to go to my homeland and kinsfolk — and not only there, but as far as Gaul to visit the brethren there, so that I might see the faces of the holy ones of my Lord, God knows how strongly I desired this — I am bound by the Spirit, who witnessed to me that if I did so he would mark me out as guilty, and I fear to waste the labour that I began, and not I, but Christ the Lord, who commanded me to come to be with them for the rest of my life, if the Lord shall will it and shield me from every evil, so that I may not sin before him.

So I hope that I did as I ought, but I do not trust myself as long as I am in this mortal body, for he is strong who strives daily to turn me away from the faith and true holiness to which I aspire until the end of my life for Christ my Lord, but the hostile flesh is always dragging one down to death, that is, to unlawful attractions. And I know in part why I did not lead a perfect life like other believers, but I confess to my Lord and do not blush in his sight, because I am not lying; from the time when I came to know him in my youth, the love of God and fear of him increased in me, and right up until now, by God’s favour, I have kept the faith.

What is more, let anyone laugh and taunt if he so wishes. I am not keeping silent, nor am I hiding the signs and wonders that were shown to me by the Lord many years before they happened, [he] who knew everything, even before the beginning of time.

Thus, I should give thanks unceasingly to God, who frequently forgave my folly and my negligence, in more than one instance so as not to be violently angry with me, who am placed as his helper, and I did not easily assent to what had been revealed to me, as the Spirit was urging; and the Lord took pity on me thousands upon thousands of times, because he saw within me that I was prepared, but that I was ignorant of what to do in view of my situation; because many were trying to prevent this mission. They were talking among themselves behind my back, and saying: ‘Why is this fellow throwing himself into danger among enemies who know not God?’ Not from malice, but having no liking for it; likewise, as I myself can testify, they perceived my rusticity. And I was not quick to recognize the grace that was then in me; I now know that I should have done so earlier.

Now I have put it frankly to my brethren and co-workers, who have believed me because of what I have foretold and still foretell to strengthen and reinforce your faith. I wish only that you, too, would make greater and better efforts. This will be my pride, for ‘a wise son makes a proud father’.

You know, as God does, how I went about among you from my youth in the faith of truth and in sincerity of heart. As well as to the heathen among whom I live, I have shown them trust and always show them trust. God knows I did not cheat any one of them, nor consider it, for the sake of God and his Church, lest I arouse them and [bring about] persecution for them and for all of us, and lest the Lord’s name be blasphemed because of me, for it is written: ‘Woe to the men through whom the name of the Lord is blasphemed.’

For even though I am ignorant in all things, nevertheless I attempted to safeguard some and myself also. And I gave back again to my Christian brethren and the virgins of Christ and the holy women the small unasked for gifts that they used to give me or some of their ornaments which they used to throw on the altar. And they would be offended with me because I did this. But in the hope of eternity, I safeguarded myself carefully in all things, so that they might not cheat me of my office of service on any pretext of dishonesty, and so that I should not in the smallest way provide any occasion for defamation or disparagement on the part of unbelievers.

What is more, when I baptized so many thousands of people, did I hope for even half a jot from any of them? [If so] Tell me, and I will give it back to you. And when the Lord ordained clergy everywhere by my humble means, and I freely conferred office on them, if I asked any of them anywhere even for the price of one shoe, say so to my face and I will give it back.

More, I spent for you so that they would receive me. And I went about among you, and everywhere for your sake, in danger, and as far as the outermost regions beyond which no one lived, and where no one had ever penetrated before, to baptize or to ordain clergy or to confirm people. Conscientiously and gladly I did all this work by God’s gift for your salvation.

From time to time I gave rewards to the kings, as well as making payments to their sons who travel with me; notwithstanding which, they seized me with my companions, and that day most avidly desired to kill me. But my time had not yet come. They plundered everything they found on us anyway, and fettered me in irons; and on the fourteenth day the Lord freed me from their power, and whatever they had of ours was given back to us for the sake of God on account of the indispensable friends whom we had made before.

Also you know from experience how much I was paying to those who were administering justice in all the regions, which I visited often. I estimate truly that I distributed to them not less than the price of fifteen men, in order that you should enjoy my company and I enjoy yours, always, in God. I do not regret this nor do I regard it as enough. I am paying out still and I shall pay out more. The Lord has the power to grant me that I may soon spend my own self, for your souls.

Behold, I call on God as my witness upon my soul that I am not lying; nor would I write to you for it to be an occasion for flattery or selfishness, nor hoping for honour from any one of you. Sufficient is the honour which is not yet seen, but in which the heart has confidence. He who made the promise is faithful; he never lies.

But I see that even here and now, I have been exalted beyond measure by the Lord, and I was not worthy that he should grant me this, while I know most certainly that poverty and failure suit me better than wealth and delight (but Christ the Lord was poor for our sakes; I certainly am wretched and unfortunate; even if I wanted wealth I have no resources, nor is it my own estimation of myself, for daily I expect to be murdered or betrayed or reduced to slavery if the occasion arises. But I fear nothing, because of the promises of Heaven; for I have cast myself into the hands of Almighty God, who reigns everywhere. As the prophet says: ‘Cast your burden on the Lord and he will sustain you.’

Behold now I commend my soul to God who is most faithful and for whom I perform my mission in obscurity, but he is no respecter of persons and he chose me for this service that I might be one of the least of his ministers.

For which reason I should make return for all that he returns me. But what should I say, or what should I promise to my Lord, for I, alone, can do nothing unless he himself vouchsafe it to me. But let him search my heart and [my] nature, for I crave enough for it, even too much, and I am ready for him to grant me that I drink of his chalice, as he has granted to others who love him.

Therefore may it never befall me to be separated by my God from his people whom he has won in this most remote land. I pray God that he gives me perseverance, and that he will deign that I should be a faithful witness for his sake right up to the time of my passing.

And if at any time I managed anything of good for the sake of my God whom I love, I beg of him that he grant it to me to shed my blood for his name with proselytes and captives, even should I be left unburied, or even were my wretched body to be torn limb from limb by dogs or savage beasts, or were it to be devoured by the birds of the air, I think, most surely, were this to have happened to me, I had saved both my soul and my body. For beyond any doubt on that day we shall rise again in the brightness of the sun, that is, in the glory of Christ Jesus our Redeemer, as children of the living God and co-heirs of Christ, made in his image; for we shall reign through him and for him and in him.

For the sun we see rises each day for us at [his] command, but it will never reign, neither will its splendour last, but all who worship it will come wretchedly to punishment. We, on the other hand, shall not die, who believe in and worship the true sun, Christ, who will never die, no more shall he die who has done Christ’s will, but will abide for ever just as Christ abides for ever, who reigns with God the Father Almighty and with the Holy Spirit before the beginning of time and now and for ever and ever. Amen.

Behold over and over again I would briefly set out the words of my confession. I testify in truthfulness and gladness of heart before God and his holy angels that I never had any reason, except the Gospel and his promises, ever to have returned to that nation from which I had previously escaped with difficulty.

But I entreat those who believe in and fear God, whoever deigns to examine or receive this document composed by the obviously unlearned sinner Patrick in Ireland, that nobody shall ever ascribe to my ignorance any trivial thing that I achieved or may have expounded that was pleasing to God, but accept and truly believe that it would have been the gift of God. And this is my confession before I die.

Article and interview by Chris Parish
originally appeared in What Is Enlightenment magazine

In the following article and interview we meet a living example of purity in spiritual authority. Metropolitan Anthony of Sourozh is the head of the Russian Orthodox Church in Great Britain, a church that sees itself as proceeding in an unbroken lineage from the earliest days of Christianity. Having split from the Western church in 1054, Eastern Orthodoxy today has over 170 million followers and, with Russia’s new openness to religion, is growing in size and influence. For many years, Metropolitan Anthony’s sermons have been broadcast by BBC radio and television, and he is well known in Europe and Russia as “the voice and face of Orthodoxy.” Central to Orthodox Christianity is the hesychast tradition, the esoteric practice of silent contemplation under the direction of a staretz, or spiritual father. This tradition is said to go back to the early saints and Christian contemplatives known as the Desert Fathers. Metropolitan Anthony is himself a contemplative as well as a spiritual father to many. Through his books and talks, he has brought prayer and spirituality to life for innumerable others. While fulfilling the responsibilities of a patriarch in the Church organization, Metropolitan Anthony sees union with the Divine and manifesting this union in the world as his foremost task. His humility and single-minded seriousness of purpose shine through in this portrait of a rare and extraordinary human being.

It’s Sunday morning. As I approach the Russian Orthodox Church, which looks small and unimposing amid the stately Georgian architecture of affluent Knightsbridge in Central London, I am wondering what it will be like to meet Metropolitan Anthony of Sourozh, the head of the Russian Orthodox Church in Great Britain and a man regarded by many as nothing less than a modern-day saint. In a time when organized religion seems to have fallen into disrepute and spiritual authorities in general are regarded with suspicion and mistrust, what is it that attracts this man’s parishioners to Christian Orthodoxy, and why do they and so many others hold him in such high esteem? As I pause before the pale stone front of his church, it excites me to realize that I am about to find out.

After entering through the heavy wooden door, it takes my eyes a moment to adjust to the dim light within. But then what strikes me is just how many people are here for today’s service-hundreds, and they’re all standing. I’m surprised to see that there are hardly any chairs, though I find out later that this is the norm for services in the Orthodox Church. The atmosphere is rich with the smell of incense and the beautiful voices of an unaccompanied choir. The walls and pillars are covered with golden icons depicting the Orthodox tradition’s pantheon of saints. Candlelight shimmers in the darkness, reflected by the gold of the icons. A feeling of devotion is palpable as people pray, kneeling periodically on the bare wooden floor, or deep in contemplation, offer a candle and kiss the icons unselfconsciously. Partly in Russian and partly in English, the service lasts for a good two and a half hours, by the end of which I can hardly stand. But the people around me look as attentive as they did at the start.

The Orthodox Church is an Eastern branch of Christianity which has developed in near-total isolation from the Roman Catholic and Protestant churches of the West. Prayer has always been paramount in its tradition as a way of communion with God, and the extraordinary lives of its many saints through the centuries are testimony to its efficacy. In our time the Orthodox Church is increasingly attractive to many Western Christians who feel that it offers a depth of spiritual life not available to them in their own traditions. I’ve been told that recently an Anglican priest together with his entire congregation converted to Orthodoxy in this very church. The priest said during the ceremony that for him it was a homecoming.

Suddenly the congregation crowds expectantly to the front and an elderly archbishop with a gray beard and an ornate robe and mitre begins speaking in English. I know at once that this must be Metropolitan Anthony. As he leans on his staff, eyes closed and seemingly in meditation, his carefully chosen words emerge with a natural warmth and authority. His sermon is short, but his words command attention and have undeniable power and authenticity:

“People usually say that a heretic is someone who holds false and wrong views, but also I say a heretic is someone who doesn’t live what they preach. So let us examine ourselves. Why is it that people who meet us never notice that we are limbs of the risen Christ, temples of the Holy Spirit? Why? Each of us has got to give his own reply to this question. Let us, each of us, examine ourselves and be ready to answer before our own conscience, and do what is necessary to change our lives in such a way that people meeting us may look at us and say: ‘Such people we have never seen. There is something about them that we have never seen in anyone. What is it?’ And we could answer: ‘It is the life of Christ in us. We are His limbs. This is the life of the spirit in us. We are His temple.’ ”

Suddenly the service is over and the congregation begins to disperse. When the Metropolitan reappears after a few minutes, the robe and mitre are gone, replaced by a plain brown monk’s habit and a well-worn leather belt. People waylay him and ask with moving devotion for a quick word or a blessing for their babies. As he strides purposefully towards me, I realize how extraordinarily vigorous and solid he is for a man over eighty years old. He takes both my hands together in his and readily agrees to my request for an interview. Then he’s gone, disappearing out a side door. Although we’ve hardly spoken, I feel that I’ve just met with a fellow human being rather than with the representative of a powerful institution. Why this is so becomes clearer to me during another visit to the church to listen to the Metropolitan speak at the ordination of a new deacon:

“Let us therefore pray with him and surround him with care, with compassion, because we have sent him like a lamb among the wolves. The wolves are all the temptations that may come with new force to everyone who devotes his life to the service of God. It is also those people to whom he will be sent, of whom some will receive his words with gratitude and some will reject them with anger, because the message he is to bring is a message of total transparency, total surrender to God, and also of a heroic following of Him who has said to us: ‘I have given you an example to follow.’ ” Listening to this, I have the feeling that Metropolitan Anthony is speaking as much about himself as anyone else.

Returning a few weeks later at the time we’ve arranged for our interview, I’m surprised that it is the archbishop himself who heaves open the door to greet me. Seeing him again I realize that he is shorter than I had thought, his bearing and presence having given the impression of a man of larger physical stature. I follow him upstairs to the gallery, where we have to climb through all manner of boxes and old clothes-stored here for rummage sales-in order to get to the small space where he keeps a makeshift desk. Since the gallery is tiered and narrow, the seat he offers me is on a higher level than his own, so that I find myself looking down at the head of the Russian Orthodox Church in Great Britain and feeling slightly embarrassed by this reversal of protocol. He seems to have no secretary or office and appears indifferent to such material concerns. I notice that his monk’s habit is held together by a safety pin.

The Metropolitan is very welcoming, and although his gaze is steady and penetrating, his eyes often flicker with humor. I find him down to earth, completely natural and quick to laugh, and I sense in him a fearlessness that must come from having gone through the fire himself. Because he is so self-effacing, tending to downplay his knowledge and spiritual attainment, it is sometimes difficult to draw him out about his own inner life. He seems to prefer sharing stories and anecdotes reminiscent of the teaching stories of the Desert Fathers, the early Christian ascetics of the Egyptian desert among whom the Orthodox tradition originated. He relates with amusement that the posters announcing a seminar he once gave at Oxford made it clear that believers were not invited, because it is his experience that believers think they have all the answers and tend not to be open! Having read some of his books and listened to some of his BBC radio and television broadcasts, I know his talks and writings to be an extraordinary and universal testament to the fruits of the spiritual life. But he smiles with a certain relish as he confesses that he never went to theological college.

The son of a Russian diplomat, Metropolitan Anthony of Sourozh was born in 1914 and spent his early years in Russia and Persia. Because of the revolution, his family emigrated to France, where he eventually became a medical doctor in Paris. He recalls that his father was a powerful spiritual influence on him as he was growing up. Once, when he returned home late from a holiday, his father told him that he had been worried about him. “Did you think I’d had an accident?” he asked. But that wasn’t what his father was concerned about. “That would have meant nothing,” his father answered, “even if you had been killed. I thought you had lost your integrity.” This incident made a profound impression on him, and has stayed with him all his life.

During the Second World War, he served in the French Resistance as well as practicing medicine. Many of his anecdotes about the conditions which really test an individual’s devotion to truth and readiness for self-sacrifice are drawn from his experiences during the war. He took monastic vows secretly in 1943 and was ordained as a priest in 1948. Soon afterward he moved in order to serve his church in England, where he has lived ever since. He became an archbishop in 1962, and Metropolitan (which means bishop of a chief city, or metropolis) in 1966.

By the Metropolitan’s own account, he was “aggressively anti-church” during his teenage years in Paris, and did not believe in God. At a certain point, while at boarding school, it occurred to him that life would be unbearable if it had no meaning. He allotted himself one year in which to discover whether life did have any meaning. He decided that if at the end of that year he had found none, he would kill himself. Months went by and no meaning appeared. Then one day he was persuaded to attend a talk by a priest who had been invited to address a Russian youth group to which he belonged. He sat through the lecture reluctantly, finding himself disturbed and repelled by the picture of Christianity which the priest presented. Returning home, he read through one of the Gospels to see if it would confirm the negative impression the lecture had given him. As he read he suddenly became aware of a mysterious and overwhelming presence in the room. To his shock and surprise he knew without any doubt that this was Christ. This direct experience was, he says, the turning point of his life, and gave him a certainty which has never left him.

Man’s aim, the end and vocation set before him, is that through and beyond his own union with God, he should make this transcendent yet ever-present God (who enfolds and penetrates all, in whom we live and move and have our being, but who remains unknown to the world, unknowable indeed from without) interior and immanent in man and through man in the world; united with his creature indissolubly, though without confusion, distinct yet not alien, still himself, still personal, still God-yet closer to the soul than breathing itself…

Thus, as he embarks on his course, the Christian must make his peace with God, with his own conscience, with men and things; relinquish all care about himself, firmly purpose to forget himself, not to know himself, to kill in himself all greed, even for spiritual things, in order to know nothing but God alone… Henceforward the worshipper must free himself from the bondage of the world by unconditional obedience — joyful, total, humble, and immediate; he must in all simplicity seek God, without hiding any of his wretchedness, without founding any hope on himself, in this active self-abandonment to God which is the spirit of watchfulness in humility, in veneration, with a sincere will to be converted, ready to die rather than give up the search.

Metropolitan Anthony
from his introduction to The Way of a Pilgrim

Metropolitan Anthony: As in every walk of life, before you can walk independently you must be taught how to walk and in what direction. If you have someone who is more experienced than you are, knows perhaps more or better, it’s natural that you should learn to listen. And the point of obedience, which we always think of in terms of being like a little dog who is given commands and obeys them-it isn’t that at all. Obedience is a word that means listening. If you learn to listen to someone else, not only to the words he speaks but to the mood and meaning he tries to convey, you become freer of your self-centeredness, of your narrowness, and you become capable of listening not only to this man but to every person, and to the totality of life, and to God. Because unless you learn to listen to one person you cannot learn to listen. But on the other hand, it is not everyone who knows a little and can teach a great deal. If you find a great spiritual guide you are lucky, but they don’t grow like grass.

WIE: In the modern world there have been many people who’ve assumed the role of mentor or teacher and abused their power, so that people have become suspicious of genuine spiritual authority.

MA: One must learn at the same time to listen with openness, and never to renounce one’s right to say, “I cannot follow beyond this point.” Because otherwise you will obey the guidance of people who have no basis for guidance, who have no reason to guide you. It doesn’t mean you have a right to judge everyone, to say, “I know better.” But it means that you must be very sure that this person knows what the answer is to your question, to the question you are asking.

WIE: I read your beautiful introduction to The Way of a Pilgrim, the famous classic of Russian Orthodox spirituality. You wrote there about the importance of a relationship with a master who is well qualified to guide one on the way.

MA: Yes, but the master doesn’t always tell you, “You do this and you do that and you will arrive at such and such a point.” At times he’s an example to you, at times there is something in him that makes you follow. I remember how I found my spiritual father. I came to a church late for the service and I saw a man coming out. There was in him such serenity, such centeredness and light that I came up to him and said, “I don’t know who you are, but would you be my spiritual guide?” And afterwards he hardly ever gave me guidance, but I’m sure he prayed for me, and I found that I was like a little skiff tied by a long rope to a great boat. He was moving in that direction and I was moving behind him, but there was always this rope between us. I saw him once or twice a year, and whenever we met I discovered I had come to a point where he was. Not in the same degree, but like a little circle and a big circle: both are a circle, but there is a difference of size, of scale. Before he died he sent a note to me, “I know now what the mystery of contemplative silence is, I can now die.” And he was dead within three days.

WIE: He was obviously an important influence on you.

MA: Yes, but he must be ashamed of me now because I have not born fruit of what he was. But he is really an image for me.

WIE: Often people don’t like the idea of obedience to authority, but you are talking about being inspired by and following the example of another.

MA: If only people thought less in terms of drill and doing what they are told, but thought instead, “If I want to learn to play the piano, I must ask someone to direct every finger of mine.” The same is true about everything we want to learn. You cannot learn the piano by simply banging and hoping it will come out right.

WIE: For the Orthodox Christian and the Orthodox Christian path, what is the ideal goal or result for a human being?

MA: I think I would answer in a way that may sound very stupid: to become a real human being. Because habitually we are not real human beings, we are human animals. We develop our intellect, we have our emotions, we have a wavering will. This is not real harmony. This is not wholeness. The perfect wholeness to us is the person of the Lord Jesus Christ. The aim of the Christian life is to become disciples, people who learn from him, not only obedient in the sense of being well drilled but obedient in the sense of being able to listen deeply, to understand his thought, his heart, and to grow into the full measure of our humanity, which is His humanity.

WIE: What would it mean to grow into the full measure of one’s humanity, the full measure of Christ’s humanity?

MA: I think the ideal would be to love one’s neighbor with all one’s being-if necessary at the cost of one’s life-and to know and love God with all of one’s being, because it is His life and His love that finds perfect expression in us when we are sufficiently open.

Doing the will of God is a discipline in the best sense of the word. It is also a test of our loyalty, of our fidelity to Christ. It is by doing in every detail, at every moment, to the utmost of our power, as perfectly as we can, with the greatest moral integrity, using our intelligence, our imagination, our will, our skill, our experience, that we can gradually learn to be strictly, earnestly obedient to the Lord God. Unless we do this our discipleship is an illusion and all our life of discipline, when it is a set of self-imposed rules in which we delight, which makes us proud and self-satisfied, leaves us nowhere, because the essential momentum of our discipleship is the ability to reject our self, to allow the Lord Christ to be our mind, our will and our heart. Unless we renounce ourselves and accept his life in place of our life, unless we aim at what St. Paul defines as “it is no longer I but Christ who lives in me,” we shall never be either disciplined or disciples.

Metropolitan Anthony
from Living Prayer

Brendan O’Neill writes in spiked:

I am avowedly atheist. But listening to the bishops’ drab, eco-pious Christmas sermons, I couldn’t help thinking: ‘Bring back God!’

They say we get the leaders we deserve. We also get the bishops we deserve. And in an age of petty piety, where relativistic non-judgementalism coexists with new codes of personal morality, giving rise to a Mary Poppins State more than a Nanny State, it’s fitting that the Archbishop of Canterbury is a trendy schoolteacher type who dispenses hectoring ethical advice with a smarmy grin rather than with fire-and-brimstone relish.

In his Christmas sermon, delivered at Canterbury Cathedral, Dr Williams finally completed his journey from old-world Christianity to trendy New Ageism. His sermon was indistinguishable from those delivered (not just at Christmas but for life) by the heads of Greenpeace or Friends of the Earth. Williams did not speak about Christian morality; in fact, he didn’t utter the m-word at all. He said little about men’s responsibility to love one another and God, the two Commandments Jesus Christ said we should live by. Instead he talked about our role as janitors on planet Earth, who must stop plundering the ‘warehouse of natural resources’ and ensure that we clean up after ourselves.

More…

Everywhere you go in Alaska you’ll see Orthodox communities. What kind of evangelism was it that was so successful in converting the Native Alaskan peoples to Christ? Here is an example of the sort of preaching that won the Alaskans, written by the missionary who later became known as Saint Innocent of Alaska. It was originally written in Aleut, for which Innocent devised the first alphabet; here it in in English translation.

Preface by Bishop Alexander Mileant

On several occasions I have attempted to compose an article on Christian life that would present the essence of what a Christian should know and do in a concise yet complete and inspirational way. Although many parts of this topic had previously been thought out and developed, how I could consolidate all this in a short format eluded me. Then I came upon a booklet entitled “Indication of the Way into the Kingdom of Heaven,” written by “the Apostle of Alaska” – Saint Innocent Veniaminov. Having read it, I understood that I could not write anything better.

Introduction

We were created to live on earth unlike animals who die and disappear with time, but with the high purpose to live with God — not for a hundred years or so — but for eternity!

Every individual instinctively strives for happiness. This desire has been implanted in our nature by the Creator Himself, and therefore it is not sinful. But it is important to understand that in this temporary life it is impossible to find full happiness, because that comes from God and cannot be attained without Him. Only He, who is the ultimate Good and the source of all good, can quench our thirst for happiness.

Material things can never wholly satisfy us. Indeed, we know from experience that every item we have desired has pleased us only for a short while. Then it became boring, and we started to desire something else. This process of satisfaction and boredom then repeated itself many times. The most striking example of unquenchable thirst for happiness was Solomon, the famous King of Israel, who lived around 1000 B.C. He was so rich that all the household utensils in his palaces were made of pure gold. He was so wise that kings and famous people from far away lands came to hear him. He was so famous that his foes trembled at the mere mention of his name. He could easily satisfy any of his wishes, and it seemed that there was no pleasure that he did not possess or could not obtain. But with all of this, Solomon could not find total happiness to the end of his life. He described his many years of searching for happiness and his continual disappointments in the book of Ecclesiastes, which he began with the following phrase: Vanity of vanities, all is vanity (Ecc. 1:2).

Innumerable other wise people who were also successful in life came to the same conclusion. It seems that in the depth of our subconscious something reminds us that we are just wanderers on this earth and that our true happiness is not here but there, in that other and better world known as Paradise or the Heavenly Kingdom. Let man own the whole world and everything that is in it, yet all this will interest him for no more than a short period, while the immortal soul, thirsting for personal communication with God, will remain unsatisfied.

Jesus Christ, the Son of God, came to this earth in order to return to us our lost capacity to spend eternity in the blissful presence of God. He revealed to people that all their evil lies in sin and that no one through their own efforts can overcome the evil within themselves and attain communion with God. Sin, ingrained in our nature since the fall, stands between us and God like a high wall. If the Son of God had not descended to us through His mercy for us, had not taken on our human nature, and had not by His death conquered sin, all mankind would have perished for ever! Now, thanks to Him, those who wish to cleanse themselves from evil can do so and return to God and obtain eternal bliss in the Kingdom of Heaven.

Now we will discuss in detail how you can achieve this aim. We will examine:

• Which benefits were granted to us by Our Lord Jesus Christ.
• How Jesus Christ lived on earth and suffered for us.
• Which path leads to the Kingdom of Heaven.
• How Jesus Christ helps us to walk along the path of salvation.

The Benefits the Lord Jesus Christ Has Granted Us

In order to evaluate the benefits given us by our Lord Jesus Christ, let us first remember what blessings the first man Adam had while he was sinless, and what sorrows befell him and all of mankind after his fall into sin.

The first man, having been created in the image and likeness of his Creator, had the most vital and close relationship with Him and therefore enjoyed total happiness. God, having created Adam in His image and likeness, endowed him with many of His qualities. The most important of these was immortality. God, being all-just, created Adam sinless and pure. Being all-blessed, He created Adam blessed also, and this blessedness or beatitude was meant to increase in him day by day.

As the book of Genesis states, Adam lived in the most beautiful garden (named Eden or Paradise), planted by God, and there he enjoyed all the blessings of life. He knew no sickness nor suffering. He feared nothing, and all beasts submitted to him as their master. Adam suffered neither cold nor heat. Although he toiled by caring for the garden of Eden, he did so with pleasure. His soul was filled with awareness of the Divine presence, and he loved his Creator with his whole heart. Adam was always calm and happy and knew no unpleasantness, sorrow, or concern. All his desires were pure, righteous, and orderly; his memory, intellect, and all other faculties were in harmony and were constantly being perfected. Being pure and innocent, he was always with God and conversed with Him as with his Father, and in return God loved him as His own beloved son. In brief, Adam was in Paradise, and Paradise was within him.

If Adam had not sinned, he would have remained forever blessed, and all his descendants would have enjoyed blessedness. It was for this very purpose that God had created man. But Adam, having succumbed to the tempter-devil, transgressed against the law of the Maker and took pleasure in the taste of the forbidden fruit. When God appeared to Adam right after he had sinned, Adam, instead of repenting and promising obedience henceforth, began to justify himself and to blame his wife. Eve in turn blamed the serpent for everything. And so it was that sin became a part of human nature, deeply injuring it because of the lack of repentance of Adam and Eve. The existing communion with the Maker was cut and the blessedness lost. Having lost Paradise within himself, Adam became unworthy of the external Paradise and was therefore banished from it.

After the fall into sin, Adam’s soul darkened: his thoughts and desires became muddled, and his imagination and memory began to cloud. Instead of peace and joy he met sorrow, agitation, ruination, misery, and woe. He experienced hard labor, poverty, hunger, and thirst. And after years of unsurpassed sorrows, sickly old age began to oppress him, and death neared. Worst of all, the devil, the perpetrator of every evil, obtained through sin the ability to influence Adam and to further alienate him from God.

The whole of nature, which had previously served Adam as a means to happiness, had now become hostile to him. From then on Adam and all his descendants began to suffer from cold and heat and to experience hunger and the effect of changes in climate and environmental conditions. Animals became unfriendly toward people and looked upon them as enemy or prey. Adam’s descendants began to suffer from different diseases, which gradually became more varied and severe. Men forgot that they were brothers and began to fight with each other, to hate, to deceive, to attack and to kill each other. And finally, after all kinds of hard labors and tribulations, they were doomed to die, and, as sinners, to go to Hades and experience eternal punishment there.

No man, even the most talented and powerful, nor all of mankind in unison, could ever restore what Adam lost when he sinned in Eden. What would have happened to us and to all of mankind if Jesus Christ in His mercy had not come to redeem us?

But we should all thank our Heavenly Father for taking pity on us. He loves us far more than we are capable of loving ourselves. And because of His infinite love, He has sent His only-begotten Son, our Lord Jesus Christ, to rid us from our sins and from the snare of the devil and to lead us into the eternal Kingdom of Heaven.

Through His teachings Jesus Christ scattered the darkness of ignorance and all possible error and enlightened the world with the light of the true faith. Now anyone who desires it can come to know the will of God and attain eternal life.

By His way of life Christ showed us how to live to attain salvation. And He also assists us constantly in everything good. By His most precious blood Jesus washed away our sins and made of us children of God, who were slaves of passions and the devil. Those torments we, as transgressors of the will of God, would have had to suffer, He bore for us. By His death He crushed the power of the devil, destroyed the power of hell, and delivered us from death. By His resurrection He gave us life and opened the gates of Paradise to all. Therefore, death is no longer an irreversible tragedy but a passage from this temporary world of vanity and sorrows to the world of bright and joyous life. By His ascension into heaven Christ glorified our nature, enabling us to share eternal bliss with the angels and all the heavenly creatures.

It is impossible fully to comprehend and to describe all the benefits that the Lord has prepared for us. Let us just say that all who choose to believe in Him and to live a Christian life will become sons of God, will attain Paradise, where the angels and the just reside, and will see God face to face. They will rejoice with a pure and eternal joy, knowing no weariness, sadness, or troubles.

It is so wonderful that Jesus Christ gives these benefits not to a chosen few but to each and every person who desires to receive them! The path to salvation has been shown and arranged; it has been made as smooth and level as possible. Besides this, Jesus Himself constantly helps us along the way, so to speak, leading us by the hand. It only remains for us not to oppose Him, not to be obstinate, but to surrender ourselves to His will. So you can see how much Jesus Christ loves us and what great blessings He is bestowing upon us!

Let us consider for a moment what would happen if Jesus were to appear before us now and ask: “My children! Do you love Me for all that I have done for you and do you value those blessings that I bestow upon you?” Who among us would not answer Him: “Yes, Lord! I love You and am grateful to You!”

If, then, we truly love Jesus Christ with our hearts and not just with our words, and if we are grateful to Him, are we then not bound to carry out what He wills for us to do? When a person truly loves his benefactor, he expresses his gratitude by doing what pleases his benefactor.

How Jesus Christ Lived and Suffered for Us

The basis of life is love: Love the Lord your God with all your heart, with all your soul, with all your mind and with all your strength, and love your neighbor as yourself (Mk. 12:30-31). Because of our sinfulness, none of us is capable of loving God and our neighbors in such a complete and perfect manner. Only Jesus Christ truly loved everyone, even His enemies.

His infinite love was evidenced in His every word and deed. Being the only-begotten Son of God and God Himself, Jesus Christ in His pity for us came down from Heaven and was incarnate, becoming in everything the same as us, except in sin. Being the Sovereign Heavenly King, before Whom all Angels and creatures tremble, He deigned to take on the image of an ordinary person, to restore our corrupted nature. While possessing all the treasures of the world, He agreed to be born in poverty, lying in a manger in a dark cave.

Being the supreme Lawgiver, Jesus Christ during His earthly life humbly submitted to all the decrees and commandments of the Jewish religious law. Thus, on the eighth day after His birth, He submitted to circumcision, and on the fortieth day His Mother brought Him into the temple and there paid the redemption fee for Him, the Ruler of the Universe. As was fitting for a boy and then later a youth, He always obeyed His earthly Mother and helped His foster father, the elderly Joseph. Once mature, He treated the Jewish elders and leaders with respect, as well as the Roman governors, and paid the required taxes. He willingly lived in poverty and often, while travelling to preach, had no place to rest His head. Christ, to Whom all nature submits, Himself served people and even washed the feet of His disciples, who were uneducated fishermen.

Jesus Christ constantly prayed to His Heavenly Father, even at night when the others were asleep. On Sabbath days at a synagogue, He took part in the communal prayers and the reading of the Scriptures, and on the major feast days He made pilgrimages to the temple at Jerusalem.

With all His love and diligence Jesus fulfilled that commission for which His Heavenly Father sent Him, directing everything toward His Father’s glory. He felt pity for all people, especially for the poor and underprivileged, wished well to everyone, and was willing to bear anything in order to ease their suffering. He bore all conceivable affronts and insults from the ungrateful crowd with the greatest meekness, and did not vent His anger on those who slandered Him and plotted intrigues against Him. Some who bore Christ ill-will called Him a sinner and lawbreaker; others called Him a carpenter’s son and a shallow person; still others said He was a friend of drunkards and sinners. On several occasions Christ’s enemies attempted to stone Him or toss Him from a mountaintop. Jewish scribes called His divine teachings deceitful; and when He healed the sick, raised the dead, or exorcised demons, they explained away these miracles as the deeds of an evil spirit. Some even openly called Him possessed. The Lord Jesus, being Almighty God, could have destroyed them all with one word. Instead, He pitied them as spiritually blind and prayed for their welfare and for their salvation.

In brief, from His early youth till His very death, Jesus Christ constantly did good to all people, even when, instead of being grateful to Him, they caused Him anguish and pain. He was especially hated by the Jewish elders, high priests, and scribes — whose mission it was to teach the people goodness and to lead them toward faith. They worked with all their might to keep the people from believing in Jesus as the God-sent Messiah, distorting the meaning of the prophecies that predicted His coming. They contradicted all that He said or did. Jesus did not grieve so much that the Jewish leaders fought against Him as He did from the fact that they were rushing blindly toward doom, taking the simple people along with them.

Not long before His death, Jesus worked His greatest miracle: He resurrected Lazarus, who had already been in the grave for four days and whose body had started to decompose. This miracle took place in the presence of a great crowd and made an overwhelming impression on them all. After this miracle, many of the unbelieving Jews started to believe in Jesus as the Messiah. But the high priests and the scribes, being envious of His fame, hastily gathered and decided to put Christ to death without delay, together with Lazarus whom He had resurrected.

Knowing that the days of His earthly life were drawing to an end, Christ gathered his disciples in a room near Mount Zion for the mystical last supper. Here He instituted the Mystery of Holy Communion and gave His last commandments to the disciples. After that He went to the garden of Gethsemane, where He experienced His most agonizing inner sufferings. The anguish was so great that during prayer the sweat on His face became a sweat of blood. At that moment the soul of the Savior was immersed into a terrible darkness and horror at the unbearable sins which He was taking upon Himself. Jesus knew that he had to wash away with His most Holy blood all the countless transgressions of billions of people, beginning with Adam and including all future generations. Overwhelmed by the oppression of the world’s evil, Jesus Christ exclaimed: “My soul is exceedingly sorrowful, even to death” (Matt. 26:38).

No one can truly comprehend what the pure soul of the God-man experienced in the garden of Gethsemane. You can imagine, however, that all the loathsome sins of mankind were revealed to Him in all their ugliness and that the pure soul of the God-man was shocked and depressed by this terrible sight. Christ knew that His great sufferings and boundless love would be appreciated by only a few, that the majority of the people would turn away from Him with indifference, and that some would reject His teachings and would cruelly persecute those who believed in Him. He foresaw that among His followers there would be many hypocrites who would turn faith into a means for profit and that there would be false teachers and false prophets who would distort His teachings and who, because of pride and greed, would entice the faithful into harmful sects. He foresaw that false pastors would appear, who, because of ambition, would create schisms in the Church. Christ knew not only that many Christians would fail to love God and live righteously but also that they would give themselves to heinous crimes and vices, so that by their sins they would even surpass pagans, and as a result the Christian faith would be scandalized.

In these most trying sufferings, while justice and loyalty to His Father demanded from Christ that He destroy mankind as ungrateful and criminal, the feelings of pity and sorrow ultimately stirred Him to accept all sufferings and death itself to save us sinners from the power of the devil and from eternal damnation.

While Jesus was still praying, a mob with torches and clubs, along with some soldiers who were sent by the Jewish elders, came into the garden. They bound Him and dragged Him, as they would an evildoer, to the high priest for trial. The Apostles, whom He loved so much and brought so close to Himself, faintheartedly left Him and fled. Then the leaders and all the Sanhedrin quickly assembled at the home of the high priest, where they brought a multitude of the most ridiculous accusations against Christ. None of these, however, was enough to warrant a sentence of death. The high priest demanded that Jesus, while He was under oath, state whether or not He was the promised Messiah, the Son of God. After He affirmed that He was, the Sanhedrin accused Him of blasphemy and sentenced Him to death. After this, the members of the council, unable to hold back their hatred of Jesus any longer, surrounded Him and subjected Him to beatings and all kinds of insults.

The Romans, however, had deprived the Sanhedrin of the power to execute anyone. So, the next morning, on Friday, the day before the Passover, the Jewish leaders brought Jesus Christ to a new trial before the Roman governor Pontius Pilate, hoping that Pilate would affirm their decision. Pilate, realizing that they were accusing Christ out of envy, wanted to let Him go. But the high priests and elders threatened that they would complain about him to the Roman emperor. Not wishing to jeopardize his career, Pilate decided to address the people who had gathered there. Reminding the people of the custom to free some prisoner on the eve of the Passover holiday, Pilate asked them which of the two they would want him to set free: Barabbas or Christ (Barabbas was a robber who had been imprisoned for some crime). While the mob of people were talking among themselves, the Jewish leaders convinced them to ask for Barabbas’ release and to demand that Christ be crucified on the cross.

The people forgot the innumerable good deeds of Christ: from how many of them He had exorcised demons, how many He had healed of leprosy, blindness, weakness and other incurable diseases, how many He had turned from debauchery to the path of goodness, and to how many of the despairing He had returned hope.

The Roman soldiers submitted the Lord to scourging and cursing. Finally they placed on Him a purple cloak and on His head a crown of thorns. Pilate then brought out the wounded Christ, hoping the people would feel pity and ask for His release. Instead they began to shout, “Crucify Him! Crucify Him!” On hearing this, Pilate decided to give up. He halfheartedly washed his hands as a sign of non-participation in the conviction of an innocent man, ordered the release of Barabbas, and handed Christ over to the Jewish leaders for them to dispose of.

The soldiers gave Christ the wooden cross on which He was to be crucified and ordered Him to carry it to the execution site, known as Golgotha (meaning “place of the skull”). There they removed His outer clothing and nailed Him to the cross. Two robbers, one on either side, were crucified with Him. Thus, in the most humiliating circumstances, as if He were a great criminal, they executed the One Who with the divine light dispelled the darkness of fallacies and Who with His boundless love defeated hate! Dear God! How cruel and blind people can be!

But those who hated Christ could not satisfy their hatred. Even on the dying Sufferer they piled more curses and with sneers demanded a miracle. When He asked for water to quench His thirst, they gave Him vinegar. And thus, deserted by all, wounded, bleeding and suffocating, fatigued by an unbearable thirst, He, the one who once breathed life into the first man, died the cruelest of deaths! Even soulless nature recoiled at this crime: the sun darkened and the earth quaked.

For whom, then, did the Savior of the world suffer? He suffered for all mankind, for enemies and tormentors, for those who, having received many benefits from Him, failed to thank Him. He suffered for each and every one of us, stubborn sinners, who daily sadden Him with our indifference, ingratitude, hatred, lies, and wicked deeds, and who, by these innumerable sins, crucify Him again and again.

In order to appreciate more fully the boundless love of Jesus Christ and the extent of His sacrifice, let us remind ourselves how great He is and how insignificant we are. Indeed, Christ is the true God, equal to the Father and the Holy Spirit. He resides in an unreachable world, this all powerful Creator of the universe, this immortal King before whom bow countless hosts of angels. He is the undying fountain of life, the Lord of all that is visible and invisible, the formidable Judge of the living and the dead. This same Jesus suffered for us sinful and worthless creatures. Who can comprehend this mystery of Godly Love?

The Path into the Kingdom of Heaven

The road into the Kingdom of Heaven was made by the Lord Jesus Christ, and He was the first one who travelled it. The Bible teaches that only he who follows Jesus can reach His Kingdom. But how can one follow Him? Hear what our Savior says about this: Whoever desires to come after Me, let him deny himself, and take up his cross, and follow Me (Mark 8:34).

The words whoever desires mean that Christ does not compel anyone to follow Him. He has no need of the unwilling ones, but He desires that each person freely follow Him. Consequently, only those who willingly choose the Savior’s path reach the Kingdom of Heaven.

Christian! Your salvation or perdition is entirely in your own hands. In His unspeakable wisdom and love, the Lord has given you freedom to chose what you wish, and He does not force you to do anything against your will. Therefore, if you truly wish to follow Jesus Christ, He will show you the way into the Kingdom of Heaven and will help you along each step. If you do not wish to follow Him, it is your decision. But take care not to disdain the grace of God! Pitying you, Jesus Christ knocks for a long time at the door of your heart, waiting for your decision to save yourself. But woe to you if He, tiring of waiting, turns His face away from you, as a hopeless son or daughter of perdition. Then no one, neither the most powerful and influential person, nor all the angels in heaven, will be able to help you!

That is why it is extremely important to nourish in ourselves the desire and resolve to follow the path of salvation. To make this desire grow in us and strengthen our resolve, we must learn where the path Christ showed us leads and how to follow it. These questions are of such extreme importance we will discuss them in detail.

1. First of all, a Christian must thoroughly study the foundations of the Christian faith. To that end, you must read and reread the Holy Scriptures on a regular basis, especially the books of the New Testament. You must not only learn their contents but also develop an interest in their origin, who wrote them and when, how they were preserved and have been handed down to us, and why they are called Divine and Sacred. You must study the Holy Books with simplicity of heart, without prejudice or excessive inquisitiveness, not trying to discover hidden mysteries but trying to learn that which leads us to self-improvement. Certainly all that is necessary for us to know for our salvation is revealed quite clearly and in detail in the Scriptures.

It is important also to study our God-given faith in detail, since he who is indifferent toward truth is in danger of becoming easy prey for false teachers. It is so sad that many Orthodox Christians perish simply because of their disregard for Christ’s teachings. Having access to the light, they wander in the dark.

The studying of the faith should conform to your aptitudes and knowledge. For instance, for the serious student, in addition to studying the Scriptures, it is also useful to become familiar with the works of the Church Fathers and with the historical and theological books written by other Orthodox authors. These books will help you to comprehend your faith more deeply, which in turn will give you an opportunity to strengthen others in the Orthodox faith, to whom these books are unavailable.

2. When you become convinced that our Orthodox faith is based on Holy Scriptures and is not invented by people and that the Holy Scriptures contain the true word of God, revealed by the Holy Spirit through prophets and apostles — accept it with all your trusting heart. Believe the Holy Scriptures without doubt or philosophizing, pushing aside all heretical explanations. If you humbly accept Christ’s truth, then your faith will become strong and will lead you to salvation.

3. Finally, try to nourish a diligence in yourself to follow that which is taught by the Holy Scriptures. But if you do not have such diligence, fall down before the Savior and with a sincere prayer ask Him to send you a zealous wish to live according to His commandments. Then, when the grace of God starts leading you toward salvation, follow it, valiantly repelling the snares of the devil, who will attempt to detract you from Christ’s path.

To illustrate what was just said about the path into the Kingdom of Heaven, let’s assume that unexpectedly you became the sole heir of a rich relative. This relative, before dying, willed his magnificent mansion on the top of a picturesque mountain to you. Loving solitude, he had not built any roads but reached his mansion by a trail. In order to help you take possession of the property, he left you a map of the mountain, indicating the correct trail on it. The mountain has many other trails, none of which reached the mansion; some lead to a dead end, and others to a steep cliff. Therefore, in order to reach your mansion, you have to take the trail indicated by your loving relative.

Prudence would suggest that, before undertaking such a trip, you should carefully study the map of the mountain, obtaining all the necessary supplies for the climb and being prepared to spend the night on the mountain, if necessary. It would be good to ask a ranger about landmarks on the mountain and how best to avoid losing your way or straying from the correct trail. Certainly, being a person with common sense, you would make all necessary preparations before setting off on this new trail.

Similarly, to reach the Kingdom of Heaven, we should determine which path leads to it, how not to falter, what we must beware of, etc. Our map is the Holy Scriptures and other Orthodox books; the rangers are the pastors of the Church, whose duty it is to help the faithful on their way toward Paradise. The provisions are the Mysteries (Sacraments) of the Church, which reinforce our spiritual strength. Sometimes the path leading to Paradise may become narrow, steep and overgrown with bushes, whereas other paths may seem wider and easier to travel. It is very important not to stray from the correct path. The Lord Jesus Christ and His Apostles repeatedly warned that there is but one path that leads to the Kingdom of Heaven, the one given in the Gospel. All others, especially the wide and comfortable ones, lead to perdition.

Let us now examine more closely the path indicated to us by our Lord Jesus Christ. He said: Whoever desires to come after Me must:

• Deny himself
• Take up his cross
• Follow Me

Thus, a follower of Christ must begin by denying himself. This means that you must disown all bad habits, free your heart from sinful bonds (like hunger for money, luxury, fame, power over others, etc.), squelch impure thoughts, harbor no lustful desires, distance yourself from situations leading to sin, and, in general, do nothing because of stubbornness or ego but do all for the love of God and with the desire to contribute to the glory of His Holy Name. In other words, to deny yourself is to be dead indeed to sin but alive to God, as St. Paul has explained in Rom. 6:11.

Then, it is necessary for a disciple and follower of Christ to take up his cross. The cross means the various difficulties and sorrows associated with a Christian life. Crosses may be external as well as internal. To take up your cross means to tolerate everything without complaining, regardless of how unpleasant things might become. For example, if someone has insulted you or laughed at you or provoked you, bear it all without anger or resentment. Similarly, if you helped someone and he, instead of showing gratitude, made up deceitful tales about you or if you wanted to do something good but were unable to accomplish it, bear it without despondency. Did some misfortune befall you? Did someone in your family become ill, or despite all your efforts and tireless labor did you repeatedly suffer failure? Has some other thing or person oppressed you? Bear all with patience in the name of Jesus Christ. Do not consider yourself punished unjustly, but accept everything as your cross.

To bear your cross means not only to accept patiently all difficulties that befall you but also to strive for spiritual perfection, as the Scriptures teach us. For example, we must do good to others: work for the prosperity of your parish, visit the sick and imprisoned, help the needy, collect money for the poor, and assist in spreading spiritual enlightenment. In other words, we must seek out tasks which will lead to the salvation and welfare of those around us and then, with perseverance and meekness, strive in that direction by our actions, words, prayer, and advice.

Should the prideful thought arise that you are better or smarter than others, quickly cast it aside because it will undermine all your good efforts. Blessed is he who carries his cross with prudence and humility, because God will never allow such a person to perish but will guide and strengthen him with His Holy Spirit.

In following Jesus Christ, it is not enough to carry only an outward cross. Indeed, external crosses are borne not only by Christians but by everyone; there exists no person free from one or more sorrows. He who wishes to become a true disciple of Christ must also carry his own inner cross.

An inner cross comes more readily than an outer one. In a state of repentance, you need only direct your thoughts inward to study your soul, and instantly a multitude of crosses will appear. For instance, reflect on how you were created and what is the purpose of your life. Are you living according to Christ’s teaching, are you accomplishing something good, are you growing spiritually? Meditate about this in some depth, and soon you will come to realize that you are failing in many important areas. God created you so that with all your works, life, and being you should contribute to the spreading of good and the strengthening of His Kingdom. You, however, have not only failed in this, but, by your sins, you have rejected and even insulted Christ. Reflect on what awaits you beyond the grave and on what side you will find yourself at the Last Judgment: with the righteous or with the evildoers? And if you seriously reflect on all this, you will naturally become distressed and will regret your many words and deeds — and these painful feelings and the desire for repentance will become your inner cross. If you continue attentively to study yourself, you will find many other inner crosses. For instance, hell, which you have so carelessly avoided considering until now, will suddenly appear to you as a very real threat. Paradise, which the Lord has prepared for you and which has barely crossed your mind, will vividly present itself to you as it really is: a place of eternal and pure joy from which you have deprived yourself by your careless way of life.

If, in spite of the inner turmoil brought about by such reflections, you firmly resolve to repent and amend your ways and, if, instead of consoling yourself with earthly enjoyments, you diligently pray to the Lord to save you and you decide to surrender yourself totally to His will, then the Lord will reveal to you more clearly the state of your soul so that you may be totally healed. Our problem is that the actual condition of our spiritual sickness is hidden from us under a thick mantle of self-love and passions. Only occasionally, thanks to our conscience, do we get a glimpse of our major and most obvious spiritual wounds.

Usually the devil, knowing how good it is for us to recognize our moral illness, uses all his wiles to prevent us from doing so and tells us that all is well and there is no need to worry. But when he sees that we are really serious about becoming true Christians and with God’s help are on the way to restoring our spiritual health, then the devil uses craftier means: he presents to us our internal illnesses in such a hopeless condition that we become bewildered and despair of our salvation. If the Lord permitted the devil to use this trick on all of us, few of us would find the strength to continue the struggle. However, the Lord, as a knowledgeable physician, protects as from despair. He heals our spiritual ulcers and encourages us as we heal.

Therefore, as the Lord restores your spiritual sight, you will begin to comprehend more clearly that your heart is corrupt and that your passions obstruct your path to God. You will begin to understand also that the little good you have to your credit so far is damaged by your selfishness and conceit. Then you will certainly grieve, and you will become frightened and saddened: frightened because you are in danger of perishing forever, saddened because you have declined for so long to listen to the gentle voice of God who was calling you to salvation, and saddened because you have accomplished so little good.

Although these inner crosses present themselves as burdensome, do not despair and do not think that the Lord has abandoned you. No! He is always with you and invisibly sustains you, even when you forget Him. He will not burden you with trials beyond your capacity. Fear nothing, but with total humbleness and devotion bear your cross and pray. He is the gentlest of fathers that could be wished for. If on occasion He allows His faithful servants to be tempted, it is only to remind them of their feebleness and to completely cleanse their hearts from pride. In our hearts is where He intends to reside with His Son and His Holy Spirit.

In time of sorrow do not seek comfort from people. Most people are not experienced in affairs of salvation and are poor advisors. Make the Lord your only helpmate, comforter, and tutor, and from Him alone ask help. The man to whom the Lord sends afflictions is blessed a hundredfold, because it is afflictions that cure our souls. In enduring sorrows, a Christian is likened to Jesus Christ, who suffered for us. We should consider sorrows a gift from the Lord and a sign of His care for our salvation.

If you bear your cross with perseverance and seek comfort only from Him, then He, through His mercy, will not abandon you but will touch your heart and will impart to you the gifts of the Holy Spirit. It is then that you will feel an indescribable delight, a wonderful inner peace and joy such as you have never experienced before, and at the same time you will feel an influx of spiritual strength; prayer will become easier and your faith stronger. Then your heart will be kindled with love of God and all people. All these are gifts of the Holy Spirit.

When the Lord decides to honor you with such gifts, do not consider them as rewards for your labors, and do not think that you have attained perfection. Such thoughts come from pride. The comforts and grace of the Holy Spirit are not rewards but gifts of divine mercy. Occasionally the Lord allows us to get a foretaste of future blessings so that we will put forth a greater effort in seeking His eternal Kingdom.

Finally, a disciple of Christ must follow Him. This means that in all deeds and actions we must try to be like our Lord Jesus Christ in His virtues. We must strive to live and act as He lived and acted. For example, Jesus Christ always thanked His Heavenly Father and constantly prayed to Him. Thus we also should constantly thank God and pray to Him in all circumstances, whether successful or difficult.

Jesus Christ revered His Mother and submitted to lawful authority. Thus we also should revere our parents and educators; we too should respect those in positions of responsibility — provided their requests are not in conflict with God’s commandments.

Jesus Christ fervently and with love performed the task for which His Father sent Him. We should also conscientiously and zealously perform the duties which are laid upon us by God and civil authorities.

Jesus Christ loved everyone and did good to all. So should we love our neighbor and do good to as many people as possible. Jesus Christ did everything possible for the salvation of mankind. So must we do good to others, not sparing our own well-being and time.

Jesus Christ voluntarily suffered and died for us. Therefore we too must not grumble when some unpleasantness befalls us but be ready to make sacrifices with humility and devotion to God. Jesus Christ not only forgave His enemies their ingratitude and animosity but wished them well. So we also must forgive our enemies, repaying them with good for their evil while blessing those who revile us.

Jesus Christ, the king of heaven and earth, lived in poverty and obtained His daily necessities through His own labor. So we also must be industrious and content with what God has given us and not be consumed with desire for riches for their own sake. In the words of the Savior: It is easier for a camel to go through the eye of a needle than for a rich man to enter the kingdom of God (Matt. 19:24).

Jesus Christ, being meek and humble of heart, never strove for adulation but directed all toward the glory of His Father. We also must not parade ourselves or seek recognition. For instance, do you help your neighbors, do you give alms, do you live more piously than those around you, are you wiser than your friends, or are you in some way above others? Do not brag about it. Remember that all your praiseworthy attributes are not yours but gifts of God. Yours are the weaknesses, mistakes and sins.

Following Jesus Christ means accepting with faith and submitting to all that Christ taught without question and with simplicity of heart. He who accepts Jesus Christ’s words becomes His disciple, but he who fulfills His commandments with complete devotion becomes His true and devoted follower.

This is the meaning of denying yourself, taking up your cross, and following Jesus Christ. This is the only straight path into the Kingdom of Heaven. Christ walked this path and calls us to follow Him. There never was and never will be any other path to salvation but this one, shown to us by Jesus! To the beginner this path may seem too narrow and steep. But it seems this way only because our understanding of divine blessings and happiness has become distorted. Many of us regard the bitter as sweet and the sweet as bitter. However, as we come closer to God, much of what seemed difficult or bitter before will become easy or sweet, and what seemed to please before will come to seem boring and harmful.

Of course, there will be trying periods in our life when the path of ascension toward God will seem exceptionally difficult. Then we should think that for every step taken there are a thousand rewards being prepared. Sufferings along this path are momentary, but the rewards are eternal. Therefore, do not fear the path of Christ, for a smooth and wide path ends in hell, but a thorny and narrow one leads to Heaven.

Why did God not make the path to the Kingdom of Heaven light and pleasant? Only God knows. Who would question His divine wisdom? He saw that the narrow path is what we need! We who are below see only bits and pieces, but He, Who is above all creation, sees our lives from the standpoint of eternity. However, though not completely understanding the plans of our Creator, let us consider the following:

1. The Kingdom of Heaven is the highest beatitude and inexhaustible wealth. If great efforts are necessary to obtain meager and temporary earthly advantages, then how can it be possible to obtain such a great and eternal treasure without any effort?

2. The Kingdom of Heaven is the most coveted reward. Where else are rewards given freely and for nothing? If we struggle to get temporary benefits, so much more should we struggle to obtain the eternal reward.

3. We must bear our cross because we want to be with Christ and to participate in His glory. If Jesus Christ, our Master and Teacher, gained heavenly glory through suffering, would it not be shameful for us to share His glory when we faintheartedly shun any trials or sorrows?

4. Besides, lifelong crosses are not the lot of Christians alone. Everyone carries their own cross, both Christians and non-Christians, believers and pagans. The difference is that for some, their crosses serve as a means of attaining the Kingdom of Heaven, while for the others they bring no such value. For the Christian, the cross gradually becomes lighter and more joyful, while for the nonbeliever it becomes heavier and more burdensome. Why is this so? Because where the one carries their cross with faith and devotion to God, the other carries it with grumbling and anger.

Therefore, Christian, do not shun your lifelong cross, but, on the contrary, thank Jesus Christ that He honored you to follow and imitate Him. If Christ had not suffered and died, then none of us, no matter how much we suffered and struggled, would enter the Kingdom of Heaven, for then we would have had to suffer as slaves, and slaves deserve no rewards. Now, however, we suffer as sons for our own salvation. O merciful Lord! How great is Thy love for us. How great are Thy benefits to us. Thou bendest evil itself for our benefit and salvation!

Christian! Gratitude alone to Jesus Christ, your benefactor, obliges you to follow Him. Christ came down to earth for you. Can it be possible that you would prefer some worldly thing to Him? For you Jesus drank the cup full of suffering; can it be that you would refuse to suffer a little for Him?

5. Jesus Christ redeemed us by His death, and, therefore, by the right of redemption we belong to Him and must do all that He wills. Christ wills only one thing: that we should attain eternal bliss.

6. Finally, we cannot avoid the narrow path into the Kingdom of Heaven, since every man has sins and sin in itself is an ulcer that cannot be cured without strong medicine. Suffering is the medicine with which God cures our souls. When somebody is ill, then, regardless of his surroundings — even though he is in the most magnificent of palaces — he will still suffer. Such is the fate of every sinner; no matter where he settles, even in Paradise itself, he will suffer because the elements of hell reside within him. Similarly, a righteous person can be as happy in a shack as in a palace. When our heart is filled with the Holy Spirit, wherever we may find ourselves, there we will always feel joy, since Paradise is within us.

And so, brethren, if you wish to attain the Kingdom of Heaven, you cannot bypass the path taken by Jesus Christ. Indeed, all the prophets, the Apostles, the martyrs, the saints and countless other righteous ones walked along this path. There is no other.

Some might object, saying, how can we who are sinful and weak be like Jesus Christ or the saints! We live in the secular world and have families and many responsibilities. Oh, brethren! This is a cunning excuse and an insult to our Creator. To justify our carelessness by such reasoning means to accuse our Maker of being unable to create us properly. After all, the saints, like us, were not sinless at first but participated in worldly affairs, labored and had various obligations and families to care about. Surely they were not perfect in everything. They had their share of temptations and low moments. Notwithstanding this, living in circumstances similar to ours and having their ups and downs, they steered toward the main objective of their life: the Kingdom of Heaven. Undoubtedly, we also, if we truly desire to, can be good citizens, faithful spouses, loving parents, and simultaneously good Christians. Our faith will not be an obstacle but, on the contrary, will aid all our good undertakings. The essence of Christianity is pure and selfless love, which is inspired by the Holy Spirit.

Therefore, brethren, if you wish to attain the Kingdom of Heaven, follow the path which Jesus Christ took, and He, the all-merciful one, will help you every step of the way.

How Jesus Christ Helps Us

While walking the path of Christ, you should not rely only on yourself. If Jesus Christ, our Great Benefactor, had not given us help every step of the way, no one could have reached salvation. Even the Apostles, when left to themselves, were unable to follow Jesus and faintheartedly dispersed. But when on Pentecost they received help from above, they joyfully followed His path, and then neither dangers nor difficulties nor death itself could discourage them.

What is this help given by Jesus Christ to Christians? This help is the Grace of the Holy Spirit. God’s grace surrounds us, and with it the Lord draws us to Himself. All who wish can receive this help and become filled with it.

The Holy Spirit, being God, equal to the Father and the Son, is the source of life and strength. He gives to believers wisdom, inner peace and inspiration, not according to their merits but for Jesus Christ’s sake. How the Holy Spirit helps us, what are His gifts, and how one should attract His Grace will now be explained in accordance with the Holy Scriptures.

1. When descending upon a Christian, the Holy Spirit gives him faith and light. No one can have a true living faith without the Holy Spirit. Even a person most learned in Scriptures is totally blind without His enlightenment. On the other hand, the Holy Spirit can make even the lowest simpleton wise and disclose God’s mysteries to them.

2. Descending upon a Christian, the Holy Spirit brings true love which warms his heart. This love inspires a person to do good deeds, so that for him there is nothing impossible or terrifying anymore. God’s commandments, which appeared to be difficult before, now become easy. Faith and love, gifts from the Holy Spirit, are such powerful means that the person possessing them can easily and joyfully follow the path of Jesus Christ.

3. The Holy Spirit corrects a worldly outlook and attitude, so that a Christian is no longer overwhelmed by the temptations of this passing world. Gratefully using what God has bestowed, a true Christian does not become attached to anything temporary but considers himself a stranger in this world and wishes most of all to be in contact with God. On the other hand, a person without the grace of the Holy Spirit, despite all his learning and capabilities, always remains a worshiper of the world and a slave of the flesh.

4. The Holy Spirit gives a Christian wisdom. This is illustrated very obviously in the case of the Holy Apostles. Because of their low social position, they were the most simple and unlearned of men. However, after the descent of the Holy Spirit upon them on the day of Pentecost, they received such wisdom and power of speech that even philosophers and orators could not stand up to them. The Holy Spirit always teaches Christians what they must do, and when and how they should act. Thus guided by the Holy Spirit, they will always find the time and the means for the salvation of their soul. Amid all the turmoils of the world and in spite of being busy, they will be able to collect their inner self to be with and pray to God. A non-spiritual person, on the other hand, cannot focus or pray sincerely, even in church.

5. The Holy Spirit gives Christians true joy and undisturbable peace. They feel this peace and joy even during external difficulties and in times of trial. People, on the other hand, who do not have the Holy Spirit, can never truly rejoice or attain inner peace. When they enjoy themselves, they find their joy is transient, frivolous and pitiful, and on occasion even sinful. After their revelry, a boredom greater than ever before fills their heart. Similarly, when a non-spiritual person feels tranquillity, this is not a true spiritual peace but a sort of dozing or apathy. Woe to the people who do not awaken in time and do not start being concerned with the salvation of their soul! They will remain spiritually dead even while alive physically.

6. The Holy Spirit gives true humility. Even the most intelligent people, if they do not possess the Holy Spirit, cannot know themselves well enough, because their internal illness and spiritual poverty are hidden from them. When they do something good or act honestly, they become haughty, look down on others, and even judge those who in their opinion are inferior to them. Through their own blindness, many self-satisfied falsely righteous ones did not ask the Holy Spirit for guidance and strengthening, and consequently, perished. The Holy Spirit always comes to those who ask for enlightenment and help. As a bright ray of sun penetrates the darkness, enhancing the smallest details found within, so does the Holy Spirit, having descended upon people, disclose to them all the weakness and wretchedness of their soul. Enlightened by the Heavenly light, Christians can no longer boast about their good works, because they realize their soul needs healing and complete renewal. This realization makes them more humble, and they begin to repent and decide to live more carefully. They stop relying on themselves and ask God for guidance and help.

7. The Holy Spirit grants true fervent prayer. Until they receive the Holy Spirit, people cannot pray in a manner truly pleasing to God because they cannot control their scattered thoughts and feelings. Christians in whom the Holy Spirit resides, however, vividly feel the presence of God; their prayer flows evenly, and they know how and for what to ask God. In this inspired state, they can beseech God for anything, even the seemingly impossible.

This is a short list of the most needed gifts of the Holy Spirit.

In summary, it is impossible to enter the Kingdom of Heaven or even come close to it without the assistance of the Holy Spirit. Therefore, we should implore the Holy Spirit with all earnestness to come dwell in us and help us, just as He helped the Holy Apostles. In order for the Holy Spirit to be kind toward us, to descend and reside within us, it is important to know what draws Him to us and what pushes Him away.

Jesus Christ said that the Holy Spirit blows where it wills and you hear the sound of it, but cannot tell where it comes from and where it goes (Jn. 3:8). This means that a person cannot force the Holy Spirit to come to him or predict the time when He may decide to do so. You can only feel His touch when this happens. Indeed, the book of Acts states that when the Holy Apostles and other Christians received the gifts of the Holy Spirit, it was always unexpectedly. He seldom descends immediately on those beseeching Him but does so when it suits Him, as God, to do so. No one should attempt to foretell when or what gifts, if any, he will receive or to consider himself worthy of His descent! The Grace of the Holy Spirit is a gift of His endless mercy. And gifts by definition are given when it suits the giver, and only those deemed suitable by the giver.

It is the Holy Spirit Himself Who established within the Church the means of distributing His blessings to the faithful: the Holy Mysteries and other liturgical services. Non-Orthodox Christians are sadly mistaken when they assert that they can always, whenever it suits them, receive the Holy Spirit through well-known means (which are unfortunately also used during spiritual seances and pagan mysteries). Those who dare to orchestrate these means will not only remain empty of the divine gifts but also commit a terrible sin against the Holy Spirit.

Anyone who considers asking the Holy Spirit for beneficial gifts must know that these gifts are meant only for those who possess true faith. Indeed, the Lord first of all enlightened the Apostles with the true doctrine and then bestowed upon them the Holy Spirit. Similarly, the Apostles did not bestow beneficial gifts upon newly baptized Christians immediately, but only after a certain period of testing and affirmation in the true faith. That is why the Lord called the Holy Spirit the Spirit of Truth, and His Church, the beatified community of the faithful, is called in Scripture the pillar and ground of the truth (1 Tim. 3:15).

Therefore, when a Christian, humbly and obediently, has accepted Christ’s faith in all its purity, without any corrections or misinterpretations, then the following are the requirements to receive the gifts of the Holy Spirit:

• Purity of heart and chastity
• Humility
• Listening to the voice of God
• Prayer
• Self-denial
• Reading the Holy Scriptures
• Sacraments of the Church, especially Holy Communion

To receive gifts from the Holy Spirit, you must, first of all, cleanse your heart of sin, self-love, and pride. The Holy Spirit always surrounds us and wishes to fill us, but the evil nesting within us, like a wall, impedes His path. Any sin keeps the Holy Spirit away from us, but carnal impurity and pride are especially offensive to Him. So, if we do not want the Holy Spirit, Whom we received in Baptism, to depart from us, or if we have pushed Him away through our sinful life and now want Him to return, here is what we must do:

1. Cleanse yourself with repentance and sincere confession. Then shun all sinful thoughts and wishes. In view of the terrible lewdness of contemporary society, a Christian must protect himself from all that may pollute his soul and keep his flesh from lustfulness. Indeed, our body was designed to be the temple of the Holy Spirit. When a person is clean internally and externally, the Holy Spirit settles within him. In the presence of chastity, the only obstacle for the Holy Spirit is your pride in your righteousness and your regard of His gifts as your just reward. If you have unfortunately defiled yourself, then stop sinning and repent. With a contrite heart regret that you have offended God, your most loving Father, and strive to live with greater vigilance. Then even you will be able to receive the Holy Spirit.

2. One of the surest ways of attracting the Holy Spirit is by humility. Even if you are an honest, just, good, and merciful man, in a word, even though you may have achieved much goodness, keep considering yourself as an unworthy servant of God. Indeed, if we examine our good works more closely, we will see that none of them are completely beyond reproach. For example, if we give alms or help someone, how often do we add conceited, regretful, self-interested, judgmental, or other such unkind thoughts to our alms or help. Of course, every good deed always remains good, even when it is imperfect. It can be likened to gold which has value even before it is purified. But as gold becomes more precious when an experienced craftsman purifies and works it, so let us entrust our good deeds to the Heavenly Master that He will make them even more valuable.

Thus, if you wish your good deeds to please God, do not boast about them. You are not the master but only an apprentice. As craftsmanship gives value to gold, so a pure and unselfish Christian love, which stems from the Holy Spirit, gives value to our good deeds. Everything that is done without Christian love, i.e., without the Holy Spirit, is not yet a fully valued good deed. Without the Holy Spirit a person remains poor and pitiful.

But humility consists not only of realizing your unworthiness but also of bearing the various sorrows and adversities of life with patience and without grumbling, considering them as sent or allowed by God for our benefit. Do not say, “How unfortunate I am!” But say, “I deserve a still greater punishment for my sins!” And ask God not so much to deliver you from adversities as to give you patience and courage to bear them.

3. The Holy Spirit can also be received by listening attentively to the voice of God. God speaks to us by means of the internal voice of our conscience and through external circumstances. It is very important to develop sensitivity in order to hear more clearly what God suggests to us. He, as a most loving Father, cares for you. Daily He calls you to Himself, warns you and enlightens you. For instance, are you unhappy, has someone offended you, has misfortune befallen you, or are you ill? In these you can hear the voice of God, calling you to repent and improve. In time of sorrow, instead of seeking help from others or consoling yourself by frivolous distractions and amusements, turn to God and seek guidance and help from Him alone.

Or suppose that you are prospering and living well and that everything flows smoothly. Consider this also to be the voice of God. Here God teaches you to be as merciful to those in need as He is merciful to you. It is dangerous and sinful to ignore the voice of God, to remain unrepentant and unimproved during times of hardship, to fail to thank God, or not to help others when you have plenty. Even more ruinous is to do the opposite of that to which God is leading us: to grumble and become embittered in difficult circumstances or to forget God and live only for pleasure in fortunate surroundings. What might then result is that God, after repeated teachings, will turn away from you as from a stubborn child and will abandon you to your own desires. Then passions will easily overcome you, your intellect and conscience will become dulled, and you might reach a point at which you will justify even your vilest crimes as natural and common human weakness. In order to avoid such a fall, it is necessary to become sensitive to the voice of God in the Holy Spirit and to follow His admonitions.

4. The Holy Spirit can be received through prayer. Prayer is the simplest, surest, and most available means to receive the Holy Spirit. Because we are composed of body and soul, they both should participate in prayer. The primary elements of prayer are concentration and sincerity, which are attained by inner effort. Nevertheless, the body should not remain uninvolved; it can and must assist the soul in prayer by standing in reverence, making prostrations, making the sign of the cross, raising the hands, and reading the prayers aloud. Other favorable external conditions also help in prayer: solitude, silence, ikons with burning lampadas before them, incense, and when in church, church art and architecture along with soft and harmonious singing, beautiful ceremonies, etc.

But to achieve concentration and warmth during prayer is not easy. Here, first of all, it is important to establish a regular time for prayer (for instance, mornings and evenings), and to develop stability and patience. You should constantly overcome haste, distraction, indifference and insincerity. In addition, you must strive to warm your heart with love for God. Only a sincere prayer brings comfort and peace to the heart. Much effort is necessary in order to learn to pray properly, and, as we well know, all the righteous ones strove throughout their lives to learn the art of prayer. Nevertheless, your personal effort is not enough. It is the Holy Spirit who makes our prayer to be fervent and to come from the bottom of our heart. This was well known to the saints who, inspired by the Holy Spirit, stood day and night in prayer in sweet rapture, failing the while to notice the time fleeting away.

Pray even though at first your prayer may be weak and imperfect because of your sinfulness and estrangement from God. Pray with diligence and fervor; train yourself to be sincere in your conversation with God. Thus, little by little you will learn to pray and will start to feel a sweet comfort. The Holy Spirit will have mercy on you and will come and reside in you if you show faithfulness in your efforts at prayer.

The Holy Scripture teaches: Pray without ceasing (1 Thess. 5:17). How is this possible for people living in a secular world? If you are to pray all the time, how then are you to perform your other duties? The advice of perpetual prayer is directed not toward outward but toward inner prayer. If desired, you can turn to God internally whether you are alone or with others. Only he who does not want to pray will not find time for prayer.

5. Fasting and works of mercy aid prayer. The Fathers of the Church recommend: If you want your prayer to fly up to God, then give it two wings, fasting and almsgiving.

What is fasting and why is it necessary? Fasting is a voluntary self-restriction in food, drink, and pleasure. The purpose of fasting is to quiet or calm and lighten the body and to make it obedient to the soul. Overfilled flesh demands comfort and rest, disposing us to laziness, which hinders prayer and meditation. In the manner of an unbridled servant, the well-fed body rises up against its master, the soul, and wants to rule over it. While fasting, you should limit not only the type of food (dairy and meat products) but also its amount, restricting yourself to the minimal needs of the body. Then your fasting will become useful.

While fasting outwardly you should also fast internally, restraining your tongue from sinful, idle chatter and moderating your desires and your anger while driving off unkind thoughts and impure fantasies. Experience shows that there is nothing harder than to stop the wandering of thoughts and to direct your mind to thoughts of God and prayer. This may be likened to the taming of wild horses who have long been stubborn and unruly.

Non-spiritual people do not even suspect how difficult it is to control the wandering of thoughts. Being occupied with worldly affairs, they consider their thoughts to be busy with worthwhile concerns. Only when they begin to strive toward a spiritual life and try to reflect on spiritual topics, do they begin to notice that their thoughts are murky. This is somewhat like the waters of a shallow lake. As long as its surface remains undisturbed, it looks clear; but when it is stirred, the silt from its bottom darkens the water, making it appear murky. Likewise, in the depths of our heart there lay various passions. Like silt, they rise and darken the soul when a Christian attempts to expose and struggle with them. As the Holy Fathers have explained, when people turn to God, the devil strives to darken their soul with bad thoughts and feelings in order to confuse them and distract them from their good intentions. But do not yield to his snares, and do not stray from the path of salvation. Remember that no one can simultaneously think about two subjects. If you occupy your mind with good thoughts (reading spiritual books or studying some worthwhile subject), the bad ones will not be able to linger in your mind.

Love reveals itself in works of mercy. Among such works are to feed the hungry, to give drink to the thirsty, to clothe the naked, to visit and help the sick and the imprisoned, to give refuge to the homeless, and to be concerned about orphans. All this should be done with sincere and unselfish love, without any boasting or expectations of gratitude. The Savior teaches regarding this: Do not let your left hand know what your right hand is doing, that your charitable deed may be in secret; and your Father who sees in secret will Himself reward you openly (Matt. 6:3-4).

6. The Holy Spirit may be received by piously reading and listening to the Holy Scriptures. Being the Word of God, they hold a great treasury of spiritual enlightenment and wisdom. The Holy Scriptures are one of God’s greatest blessings, which can be used by anyone wishing to do so. In them, the divine wisdom is presented in such an easy, approachable manner that even the simplest and most uneducated person can understand it. Many cases are recorded throughout Church history and in the lives of the saints, in which the simplest of people, while studying Holy Scripture, were enlightened, became pious, and received abundant gifts of the Holy Spirit even while some scholars and intelligentsia read the Holy Scripture and became confused and fell into heresy. The difference was that while the first read it with simplicity of heart, seeking in it spiritual direction, the second approached it with criticism, attempting to uncover inconsistencies. Considering themselves wise and all-knowing, these last succumbed to pride and even became false teachers. Be aware that our small and imperfect intellect cannot encompass God’s wisdom. God enlightens those who with a pure and kind heart turn to Him in search of enlightenment. Therefore, in reading the Holy Scriptures, lay aside all worldly wisdom and inquisitiveness. Submit to the word and the will of Him who speaks to you through Holy Scripture, and beseech Jesus Christ to enlighten you and show you the path to salvation.

There are many other books besides Holy Scripture that are beneficial for reading: the works of the Holy Fathers, the lives of the saints, inspirational stories, sermons, and other praiseworthy writings of Orthodox authors. From the books available to you, read those that are based on Holy Scripture and are in accord with the teaching of the Orthodox Church. Beware of those poisoned by heresies and non-Christian ideas.

7. Communion is another source for receiving the Holy Spirit. Regarding it, Jesus Christ said: He who eats My flesh and drinks My blood, abides in Me, and I in him. (He) has eternal life, and I will raise him up at the last day (Jn. 6:54-56). When Christians partake of Holy Communion they unite inexplicably with Jesus Christ and start partaking of His divine life. Therefore, you must go to Communion with faith, having cleansed your soul by repentance, with a realization of your unworthiness, and with the hope of God’s mercy. Since God is one and indivisible, when Christians accept Jesus Christ into their heart, they accept the Holy Spirit and the Heavenly Father at the same time and thus become a living temple of God.

As witnessed in the Acts of the Apostles and other ancient Christian writings, the faithful of the first centuries took Communion every Sunday, which then was called the Lord’s day. Undoubtedly, because of this constant communion with Jesus Christ, they were as “of one heart and one soul” (Acts 4:32). My God, what a difference there is between them and us. How many among us seldom partake of Holy Communion, sometimes avoiding it for years!

Those who neglect to take Holy Communion do not love Jesus Christ and will not receive the Holy Spirit, and consequently will not enter the Kingdom of Heaven. So, for the sake of your salvation, partake of Communion as often as possible. The Body and Blood of Christ is a true cure for many spiritual and bodily infirmities. And who among us is perfectly healthy? Who would not want to receive helpful relief? The Body and Blood of our Lord Jesus Christ is the nourishment which sustains us on the path to the Kingdom of Heaven. Is it possible to complete a long and difficult journey without sustenance? The Body and Blood of Jesus Christ is the holiness bestowed on us by Jesus Christ Himself for our sanctification. Who would refuse to be a partaker of such holiness? Therefore, do not be lazy in stepping up to the Chalice of Life, but approach it with faith and fear of God.

In summary, these are the means of receiving the Holy Spirit: purity of heart, chastity, humility, listening to the voice of God, prayer accompanied by fasting and charity, reading Holy Scripture, meditation, and partaking of Holy Communion. Of course, each of these individually is effective for receiving the Holy Spirit, but it is best to resort to all of them for our salvation.

To this it is necessary to add that if we somehow fall into sin and thereby distance ourselves from the Holy Spirit, we should not despair and think that we have irrevocably lost all blessings, but let us quickly prostrate ourselves before God with deep repentance and prayer, and the All-merciful Holy Spirit will again return to us.

Conclusion

Without faith in Jesus Christ no one can return to God and enter the Kingdom of Heaven. No one, even though he believe in Jesus Christ, can regard himself to be His disciple and share His glory in Heaven if he does not act as Jesus Christ did. And no one is able to follow Jesus Christ if he does not receive help from the Holy Spirit.

To receive the Holy Spirit, we must use the means granted us by God.

We should remember that the path into the Kingdom of Heaven that has been opened to us by Jesus Christ is the only one, and there never was and never will be another path that leads to salvation. At times this path may appear difficult, but, again, you should remind yourself that this is the only one that leads toward your objective. At other times the Christian will encounter such consolations and delights on this path as cannot be found in any worldly thing. The Lord Jesus Christ assists us on this path. He gives us the Holy Spirit, He sends His angel to protect us, He provides instructors and leaders, and even He Himself takes us by the hand and leads us to salvation.

If the path into the Kingdom of Heaven seems difficult, then consider how incomparably more dreadful are the eternal torments in fiery Gehenna. If the path toward heavenly bliss seems difficult, compare it with the path toward earthly happiness, and you will see that the path toward earthly happiness is not really easier at all. Just observe how much people toil to amass earthly things, how many disappointments, fights, sleepless nights and deprivations they bear. Or remind yourself of how much effort and expenses it takes to achieve some meaningless and fleeting pleasure! And for what? Instead of the expected happiness, you are left with disappointment and weariness. When you carefully examine the heart of the matter, it becomes evident that people stay away from the Heavenly Kingdom not because the path to it is more difficult than the other paths of this world, but because it appears that way to them. Besides, the devil, an experienced and crafty deceiver, misleads people into believing that the path to salvation is difficult and the paths to perdition are easy, and he often succeeds in this.

So, my brethren, in order to avoid eternal perdition, let us definitely concern ourselves with our future. We know that beyond the grave there awaits one of the following two outcomes: either the Heavenly Kingdom or everlasting perdition in hell. There is no middle state, only everlasting bliss or everlasting torment. As there exist only two conditions past the grave, so there exist only two paths in this life. The one that seems wide and easy is taken by the majority. The other that seems narrow and thorny is taken by few. Those who follow the narrow path will be a hundredfold more happy than those who do not.

Brethren, if any of you who walk the wide path should suddenly die, what will happen to you? To whom shall you turn? To the Lord? You refuse to listen to Him now, so you must expect He will refuse to listen to you then. Now He is your merciful Father; then He will be your righteous judge. Who will defend you against His righteous rage? Ah! How frightful it is to fall into the hands of the living God! Therefore, concern yourselves now with the salvation of your soul while you still have time!

Work for your salvation while it is still daylight, for the night will come in which there will be no chance to change anything. Strive for the Heavenly Kingdom while you can still walk. Walk even a little bit, even if by crawling, but do it in the right direction. Then in eternity you will truly rejoice for every step you have taken!

May the All-merciful Lord help us all in this! Glory and thanksgiving be to Him throughout the ages of ages. Amen.

Since the Lord warns us, saying, “Ye are the salt of the earth,” and since He bids us to be simple to harmlessness, and yet with our simplicity to be prudent, then what else, beloved brethren, befits us than to use foresight and watching with an anxious heart, both to perceive and to beware of the wiles of the crafty foe; that we, who have put on Christ the wisdom of God the Father, may not seem to be wanting in wisdom in the matter of providing for our salvation?

For it is not persecution alone that is to be feared; nor those things which advance by open attack to overwhelm and cast down the servants of God. Caution is more easy where danger is manifest, and the mind is prepared beforehand for the contest when the adversary avows himself. The enemy is more to be feared and to be guarded against, when he creeps on us secretly; when, deceiving by the appearance of peace, he steals forward by hidden approaches.

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