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In the Christian understanding, the concept of joy is thoroughly rooted in the message of the Gospel, and its significance is elevated in its identification as a fruit of the Spirit (Galatians 5:22). Interestingly, the association of the Virgin Mary with joy became popularized during the early modern period (1400-1800 A.D.), when all major sects of Christianity — the Oriental Orthodox, Eastern Orthodox, and Catholic Churches — came to place an especially great emphasis on venerating the blessed Mother of God, viewing her through the lens of joy. Of the 1,071 available Marian stories from this historical period, [1]  192 (constituting 17.9%) [2]  directly use the words joy  or rejoice , suggesting a deliberate association. In analyzing the stories in the Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary Project (PEMM) wherein the Virgin Mary is associated with joy, a pattern emerges: the blessed Virgin is alluded to as either the embodiment of joy or its bestower. Indeed, this medieval association of the Virgin Mary with joy remains especially relevant today, permeating historical, social, and cultural contexts, as Christians today, following in the footsteps of their predecessors, strive to establish a personal relationship with Mary, who, by virtue of being the Mother of God, is also the mother of the Church. In such an analysis, it becomes necessary to distinguish between happiness  and joy , especially as both terms are often used interchangeably in colloquial language. Both concepts, while related, have significantly distinct meanings: happiness is associated with happenings , while joy  transcends and permeates circumstance. In other words, happiness  comes from the outside-in while joy comes from the inside-out. An illustrative PEMM example, that of ID#60, describes a woman who is said to have “rejoiced joyfully” although “they beat her with rods until her blood poured out like water.” Undoubtedly, encountering physical abuse is not something that would bring a person happiness, which is why the author opts instead to use the term joy  — a completely different concept. This notion is further exemplified in the PEMM Marian story database as a whole: the word happy  is only mentioned 15 times in all translated stories, few of which are related to the Virgin Mary personally. The use of the word joy  over happiness thus signifies that the authors of these stories were familiar with the conceptual differences between the two terms, especially in light of the framework of Christian thought. The Historical Context of Marian Stories A common expression in many of the relevant Marian stories is “ rejoiced with great joy” — an emphasis on joy even when joy is already being expressed. Such insistence points to joy as a spiritual commodity worth striving for. When the PEMM Marian stories are put into their historical, social, and cultural contexts, we see why the authors and audience alike desired joy. While the PEMM database contains stories with attestations that span from 1375 A.D. to the present day, most of the accounts therein first appeared between 1400 and 1600 A.D. This, however, does not mean that these stories did not exist before these dates, but rather that they were formally documented in writing at these points in time. Given that most of these manuscripts are Ethiopian, we will focus on the Ethiopian context in which they were written. In the fifteenth century, Ethiopia was ruled by the Zagwe dynasty. This period was known for its cultural and religious vibrancy in the form of literature, paintings, and church architecture. This productivity birthed the idea of artistic expression in Ethiopian culture, one of the fruits of which being Marian manuscripts. It is no mystery why such cultural expression brought great joy: oral stories now bore the fruit of literacy and illustration. In the sixteenth century, however, the Solomonic dynasty replaced the Zagwe dynasty, resulting in a period of political and social conflict. During this time, Ethiopia began to cultivate ties with European nations. This era of conflict in Ethiopian history developed in its citizens a yearning for joy as defined in Christian thought. Marian stories continued to be written and developed, with some also finding their origins in Europe given Ethiopia’s developing relationship with European powers. Thus, joy was relayed through Marian stories as a means of bringing comfort to their audience. Mary as the Embodiment of Joy In many Marian stories, the Virgin Mary is alluded to and described as the embodiment of joy — joy being a defining characteristic of her essence. Thus, Mary, as a vessel of joy, offers important insights into what  joy is. Through the Virgin Mary, the embodiment of joy, the characteristics of joy are made evident. In the case of ID#29, joy radiates. In this story, the Virgin Mary grants a woman a son after she promised to offer a feast in Mary’s name and baptize him at one of the landmarks the Holy Family visited while in Egypt. While the son was being baptized, he was dropped into the spring. Upon being rescued, the boy recalls that a beautiful woman caught him, saving him. In response, the family and those gathered at the spring cried out to the Virgin Mary saying, “you are [the] fullness of joy and gladness, blessed are you among women.” Here, the word fullness  may be substituted for the word embodiment . As a result of her saving the young boy, Mary becomes  joy for those who experienced this miracle. This not only emphasizes the association between Mary and joy, but also the understanding of Mary as the mother of all who put on Christ: the believers. The characters in the account, by experiencing this joyful miracle, form an intimate relationship with Mary who rescues their loved ones. Moreover, this personal relationship with Mary extends to a further intimacy with joy.    Along with depicting the radiance of joy, in the Virgin Mary and the PEMM accounts of the believers’ encounters with her, joy is also found to be beautiful . In the story of ID#35, the author reports an “abounding joy in the appearance of [the Virgin Mary’s] face.” Subsequently, we find a relationship between appearance and sentiment: the beauty of the Virgin Mary is correlated with her joy. This notion is further expressed in ID#68, which tells that a man named George had an “exceedingly great joy that filled his heart through the beauty and sweet odor of Our Lady Mary.” Again, joy is correlated with beauty, and, in this case, an aroma, or “sweet odor,” as well. The engagement of the senses is emphasized in both of these examples. Both accounts portray a relationship with joy and the sense of sight, and the second story also draws on the sense of smell. As a result, we learn that joy is not only experienced emotionally, but physically as well. This correlation is further demonstrated in ID#181, wherein a monk encounters “the sweetness of [the Virgin Mary’s] joy.” Thus, joy is also sweet , implying its relationship to taste. Ultimately, the Virgin Mary is not simply an embodiment of joy in the emotional sense, but also in the physical sense. Hitherto, joy has been found to be radiating, beautiful, and sweet. In ID#35-C, the author uses a simile to compare the experience of joy, expressed in relation to the Virgin Mary, to being in heaven. Thus, we learn that joy is heavenly . He writes, “to them it is like being in Heaven because of the joy that they find at that time, through the apparition of the Theotokos.” The characteristic of joy as heavenly further associates it with the healing  and righteous  qualities of heaven. In the book of Revelation, the heavenly city is described as having a tree with leaves that “were for the healing of the nations.” [3]  In the prior chapter, John the Beloved also discusses healing, writing: “He [God] will wipe away every tear from their eyes, and death shall be no more, neither shall there be mourning, nor crying, nor pain anymore, for the former things have passed away.” [4]  Moreover, Peter the Apostle writes: “But according to His promise we are waiting for new heavens and a new earth in which righteousness dwells.” [5]  The heavenliness of joy emphasizes its ability to permeate circumstance, and having the Virgin Mary as its embodiment in this context is most fitting. Just as heaven is referred to as the place where God resides, the Logos, a Hypostasis of the Triune God, took flesh from and resided in the womb of the Virgin Mary. [6]  Thus, the relationship between joy and Mary is a quintessential conceptualization of heaven. [7] Ultimately, through the Virgin Mary as the embodiment of joy, we understand joy as having (but not being limited to) the characteristics of radiation, beauty, sweetness, and heavenliness. Notably, these characteristics are not dependent on external factors, but are rather in and of themselves both splendid and yearned for. Mary as the Bestower of Joy Thus far, the Virgin Mary has been established as the embodiment of joy, and, as this embodiment, she reveals and exemplifies the characteristics of joy. Delving deeper into the Marian stories that mention joy, one also observes the endowment of joy through the person of the Virgin Mary. In this way, the Mother of God becomes the bestower of joy.   The Virgin Mary — the mother of the Church by virtue of being the Mother of Him who is the head of the Church — grants joy to the believers as members of the Church. She acts uniquely and personally with each of the faithful, as her children. For some, she bestows joy by seeking justice on their behalf, while for others, she grants joy simply through her presence. By forming an intimate relationship with her venerators, the Virgin Mary becomes recognized as someone who is closer than expected. By emphasizing the intimacy of Mary, the Marian stories we have been discussing portray a message that proclaims joy as being within reach. The Virgin Mary, possessing joy as an inherent characteristic, is able to bestow joy because it is an essential part of her being. In ID#44, the Virgin Mary seeks vengeance for a group of Christians at a monastery in Egypt who were robbed by a group of Arabs after a prayer service. After realizing what had happened, a priest threatens Mary, stating that he will no longer pray in her sanctuary if she does not return the possessions of the church-goers. In response, Mary appeared to the Arabs, blinded and paralyzed them, and commanded them to return the possessions. Once the people heard of her intercession, they described the Virgin Mary as the one who “pour[s] out joy.” In this expression, one perceives not only how the blessed Virgin embodies joy, but also her generous outpouring of joy. To further illustrate this point, one can easily recognize that a fountain is able to pour out  water only because it is full of  water. A fountain could not be a fountain without water, and as such, water is necessary to the very being of a fountain. The relationship of joy to the person of the Virgin Mary is similar: she is able to pour out  joy only because joy is of her essence. Furthermore, the phrase “ pours out”  also signifies the graciousness and multitude of joy that Mary bestows: for those monks for whom the Virgin advocated, her actions constituted more than a mere bestowal, but an outpouring of joy. Since joy forms part of Mary’s intrinsic character, she is able to confer it freely. Further, Mary’s ability to freely bestow joy fulfills the promise of joy given to her: “You will be sorrowful, but your sorrow will be turned into joy.” [8]  In ID#71, the Virgin Mary intercedes on behalf of a queen who requested that Mary allow her to have a son, promising that he will be raised righteously. The Virgin Mary accepts her supplications, intercedes on her behalf, and God grants her a son. At this child’s baptism, all those present marveled as a great light shined over the child after he was blessed by the patriarch. Once the queen returned home with her son, they held a feast and venerated the Virgin Mary saying, “Because of you, we have joy in exchange for our grief and delight in exchange of our sadness.” Interestingly, this concept of joy in exchange for sadness, not unique to this story, echoes the Lord’s promise of joy out of sorrow. It is not the ability to turn sorrow into joy that is exemplary in this Marian story, but rather, the instrument through which this occurs — Mary herself. The author of ID#71 was likely familiar with this saying of Jesus and felt that the fulfillment of this promise was the Virgin Mary, hence the language used — “because of you [Mary].” Here, the character of Mary is twofold: she is the bestower of joy as well as the fulfillment of the promise of joy.   Following this theme of Mary as the fulfillment of joy, in ID#27, the author describes the Virgin Mary as the one “who brings joy and consolation.” The phrase who brings is interesting in this context, allowing for a multifaceted interpretation: the Virgin can be understood here as the messenger of the joy of God, as well as the embodiment of joy who thereby possesses the power to bestow joy at her discretion. If we follow the teachings of the Ethiopian Orthodox Tewahedo Church, then it would be more appropriate to address the Virgin Mary as the messenger of joy. However, the language used in this story, as well as in many others, does not suggest this notion to be the understanding of the authors. Rather, the authors resonate with the idea that the Virgin Mary is the embodiment of joy and has authority in and of herself. It is important to note here the difficulty in translation, which may lend itself to misinterpretation. Irrespectively, these stories cannot necessarily be regarded as historically or theologically accurate; primarily, their authorship was commissioned to become a source of comfort, inspiration, and encouragement for the faithful, especially as they experienced the sociopolitical injustices that plagued the Ethiopians in the fifteenth and sixteenth centuries. In light of this perspective, one understands the immersion in and repurposing of many Biblical stories relating the concept of joy to the Virgin Mary, who is dearly beloved to the faithful. In the PEMM Marian stories, the Virgin Mary is therefore established as the embodiment of Biblical joy, even having authority to bestow joy to the living faithful. However, the method by which Mary offers and bestows joy is not consistent or generalizable. Rather, her relationship with each individual Christian is unique, offering further insights into the intimacy of Mary and her joy. For instance, in ID#191, a youth, after kissing the hand of the Virgin Mary, “wept from joy.” In this story, joy is bestowed through an intimate physical connection. In ID#256, when Mary visited her relative Elizabeth during their pregnancies, Elizabeth tells her: “When I heard your voice in greeting, the child leapt joyfully and happily in my womb.” [9] Here, joy is described as being bestowed through the hearing of Mary’s voice. In ID#35, upon seeing the Virgin Mary, “joy came upon” those who asked for her supplications that they may see a family member who had passed away. Here, joy comes upon those who simply see Mary. In these examples, we see the Virgin Mary granting joy through physical intimacy, speech, and sight, presenting to readers the understanding that they likewise, by establishing a relationship with the Virgin Mary and the departed saints, can encounter joy through this system of ecclesial relation. In this way, joy ceases to be a far-fetched concept and becomes a way of life that can be experienced through physical intimacy, delicacy of speech, and delight in sight. Ultimately, the Virgin Mary, as the bestower of joy, acts uniquely and personally with each of her believers at the level where they are able to experience her and share in her joy. Significance & Conclusion Whether as the embodiment or bestower of joy, the Virgin Mary’s association with joy serves as a source of comfort, hope, and inspiration for believers. The unique relationship of joy to the person of the Virgin Mary is easily perceptible. The Marian stories of the PEMM project do well to illustrate and emphasize Mary’s joy and reflect her faith and complete trust in God and His promises. It is important to note that these Marian stories were, and continue to be, part of the Ethiopian Orthodox culture and tradition; they are not merely words fabricated and commissioned for the sake documentation, but were rather authentic, personal, and living depictions of the Virgin Mary. As such, the personal qualities of these stories shine through the written accounts: discussing joy in such a context not only portrays the journey of Christian life as the cultivation of spiritual fruit, but also presents the Virgin Mary as the mother of the faithful, accompanying, encouraging, and comforting them — indeed, granting them a joyful countenance and exuberant endurance — as they venture deeper into their lives in Christ her Son and through any of life’s difficult circumstances.   — [1] Approximately one-third of these Marian stories are translated in the Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary Project (PEMM). [2] Due to the gap in translations available, the actual percentage is likely much higher. [3]  Revelation 22:2 [4]  Revelation 21:4 [5]  1 Peter 3:13 [6] “The One of the Trinity, one in essence with the Father, when He saw our lowly state and our bitter bondage, He bowed the heaven of heavens and came to the womb of the Virgin. He became Man like us, except for sin only” (The Thursday Θεοτοκια: 8.1-2). [7] In the hymns of the Coptic Orthodox Church, one of the titles that are given to the Virgin Mary is “the new heaven.” For instance: “…This is Mary, the new heaven on earth, from whom shines on us the Sun of Righteousness” (The Thursday Θεοτοκια 9.3). [8] John 16:20 [9]  See also  Luke 1:41-44 — Bibliography Wallis Budge. “ID 27: Scete miracles: Maryam from Dǝfrā, a child who wanted to receive Communion but was shut up in the house when her family went to church, goes to heaven..” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/27 . Last modified: 5.8.2023. Jeremy Brown & Dawit Muluneh with Ekaterina Pukhovaia. “ID 29: Mǝnetä Diyaqon cycle: The wife of Joseph from Mǝneta Diyāqon, who had no male children..” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/29 . Last modified: 5.8.2023. Jeremy Brown & Dawit Muluneh with Wendy Laura Belcher and Ekaterina Pukhovaia. “ID 35: Däbrä Metmaq miracles: The annual apparition of Saint Mary at Däbrä Metmaq with Christ's promises.” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/35 . Last modified: 5.8.2023. Rowan Williams. “ID 35-c: Däbrä Metmaq miracles: The annual apparition of Saint Mary at Däbrä Metmaq when the bishop asks her to give her blessing…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/35-c . Last modified: 5.8.2023. Jeremy Brown & Dawit Muluneh with Blaine Kebede. “ID 44: The priest, Rizqallah, recovers things stolen from pilgrims…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/44 . Last modified: 5.8.2023. Jeremy Brown & Dawit Muluneh with Blaine Kebede. “ID 60: The Arab woman who entrusted her jewels to a Christian for safekeeping…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/60 . Last modified: 5.9.2023. Wallis Budge. “ID 68: Saint Mary appears to the martyr, Giyorgis Haddis, in prison…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/68 . Last modified: 5.8.2023. Jeremy Brown & Dawit Muluneh with Bret Windhauser. “ID 71: Romeya cycle? When Sefengeya, wife of a different King of Romeya, King Masfeyanos, prays to have a child before the icon of Saint Mary, the icon inclines its head; Sefengeya then conceives Yeshaq (Abba Garima).” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/71 . Last modified: 5.8.2023. Wallis Budge. “ID 181: The monk custodian of the church who prayed to see Saint Mary…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/181 . Last modified: 5.8.2023. Wallis Budge. “ID 191: The only son of a king who dedicated himself to Saint Mary…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/191 . Last modified: 5.8.2023. Augustine Dickinson. “ID 256: Saint Basil cycle: Saint Mary, together with Saints Irene and Sophia, appears to Saint Basil and tells him where her icon is buried…” In  Täˀammərä Maryam (Miracle of Mary) Stories , edited by Wendy Laura Belcher, Jeremy Brown, Mehari Worku, and Dawit Muluneh. (Princeton: Princeton Ethiopian, Eritrean, and Egyptian Miracles of Mary project). http://pemm.princeton.edu/story-detail/256 . Last modified: 5.8.2023.   — Mark Dawod serves as a Reader at St. Mark's Coptic Orthodox Church in Jersey City, New Jersey. He is a graduate of Princeton University and a current student at Robert Wood Johnson Medical School, pursuing a career in medicine. This paper is an adaptation of course work submitted for "Healing & Justice: The Virgin Mary in African Literature & Art," offered by Dr. Wendy Belcher in Spring 2023 at Princeton University. DossPress.com  is a place for Christian men and women to collaborate for the sake of our common edification by sharing their written works. As we strive to uphold a standard of doctrinal and spiritual soundness in the articles shared, we note nonetheless that the thoughts expressed in each article remain the author’s own and do not necessarily reflect those of Doss Press.

A Homily of His Eminence Metropolitan Kyrillos of Milan of blessed memory delivered during the Revival services held during the Fast of the Virgin Mary. Year unknown.  [In the name of the Father, and the Son, and the Holy] Spirit: One God. Amen.  From the Epistle of our teacher Saint Paul to the Corinthians, may his blessings be upon us all. Amen.  “Now thanks be to God who always leads us in triumph in Christ, and through us diffuses the fragrance of His knowledge in every place. For we are to God the fragrance of Christ among those who are being saved and among those who are perishing. To the one we are the aroma of death leading to death, and to the other the aroma of life leading to life. And who is sufficient for these things? For we are not, as so many, peddling the word of God; but as of sincerity, but as from God, we speak in the sight of God in Christ.” [1]   Glory be to the Holy Trinity: the Father, and the Son, and the Holy Spirit.  From our mother, the Virgin Mary, I ask that she might pray for us all, [] that we might complete the time of our estrangement on earth with one characteristic, or one virtue, from the virtues in her.  In the life of the Virgin Mary, [there is] much speech and also much silence. Speech in the life of the Virgin Mary [is] a sermon and a benefit for all. And silence in the life of the Virgin Mary [is] an opportunity for prayer and contemplation.  We say to the Virgin Mary in the praises: “the select incense of your virginity […] is greater than the incense of the seraphim and the cherubim, O Mary the Virgin.” [2] The incense of the Virgin Mary — the incense of the purity in her and her chastity — is better than the seraphim and the cherubim who sit around the fiery cherubic throne praising the Lord.  And we also say to her in the praises: “Hail to the second heaven whom the Father has made a place of rest for His only Son.” [3] A second heaven. And David the Prophet says: “glorious things have been spoken of you, O city of God.” [4] Meaning they likened the Virgin Mary to the second heaven, or they likened her to the city of God. She has reached this exalted spiritual level because of the purity that dwells in her and because of her complete virginity.  For this reason, we deal with the Virgin Mary  out of love and the desire to possess purity and holiness [], and we open our hearts to God that He might appear embodied in our inward parts and our actions and our behavior, just as she opened her heart to God so Christ appeared incarnate in her inward parts.  What is the incense that is found in the Virgin Mary, and why is the incense that is found in the Virgin greater than the incense of the cherubim and seraphim?  The natural incense that we see in the church is a mixture of myrrh and oud and cinnamon. [5] A mixture that produces for us the beautiful fragrance. In the world of the saints, there is also a mixture that produces a precious fragrance — a mixture of love with a mixture of humility, with some tenderness, with some patience, with some endurance, with some difficulties and trials produces the precious fragrance.  And the fragrance that was in the Virgin Mary was quite powerful, to the point that Elizabeth, who was pregnant with John the Baptist, by merely inhaling this fragrance, found rest, and John also found rest in the womb of Elizabeth. The Book tells us that Elizabeth told the Virgin Mary: “as soon as the voice of your greeting sounded in my ears, the babe leaped in my womb for joy.” [6] Meaning inside, John rejoices by merely inhaling the fragrance, and she felt the peace in her ears from the fragrance of the Virgin — the precious fragrance that is obtained from the highest through purity.  And as they say to Abba Antony in the praises: “the incense of his virtues gladdened our souls.” [7] If one would like to gladden another on earth, he does not gladden him with material things or by outward dealings, but rather gladdens him with the virtue that is in him. “The incense of his virtues gladdened our souls, like the fragrance of blossoming amber emanating from Paradise.” [8] And the fragrance of Abba Antony was just like the fragrance of the Virgin — they [both] had from the pure fragrance of Christ. His fragrance emanated and spread and [] was able to penetrate the emptiness and enter into the whole world and captivate the world, and all the people were able to smell the fragrance of Christ through Abba Antony and through the account of his life. And despite the sweet fragrance that was in Abba Antony an apparent fragrance, there are those who have the sweet fragrance which [only] our Lord knows well.  We in the world can exude various fragrances and capture the people’s attention through our fragrances. And a person may have a fragrance which from without appears to be ecclesial, but “God cannot be mocked” [9] and “God does not tempt anyone.” [10] May God inhale this fragrance and identify this fragrance.  In the days of Abba Antony, Abba Antony thought that there was no one with his fragrance — that no one ever had a similar fragrance. So the angel of the Lord appeared to him and said to him: “O Antony, you have not attained what a tailor in Alexandria has attained.” A tailor found in Alexandria who pursued his craft and lived in the world, but who had a distinct fragrance — every morning he would say “I am the only sinner in the world,” and would only think of his own sins and evils, yet in the sight of God he was preferable to Abba Antony. [11] We have a fragrance which we have all received in the font of baptism. No one has entered the font of baptism without receiving the fragrance about which our teacher Paul the Apostle says that “we are the sweet fragrance of Christ,” [12] but the putrid aroma in us is caused by our mingling with the world and the world’s entry and invasion into our souls. [It] has come to rule over the heart and the feelings, emotions, and senses. [It] has come to rule over the entire being. And so the person is found to limp between two teams. Therefore, the sweet fragrance has been lost.  Where is the fragrance the child received in the font of baptism? See the image of victory — when the child emerges from the font of baptism and the angels encircle the church — the earthly angels encircling the church — with joy and victory, and [the child] wears the red ribbon as evidence of victory and is crowned with heavenly crowns on earth. All of this is gone! Gone! Because we have mingled with the world.  Our teacher Saint Paul says: “I am the temple of the holy God.” “The temple of the holy God” means that God has come to dwell in us from within. God, who is seated upon the fiery cherubic throne, emptied Himself for the sake of dwelling in every soul. He also tells us: “you are the temple of the holy God, and the Spirit of God dwells in you.” [13] How can the Spirit of God dwell in us, and how can we be the temple of the holy God, and then become divested of the sweet fragrance of Christ?  Where is the fragrance of Christ in us? Where is the fragrance — the precious fragrance, where has it gone?  In the Old Testament, the lamp-stand of the Holies was always lit — night and day — testifying that the word of God is light. And at the altar of the sacrifice — the golden altar — the incense was placed night and day to declare the persistence of petitions. And I, as a human — the temple of the holy God — must find within me these two requirements: the lamp-stand of the Holies — the word of God — as a light within me, and the second thing is that I, with continuous prayers offered at all times, obtain the divine goodwill and preserve [my]  purity. As one of the holy fathers says: “blessed is the one who sleeps with Your Holy Name in his mouth. The devils will flee from approaching him, and will not find in him an entry point or a dwelling place.” “Blessed is the one who sleeps” — despite his sleep, the lamp-stand is functioning, operational [], and lit. A hidden prayer. Asleep but with a watchful heart. Speaking to God while he sleeps.  And even if a person works and sweats and comes to know the sweat of the toil of the flesh, with God [this is] preferred to the fragrance of incense and perfumes if it is done for God’s sake. As one of our fathers the saints told us: “the fragrance of the toil of the flesh is preferred to incense and perfumes.” If I become tired for God’s sake, if I exert effort for God’s sake in order to preserve the purity and cleanness of this divine temple, with God this is an exalted status — a pure status.  “You are the temple of the holy God.” The revival we are experiencing now must be within us. Always. Feeling that I am a temple of the holy God. “Temple of the holy God” means my actions, my words, my deeds, and my inner life. The curriculum of my life. My behavior during the day and in the middle of the night — in secret and apparent. My intentional and unintentional behavior — complete [], mature, witnessing that I am a temple for Him. A dwelling place for God.  If a person lives in this manner always, his appearance can sermonize others without words. See the chaplet, when someone brings it and places it in the light. Once the chaplet is removed from the light, it still has the features of light. While you are the temple of the holy God, and God dwells in you, the evil people inhale the sweet fragrance of Christ through you. They see dominion in you, and power. They see that you are elevated above every person bound with the bonds of sin.  You are the temple of the holy God, meaning the angels surround you — the cherubim and seraphim, the dominions and powers. God in His fullness is within you. The temple of the holy God, we transform into the temple of evil. It is impossible for Satan to possess the temple of God except with our permission []. We are the ones who allow Satan to enter and to [make himself comfortable] and to administer his kingdom from within the soul. For this reason, one of the fathers who is experienced in the spiritual life tells us: “Satan is a rope-slitter. You provide to him the bonds and he [weaves them].” A rope-slitter. He is sitting [comfortably]. You provide to him the thread and he works and [weaves]. He makes you a covering, [or] a carpet, he covers you, he puts you to sleep, he swindles you of your spirituality, but only with your permission.  When Christ descended to earth, He could not tolerate the Temple that was built with stones because it was transformed into “a den of thieves.” His dwelling was transformed into a den of thieves. What is our position if Christ enters now into each of our souls? If He enters His holy temple, which is you? What will He do? If you permit Him to enter, He will overturn the tables and drive away the merchants, and will change the order, and will utter the painful saying: “My house is called a house of prayer, but you have made it a den of thieves.” [14] “A den of thieves” because I steal God’s right and God’s glory and God’s honor [from Him]. Many of us steal God’s right and His glory. Hear the Book of Revelation saying to us: “and the twenty-four elders who sit on the throne fall down . . . and cast their crowns before the One who is seated on the throne” — their crowns are not theirs, but God had granted them to them — “and cast their crowns before the One who is seated . . . saying: ‘You are worthy . . . To receive glory and honor and power.’” [15] The glory in us is Yours. The honor in us is Yours. The power we have is rightfully Yours alone.  “A den of thieves.” The temple of the holy God becomes transformed into a den of thieves.  As a temple of the holy God, remember the graces and blessings God will grant to you if you preserve this temple. And remember also the pains and tribulations and sufferings you will receive if you transform this body, and transform yourself, from the temple of the holy God into a throne for Satan. So God sent a message to the angel of the Church of Pergamos and said to him: “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith...” [16] . A beautiful message.  There is a demon near to you who is fighting to transform the temple of the holy God, which is you, into a throne for himself. He is always striving. You sleep but he does not. You might despair in your prayers to God, but he does not despair in what he desires of you. He does not know despair. The plan of Satan is clear before him and dwells in him. He seeks to destroy in any way possible. You are the temple of the holy God, but you can also become the throne of Satan.  If you desire to change your life — if you feel that you have been transformed from the temple of the holy God into the throne of Satan — if you wish to return to your original condition, you must begin with yourself. The beginning is not from without. It cannot come from a book or as someone who receives an injection in a vein or a solution. The beginning is from you, through God alone.  If an entry point brings you sin, you must insist to shut it as you know how. If a magazine causes you to stumble, rip it up. If a door opens up sin to you, refuse the sin, refuse the door, and seal this door. If a friend in whom you were misled — if a friend in whose friendship and acquaintance you are rendered poor — causes you spiritual harm, and turns the temple of the holy God in you into the throne of Satan, sacrifice and forego this friendship and know that this is not friendship. Begin with yourself.  The Satanic throne works in the soul in the negative direction, to the point that it has the ability to tranquillize the soul and put the person to sleep, and to evict from him all that is alive. To suck his life. And when the person begins to regain his consciousness, he realizes that he has lost many of his faculties — he has lost his sight, [] his hearing, [] the sweetness of the life with God, [] his purity, he has become impure, he has gone astray, he only knows the judgment of others, is obsessed with the faults of others, knows an abundance of worldly things, and Satan governs this soul. And so [] the legs are quick to run to evil, and the hands to the shedding of blood, [17] and the whole soul is absent-minded.  Let us begin through the gentle mother. The gentle mother is repentance. [] Know that there is something called repentance. Repentance is the mother of life and power to the one who is born of her. [] When we go back to see when repentance was born, we find that the beginning of repentance on earth was the moment of Adam’s fall. It was born on the day of the fall. It has breasts, and all who nurse from them will not die. It is impossible for one who has nursed from repentance to die, if he has nursed truly.  The Spiritual Elder [John Saba] tells us about [repentance] that it has made the adulterers virgins. It has transformed people from the state of adultery to the state of virginity. Freely, without charge, gratuitously. [] It has transferred the soul to a better life. A purer life for man in the heavenly things.  Let us begin through repentance. And hear the holy Bible describe the once deviant soul that was the throne of Satan and has returned to God. It says about her: “Who is this coming up from the wilderness, Leaning upon her beloved…” [18] . See the image of the person emerging from sincere confession! Luminous, leaning on Christ! His tears were wiped away by Christ [in confession]. The state of despair has been transformed into a state of hope. Death to life. Darkness to light.  “Who is this coming up from the wilderness?” It is the soul that was filled with rust. For this reason, they say about repentance that it is “a boiling pot that clarifies all who touch it” — all who are afflicted with rust. Like a piece of copper that is full of rust, when they put it in the pot and the man begins to massage it until he returns to it the original state of purity and restores it to its [original] condition.  I have rusted in the world. I rejected Christ many times on several occasions, and many times Christ came and knocked on the door of my heart, saying to me: “open up for Me. Open up for Me, My beloved. Open! I have been awake all night in order to come inside with you! To give you the precious fragrance!” And many times man refuses.   “A boiling pot that clarifies all who are afflicted with rust.”  Through repentance and through continuous prayer, I will return to my original state. The precious fragrance will be restored to me once more. They will see my fragrance and glorify the heavenly Father. David the prophet tells us: “May my prayer be set before You as incense…” [19] . So prayer is a measure of incense. The one who has been trained to pray, whose tongue reflects the state of his heart, his fragrance is truly a heavenly fragrance. “May my prayer be set before You as incense, and the lifting up of my hands as an evening sacrifice.” [20]   Through prayer [we express] a persistent desire for our Lord to enter. A desire for our Lord to restore us to our original constitution. To restore my integrity. To replace my unlatched door. To grant me life.  What is behind repentance and continuous prayer is your knowledge of the value of this mystery — the mystery of the Eucharist. Your knowledge of the mystery of the Eucharist. I tell you truly, if any one of us recognized the value of this mystery, it is impossible for him to forego this place. The greatest comparison is if one of you has a particular problem, and found an opportunity to speak to one who is a president or governor or mayor — a heavyweight who can solve the issue. He would spend the entire night awake thinking, pondering, and mulling over what words he will say, what he will wear, how to win from the meeting the heart of the person [with whom he will speak].  We here before the fiery cherubic throne address God who is above every presidency and every authority and every power and every government and every name, not only in this age, but also in the age to come, as the Cyrillian Liturgy says. If you knew the value of this mystery, you would not arrive after the gospel, or at the very end in order to receive the blessing of communion and leave. You would not forego this place.  You are ready to speak to God in a matter that concerns you. A fateful issue. But no material issue is fateful. If the material could profit a man, then God would tell you: “give Me an account of your material things.” But the material profits nothing. Material things might support a king or a president, or support the rich and bring them in through the narrow door, but the material must be placed under the narrow door and they must enter through it.  While you are inside, beside the fiery cherubic throne, recognize your value. The present living sacrifice that is inside, it is for your sake. The one who is sacrificed tells you: “come and draw near to Me that you may be justified of your sins.” While you are entering absent-minded, not knowing whether the liturgy is to your liking or not, whether the priest took too long or finished too early, or whether you have work or not. These are not the emotions with which you enter near God in order to meet Him.  Do you want your fragrance to be changed? Be watchful all night [and] while you are walking in the street to enter inside, and tell our Lord: “I heard in the Song of Songs a saying about You that says: ‘While the Lord is at His table, my spikenard sends forth its fragrance’ [21] .”  My fragrance is despicable. I don’t want words. Within me is the language of the world. As for Your fragrance, O Lord, You are entirely pure, entirely holy, and holy entirely. When my despicable fragrance enters into Your fragrance, whose fragrance will appear? The fragrance that is full of purity will appear! [As for] the fragrance of defilement, the fragrance of lust, the fragrance of materialism in me, it will dissipate, disappear, and fade away. God will overcome it by His fragrance.  So as I enter, I am willing that God work. Not entering while thinking of other things outside. Think about your own case. Think about how God inhales the fragrance of a person, and through his fragrance He accepts him in Paradise. “You have the sweet fragrance of Christ.” Where has the fragrance of Christ gone [in you]? If God did not deal with us according to His wide and [loving] heart, then the person could be lost. But the love of God and His wide heart gave us Himself on the altar. Arrange yourself.  [ End of recording ] — [1] 2 Corinthians 2:14-17 [2] The Morning Doxology [3] Ibid . [4] Psalm 87:3 [5] See  Proverbs 7:17 [6] Luke 1:44 [7] Coptic Doxology of Abba Antony [8] Ibid . [9] Galatians 6:7a [10] James 1:13b [11] See  E.A. Wallis Budge (translator), The Paradise of the Holy Fathers , Volume II, Book 2.1.2 [12] 2 Corinthians 2:15 [13] 1 Corinthians 3:16 [14] Matthew 21:13 [15] See  Revelation 4:10-11 [16] Revelation 2:13 [17] See Proverbs 1:16 [18] Song of Solomon 8:5a [19] Psalm 141:2a [20] Psalm 141:2 [21] Song of Solomon 1:12 — Please find the full sermon at the following link: https://www.youtube.com/watch?v=oHr_hGefTSQ Cover Image: A drawing of the Virgin Mary, by His Eminence Metropolitan Kyrillos of Milan of blessed memory.

“Then Jesus was led up by the Spirit into the wilderness to be tempted by the Devil.” Mark 4:1 John Cassian, an ascetic monk and writer of the fourth and fifth centuries, spent time in the Egyptian desert transmitting the stories and experiences of Egyptian monasticism to the West. [1]  His writings, composed in Latin, were quickly translated into Greek to reach an even wider audience. Specifically, some of the stories from his writings were included in the well-known  Apophthegmata , known as the Sayings of the Desert Fathers . [2]  This personality of the early Church relayed eyewitness accounts of the monastic life in Scetis , of which very little was contemporaneously documented. [3]  John Cassian’s writings on the diabolical warfare experienced in early Egyptian monasticism introduced principles and concepts that relate to various struggles impacting the psychological health of many in today’s world. The Holy Scriptures are filled with accounts of demonic attacks on many individuals throughout the Old and New Testament, including the Lord Jesus Christ Himself. [4]  Specifically, the book of Job narrates a vivid diabolic attack that led to Job losing his family and possessions. [5]  Paul the Apostle also documented the demonic oppression that he experienced, stating that a “messenger of Satan” harassed him. [6] Diabolical warfare did not cease with the accounts of the Holy Scriptures, but rather was all the more witnessed, experienced, and documented in the lives of many Egyptian Desert Fathers and Mothers; not least in the writings of John Cassian. In discussing monastic diabolical warfare, one must first begin with the founder of traditional Egyptian Monasticism, Antony the Great. In the Life of Antony, written by Athanasius the Apostolic, [7]   demonic attacks and warfare were documented in great detail. Many severe attacks were experienced by Antony, [8]  beginning firstly with his thoughts; when this was to no avail, the demons then proceeded to attack the monk physically as well. [9]  Furthermore, in the Paradise of the Holy Fathers , [10] one finds other accounts of demonic attacks against many of the monks, specifically the solitary Evagrius. [11]  A contemporary of John Cassian, Evagrius [12]  was a monastic who also wrote extensively on the prayer life and wrote volumes outlining the various snares of the devil. [13]  It is this Evagrius whose demonology was an influence on the life and writings of John Cassian. Cassian’s writings were utilized by the Rule of Saint Benedict [14] in the West. [15] Evagrius laid the foundation of monastic writings which Cassian is said to have expounded, synthesized, and relayed to the West. Cassian mingled the teachings of the East with the spirit of the West, providing a practical approach and understanding to those who may have been naïve to or unfamiliar with the idea of diabolical warfare. [16]  Thus it is said that Evagrius deserves credit, albeit indirectly, for the spread of monasticism and monastic teaching in the West through the vessel that is John Cassian. [17]  Evagrius spoke in depth regarding the mysticism of diabolical warfare, including about demons and their interaction with humans, whereas Cassian spoke in more detail with regard to vices and the warfare between the flesh and spirit of the monk. [18]  This bridge — between the demonic and the inner struggle — was relayed in Cassian’s writings. Evagrius was therefore said to be of significance to monasticism in the West. [19]  Cassian’s further expansion on Evagrius’ demonology served as the foundation of the application of principles relevant to or arising from diabolical warfare to the inner struggles of the thoughts and emotions. This formed the basis for many of the psychological ideologies that were to be formalized thereafter. Cassian was born in the middle of the fourth century, and it is unclear where his birthplace was, though some believe it to have been Gaul (present day France). [20]  He spent time in Palestine and Egypt, the latter being where he famously wrote his monastic writings that were to be transmitted to the people of Gaul. [21]  One of his writings was written to Castor, a local bishop of the region, describing the monastic system of Egypt so that it might be imitated in the West. [22]  After his time as a monastic, Cassian became a disciple of John Chrysostom, who vouched for him to be sent to Rome after his deposition. [23]  Cassian and his friend Germanus, who journeyed with him on his monastic voyage, spent close to fifteen years in the Egyptian Desert, specifically in Scetis . [24]  It is during this time that Cassian wrote his two major literary eyewitness works of the Egyptian monastic life and struggle. John Cassian’s two main literary works are The Conferences of the Desert Fathers  and The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principal Faults . [25]  In both the Conferences  and the Institutes , eight spirits or principal faults, which represent the demonic attacks that plagued the Egyptian monks, are mentioned. The Conferences consist of counsels and dialogues of specific monks, whereas the Institutes present the specifics of monastic attire, life, and prayer. Not only did the Conferences  document the wisdom of the Egyptian ascetics, but it also infused references from the Scriptures into its teaching, including the patience of Job amidst the diabolical warfare that assailed him. [26]  This is significant because Job’s diabolical encounter emerges as an example to monastics in their duel with evil and of how to properly engage in it. [27]  In his dialogue with an elder named Serapion, Cassian documents the Eight Principal Faults  as “gluttony, fornication, avarice, [28]  anger, dejection, acedia, [29]  vain glory, and pride.” [30]  Although the Conferences  discusses these spirits amidst the counsels of the Egyptian monks, it is the Institutes  that discusses each of these demons in detail. [31] Of the eight principal spirits or faults, dejection and acedia most effectively link the monastic world with today’s psychological suffering. The spirit or demon of dejection is described as one that attacks at random, and prevents the monk from having gladness of heart. [32]  It makes the monk impatient and rough with the brethren and causes him to feel angry, crushing and overwhelming him with despair. [33]  Cassian also locates the origin of dejection as being from “previous anger” or a previous “lack of gain that has not been realized.” [34]  The monk isolates himself and no longer desires to engage in discourse with others, so that Cassian labels dejection the “gall of bitterness that is in possession of every corner of their heart.” [35] Interestingly, Cassian discusses how this demonic spirit is not necessarily a result of the actions of others, but actions of the self. Cassian elaborates that one in this state should not isolate himself, but rather continue to interact with his fellow monastic brethren. This in itself is a remedy against this spirit. [36]   The beginning of healing, according to Cassian, is correcting one’s faults, which leads the monk to find peace. In its extreme form, the demon of dejection can lead one to despair of salvation. This is the demon that led to Cain’s lack of repentance [37] and Judas’ suicide. [38]  However, Cassian goes on to discuss that some dejection is acceptable and therapeutic. This is the sorrow that leads an individual to penitence for sin. [39]  Finally, he ends the relevant chapter by noting that the way to terminate devilish dejection is spiritual meditation, and keeping the mind occupied with the hope of the future. In examining this chapter of Cassian’s work, clear symptoms emerge, as well as treatment modalities for what is considered depression in the modern world. In Book X of the Institutes , Cassian begins to describe accidie, or acedia, known as the “midday demon,” [40]  as Evagrius had also done, although in more detail in specific relation to the emotions. [41]  While similar to the demon of dejection, acedia consists of the added features of apathy, sluggishness, sloth, and irritability. In naming acedia the “midday demon,” Cassian posits that these demonic attacks often occur around the sixth hour and seize the monk. Carelessness and anxiousness are the main components of acedia, as well as frequent complaining. [42]  The monk looks anxiously and often sighs at his other brethren. There are also moments where he is idle and useless for spiritual work. Cassian notes that sometimes the midday demon can manifest in different forms: sometimes one may isolate more, and in other times one may become a busy-body and seek consolation from others — an action which Cassian describes as entanglement in secular business. [43]   Manual labor and work, Cassian suggests, are a good remedy to the midday demon of acedia. One suffering from this demon should employ the words of Paul the Apostle: “if anyone will not work, neither shall he eat.” [44]  Cassian speculates that the West is void of monasteries and monks specifically because of idleness and acedia. Acedia is, in his mind, a direct result of idleness: “a monk who works is attacked by one devil; but an idler is tormented by countless spirits.” [45]  Babai, one of the Syriac writers and Fathers, also mentions this demon when he states: “beware of the impulses of the body when it is at rest, and do not let evil thoughts take up residence in your heart.” [46]  Cassian concludes that manual work and direct confrontation of acedia will lead to healing. [47]  Fleeing from acedia only makes the demonic attack worse. Examining the demons of dejection and acedia, one sees Cassian describing elements of depression and anxiety through the lens of Egyptian monasticism well before these terms came to have clinical significance. Depression is medically known as Major Depressive Disorder. Criteria for this disorder include many similarities to the aforementioned symptoms of the demon of dejection: feelings of sadness, hopelessness, and emptiness are oftentimes subjectively relayed by individuals with depression; [48]  there is also a decreased interest in pleasure and interaction with others. [49]  The famous author William Styron says about depression: “the weather of depression is unmodulated, its light a brownout.” [50]  Cassian mentioned that the Egyptian monks suffering from dejection oftentimes isolated from their fellow brethren, and described symptoms very closely aligned with depression according to its modern interpretation. Moreover, as the origin of depression is sometimes linked to triggering and stressful events, [51]  Cassian similarly recognized that often, anger and the lack of accomplishing a goal can lead to the demon of dejection. Anger and failure are, after all, often linked to stressful situations in an individual’s life. Regrettably, the majority of suicides are committed by individuals with depression. [52]  The end result of the demon of dejection is salvific despair; Cassian calls to mind the suicide of Judas, comparatively. In Cassian’s works, the ways prescribed to combat the demon of dejection are similar to those used to treat today’s clinical depression. Cassian described interaction with the fellow monks and also encountering one’s faults directly as a treatment to this demonic attack. Likewise, in the field of psychiatry, cognitive therapy and behavioral therapy seek to aid the patient in recognizing self-inflicted negative thought patterns and addressing negative behaviors, respectively. Group therapy also enables individuals to interact with others who experience similar symptoms to provide a sense of camaraderie. This leads the individual to correct negative thoughts of the self and to become more functional and interactive with others in society. [53] Acedia is similar to depression, anxiety, or a combination of both. Generalized Anxiety Disorder is a chronic anxiety disorder which consists of excessive worry manifesting in various symptoms such as restlessness, fatigue, difficulty concentrating, and irritability. [54]  Cassian mentioned that acedia, the “midday demon,” often causes these symptoms. Sometimes the monk may isolate himself; other times he may frequently complain and be anxious. Often in anxiety and depression, one may be crippled and unable to interact socially. This leads them to a decrease in function in their everyday lives, an action identified also by Cassian in the monk struggling with this demon. Abba Moses tells Cassian that one must not flee from or suppress this demon, but rather to attack it straightaway. [55]  Likewise, in psychodynamic psychotherapy, the concept of repression is addressed. [56]  Repression is a defense mechanism utilized by many to avoid psychological distress by “keeping it away,” creating space between the emotion and the individual. [57]  But often, repression can worsen psychological distress and cause it to linger, and thus fails to correct the root cause of the illness. Essentially, Cassian writes that one must not use repression in fighting this demon, but to attack it head-on, and to utilize manual labor as a means to keep oneself busy. Here we see Cassian identifying psychological defense mechanisms that are yet to be fully defined during his time. It is through the behavioral therapy discussed above, in relation to dejection, that we see an individual being enabled to move from idleness to committing to a goal, such as manual or professional work, which can assist in the path to healing. It is clear, both through the therapy modalities discussed and in Cassian’s writings, that a commitment to a goal-oriented activity such as physical work can aid an individual by distracting from the anxious thoughts and feelings affecting them. In comparing the demonic to the psychological, one must realize that spiritual or demonic attacks do not necessarily equate to psychological suffering, and vice versa. The Holy Fathers made a distinction between illnesses caused by demons, and those that are from physiological or psychological origins. [58]  However, the problem of suffering and the goal of attaining healing is one and the same for both the diabolical and the psychological. In the Orthodox Church, this healing comes from Christ. [59] In the world of psychology, healing can come through various modalities, such as psychotherapy, medication, and psychosocial support. Although the definition of healing and the means by which to arrive at it may be different, the goal for the monk in Cassian’s writings, and for one struggling with mental illness, is healing. The battle of the thoughts, and spiritual-psychological attacks are not new occurrences. Even in modern monasticism, the attacks of the thoughts are evident, and can affect the monastic in his everyday struggle. [60]   Cassian provided to the West a unique view of the Egyptian desert. In relaying the struggles of, and demonic attacks encountered by, the monks, Cassian laid the foundations of the principle of overlap between mental health and spiritual health — an interaction that cannot be neglected. Whether today’s mental illnesses are caused by, either wholly or partially, the demonic attacks discussed by Cassian is a complex inquiry requiring further theological and psychological research. What is evidently clear, however, is that the monastic experience, possessing a deep anthropological and spiritual wisdom, ought not be divorced from contemporary social life, self-understanding, and approaches to psychological well-being. Indeed, if one wishes to delve deeper into understanding or treating illnesses such as depression or anxiety — or any other human ailment — they can look to the writings of the monastic fathers and find within them insights that deal with both physical and spiritual wellness in a thoroughly Christian manner. Those who struggle with depression or anxiety, for instance, have as an inspiration and cause of hope the example of the early monastic fathers, who identified, courageously combatted, and successfully overcame these demons by God’s grace and support, and early monastic writings, such as Cassian’s, which teach what the path of healing entails. In learning from the diabolical warfare experienced by the Egyptian monks, one can compare their struggle to these early ascetics and find in them a source of consolation and fellowship, potentially leading them to realize their own healing through the experience and wisdom of those who many centuries earlier, in the Egyptian Desert, suffered like them and emerged victorious over their suffering. — [1] Columba Stewart. Cassian the Monk . Oxford Studies in Historical Theology. New York: Oxford University Press.1998.5. [2]  Ibid . [3]  Ibid ., 9-10. Scetis is the desert that is located West of the Nile, the region is known today as Wadi al-Natrun. 9. [4] The Temptation of Christ in the Wilderness, for instance, is documented in the synoptic gospels of Matthew, Mark, and Luke. [5] Vincent Lampert. The Battle Against Satan and His Demons . Emmaus Road Publishing. 2020. 25. [6]  Ibid ., 26.  [7] Athanasius was the Bishop of Alexandria in 328 CE, and author of the Life of Antony. (Khaled Anatolius. Athanasius . The Early Church Fathers. New York: Routledge. 2004. 1, 24). [8] Athanasius and William A Clebsch . The Life of Antony and the Letter to Marcellinus . Translated by Robert C Gregg. The Classics of Western Spirituality. New York: Paulist Press. 1980. 34-36. [9]  Ibid . [10] According to translator E.A. Wallis Budge’s preface, the Paradise of the Fathers  was written by Palladius, Jerome, and also included the Life of Antony  which was written by Athanasius. Budge translated the Paradise of the Fathers  from Syriac. ( Paradise of the Holy Fathers Volume One : Preface, 11). [11] E.A. Wallis Budge. Paradise of the Holy Fathers Volume One and Two . St Shenouda Press: 2009. 217-219. [12] Evagrius was a fourth-century monk who was a disciple of Gregory of Nazianzus. After living in Jerusalem briefly, Evagrius then fled to the Egyptian desert and became a disciple of Ammonius and the two Macarii (Macarius the Great and Macarius the Alexandrian). Soon becoming a teacher, Evagrius was known in his documenting demonic attacks that encountered the monastics. (Evagrius. Talking Back: A Monastic Handbook for Combating Demons . Translated by David Brakke. Cistercian Studies Series, No. 229. Trappist, Ky.: Cistercian Publications, 2009. 3). [13] E.A. Wallis Budge . Paradise of the Holy Fathers : Volume One and Two. St Shenouda Press: 2009. 219. [14] The Rule of Saint Benedict was the monastic rule that was established in the West by Benedict. This system spread throughout Europe and draws upon the writings of John Cassian, Basil, and the Lives of the Fathers. (John Michael Talbot. Blessings of St. Benedict . Collegeville, Minnesota: Liturgical Press. 2011. IX). [15] Evagrius Pontikus . The Praktikos & Chapters on Prayer . Trans. and Introduction: John Eudes Bamberger. Cistercian Publications: 1972. Preface by J. Leclerq: XIV. [16] Evagrius, XIV. [17]  Ibid . [18] Evagrius . Talking Back: A Monastic Handbook for Combating Demons . Translated by David Brakke. Cistercian Studies Series, No. 229. Trappist, Ky.: Cistercian Publications, 2009. 6. [19] Evagrius Pontikus . The Praktikos & Chapters on Prayer . Trans. and Introduction: John Eudes Bamberger. Cistercian Publications: 1972. Preface by J. Leclerq: xiv. [20] Columba Stewart. Cassian the Monk . Oxford Studies in Historical Theology. New York: Oxford University Press. 1998. 4. [21]  Ibid ., 5. [22]  Ibid ., 5. [23]  Ibid ., 4.; John Chrysostom was Bishop of Constantinople and was deposed in a controversial synod known as the Synod of the Oak in the early fifth century. The controversy involved Theophilus of Alexandria and an Alexandrian following, as well as a group of Origenist monks from Nitria (Wendy Mayer, Pauline Allen, and John Chrysostom. John Chrysostom . The Early Church Fathers. Taylor and Francis Group. London: Routledge, 2000. doi:10.4324/9780203029039. 10). [24] Stewart, 8. [25] These two writings are known colloquially as the Conferences  and the Institutes , respectively, and will be written as such throughout the paper. [26] John Cassian. The Conferences of the Desert Fathers , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle. Chapter IX: 2000. [27] Christopher J. Kelly. Cassian's Conferences: Scriptural Interpretation and the Monastic Ideal . Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies . London: Routledge. 2016. X. [28] Avarice is also known as the love of money. [29] Acedia is also known as accidie or listlessness. [30] John Cassian. The Conferences of the Desert Fathers , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle.1499. [31] Throughout his writings, Cassian interchangeably uses demons, vices, faults, and spirits as the same thing. As mentioned earlier in the paper, Cassian moved slightly away from utilizing foreign demonic references in order to try to be more practical and personal in his approach in relaying a cosmic reality in spiritually applicable ways. [32] John Cassian. The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle. Book IX: Of the Spirit of Dejection: 2007. [33]  Ibid ., Chapter I: 2014. [34]  Ibid ., Chapter IV: 2030. [35]  Ibid . [36]  Ibid ., Chapter VII: 2046. [37]  Genesis 4:1-18 (OSB) [38]  Matthew 27:3-5 (OSB) [39] John Cassian. The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle. Book IX: Of the Spirit of Dejection: Chapter X: 2007. [40] John Cassian . The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. Kindle. 2015. Book X: Of the Spirit of Accidie: Chapter I: 2007. [41] Ryan Lamothe . “An Analysis of Acedia.” Pastoral Psychology 56 , no. 1 (2007) 15–30. doi:10.1007/s11089-007-0096-8. 17. [42] John Cassian. The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. Kindle. 2015. Book X: Of the Spirit of Accidie: Chapter II: 2101. [43]  Ibid ., Book X: Of the Spirit of Accidie: Chapter 3: 2117.  [44]  II Thessalonians 3:10  (OSB) [45] John Cassian . The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. Kindle. Book X: Of the Spirit of Accidie: Chapter XXIII: 2007. [46] Sebastian P. Brock. The Syriac Fathers on Prayer and the Spiritual Life . Kalamazoo, Mich: Cistercian Publications, 1987. Chapter VII: 151 [47] John Cassian . The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. Kindle. Book X: Of the Spirit of Accidie: Chapter XXV: 2359. [48] B.J. Sadock. V. A. Sadock, & P. Ruiz. Kaplan & Sadock's Synopsis of Psychiatry: Behavioral Sciences/Clinical Psychiatry  (Eleventh edition.). Philadelphia: Wolters Kluwer. 2015. 357. [49]  Ibid . [50] William Styron . Darkness Visible: A Memoir of Madness . New York: Random House, 1990. 19. [51] Sadock, 354. [52] Sadock, 764. [53]  Ibid ., 372-373. [54]  Ibid ., 409. [55] John Cassian. The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. Kindle. Book X: Of the Spirit of Accidie: Chapter XXV: 2359. [56] Nancy McWilliams . Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Process . New York: The Guilford Press, Second Edition. 2011. Print. 127. [57] McWilliams, 127. [58] Razvan Brudiu. Human Suffering and Its Healing According to Jean-Claude Larchet . European Journal of Science and Theology , September 2012, Vol.8, Supplement 2, 284-285. [59]  Ibid ., 287. [60] Anna Smiljanic. Our Thoughts Determine Our Lives: The Life and Teachings of Elder Thaddeus of Vitovnica . Platina, CA: Saint Herman of Alaska Brotherhood, 2009. 29.  — Bibliography Primary Sources Athanasius, and William A Clebsch . The Life of Antony and the Letter to Marcellinus . Trans. Robert C Gregg. The Classics of Western Spirituality. New York: Paulist Press. 1980. Budge, Wallis. Paradise of the Holy Fathers Volume One and Two.  St Shenouda Press. 2009. Cassian, John. The Conferences of the Desert Fathers , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle. Cassian, John. The Twelve Books on the Institutes of the Coenobia and the Remedies for the Eight Principle Faults , trans. Rev. Edgar C.S. Gibson. Aeterna Press. 2015. Kindle. Evagrius. Talking Back: A Monastic Handbook for Combating Demons . Translated by David Brakke. Cistercian Studies Series, No. 229. Trappist, Ky.: Cistercian Publications. 2009. Ponticus, Evagrius. The Praktikos & Chapters on Prayer . Trans. John Eudes Bamberger. Cistercian Publications. 1972. Sadock, B. J., Sadock, V. A., & Ruiz, P. Kaplan & Sadock's Synopsis of Psychiatry: Behavioral Sciences/Clinical Psychiatry (Eleventh edition.). Philadelphia: Wolters Kluwer. 2015.   Secondary Sources Anatolios, Khaled. Athanasius . The Early Church Fathers. New York: Routledge. 2004. Brock, Sebastian P. The Syriac Fathers on Prayer and the Spiritual Life.  Kalamazoo, Mich: Cistercian Publications. 1987. Brudiu, Razvan. Human Suffering and Its Healing According to Jean-Claude Larchet . European Journal of Science and Theology,  September 2012. Vol.8, Supplement 2, 281-287. Jones, Christopher D. “The Problem of Acedia in Eastern Orthodox Morality.” Studies in Christian Ethics 33 . 2020. (3): 336–51. doi:10.1177/0953946819847652. Kelly, Christopher J. Cassian's Conferences: Scriptural Interpretation and the Monastic Ideal. Ashgate New Critical Thinking in Religion, Theology, and Biblical Studies.  London: Routledge. 2016. LaMothe, Ryan. “An Analysis of Acedia.” Pastoral Psychology 56, no. 1  (2007): 15–30. doi:10.1007/s11089-007-0096-8. Lampert, Vincent . The Battle Against Satan and His Demons . Emmaus Road Publishing 1468. Parkview Circle Steubenville, Ohio : 2020. Kindle. Mayer, Wendy, Pauline Allen, and John Chrysostom. John Chrysostom.  The Early Church Fathers. Taylor and Francis Group. London: Routledge, 2000. doi:10.4324/9780203029039. McWilliams, Nancy . Psychoanalytic Diagnosis: Understanding Personality Structure in the Clinical Process . New York: The Guilford Press, Second Edition. 2011. Print. Smiljanic, Anna (trans). Our Thoughts Determine Our Lives: The Life and Teachings of Elder Thaddeus of Vitovnica . Platina, CA: Saint Herman of Alaska Brotherhood. 2009. Stewart, Columba. Cassian the Monk . Oxford Studies in Historical Theology. New York: Oxford University Press. 1998. Styron, William. Darkness Visible: A Memoir of Madness . New York: Random House. 1990. Talbot, John Michael. Blessings of St. Benedict . Collegeville, Minnesota: Liturgical Press. 2011. — Abraham Ghattas is a Coptic Orthodox Christian who practices psychiatry in Houston, Texas. He holds a bachelor's degree in Psychology with a concentration in Behavioral Neuroscience, as well as a minor degree in Religious Studies from Purdue University. He received his DO medical degree from the Philadelphia College of Osteopathic Medicine. He is board certified in Psychiatry and works as a Staff Psychiatrist at Michael E. DeBakey VA Medical Center in Houston, TX. He is also on faculty at Baylor University College of Medicine as an Assistant Professor of Psychiatry. He is a member of the American Association of Christian Counselors, and holds a Certificate in Early Christian Studies from St. Athanasius and St. Cyril Theological School (ACTS) in California. He has lectured on Crisis Intervention and Trauma Counseling as part of the Family Ministry Program. He has also lectured on anxiety, depression, substance use, development, and the overlap of mental health and Orthodox spirituality to youth, adolescents, servants, adults, and parents. He enjoys spirituality, Philosophy, Patristics, Christology, and Church History. Cover Art: Lelio Orsi, The Temptation of St. Anthony, 1570s. DossPress.com  is a place for Christian men and women to collaborate for the sake of our common edification by sharing their written works. As we strive to uphold a standard of doctrinal and spiritual soundness in the articles shared, we note nonetheless that the thoughts expressed in each article remain the author’s own and do not necessarily reflect those of Doss Press.

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1/1 On the Incarnation Note-Taker's Edition Note-Taker's Series, Volume I In this timeless singular classic, Against the Heathen and On the Incarnation, St. Athanasius defends in a masterful way the reasonableness, glory, and superiority of the Christian Faith while setting forth, in a coherent and clear manner, an outline of that Faith for the edification of his fellow believers. We provide this book along with St. Athanasius’ Letter to Epictetus in note-taker’s format, alternating between the text and lined pages for convenient note-taking, to enable our reader to enjoy these works while engaging in the type of active reading necessary for eliciting maximum benefit from them. $24.99 Purchase at: https://tinyurl.com/OTINoteTaker Paperback ISBN: 9781387416493 Previous Next

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