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Introduction With the existence of different fasting regulations among some Orthodox churches, both Eastern and Oriental, it is needful that principles be set forth that contribute to the unification of this invaluable and ancient practice contemporarily. It is important, however, that when ancient practices meet contemporary culture, that the practice be assimilated and appropriated not with uncertain caution but with the graced confidence of the Holy Spirit of wisdom. This requires faithfulness to all that God has revealed not just through Scripture, Tradition, and the life of the Church, but also through the latest developments in the sciences, which should never be incongruent with the former. It is important that the Orthodox Church, while maintaining its loyalty to its Patristic heritage, continue to incorporate, digest, and appropriate the latest contributions of modern medicine and scientific research. For this reason, I will present a synthesis of the ancient and the contemporary by focusing on the writings of St. John Chrysostom and Dr. Randi Fredricks, a leading authority and researcher on fasting. St. John Chrysostom proved to be a man heavily concerned with the practical implementation of church regulations. Within his writings it is easy to find him on par with the concerns of the church community at all levels, suggesting behavioral and ethical guidelines by which to embody the spirit of the law. In this light, it is useful to focus on his writings in particular to guide the discussion on fasting. This will be especially helpful in conversation with the latest findings in the sciences concerning fasting. Dr. Randi Fredricks, a world-renowned leading researcher and expert on the science of fasting, published an important book on this topic in 2013 entitled Fasting: An Exceptional Human Experience. Her findings, alongside others that will be mentioned, help elucidate the relationship between the healthcare field and fasting and the resulting interplay between societal outlooks on religious fasting. The discussion of fasting is not only needful as an ecumenical tool but it needs serious (re)consideration so as not to be used contrary to its intended purposes, which is often the danger with a longstanding practice—the original intent becomes obfuscated. This obscuring holds no partiality; fasting is in a triple conundrum, with pressures from opposing ends, one of which takes root in society and two of which sprout from the faithful. First, medical professionals often denounce fasting because of a misrepresentation of fasting.[1] This is likely a cumulative effect resulting from monastic texts exalting what may appear to be self-mutilation, from the concern of health risks and detrimental outcomes, or from a lack of convincing scientific research. With this disapproval comes arguments against any benefits to fasting, and this runs the risk of deterring the faithful from this necessary practice as the acquisition of medical knowledge is often coupled with a sense of a greater ability for autonomous decision making. Additionally, the dangers that are internal to the Church follow from improperly approaching the practice of fasting from one of two extremes. The first is in the case of an oxymoronic hyper-moderation, which can act counter to its purported aim by holding moderation as an absolute. This in turn can be mistaken for indifference or warranted laxity and is not far from slipping into the repudiation of a valuable practice. The second case is one of a pharisaic legalism that can either become harmful to the body or that simply adheres to prescribed motions of abstinence or dietary restriction without concern for anything but adherence to a self-concocted spiritual rite that finds rest only in self-righteousness. The goal of this paper is to offer bases on which to alleviate these tensions, which should not gain the upper hand, as fasting is an inextricable part of the human experience. A clear picture is fashioned through the harmonious pigments of the latest medical research and the practice of fasting, and it is important that this harmony be recognized and shared as common knowledge and as a vital component of Church education. While sufficiency could rest in the high esteem and frequent observance of fasting among the early Church Fathers, it is a staple of our time to act in congruence with personally attained knowledge. For this reason, I believe that the support of science and medicine is an integral part of encouraging the faithful to be entrenched wholeheartedly in the practice of fasting. By this, I am not implying that fasting should be observed because of physiological advantages. This obsession with creating lists of benefits that can often be irrelevant is coined by Scot McKnight in his book on fasting as “benefit-itis,” whose comical ring helps relay its counter effectiveness.[2] Instead, as I will discuss below, St. John Chrysostom and the top medical researchers on fasting agree at least on the three following points: fasting facilitates autonomous control, fasting significantly enables and grants freedom and elation, and fasting encompasses fundamental dimensions of holistic human flourishing. Fasting as Recovery of Control To begin, much can be said concerning Chrysostom’s extensive writings on asceticism, but in order to narrow the scope of this paper, I will mention texts of his that make explicit reference to fasting. Known in his time as “the monk,”[3] Chrysostom focused much on making arguments for ascetic practices that were both relevant to the scope of one’s daily life and theologically sound. Regarding fasting, Chrysostom says in Homily XIII on Matthew 4, “Adam by the incontinence of his belly was cast out of paradise.”[4] He continues by explaining that one of the “medicines of our salvation” is given us by the example of the Lord Jesus Christ through fasting, which restores our will, resolve, and power over the sway of the devil.[5] This way, humans are no longer under the control of bodily temptations but have regained control through governing the appetite. In addition to promising control, hunger cultivates virtue in its opposition to evil and its concord with good. Thus, for Chrysostom, in order to regain the authority given humanity in paradise, evil must be resisted; in order for evil to be resisted, one must possess full control over one’s body; and in order to possess this control, one must bridle the stomach through fasting. While Chrysostom’s bases remained theological and experiential, Teresa M. Shaw’s work The Burden of the Flesh: Fasting and Sexuality in Early Christianity provides evidence for the correlation the monk put forth. More specifically, she refers to a number of experiments, the most exhaustive and conclusive of which was conducted at the University of Minnesota. This research noted a significant and positive correlation between an increase in caloric intake and an increase in sexual desire.[6] Cited alongside these results are estimated calculations of the caloric sum of St. John Cassian’s suggested diet for monks, which amounted to approximately 930 calories daily.[7] While the suggestion based on this calculation certainly would not be to resort to methods of semi-starvation, it is the idea of having control over one’s body that is most fruitful in this discussion. It should also be noted that this is not an invitation to improperly denounce human sexuality or the sexual experience as impure or sinful. Instead, these experiments point to the link between lower food intake and the recovery of control over one’s body. In this specific instance, instead of being enslaved, one is more capable of being intentional with one’s sexuality, possessing the power and ability to positively utilize this God-given gift. To this exact point St. John links “the corpulence that comes of gluttony” and the ability to “repel the tempest of evil thoughts” admitting that the former, that is gluttony, is a great hindrance to this end.[8] As a result, this study provides implications for a proactive solution to any societies or communities that have succumbed to an unfortunate increase in sexual perversion, and it also supports the conclusions reached by the monk centuries ago concerning the efficacy of fasting. Fasting as Freedom from Bodily Impediments It was not only a restoration to paradise and the regaining of control over the body that interested St. John regarding fasting. This control has a number of corollaries—important ones that feed into each other and that facilitate other aspects of the Christian struggle. Chrysostom writes, “He that fasts is light, and winged, and prays with wakefulness.” He continues by explaining that this accompaniment of prayer to fasting gives “double wings,” able to lift a person away from the cares and attachments to this world.[9] Not only does this grant control, but it grants power over what might otherwise be considered distractions to spiritual progress. The combination of fasting and prayer are crucial for Chrysostom, and this is further supported by a biblical retrieval of fasting in the life of the Lord Jesus Christ. The most obvious example is His forty-day wilderness fast following His baptism and prior to the official mark of the beginning of His earthly ministry. The monk makes a case for fasting in this regard, stating that since Christ fasted after His baptism, so too should Christians observe this practice throughout the duration of their lives after their baptisms. Yet this is not the only case to make for Christ’s institution of this practice for His followers. In the synoptics,[10] when He is asked why His disciples do not fast, He replies that they will fast when He, the Bridegroom, leaves. It is soon after the confession and commemoration of this departure that the Orthodox Church observes the Fast of the Apostles. Moreover, this event serves as an impetus for the many fasts the Church in Her history implemented after Christ’s institution of the practice. The very institution of fasting is an important component of its effectiveness. While this presentation does indeed focus much on the physiology and psychology of fasting, it does not follow that fasting is not a mystical experience. As Vladimir Lossky asserts, the mystical theology of the East holds that spiritual realities are not to be overshadowed by philosophical endeavors.[11] Without opening a larger topic on the mysticism of fasting, suffice it here to note that Chrysostom and other early Fathers interpreted this event in the synoptics as a command by God. This is supported by Christ proclaiming “When you fast” instead of “If you fast” in Matthew 6.[12] It naturally follows that adherence to and observance of Divine command could and would be accompanied by experiences of that which is beyond the physical. Dr. Randi Fredricks’ research on fasting supports this conclusion. She cites dozens of studies that correlate fasting to mystical experiences. Scientifically, these experiences can be described by a number of labels, including Exceptional Human Experiences (EHE’s), Altered States of Consciousness (ASC’s), and some renditions of the theory of the phenomenon of flow, a theory familiar to the vocabulary of both religion and science, none of which are to be confused by accusations of hallucination.[13] The repeated studies since the mid 20th century, beginning with Abraham Moslow and extending to dozens of contemporary researchers, have confirmed this correlation. These “peak experiences,” as they are sometimes identified, enable self-actualization and self-realization.[14] Fredricks concludes that fasting provides means by which to facilitate self- transcendence through its obvious ability to promote detachment from and the loosening of worldly ties, beginning with a removal from the reliance on food.[15] This in turn can produce altered states of consciousness that are present not simply physiologically from a depletion of dietary sustenance but also from the realization of the insufficiency of bodily reliance in guaranteeing happiness, freedom, and feelings of purpose and fulfillment. This is in perfect harmony with Patristic notions of the positive effects of fasting and serves to eliminate what may sometimes be a hesitancy either to trust developments in the sciences or to trust its congruency with religion. More importantly, it supports the Patristic experience that the mysticism that often accompanies fasting is not accidental but instead, fasting is a valuable outlet into ethereal realities. Fasting as Holistic Human Flourishing Arguably the most dominant of St. John Chrysostom’s foci on this topic harbors on a spirit of fasting that encompasses the entirety of a person’s well being. More specifically, the crux of fasting for Chrysostom is to aid in a person’s struggle against sin, and if the manner of fasting promotes sin in one way or another, it is not sincere fasting and should be discontinued.[16] He explains that all things are permitted to be eaten, and so if we abstain from those things that are permitted and yet do those things which are not, we lose the spirit of fasting.[17] Instead, the monk emphasizes that fasting should initiate positive change—a reformation of conduct toward a more virtuous self.[18] We should become unhabituated to sin by becoming habituated in good works, especially since he comfortably places charity and almsgiving—that is, expressions of love towards the other—above the physical practice of fasting.[19] This calls to mind the same spirit of fasting found in the book of Isaiah: “Is not this the fast that I choose: to loose the bonds of injustice...Is it not to share your bread with the hungry, and bring the homeless poor into your house; when you see the naked, to cover them...?”[20] The main focus of fasting then should be a complete transformation of one’s interior disposition from sin toward virtue. Chrysostom explains that even those who are unable to fast physically are still able to observe fasting periods by diverting their bodies from overindulgence. Yet, it remains true that the physical methods of fasting instructed by the Church prove effective in meeting these transformative ends. This holistic transformative effect is precisely what Dr. Fredricks demonstrates throughout her work. Dr. Fredricks provides a significant amount of research and data, some original and self- conducted and others from a comprehensive study of the available data published in the field, that provide astounding links between fasting and the promotion of physical and psychological health.[21] Among a number of other benefits, fasting promotes physical healing on a number of levels, has been found to lower symptoms of depression, exhibits similar brain wave patterns as those induced by the practice of meditation, can help reduce grief, enhances mental clarity and performance, may decrease the likelihood of developing Alzheimer’s disease, and can help physically and psychologically with eating disorders.[22] The point here, however, is not to shift the impetus for fasting from the spiritual to the physical, but to show that science agrees that fasting extends beyond simple dietary constraints. Moreover, it is difficult to categorize these physical benefits as separate from or in opposition to spiritual benefits. The intimacy of body and spirit and the perpetual and profound effect each has on the other cannot be denied or overstated. To this end, the fact that fasting promotes physical well being can be a signal for its spiritual efficacy and vice versa. Similarly, the holistic promotion of the physiology and psychology of fasting signals a certain wholeness spiritually. Surely these must be appropriated with caution, but it would be rather difficult to make a case that concordant attestations by a reliable and exemplary Patristic account and a leading contemporary scientific account regarding the physical, psychological, and spiritual wholeness experienced through fasting are mere coincidence. The correspondences do not end there. Fredricks’ research provides strong claims as to how a fast is to be approached in order to ensure that its benefits are experienced maximally. The type of fasting that Fredricks puts above all others is water-only fasting, and while this does not necessarily exemplify the most common practice among Orthodox Christians today, there is an important pragmatic technique she highlights that forms a lucid distinction between healthy, beneficial, and proper fasting on the one hand, and unhealthy, harmful, and improper fasting on the other. To be exact, the technique focuses on the process before, during, and after periods of fasting. There exist certain withdrawal symptoms when beginning a fast, and for this reason, experts in the field recommend a preparatory diet before fasting.[23] This can include eating a whole foods diet or a vegan diet low in salt, oil, and sugar.[24] This of course would be in preparation for water-only fasting, but it points to the importance of gradually entering a fast. This is in contrast to the frequented overindulging that is practiced before beginning a prescribed fasting period but in consonance with the rites of some Orthodox churches that have installed a preparatory week before Lent. Furthermore, the healthier the body prior to fasting, the fewer withdrawal symptoms experienced, such as headaches, dizziness, and fatigue, allowing one to focus more on the aforementioned transformative benefits instead of a fixation on the difficulty and specifics of dietary modifications. This gradual progression is also advised during fasts as well as when breaking fasts.[25] High caloric intake is not advisable after long periods of caloric abstinence. Alternating between abstinence and overindulging may be even less beneficial than not fasting at all, as studies have shown a drastic drop in mental and physical performance with such habits.[26] To this point, St. John Chrysostom admonishes those who in his time exhibited gluttony and overindulgence before and after fasts, effectively impeding or reversing the progress made while fasting.[27] Conclusion It has been my objective to address the three concerns mentioned at the outset of this paper, and the synthesis of the ancient and the contemporary has made this possible. First, regarding the disdain with which the medical field may look at fasting and the possible negative effects it could have on the trust and adherence of the faithful to this practice, it is clear that this is the result of poorly relaying what exactly constitutes the true spirit of fasting and how it is to be observed for the benefit of body and spirit. Pragmatically, it should be a concern of the Church to acquire and disperse this education fully, faithfully, and accurately. In this way, fasting will claim a more positive image inside and outside the Church and the healthcare field, allowing its benefits to be widespread. Second, regarding the problem of hyper-moderation that can cause lax adherence to fasting or that can easily fall into repudiation of the tradition, it is clear that in order to experience the full power of fasting, serious effort needs to be input. EHE’s, ASC’s, and other medically attested mystical experiences of fasting are only attained when a certain level of fasting enables one to detach from worldly ties by first detaching from overindulging the stomach. Moreover, hyper-moderation ignores the fact that fasting impacts each and every day of the year, since the periods before and after fasts are crucial and since the health of the body even during non-fasting periods influences the way in which the body reacts during fasting. This in turn determines the level of focus one will be able to dedicate to reaping the benefits of this practice. Third, regarding the nullification of fasting fostered by a pharisaic legalistic spirit, this practice ought to be viewed as a holistic experience in which the cultivation of virtue is of utmost importance. Fasting ought to create freedom from bodily and spiritual impediments, allowing its practitioners to focus not only on their personal well being but also and consequently on the flourishing of the other. Thus, the corporality of Orthodox fasting is in keeping with the saying, “One can be damned alone, but saved only with others.”[28] It is through this true spirit of fasting that humanity regains its God-given control, receives its untainted freedom, and accesses an essential portal to the love of God and neighbor. — [1] Fredricks, Randi. Fasting: An Exceptional Human Experience. Bloomington, IN: AuthorHouse, 2013, 212. [2] McKnight, Scot. Fasting. Nashville, TN: Thomas Nelson, 2009, 142-143. [3] Florovsky, Georges V. Patrology-Patristics. Vol. 7, Ch. 11. St. John Chrysostom. http://www.holytrinitymission.org/books/english/fathers_florovsky_1.htm [4] Chrysostom, John. Chrysostom: Homilies on the Gospel of Saint Matthew. Ed. Philip Schaff. Peabody, MA: Hendrickson, 1994, 80. [5] Ibid., 81. [6] Shaw, Teresa M. The Burden of the Flesh: Fasting and Sexuality in Early Christianity. Minneapolis: Fortress, 1998, 125-127. The study contained thirty-two males who consumed 3,492 calories daily for twelve weeks followed by an average of 1,570 calories for the following twenty-four weeks. This semi-starvation was reported to decrease sexual feeling and expression, nocturnal fantasies and emissions, and a reduction in semen volume and change in morphology. [7] Ibid., 127. [8] Chrysostom, John. Chrysostom: On the Priesthood ; Ascetic Treatises ; Select Homilies and Letters ; Homilies on the Statues. Ed. Philip Schaff. Peabody, MA: Hendrickson, 1994, 357. [9] Chrysostom, Matthew, 356. [10] Matthew 5, Mark 2, Luke 5 [11] Lossky, Vladimir. The Mystical Theology of the Eastern Church. London: J. Clarke, 1957, 42. [12] Piper, John. A Hunger for God: Desiring God through Fasting and Prayer. Wheaton, IL: Crossway, 1997, 69, scriptural emphasis mine. [13] Fredricks, Exceptional, x, 108-119. [14] Ibid., 108-110. [15] Ibid. [16] Chrysostom, Ascetic Treatises, 406, 357, 359. [17] Ibid., 370. [18] Chrysostom, Ascetic Treatises, 450-451, 459, and Chrysostom, Matthew, 74. [19] Chrysostom, Ascetic Treatises, 388, 450-451. [20] Isaiah 58:6-7. Parts of the texts were left out not because they changed the meaning, but because they were superfluous and not as focused for the point at hand. [21] See Fredricks, Randi. An Exploratory Study of the Effects of Water Fasting for Depression. N.p.: n.p., 2011. [22] Fredricks, Exceptional, 47-63, 86-105, 280-303. [23] Fredricks, Exceptional,17. [24] Ibid., 17, 172. [25] Ibid., 32-36. [26] Ibid., 94-95. The study Fredricks refers to demonstrated that traffic incidents increased during the fasting month of Ramadan in predominantly Muslim countries where the fast is often observed with drastic fluctuations in diet before the recommended 48 hours of fasting is reached in which the state of the brain is no longer glucose-dependent. [27] Chrysostom, Ascetic Treatises, 438-439. [28] Baab, Lynne M. Fasting: Spiritual Freedom beyond Our Appetites. Downers Grove, IL: IVP, 2006, 60. — Bibliography Baab, Lynne M. Fasting: Spiritual Freedom beyond Our Appetites. Downers Grove, IL: IVP, 2006. Chrysostom, John. Chrysostom: Homilies on the Gospel of Saint Matthew. Ed. Philip Schaff. Peabody, MA: Hendrickson, 1994. Chrysostom, John. Chrysostom: On the Priesthood ; Ascetic Treatises ; Select Homilies and Letters ; Homilies on the Statues. Ed. Philip Schaff. Peabody, MA: Hendrickson, 1994. Florovsky, Georges V. Patrology-Patristics. Vol. 7, Ch. 11. St. John Chrysostom. http://www.holytrinitymission.org/books/english/fathers_florovsky_1.htm Fredricks, Randi. An Exploratory Study of the Effects of Water Fasting for Depression. N.p.: n.p., 2011. Fredricks, Randi. Fasting: An Exceptional Human Experience. Bloomington, IN: AuthorHouse, 2013. Grube, George W. What the Church Fathers Say About--. Minneapolis, MN: Light and Life Pub., 2005. Holy Bible: NRSV, New Revised Standard Version. New York: Harper Bibles, 2007. Lossky, Vladimir. The Mystical Theology of the Eastern Church. London: J. Clarke, 1957. Main, Keith. Prayer and Fasting, a Study in the Devotional Life of the Early Church. New York: Carlton, 1971. McKnight, Scot. Fasting. Nashville, TN: Thomas Nelson, 2009. Piper, John. A Hunger for God: Desiring God through Fasting and Prayer. Wheaton, IL: Crossway, 1997. Shaw, Teresa M. The Burden of the Flesh: Fasting and Sexuality in Early Christianity. Minneapolis: Fortress, 1998. Dr. Stephen Meawad is an Assistant Professor of Theology in the Department of Theology and Philosophy at Caldwell University and a Lecturer at Pope Shenouda III Coptic Orthodox Theological Seminary. He holds a doctoral degree in Theology from Duquesne University, with a particular focus in Christian Ethics. His book, "Beyond Virtue Ethics: A Contemporary Ethic of Ancient Spiritual Struggle" is available for pre-order at Georgetown University Press (to be released in March 2023). This paper was presented by Dr. Meawad at "The Conference in Preparation for the Great and Holy Council of the Orthodox Church" on June 27, 2016. 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.

“He must increase, but I must decrease” (John 3:30). St. John the Baptist, knowing and understanding his calling and mission, served God faithfully and prepared the way for the coming of the Lord, pointing all who approached him to the One whose sandal strap he was not worthy to untie (Mark 1:7; c.f., Matthew 3:11; Luke 3:16; John 1:27). He instilled this very approach to ministry in his own disciples, teaching them by his example, and undoubtedly also by his words, the centrality of God in life, worship, and service. For this reason, his disciples were able to discern that the Lord Jesus Christ was the One of whom St. John spoke, and followed Him, becoming His disciples eagerly and without hesitation, leaving behind their former teacher who had selflessly prepared them to recognize and follow the Teacher. Upon the disciple St. Andrew particularly, the example and teaching of St. John left a great impression, helping him to understand himself and his capabilities, and equipping him with the ability to uniquely, effectively, and faithfully serve the Lord. From the first mention of St. Andrew in the Gospels, it is easily discernible that he possessed a heart intent on the service of and care for others, seeking firstly his own salvation as well as that of his family. To that end, alongside his brother St. Peter, St. Andrew submitted himself to discipleship under St. John the Baptist, and, upon first encountering the Lord, he immediately thought of and sought out his brother, so that together, they would follow Him and believe in Him: “The next day again John was standing with two of his disciples; and he looked at Jesus as he walked, and said, ‘Behold, the Lamb of God!’ The two disciples heard him say this, and they followed Jesus. Jesus turned, and saw them following, and said to them, ‘What do you seek?’ And they said to him, ‘Rabbi’ (which means Teacher), ‘where are you staying?’ He said to them, ‘Come and see.’ They came and saw where he was staying; and they stayed with him that day, for it was about the tenth hour. One of the two who heard John speak, and followed him, was Andrew, Simon Peter’s brother. He first found his brother Simon, and said to him, ‘We have found the Messiah’ (which means Christ). He brought him to Jesus” (John 1:35-42). The Lord, preparing not only to minister to Israel but also to bring salvation to the whole world, found in St. Andrew and the other disciples the ability to serve and care for the salvation of others, including the Gentiles. In fact, the only words ascribed solely to St. Andrew in the Gospels invariably relate to his bringing others to the Lord. First, he tells his brother St. Peter: “We have found the Messiah;” and later, he would present the boy who had the five loaves and two fish to Christ, and by this, the five thousand were fed: “One of His disciples, Andrew, Simon Peter’s brother, said to Him, ‘There is a lad here who has five barley loaves and two fish; but what are they among so many?’” (John 6:8). He would also, along with St. Philip, bring to Jesus the Greeks who wished to see Him, that they might experience and receive a word from Him, and “many even of the authorities believed in Him, but for fear of the Pharisees they did not confess it, lest they should be put out of the synagogue: for they loved the praise of men more than the praise of God” (John 12:20-43). Even the house of St. Andrew and St. Peter became a place for all who wished to see Jesus to come and experience His works and hear His teaching: there, the Lord would heal St. Peter’s mother-in-law and others, cast out evil spirits from many who were possessed with demons, and perform many other signs and wonders (Matthew 8:14-17; Mark 1:29-34; 2:1-12). In these recorded accounts, St. Andrew is found to clearly understand that salvation and the Gospel were meant to be shared with others, and to possess the natural ability to extend this message to everyone he would encounter, beginning firstly with his own family. Despite his being a man of few words (as far as the Gospels reveal), St. Andrew would go on to minister and preach the Gospel to the whole world alongside the other Apostles, bringing to the world the experience and spirit which he received from the Lord, firstly through his example, and when the Spirit gave utterance, also through word and teaching. In this way, his voice, along with that of his brother Apostles, “has gone out to all the earth, and their words to the ends of the world” (Psalm 19:4; c.f., Romans 10:18). St. Andrew also possessed the spirit of selfless humility — a quality that the Lord would routinely stress to the disciples in His teaching: “Whoever would be great among you must be your servant, and whoever would be first among you must be slave of all. For the Son of Man also came not to be served but to serve, and to give His life as a ransom for many” (Mark 10:43-45; c.f., Matthew 20:26-28). Finding many gifts and talents in his brother St. Peter, for instance, St. Andrew encouraged and supported his growth in the service and work which Christ entrusted to His disciples. Thus, we find St. Peter often speaking on behalf of all of the Apostles (e.g., John 6:66-69; Matthew 19:23-30), speaking in the presence of the other disciples in the election of the replacement of Judas (Acts 1:15-26), and, through the inspiration of the Holy Spirit, delivering the first homily on the day of Pentecost (Acts 2:14-41). This of course does not suggest that a primacy existed among the disciples, especially as such a principle would have contradicted the message and example which they heard from and witnessed in the Lord. Rather, the disciples, having been fundamentally re-shaped by the teaching and example of Christ and empowered by the Holy Spirit such that any selfish ambition or self-centeredness they previously embodied was entirely excised from their hearts, naturally preferred and encouraged one another in the ministry, and relied on each other for support and correction. St. Andrew’s spirit of promoting others in the ministry according to their talents and qualifications is also clearly depicted in the account of his life in the Synaxarium: “He entered the city of Lydd [Kurdistan]…accompanied by his disciple, Philemon, who had a sweet voice and was a good reader. St. Andrew commanded Philemon to go up to the pulpit and read. When the priests of the idols heard of the arrival of Andrew the Apostle, they took their spears and went to the church. They stood outside the church to hear if he was cursing their gods or not. They heard Philemon reading the words of David the Prophet [Psalm 115:4-8]…Their hearts rejoiced because of his sweet voice and their emotions mellowed. They entered the church and bowed down at the feet of Andrew the Apostle. He preached to them and they believed in the Lord Christ. Then he baptized them with the rest of those who worshipped idols.” By recognizing St. Philemon’s talent in reading and selflessly promoting him in order to enable him to exercise this gift, St. Andrew was able to convert the idolaters and win them to the Faith in Christ. For St. Andrew, it did not matter whether he sat on the left or right hand of Christ in His glory; instead, he, along with the other disciples, learned to care only about enjoying the presence of the Lord, learning from and imitating Him, and sharing His teaching and the Gospel of His Economy of Salvation with the whole world. Having exemplified these characteristics and virtues among many others, St. Andrew was granted the greatest honor, of martyrdom — and not only to die for the sake of His Lord, but like Him to die upon a cross. Having been threatened with crucifixion by the proconsul Aegeates, St. Andrew replied: “If I had been afraid of the tree of the cross, I should not have proclaimed the glory of the Cross.” After imprisoning and torturing him, Aegeates ordered for St. Andrew to be crucified: “Aegeates then being enraged, ordered the blessed Andrew to be fastened to the cross. And he having left them all, goes up to the cross, and says to it with a clear voice: ‘Rejoice, O cross, which has been consecrated by the body of Christ, and adorned by His limbs as if with pearls. Assuredly before my Lord went up on you, you had much earthly fear; but now invested with heavenly longing, you are fitted up according to my prayer. For I know, from those who believe, how many graces you have in Him, how many gifts prepared beforehand. Free from care, then, and with joy, I come to you, that you also exulting may receive me, the disciple of Him that was hanged upon you; because you have been always faithful to me, and I have desired to embrace you. O good cross, which has received comeliness and beauty from the limbs of the Lord; O much longed for, and earnestly desired, and fervently sought after, and already prepared beforehand for my soul longing for you, take me away from men, and restore me to my Master, in order that through you He may accept me who through you has redeemed me.’” While this account of his martyrdom is considered an apocryphal work and not divinely inspired, it nevertheless represents a beautiful description of St. Andrew’s approach to the cross on which he would be killed. By few words and much action, St. Andrew became for the Church a testament to the power and ability of the Holy Spirit to work in us, each according to his or her own personality, talents, and capabilities. One does not need eloquence of speech, fame, or a large following to serve and preach Christ, but simply a deep love for God that engenders the desire and humility to abide in His presence and develop an intimate relationship with Him, being filled by His grace and work and being shaped to think, perceive, and behave as He desires and exemplifies. To such a person, God grants the ability to go and fill others — not primarily by long speeches or verbal exhortations, but more importantly by being the means through which they can also experience Christ. May the prayers of the disciple St. Andrew be with us and support the Church for which he offered his life in full dedication and service, and may God raise up believers possessing the spirit and discipleship which the Apostles, by their life, witness, and teaching, delivered to the Church.

When picturing a printed sacred book, one might visualize two to three columns of small-print, tightly-packed text devoid of anything visually interesting and with no incorporation of illustrations of any sort — perhaps out of deference to the text. Open your nearest Bible, your ⲁϫⲡⲓⲁ (agpia, prayer book of hours), or your church’s ⲉⲩⲭⲟⲗⲟⲅⲓⲟⲛ (euchologion, kholagy, liturgy prayer book) – assuming these are not children’s editions, it is more likely than not that little to no visual art will be represented in the book, barring the cover and perhaps also the first few pages. This, however, was not always the case. Visual art, whether illumination[1] or iconography, was consistently used in sacred manuscripts in the Coptic tradition. Allow me to relay an anecdote. A member of my parish asked me where the design of a certain Christian hoodie came from. (The design in question is included below as Exhibit 3 of Ms. Or. Quart. 474.) I replied that it was a page from an old Koiahk psalmody book. He was confused, and I, ironically, was confused by his confusion. Upon being asked why he was confused, he responded by inquiring, “Why would it have a design in it?” My answer generally conveyed the substance of this article: most old Coptic books (manuscripts) included art, and there is even a modern liturgical book that incorporates artwork within it (See the final exhibit labeled “A modern example!...”). I tell this story because prior to his question, it had not occurred to me that the average Copt would be unaware of the distinctive artistic features contained within Coptic manuscripts, and I cannot blame them for this lack of familiarity. Just as I noted above, if you were to check any of your modern ecclesiastical books, it is more likely than not that you would find its contents bereft of art. I do not wish to speculate regarding why it was bewildering to this young man to find artistic designs within a liturgical book, but I suspect there are many more Copts to whom the use of art in sacred writings might at first glance seem strange. From at least the 8th to the 18th century, there was some sort of artwork incorporated in ecclesiastical manuscripts (whether Scripture, psalmodies, or euchologia) — be it full-page pieces of art opening a section, illustrations incorporated within the lines of the text, small artworks represented in page headers or borders, or even very simply the first letter of the first word in a “paragraph” being ornamented or artistically accentuated. This incorporation of art in the Coptic liturgical manuscript tradition was prevalent enough that any manuscript from at least these centuries contains at least one of these four types of visual flourishes. (Examples of each will follow this article.) This extent of artistic incorporation may also be present in non-liturgical manuscripts, as can be seen, for example, in a certain manuscript (existing in fragments) containing various sermons of St. Shenoute the Archimandrite that makes use of artistic frames to introduce either sections or perhaps even different sermons. As for the reason for the incorporation of art in Coptic sacred texts, I can only presume. Perhaps it is to appeal to the readers’ senses — to strive to match the visuals of the page with the beauty of the meaning of the text within, the beauty of the liturgical services in which the text is used, and the beauty of the tunes placed onto the texts, to enable the holistic immersion of the worshiper in liturgical participation. Indeed, an integral part of the Church and her services is beauty — just look at the architecture, iconography, and vestments! Iconographer Kirollos Kilada once reflected: We have a tendency to focus on function at the expense of beauty, but this isn't how the Church experienced liturgy. This focus on function is what has led people to leave books behind. If books serve just to contain the text, then they can easily be dispensed with. But the book itself should be a beautiful liturgical object that we hold in our hands and that brings us into deeper communion with Christ, as do icons, architecture, vestments, etc. Everything is made beautiful for the glory of God, to call our minds to Paradise. One last presumption as to the inclusion of art into the manuscripts is to view the making of the manuscript, and not only its use in prayer and worship, as an offering or sacrifice to God. Keep in mind that the end goal of these manuscripts is that they be used by the faithful in their worship of God. The manuscript is therefore a tool for worship. It is a tool by which we can offer the sacrifice of praise. But how is the making of the manuscript a sacrifice itself? Think about the time and effort and skill needed to craft a manuscript, even without the artwork. Those who prepare each manuscript offer their time to make this liturgical object and utilize their craftsmanship and artistic talent to make this tool to the best of their ability. Liken this to an iconographer or one who creates vestments. They put their best effort into creating something beautiful to be used in the liturgy. They offer their best to God. When viewed in this light, one might recognize this as a message as old as the biblical account found in chapter four of the Book of Genesis. This chapter, for those unaware, recounts the story of Cain and Abel. How does manuscript making relate to this inspired account? After all, Cain and Abel probably did not even have writing systems. Recall, however, the event that caused Cain’s anger and hatred towards his brother Abel, which eventually led Cain to murder Abel. Cain and Abel both offered sacrifices to God. Abel’s was accepted, while Cain’s was rejected. Why? Is it because of what was offered? Clearly not, as we find in the Book of Isaiah: ”…you shall not continue! If you bring fine flour, it is pointless. Incense is an abomination to me; I do not tolerate your new moon festivals and Sabbaths and great day. Fasting and rest, and your new moons and your festivals, my soul hates. You have become excess to me; I will no longer forgive your sins.” (Isaiah 1:13–14, Lexham English Septuagint, 2nd ed.) Here we see that God is not pleased simply by what we offer to Him, but how we offer it. In these verses, the Lord says that incense, feasts, Sabbaths, and fasts are all abominations to Him. While these are all things prescribed in the Law for the children of Israel to do in their worship of the Lord God, the Israelites at the time of Isaiah did not perform them in the proper manner or with the right spirit or purpose. This is what causes an offering to become an abomination to God. In the same way, Cain’s sacrifice was rejected due to how it was offered. This is the interpretation offered by St. John Chrysostom in Homily 18 of his Commentary on Genesis: It is not without reason that in our previous interview I told you that God, who does not accept anyone, probes the will and rewards the intention of the heart. This remark finds here its correct application. That is why this passage of Genesis deserves a profound examination, and it is necessary to stop there seriously to understand well what is said of Cain and Abel. For there is nothing useless in Scripture, and a syllable, even a letter, contains a rich treasure, since we can always draw from it a moral sense. But what does she tell us? And it came to pass, long after, that Cain offered to the Lord a sacrifice of the fruits of the earth, and Abel also offered the firstborn of his flock and the fat ones. A penetrating mind understands at a simple reading the meaning of this passage. But I owe it to all, and the Gospel doctrine is equally addressed to all; I will go into some explanations, so that you will be better educated. Cain, says the Scripture, offered the Lord a sacrifice of the fruits of the earth. As for Abel, he chooses the productions of pastoral art as his own. And he offered the firstborn of his flock and the fat ones. Already these words alone show us all the piety of Abel, for he does not offer only a few sheep taken at random from his flock, but the firstborn, that is to say, the most beautiful and the most precious; and even among them the fatter, that is to say all that was better and more excellent. But with regard to Cain, Scripture does not enter into any detail; she contented herself with telling us that he offered a sacrifice of the fruits of the earth, and thus lets us suppose that he took the first that fell to her hand, and that he disdained to choose the most beautiful. I have already said it, and I will not cease to repeat it. If God receives our sacrifices, it is not that He needs them. He only wants to facilitate the means to show him our gratitude. That is why the man who offers in sacrifice the very things that he holds of God, must, to fulfill this religious duty, choose all that he has of the best. Otherwise, he would not understand how much God is superior to him and how much he is honored to fulfill these priestly functions … Now that we have addressed the prevalence of art in the Coptic manuscript tradition and provided some theories as to its purposes and possible motives for its incorporation, let us now make note of any motifs or common patterns that arise within these artworks over the centuries. Firstly, the colors used: commonly black and red. Black is typically used as the main color, particularly for the body of the text – or, at least, a majority of it – while red is used for accents (such as markers to separate each line into quatrains, to act similarly to punctuation, or even to accentuate certain letters, be it the first letter of a section or letters that naturally were written larger by hand such as ϧ, ⲫ, and ϩ) and for headings/introductions or the first/second line of a text. Sometimes red ink is used more frequently, such as for every other verse of the hymn being copied. Other common colors are yellow and green; less common yet still prevalent colors are blue, gold, and brown. I will not delve into attempting to explain the meanings for the various colors, as I find such attempts to often be inconsistent and excessive, particularly since similar designs can be found across different manuscripts with the only difference being the colors used, with no obvious explanation as to the discrepancies or choice of color in any given manuscript. I do believe that in most instances the colors used were simply whatever was available to the manuscript’s creator, or whatever they thought would look most appealing. For instance, most of the art in the modern examples provided below is dichromatic, utilizing both red and gray. The manuscript preparer was certainly able to utilize more colors, and in fact did on certain pages, so color selection is likely attributable to either the artist’s discretion or what colors were available to the artist whenever and wherever the piece was prepared. One fairly frequent element in some manuscripts, which I admittedly did not notice until compiling the exhibits below, is the peacock. Peacocks are an ancient symbol of immortality, eternal life, resurrection, renewal, and God’s omnipresence, and are commonly utilized not only in Coptic art but also in both Christian and non-Christian art more generally. Peacocks symbolize eternal life and immortality due to the ancient belief that peacocks were incorruptible. Aristotle claimed their flesh did not decay after death, and St. Augustine later tested this theory and concurred with it, as he records in Book 21 of his work City of God. Peacocks also represent renewal since male peacocks shed and regrow their plumage each spring. Due to their association with springtime renewal and eternal life, peacocks also signify the Resurrection. Finally, the connection between peacocks and God’s omnipresence arose from the appearance of a male peacock’s feathers when it displays its tail – the circular design on the tail looks like many watching eyes, thus becoming associated with the all-seeing eye of God. Copts also seem to have loved geometric constructions. There are several examples of art that can be deconstructed into, for example, many smaller circles, but when viewed holistically forms one intricate, beautiful piece (See Ms. or. quart. 474 exhibits below) — an example of simplicity forming beautiful complexity. An even more prevalent style of art which exemplifies this use of simple subunits to render a singular, masterful piece of art is Iota art. Iota art is a prevalent, authentic Coptic design used frequently in Coptic manuscripts throughout the centuries. It can be seen as a mosaic of sorts, forming a larger piece by combining many smaller components. The key, or the most prevalent subunit, in Iota art is the iota (hence the name of the style; pronounced “yo-ta”), resembling the Greek/Coptic letter iota which is the first letter in the name of Jesus Christ, the “name of salvation”[2] — indeed, Coptic art endeavors to express the Coptic faith. Many, when shown the Iota cross, describe the iota as a “bone” based on its shape — to clarify which shape is referenced. The iota component’s shape is often modified to work for the overall piece, such as elongating the piece (called a rectangular iota below) or rounding it around to make it loop into the rest of the piece (See BnF Copte 68 exhibits). When looking at these beautiful, complex constructions, the basis of the structure is The Iota, Jesus Christ. Below is a figure with the different subunits compiled by Vivian Michael citing two other works (El Bramosy, H.I.: Iota Art Printed. Cairo: Nobar Press (2008) & Demetrius, B.: Write and Pray Little by Little. A Stepwise Program to Teach the Coptic language. Cairo: Bishop Demetrius (1994).) and a simple Iota cross; notice the chain/knot/link motif in both examples. Finally, below are a number of examples of the art discussed, spanning the 12th to 21st centuries. Try to make note of what was previously discussed and see the distinct yet consistent Coptic style that pervaded the manuscripts from these centuries. BnF Copte 13 – Four Gospels (AD 1178-1180) Exhibit 1: Opening pages of the Gospel of Matthew showing an icon of the evangelist on one page and on the other page the Biblical text is bordered with this pattern, which is fairly common in Coptic manuscripts. Exhibit 2: Here an illustration of the Baptism of Christ is drawn directly into the text of Matthew 3 between verses 16 and 17. Along with this you can see floral illuminations on the sides of the page. Exhibit 3: Here we see variations of the Iota cross on the headers of the page and more floral illuminations on the right page. Ms. or. quart. 397 – Koiahk Psalmody (AD 1760) Exhibit 1: Here we see a border/frame drawn to introduce the third ode. Ms. or. quart. 474 – Koiak Psalmody (AD 1500) Exhibit 1: This is the opening page of a psalmody and we are already greeted with some geometrically well-crafted art on the left page, and on the right page above the first hymn we see some Iota art. Exhibit 2: Introducing this psali is a multicolored frame with a woven pattern, which is also common. One may argue that this pattern is an extension of Iota art. The drawing of a bird is actually the letter alpha. Exhibit 3: Here we have the first drawing revisited, this time completed in color, and the floral geometric pattern becomes a pattern in these pages as its frame introduces the Thursday Theotokion and the pattern and colors are incorporated with the first letter of the hymn. Exhibit 4: The design on the left page incorporates much of what we have seen thus far. Floral designs, geometric patterns, and Iota art. The Iota art is continued on the next page to introduce the Friday Theotokion. BnF Copte 68 – The Rite of the Procession for the Feast of St. Shenoute (AD 1401-1500) Exhibit 1: This is the opening page. We can already see how colorful it is. The cross on the top is a variant of the Iota cross. It is harder to see the components as the cross is drawn in small size in a such a tight area and with a more limited color palette. The frame beneath is more clearly a Iota frame. The colors are incorporated into the opening words of the texts as you can see. Exhibit 2: A later introductory page, again with the Iota frame. Ms. or. quart. 398 – Euchologion with the Anaphora of Gregory and Cyril (AD 1750) Exhibit 1: On the top we see a Iota frame. Also the first letter is stylized with a peacock resting on top, which was a common element seen in previous exhibits. A modern example! The 2015 reprint of the 1902 Abdelmassih Euchologion by Baramos Monastery Contains many colorful, digitized Iota artworks scattered throughout, mostly in shades of red and gray. — [1] The term “illumination” in the context of manuscripts or books means adornment with colored illustrations. [2] Cf. Acts 4:12; Romans 10:13. See, e.g., Sunday Theotokion, 1.4; Thursday Psali, 2; Friday Psali, 9, 11-12. Also note the name “Jesus” means “YHWH is salvation.” — Dr. Peter Attia is a pharmacist and serves as a reader in the Coptic Orthodox Church in New York. He is interested in Coptic language, ritual theology, hymnology, and other aspects of Coptic Orthodox life and culture. 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.

An obstacle frequently encountered by those among the Christian faithful who seek to fulfill the necessary Biblical directive to “pray without ceasing” (1 Thessalonians 5:17) is that of disheartenment occasioned by questioning whether God truly hears their prayers. Particularly in difficult circumstances, these may feel that their cries fall short of reaching the “ears” of God, even as they continue to offer up prayers to Him, sometimes begrudgingly, in the hope that He might hear and grant their requests. In some instances, they may even abandon prayer entirely. It is therefore necessary to carefully consider the efficacy of prayer and its place in Christian practice, drawing from both the God-breathed Scriptures and the experience and wisdom of the early Church so that, from this reflection, we may altogether attain refreshment, a renewed vigor, and incitement to venture deeper into the life of prayer which is fellowship with God and nourishment in Him. God knows all things and “sees not as man sees; man looks on the outward appearance, but the Lord looks on the heart” (1 Samuel 16:7). The Lord “searches all hearts, and understands every plan and thought” (1 Chronicles 28:9). He “knows the secrets of the heart” (Psalm 44:21) and from His sight “no creature is hidden, but all are open and laid bare” (Hebrews 4:13). Nevertheless, the Scriptures advise that “in everything by prayer and supplication with thanksgiving let your requests be made known to God” (Philippians 4:6) for “the Lord is near to all who call upon Him, to all who call upon Him in truth” (Psalm 145:18). In keeping with this divinely ordained emphasis on prayer, the Lord Jesus Christ Himself prayed often and taught both His own disciples and the people more generally to pray. For instance, He prayed during His baptism in the Jordan (See Luke 3:21); after He healed Simon’s mother in law (See Mark 1:35); before He chose the twelve disciples (See Luke 6:12); before He walked on the water to His disciples in the boat (See Matthew 14:23; Mark 6:46); at His transfiguration (See Luke 9:28-29); in His long prayer to the Father (See John 17); in Gethsemane, on the night of His betrayal by Judas (See Matthew 26; Mark 14; Luke 22); and in many other recorded, and doubtless also unrecorded, instances. Indeed, “He Himself often withdrew into the wilderness and prayed” (Luke 5:16), and His prayers were of such power and beauty that once, after He had finished praying, one of His disciples asked Him: “Lord, teach us to pray, as John also taught his disciples” (Luke 11:1). The Lord also taught frequently regarding prayer. In His Sermon on the Mount, He instructed the people to pray for those who spitefully use and persecute them (See Matthew 5:44), emphasized the practice of secret prayer (See Matthew 6:6-7), and noted the necessity of intelligent prayer (See Matthew 6:7-8). He also highlighted the prerequisite of forgiveness to prayer, saying, “whenever you stand praying, if you have anything against anyone, forgive him, that your Father in heaven may also forgive you your trespasses” (Mark 11:25), and encouraged his hearers “to the effect that they ought always to pray and not lose heart” (Luke 18:1). The Apostles, faithfully following the Lord’s example and teaching, also prayed often, and urged the believers to “be constant in prayer” (Romans 12:12), and to “continue steadfastly in prayer, being watchful in it with thanksgiving” (Colossians 4:2) and “without ceasing” (1 Thessalonians 5:17). They prayed individually and collectively, as is mentioned frequently in the Book of Acts: for instance, all who were gathered in the upper room after the Ascension “continued with one accord in prayer and supplication” (Acts 1:14); the disciples prayed when choosing a replacement for Judas Iscariot (See Acts 1:24-25); Peter and John went together to pray at the Temple at the ninth hour (See Acts 3:1); the Apostles prayed when ordaining the seven deacons to serve the tables (See Acts 6:6); Saul prayed after the Lord appeared to him on the road, as he sat unable to see in Damascus (See Acts 9:11); Peter prayed before raising Tabitha from the dead by the power of God (See Acts 9:40) and on the rooftop at the sixth hour when he saw the vision of common and uncommon animals (See Acts 10:9); Paul and Silas prayed at midnight while imprisoned in Philippi (See Acts 16:25); and Paul prayed before laying his hands upon the father of Publius to heal him (See Acts 28:8). Prayer was not solely practiced by Christ and His Apostles. Rather, it is evident all throughout the inspired Scriptures that prayer was faithfully practiced in every generation by believing men and women who, regardless of their circumstances, sought to discern and fulfill God’s will and abide in the inexpressible joy of His presence. Prayer, then, is the means by which one enters into the life with God and communion with Him, and it is God who both teaches and enables the human to offer appropriate prayer. Origen therefore writes: “Just as a sick man does not ask the doctor for things which will restore him to health but rather for things which his disease longs for, so likewise we, as long as we are languishing in the weakness of this life, will from time to time ask God for things which are not good for us. This is why the Spirit has to help us. The weakness which the Spirit helps us with is our flesh…Whenever the Holy Spirit sees our spirit struggling with the flesh and being drawn to it, He stretches out His hand and helps us in our weakness.”[1] Elsewhere, he elaborates: “Therefore, the discussion of prayer is so great a task that it requires the Father to reveal it, His Firstborn Word to teach it, and the Spirit to enable us to think and speak rightly of so great a subject.”[2] In perfect prayer, the human, repeating the words taught by Christ, asks God: “Thy kingdom come, Thy will be done.” This petition is a sublime expression of the Christian life, for through it, the believer seeks to enter into communion with God. Truly the Scriptures teach that God’s will is for all men “to be saved and to come to the knowledge of the truth” (1 Timothy 2:3-4; See also 2 Peter 3:9; John 17:3); to be sanctified (See 1 Thessalonians 4:3); to love one another (See John 13:34-35); to be one with Him and with one another (See John 17:11,20-23); to abide with Him where He is (See John 17:24); and to discern His voice and live according to His will (See John 10:27, 14:23-24; 1 John 5:2-3). In prayer, as in life, the Christian believer seeks to align his will with that of His Lord by emptying himself in the presence of God so as to be filled and guided by Him. In silencing his own thoughts, he is able to hear the voice of God. But this is not enough: it is essential not only to hear His voice, but also to properly discern it. This capability is achieved by living with God and knowing His word, particularly through the life the Church freely offers to her members — the liturgical life of prayer, worship, and intimacy with the Scriptures. In the experience of the Church, “prayer was not an activity undertaken for a few hours each day, it was a life continually turned to God.”[3] Thus, in the monastic experience especially, prayer “was life orientated towards God. ‘Unless a man can say, ‘I alone and God are here,’ he will not find the prayer of the quiet.’ It is the other side of the saying of St. Anthony, ‘My life is with my brother.’”[4] In offering with sincerity this petition, “Thy will be done,” the Christian submits his personal ambitions, opinions, and plans to the will of God for him — “Thy will,” not “my will.” When we approach prayer in this way, we no longer find it necessary to present a checklist to God in our discourse with Him, nor do we any longer deal with Him as a banker, offering Him collateral or some valuable sacrifice in exchange for the objects of our prayers. Instead, in prayer, “setting our minds on things above” (Colossians 3:2), we enter into life with God, laying down our desires, our longings, and even our very lives before Him in order to become instruments in His hands to accomplish His will. It then becomes sufficient to heed the guidance of Abba Macarius, who, when asked how one should pray, said: “There is no need at all to make long discourses; it is enough to stretch out one’s hands and say, ‘Lord, as you will, and as you know, have mercy.’ And if the conflict grows fiercer say, ‘Lord, help!’ He knows very well what we need and he shews us his mercy.’”[5] Only then will we no longer await an immediate, perceptible, or apparently favorable answer to our requests and prayers. Instead, we will recognize, believe, and ask that all things are done according to the will of God, as He deems fit, being thankful for His presence in and management of our lives[6] irrespective of what His response is, or whether He responds at all, to our individual petitions. When the will of God becomes our own, we experience the realization of the Lord’s promise: “Ask, and it will be given you; seek, and you will find; knock, and it will be opened to you. For every one who asks receives, and he who seeks finds, and to him who knocks it will be opened” (Matthew 7:7-8). Truly “this is the confidence which we have in Him, that if we ask anything according to His will He hears us. And if we know that he hears us in whatever we ask, we know that we have obtained the requests made of Him” (1 John 5:14-15). Unanswered prayers ought not stir up resentment in our hearts towards God, for prayer is the accomplishment of a much greater task — namely, communion and fellowship with God, for “our fellowship is with the Father and His Son Jesus Christ” (1 John 1:3) through the Holy Spirit (See Romans 8:9-17; 2 Corinthians 13:14). If we are disheartened by prayers which, in our eyes, have gone unanswered by God, let us remember the example of our Lord Jesus Christ who, in preparation for His Pascha, prayed saying, “My Father, if it be possible, let this cup pass from me; nevertheless, not as I will, but as You will” (Matthew 26:39). Highlighting this example, the Christian writer C.S. Lewis writes: “Prayer is not a machine. It is not magic. It is not advice offered to God. Our act, when we pray, must not, any more than all our other acts, be separated from the continuous act of God Himself, in which alone all finite causes operate. It would be even worse to think of those who get what they pray for as a sort of court favorites, people who have influence with the throne. The refused prayer of Christ in Gethsemane is answer enough for that…Does God then forsake just those who serve Him best? Well, He who served Him best of all said, near His tortured death, ‘Why hast thou forsaken me?’ When God becomes man, that Man, of all others, is least comforted by God, at His greatest need. There is a mystery here which, even if I had the power, I might not have the courage to explore. Meanwhile, little people like you and me, if our prayers are sometimes granted, beyond all hope and probability, had better not draw hasty conclusions to our own advantage. If we were stronger, we might be less tenderly treated. If we were braver, we might be sent, with far less help, to defend far more desperate posts in the great battle.”[7] May God grant us His mercy and peace, fill our hearts with His joy and gladness, and support us as we venture deeper through prayer into our lives with Him, to Whom is due all glory now and forever. Amen. “Your servants, O Lord, who are serving You, entreating Your holy Name, and bowing down their heads to You, dwell in them, O Lord, walk among them, aid them in every good deed, and awaken their hearts from every vile and earthly thought, grant them to live and think of what is pertaining to the living and understand the things that are Yours” (Coptic Prayer of Submission to the Father). — [1] Origen, Commentary on Romans 4.76-78 [2] Origen, On Prayer 2.6 [3] Benedicta Ward, The Sayings of the Desert Fathers, Foreword [4] Ibid. [5] Ibid., 131 [6] See Divine Liturgy of Saint Basil (Coptic), Seven Prayers [7] CS Lewis, "The Efficacy of Prayer," The World's Last Night and Other Essays, 9-10 —

To the Youth of Austria Delivered December 5, 2015 In Commemoration of the Fortieth Day of His Departure September 23, 2017 In the Name of the Father, the Son, and the Holy Spirit – One God, Amen. Your Grace, thank you for allowing me to see these beautiful young men and women. I will speak to you today about how to be victorious in the world. In the world we face much warfare. The world has a prince, and this prince is Satan. Satan has an intricate system, like those of large companies. You are able to visit a company’s website, enter a product, and see whether it is carried by the company and at which location. You can visit Ikea’s website, search for a bed, and learn whether it is carried at the Ikea store here in Vienna, or in the store at Graz, or at Klagenfurt. Satan has a similar system. He has a system connecting the computer, the media, and the internet. He controls theaters, smoking, music, news outlets, and inappropriate places. A young man can enter Satan’s company through drinking. Then he will gradually bring his friend to the bar to drink. Then he will bring his friend to the brothel, or the club. A huge system, and this same system exists here in Vienna, and in Milan, Canada and America, and in the villages – everywhere. Satan gradually comes to influence a young man or woman, and expands his network through this new member, to reach the member’s friends, colleagues, and family. God gave us a commandment that we hear in church every day, except for Holy Week. 360 days a year we hear it: “Do not love the world, nor the things in the world…”[1] What does this mean? What is the world? Is it the earth which God created? The Holy Bible uses “the world” to mean at least three things. Sometimes it means “the earth,” or “the creation.” Other times, it means “humanity.” But in other instances, “the world” means this system of Satan that we have been discussing. This is what we are talking about today. Satan is responsible for this interconnected system we find in the world. He moves people to enmity; he leads nations to wage war on one another. He leads people astray; he guides young people to drunkenness and theft. He influences the boy or girl, as he or she gets older, to think: “Mom and dad do not think how our generation thinks. They are outdated, and don’t know anything. I know better. I’ll move out, I can’t stand them.” These are all components of this system of Satan. God tells us that this system is what we call “the world,” which is why Jesus says: “What will it profit a man if he gains the whole world, and loses his own soul?”[2] Could this possibly mean humanity? Of course not! But it is this system: the worldly way of thinking, the worldly pursuits, and desires. Which is why, at the end of the Catholic Epistle, we all hear: “Do not love the world, nor the things in the world, for the world passes away and all its lust…” If you want to overcome, and have victory over Satan, you must realize that you have to hate this system and avoid it at all costs. Suppose someone loves to drink alcohol. He begins with one sip, then one sip becomes two. Soon, he becomes intoxicated, and no longer knows what he is doing or where he is. He becomes powerless when it comes to this substance. A tobacco addict begins with one cigarette, which becomes two, which becomes a pack, then two, and finally he becomes a slave to smoking, unable to resist this sin. When God tells us to “not love the world, nor the things in the world,” he is telling us to totally avoid anything that takes us away from God. There is a verse that is both beautiful and frightening: “Do not be overly wicked, nor be foolish: Why should you die before your time.”[3] Can you really die before your time? The one who smokes and destroys his lungs dies before his time. The one who gets drunk and destroys his liver and his stomach dies before his time. The one who walks in sin and adultery, who cannot establish a holy family and a blessed household that would bless the earth with children to God because he is immersed in lust, destroys his life and dies before his time from sexually transmitted diseases and other related evils. God wanted to tell us how to overcome. He said: “My beloved, here is how you will overcome: do not love the world, and avoid its system at all costs.” Do not walk a path that will lead to destruction. Especially when we are young, we think that the way of the world is easy and pleasurable, and much more attractive than the asceticism and requirements of the life with God. But we do not realize that at the end of that easy road is death and destruction. It is an easy path, but its end is death. Our hands have five fingers each, and I will tell you five things that will help you overcome and live with God. You can associate these with your fingers, to help you remember them. First: “Do not love the world, nor the things in the world.” Do not love the system of Satan. But love one another! The love of people is different from the love of the world. I love you, and I love that you are successful. You can have a successful career, a good income, and much goodness. This does not mean that you love the world. So firstly, “Do not love the world, nor the things in the world.” Do not love this system of Satan; avoid his network. Satan does not sleep. He strives unceasingly to ensnare all of us. Satan does not love God, he does not love Christ the Son of God, and he does not love the children of God. He hates us. We have a beautiful story in the Paradise of the Monks. Satan came to Abba Macarius and told him: “I don’t know what to do with you. You stay awake, but I don’t sleep. You fast, but I do not eat. The only difference between us is that you are very humble. You are holding onto God, and I have no power over you.” Second: Flee for your life. Separate yourself from those people who love the world, and those who are children of Satan. Satan has children: those who do his will. The one who fills your ears and your mind with bad words is the child of Satan. The one who encourages you to visit sinful places is the child of Satan. But flee for your life. I will tell you a beautiful story. The Holy Bible prescribed medicine to everyone who deviates from the path to life. What is this medicine? God sent two angels to a man named Lot. They told him: “Lot, you live in a land full of evil. All of the inhabitants of this land are drowning in evil: adultery, sin, and deviant lifestyles.” God does not abide in a place of deviance and evil. He cannot live there, he cannot stand the smell of evil. The angels came to Lot and said: “Lot, flee for your life, you and your children!” “How can I flee?” “Escape for your life! Do not look behind you nor stay anywhere in the plain. Escape to the mountains, lest you be destroyed.”[4] God even gave him the way; He gave him the medicine that would save his life. “I will give you a dose of medicine that will save you.” What is this dose? “Flee for your life.” Replace Lot’s name with your own name. “Kyrillos, flee for your life.” “Get out of this place!”[5] What do you mean “Get out of this place?” “This place” is the place where there are evil people, or where there are evil activities. Suppose you go to school or the university, and you find a group of people you know. They tell you: “Let’s go to the club.” “What will we do there?” “Come on, you’re young, there’s nothing wrong with dancing. It’s just exercise: just some bodily movements.” And after you move your body this way and that, and she moves her body, and you both dance, what next? What are the emotions that are evoked? And what does it lead to? Then you’ll say: “There’s a bar here, let’s go have a drink while we dance.” And then two, and three. Then what? Soon, you will become habituated into clubbing, dancing, and drinking. And this “exercise” will cost you your holiness, your purity, and your life. “Get out of this place.”[6] Where there is evil, or sin, get out of that place. The angels told Lot not to look back. To this extent? Yes! “Escape for your life! Do not look behind you nor stay anywhere in the plain. Escape to the mountains, lest you be destroyed.”[7] Your life is precious! If it were not, God would not have taken flesh. God would not have become man. He would not have come closer to me and taken my hand and asked me to come follow Him. You are precious to God. Third: Learn to say “no.” But don’t say “no” to mom and dad and your priests, and say “Anba Kyrillos told me to say no.” No! Say no to evil, to sin; to Satan and those who advocate for his ends. There was once a young boy whose friends tried to encourage him to go to a cinema on their way home from school one day. He told them: “No. I’m not going.” They said to him: “Why? Just call your mom and tell her.” He said: “No. My mom tells me not to go to the cinema, and she tells me no for my own good. What my parents taught me, I will do. It is for my own good.” Your heavenly Father tells you “no” as well. “Do not lie,” “Do not steal,” “Do not commit adultery.” Say “no.” When your friends try to influence you to do evil, stand firmly and say “no.” Train yourself to resist. When you open your computer and your electronic devices, say “no” to sinful websites and unchristian scenes. Train yourself to feel God’s presence with you. When you feel His presence, you will find it impossible to watch anything sinful in His presence. When you say “no” for His sake, He will be the one to strengthen you. No one who has said “no” for the name of Christ has ever been abandoned by Christ. There were three famous young men, your age, who did this: Shadrach, Meshach, and Abednego. These three were young, and they were taken bound with chains to Nebuchadnezzar as prisoners. And with them was Daniel the prophet. Those three young men drove the king crazy. He gave them work in his palace; he taught them the language, and gave them new names and ranks. Then someone told the king that these three young men did not live like everyone else in food and drink and prayer and everything else. So he called for them, and told them: “If you don’t worship this big statute, watch what we’ll do to you.” They could have taken the easy way out, but they said “no.” This same “no,” I’m telling you about. “We’ll torture you, we’ll strengthen the fire and throw you in!” “Still, no. We will only worship God. What we received from our homes, we will not abandon.” They were young men. They were thrown in the fire, but remember what happened? One like the Son of God was with them in the fire, and he protected them from the fire. Those who threw them in were killed by the heat. But these three were unharmed. They said “no” to evil, so the Son of God was with them. So firstly, “Do not love the world, nor the things of the world.” Secondly, flee for your life. Thirdly, say “no.” We have two fingers left! Fourth: Develop friendships with those who know Christ, and who love the person of Christ. If you do not find holy friends where you live, open the Holy Bible, and you will find friends there who loved Christ and who were victorious. Have friendships with those who are role models, with those who love Christ. And if you find none of these, open the Holy Bible and say, for example: “Today, I will open Genesis, and I will read chapters 37 to 50 to get to know Joseph the Righteous.” This young man who had beauty and power and intellect and love for God. He lived according to God’s commandments many years before Moses, such that “Do not commit adultery” was already in his heart when he resisted the wife of Potiphar and preserved his purity, saying: “How then can I do this great wickedness, and sin against God?”[8] He did not see God physically, but He loved Him and knew Him. Keep holy friendships. Be strong and wise in your dealings with your friends, male and female. Be strong and wise when you use electronic media. Why send unholy pictures, or look at unholy scenes? Look at your brothers and sisters with purity. Deal with them with edification and holiness. Live according to the spirit of Christ. Friendship is important, but only if your friends and your group love God and live in holiness. If I am wearing a white outfit, and I touch a newly-painted wall, my outfit will become stained. Even if you are pure, if you interact with uncleanness, you will become unclean. If you deal with good people, you will become good. If you deal with evil people, you will be evil. The Holy Bible says: “Evil company corrupts good habits.”[9] If you bring a basket of good apples and put one bad apple in their midst, all will become rotten. You know the saying: “One bad apple spoils the whole bunch.” If you sit with unholy people, you will become unholy. If you spend your time with peaceful people, you will become peaceful. When Peter the apostle was in the courtyard during Christ’s trial, they said: “This is one of them;”[10] and then again: “Surely you are one of them…”[11] He looks like one of Christ’s disciples, he acts like one, he sounds like one. Why? Because he was a friend of Christ, and spent his time with Him. Search for good friends. Spend your time on websites that teach you about Christ. But beware of those sites that look religious but will lead you to doubt and deviate. You can spend a few minutes on these sites and become confused. So “Do not love the world, nor anything of the world,” flee for your life from evil and sin, say no to the worldly things and worldly places, and develop holy friendships. Finally: Realize that Christ loves you. He searches for you. Not only does He love you, but He is also with you. If you call for Him, He will be with you. If you do not call Him, and then you don’t find Him, don’t blame Him. Our Lord said to His children: “I am with you always, even to the end of the age.”[12] “I am with you in elementary school, in middle school, in high school, in college, in marriage, in middle age, in old age, in career, in hardships, in success, in failure, in everything.” Abba Arsenius said: “If we seek God, He will appear to us; and if we hold on to Him, He will abide with us.”[13] When you call to God, He hears you. Can the Creator of the ear not hear you? But call to Him with all your heart. He is with you, searching for you. He longs for you to come to Him. When I say the Psalm “Out of the depths I have cried to you, O Lord,”[14] sometimes I think: “How can I say to God, ‘Out of the depths I have cried to you?’” Maybe it is God calling to me from the depths: “Out of the depths I have cried to you, Kyrillos.” Out of the depths, He is calling you and me: “Come, you are beautiful! Be careful, you are about to sin: your features that I love will begin to change, your true beauty will begin to disappear. Why let your beauty disappear?” If Christ is in my life, I will keep all goodness in myself and preserve my true beauty and will continue to increase in beauty and goodness. So, there are five things: first, “Do not love the world, nor the things in the world,” and this “world” is the system of Satan; second, flee for your life, by not standing where evil is, and not looking back; third, say “no” to evil and sin; fourth, develop holy friendships with those who love Christ and who have attained to victory; fifth, Christ loves you and me, He is searching for us. The more you think about these points, the more you will find to think about. Thank you and thank you to His Grace for allowing me to see you and take your blessing. [1] 1 John 2:15 [2] Mark 8:36 [3] Ecclesiastes 7:17 [4] Genesis 19:17 [5] Genesis 19:14 [6] Ibid. [7] Genesis 19:17 [8] Genesis 39:9 [9] 1 Corinthians 15:33 [10] Mark 14:69 [11] Mark 14:70 [12] Matthew 28:20 [13] Sayings of the Desert Fathers, Arsenius 10 [14] Psalm 130:1 This translation by Anthony & Andrew Doss was first shared by Fr. Bishoy L. Mikhail on August 14, 2018: https://frbishoylamie.blogspot.com/2018/08/attaining-victory-in-world-his-eminence.html?fbclid=IwAR288SI9CJ8oSCEQZZYwUwk7xWFnr9KNZenEr6fck35hkoHxdcwEGmd1F3M&m=1

[Click to expand] Prepared for Patristics V: The Fathers After Chalcedon, Fr. Athanasius K. Farag (Pope Shenouda III Coptic Orthodox Theological Seminary, Spring 2020)

As humanity continues to struggle against another pandemic that threatens the entire world, many Christians have begun to express curiosity at how the Christians of the Early Church dealt with epidemics and crises such as this. We have compiled some resources relevant to that question in this article, providing some accounts of early Christian responses to epidemics and crises in order to allow us to develop a soundly Christian lens by which we might frame our understanding of, and responses to, today’s challenges and concerns. There arose in the mid-third century an epidemic commonly referred to as the Plague of Cyprian. Eusebius the historian records the testimony of St. Dionysius of Alexandria regarding this event, and especially the Christian response to it, as follows: “After these events a pestilential disease followed the war, and at the approach of the feast [St. Dionysius] wrote again to the brethren, describing the sufferings consequent upon this calamity: ‘To other men the present might not seem to be a suitable time for a festival. Nor indeed is this or any other time suitable for them; neither sorrowful times, nor even such as might be thought especially cheerful. Now, indeed, everything is tears and every one is mourning, and wailings resound daily through the city because of the multitude of the dead and dying. For as it was written of the firstborn of the Egyptians, so now 'there has arisen a great cry, for there is not a house where there is not one dead.' And would that this were all! For many terrible things have happened already. First, they drove us out; and when alone, and persecuted, and put to death by all, even then we kept the feast. And every place of affliction was to us a place of festival: field, desert, ship, inn, prison; but the perfected martyrs kept the most joyous festival of all, feasting in heaven. After these things war and famine followed, which we endured in common with the heathen. But we bore alone those things with which they afflicted us, and at the same time we experienced also the effects of what they inflicted upon and suffered from one another; and again, we rejoiced in the peace of Christ, which he gave to us alone. But after both we and they had enjoyed a very brief season of rest this pestilence assailed us; to them more dreadful than any dread, and more intolerable than any other calamity; and, as one of their own writers has said, the only thing which prevails over all hope. But to us this was not so, but no less than the other things was it an exercise and probation. For it did not keep aloof even from us, but the heathen it assailed more severely.’ Farther on he adds: ‘The most of our brethren were unsparing in their exceeding love and brotherly kindness. They held fast to each other and visited the sick fearlessly, and ministered to them continually, serving them in Christ. And they died with them most joyfully, taking the affliction of others, and drawing the sickness from their neighbors to themselves and willingly receiving their pains. And many who cared for the sick and gave strength to others died themselves having transferred to themselves their death. And the popular saying which always seems a mere expression of courtesy, they then made real in action, taking their departure as the others' 'offscouring.' Truly the best of our brethren departed from life in this manner, including some presbyters and deacons and those of the people who had the highest reputation; so that this form of death, through the great piety and strong faith it exhibited, seemed to lack nothing of martyrdom. And they took the bodies of the saints in their open hands and in their bosoms, and closed their eyes and their mouths; and they bore them away on their shoulders and laid them out; and they clung to them and embraced them; and they prepared them suitably with washings and garments. And after a little they received like treatment themselves, for the survivors were continually following those who had gone before them. But with the heathen everything was quite otherwise. They deserted those who began to be sick, and fled from their dearest friends. And they cast them out into the streets when they were half dead, and left the dead like refuse, unburied. They shunned any participation or fellowship with death; which yet, with all their precautions, it was not easy for them to escape...’” (Eusebius of Caesarea, Ecclesiastical History, VII.22). This same epidemic is described by Pontius the Deacon, providing his account of the response of St. Cyprian of Carthage to the crisis: “Afterwards there broke out a dreadful plague, and excessive destruction of a hateful disease invaded every house in succession of the trembling populace, carrying off day by day with abrupt attack numberless people, every one from his own house. All were shuddering, fleeing, shunning the contagion, impiously exposing their own friends, as if with the exclusion of the person who was sure to die of the plague, one could exclude death itself also. There lay about the meanwhile, over the whole city, no longer bodies, but the carcasses of many, and, by the contemplation of a lot which in their turn would be theirs, demanded the pity of the passers-by for themselves. No one regarded anything besides his cruel gains. No one trembled at the remembrance of a similar event. No one did to another what he himself wished to experience. In these circumstances, it would be a wrong to pass over what the pontiff of Christ (i.e. St. Cyprian) did, who excelled the pontiffs of the world as much in kindly affection as he did in truth of religion. On the people assembled together in one place he first of all urged the benefits of mercy, teaching by examples from divine lessons, how greatly the duties of benevolence avail to deserve well of God. Then afterwards he subjoined, that there was nothing wonderful in our cherishing our own people only with the needed attentions of love, but that he might become perfect who would do something more than the publican or the heathen, who, overcoming evil with good, and practising a clemency which was like the divine clemency, loved even his enemies, who would pray for the salvation of those that persecute him, as the Lord admonishes and exhorts. God continually makes His sun to rise, and from time to time gives showers to nourish the seed, exhibiting all these kindnesses not only to His people, but to aliens also. And if a man professes to be a son of God, why does not he imitate the example of his Father? ‘It becomes us,’ said he, ‘to answer to our birth; and it is not fitting that those who are evidently born of God should be degenerate, but rather that the propagation of a good Father should be proved in His offspring by the emulation of His goodness’” (Pontius, Life of Cyprian, 9). It is clear that the Christians in the Early Church truly embodied the principles of their Faith, selflessly caring even for their enemies in times of widespread illness. Julian the Apostate, in his Letter to Arsacius, High-Priest of Galatia, expresses his envy of the Christians for this manner of life and urges that the pagans imitate the Christian “atheists” for their benevolence and holiness of life: “The Hellenic religion does not yet prosper as I desire, and it is the fault of those who profess it...why do we not observe that it is [the Christians’] benevolence to strangers, their care for the graves of the dead and the pretended holiness of their lives that have done most to increase atheism? I believe that we ought really and truly to practise every one of these virtues...For it is disgraceful that, when no Jew ever has to beg, and the impious Galilaeans support not only their own poor but ours as well, all men see that our people lack aid from us.” Rodney Stark, in The Rise of Christianity, notes: “For all that [Julian] urged pagan priests to match these Christian practices, there was little or no response because there were no doctrinal bases or traditional practices for them to build upon” (Stark, The Rise of Christianity, 88). This spirit of Christlike service embodied by the early Christians is clearly seen in the time of St. Shenouda the Archimandrite, two centuries after the Plague of Cyprian ravaged the ancient world. When the Nubians carried out raids on villages nearby, St. Shenouda opened his monastery’s doors to 20,000 people, feeding and sheltering them while providing physicians to care for their illnesses and wounds. “In a short work by Shenoute, entitled Continuing to Glorify the Lord, found in an Appendix to Canon 7 he refers to this story himself relating how the Lord worked during this time to provide for the masses of people in need. Putting the two sources together, we learn how the federation fed multitudes of refugees (at times miraculously), buried 94 people, assisted with 52 new births, and provided seven physicians to care for the sick and wounded, entirely from out of the monastery’s own expenses which God had blessed for fulfilling these acts of charity in time of war” (Deacon Antonios the Shenoudian (A. Bibawy), St. Shenoute of Atripe and His Monastic Order, in John A. McGuckin, Orthodox Monasticism Past and Present, 241, 257-8). St. Basil of Caesarea, possibly inspired by the philanthropic efforts of St. Shenouda as well as St. Pachomius (Ibid., 254), erected the Basileiad, considered the prototype for the modern hospital, between 369-72, providing health care at no cost to all who required it. St. Gregory of Nazianzus, delivering an oration on his friend St. Basil after his death, says: “A noble thing is philanthropy, and the support of the poor, and the assistance of human weakness. Go forth a little way from the city, and behold the new city, the storehouse of piety, the common treasury of the wealthy, in which the superfluities of their wealth, aye, and even their necessaries, are stored, in consequence of his exhortations, freed from the power of the moth (Matt. 6:19), no longer gladdening the eyes of the thief, and escaping both the emulation of envy, and the corruption of time: where disease is regarded in a religious light, and disaster is thought a blessing, and sympathy is put to the test...My subject is the most wonderful of all, the short road to salvation, the easiest ascent to heaven. There is no longer before our eyes that terrible and piteous spectacle of men who are living corpses, the greater part of whose limbs have mortified, driven away from their cities and homes and public places and fountains, aye, and from their own dearest ones, recognizable by their names rather than by their features: they are no longer brought before us at our gatherings and meetings, in our common intercourse and union, no longer the objects of hatred, instead of pity on account of their disease; composers of piteous songs, if any of them have their voice still left to them. Why should I try to express in tragic style all our experiences, when no language can be adequate to their hard lot? He however it was, who took the lead in pressing upon those who were men, that they ought not to despise their fellowmen, nor to dishonour Christ, the one Head of all, by their inhuman treatment of them; but to use the misfortunes of others as an opportunity of firmly establishing their own lot, and to lend to God that mercy of which they stand in need at His hands. He did not therefore disdain to honour with his lips this disease, noble and of noble ancestry and brilliant reputation though he was, but saluted them as brethren, not, as some might suppose, from vainglory, (for who was so far removed from this feeling?) but taking the lead in approaching to tend them, as a consequence of his philosophy, and so giving not only a speaking, but also a silent, instruction. The effect produced is to be seen not only in the city, but in the country and beyond, and even the leaders of society have vied with one another in their philanthropy and magnanimity towards them. Others have had their cooks, and splendid tables, and the devices and dainties of confectioners, and exquisite carriages, and soft, flowing robes; Basil's care was for the sick, and the relief of their wounds, and the imitation of Christ, by cleansing leprosy, not by a word, but in deed” (St. Gregory of Nazianzus, Homily 43.63). In these uncertain days, may we live by the example of our fathers in returning to God the True Physician, remembering that “if we consider ourselves humans, we can not neglect our own kind, for with our heartlessness and wickedness, we offend Christ Himself, who is the head of all” (Ibid.). Let us seek the healing of our souls before that of our bodies, while actively contributing however we can to the societal struggle against the disease that threatens us today.