Suffering for Others
St. John of Kronstadt
Monday, March 9, 2015
Suffering for Others
Sunday, March 8, 2015
POSSESSIONS, DETACHMENT
A Treasury of Divine Knowledge
For if a man refuses to satisfy even the basic needs of the body, but rejects them in order to travel along the straight and narrow road, how can he ever fall victim to the love of possessions? Love of possessions consists not merely in owning many things, but also in attachment to them, or in their misuse or excessive use. For many of the saints of old, such as Abraham, Job, David and many others, had extensive possessions, but they were not attached to them: they held them as a gift from God and sought to please Him all the more through their use of them. Nevertheless the Lord, being beyond perfection and being wisdom itself, strikes at the root: for He urges those who would follow Him through the imitation of supreme virtue to renounce not only material goods or possessions, but even their own soul (cf. Luke 14:26), that is to say, their own thoughts and will. Because they knew this, the fathers fled from the world as a hindrance to perfection; and not only from the world but also from their own will for the same reason. No one of them ever did what he himself wanted. Some lived in bodily obedience, so that in the place of Christ they would have a spiritual father guiding their every thought. Others, fleeing totally from human society, lived in the desert and had God himself as their teacher, for whose sake they chose to undergo a voluntary death. Others pursued the ‘royal way’, leading a life of silence with one or two companions: these had one another as counselors in doing God’s will. And those who, after being subject to a spiritual father, were then appointed by him to take charge of other brethren, carried out their task as if they were themselves still under obedience, keeping the traditions of their own spiritual fathers. Thus all their efforts were blessed by God.
WOMEN AND BRIDES
By St. Gregory of Nazianzus (the Theologian)
We are in Constantinople, in 384 AD. There is a festive event taking place: the wedding of two well-known youths of that time. They are both from upper class families.
The bride, Olympiatha, is a remarkable young lady, quite wealthy and a descendant of the imperial family. She is an orphan whose uncle Prokopios (an eparch of the Imperial State that is also her protector) undertook the responsibility for all of the wedding arrangements, including the invitation list. Olympiatha is marrying a wonderful man by the name of Nevrithios who is the eparch of Constantinople and overseer of the imperial fields.
According to the historians of that time, all of the “who is who” are in attendance of the wedding ceremony, including a sizeable group of bishops. St. Gregory the Theologian (the Patriarch of Constantinople and spiritual father of the bride) is unable to be present due to personal illness. He sent a personal letter to Prokopios expressing his regrets for being unable to attend due to illness. As the spiritual father of Olympiatha, he is pleased about the wedding and passes in writing his immense joy about the wedding of the “golden Olympiatha.” He calls her golden not because of her immense family wealth but rather her golden heart that is evident in the bride’s character and demeanor. In his letter, St. Gregory refers to her as “my child,” i.e., my spiritual child; as such, he is in position to know the depth of her character and quality of her soul as no one else.
Within his letter to Prokopios, he writes that “I am next to you, celebrating the event, and with you I place the right hand of the one youth upon the right hand of the other and then both of them upon the hand of God.”
Later on, St. Gregory sends to the young bride an original wedding gift: a poem with 111 verses, written in ancient Greek and with quite old-fashioned language (even for that time). Through this gift, he passes to his spiritual daughter the wisdom of pertinent advice and thus paints the ideal type of an Orthodox Christian wife.
+ + +
My daughter,
For your wedding, I, your spiritual father Gregory, offer you this poem as a gift. And I consider it to be the best possible advice a father could offer to his beloved daughter.
Listen to me Olympiatha: I know that you desire to be a true Christian. As such, be aware that a true Christian must not only be one but she must also appear accordingly. This is why I ask you to pay special attention towards your personal appearance. You must be simple! Gold, attached to precious stones, does not add any value to women of your stature. This is even more so with make-up. It is very improper for you to alter your face, which represents an image of God, for the sole purpose of attraction and admiration by others. Know that this constitutes vanity that is unbecoming of a young lady of your character. I therefore ask that you overcome the feminine vanity that is abundant among young ladies of our time and remain simple in your appearance. The expensive and fancy dresses must remain for those women that have no desire for the life beyond and do not know what the meaning of spiritual struggle and attainment of virtues is all about; this type of woman cannot possibly comprehend the spiritual radiance and brilliance of a life in Christ. You have aimed towards greater goals and for a higher purpose for your life. These goals demands your full and undivided attentiveness and care.
First of all, you must respect and love God and immediately after Him you must respect and love your husband in the same manner as our Lord and Savior and in accordance with the instructions of our Holy Gospel. I thus ask you, how is it possible for a woman to love her husband in this manner if she has not met, has not respected and has not loved Her Lord and Creator in this same manner?
In your marriage, fondness, affection and love must be strong and persistent for him whom God has selected to be your life partner. This man is now the eye of your life and the delight of your heart. And if you ever perceive that your husband possibly loves you more than you love him, do not take advantage of his feeling by attempting to gain the upper had in your marriage. That is plainly wrong as it is totally against the writings of the Holy Gospel!
You must respect him and love him unconditionally, as you love God. Be aware that you are a woman and you have an important and great purpose and destiny; however, your purpose and destiny is different than that of your husband who must be the head of your household. Set aside the silliness of equality among the sexes, that some of your contemporaries preach, and attempt to comprehend the obligations of marriage. In the realization of these obligations you will discover the great patience and endurance that is necessary to fulfill your family duties; it is in this manner that you will also discover the great strength that you as a woman possess.
You must surely be aware of how easily anger overtakes men. They cannot maintain and they often appear as wild lions. It is at this exact moment that a woman must remain stronger and display her superiority. You must play the role of the lion-tamer. What does a lion-tamer do when the beast starts roaring? He becomes even calmer than usual and through kindness and persistence he overcomes his wrath. He speaks to him kindly, in a soft but firm voice, he caresses it, he attends to it, he pets it and little by little calmness is restored.
You must never criticize, scold or become derogatory towards your husband for something that he has erred. Likewise, you must avoid any contempt towards any inaction or indecision by your husband, even when the outcome is not favorable or something that you greatly desire or consider proper. Be aware that demons are always around attempting to penetrate your household, and break up the couple’s harmonious spiritual cohabitation.
You must share everything, joys and sorrows alike. The Holy Sacrament of Marriage has indeed made all common to both of you. This is equally important towards the daily obligations and duties as they apply to running the household; it is the only way that a strong foundation will be built for your marriage. Let both of you provide your views and opinions; in the end, however, allow your husband to have the final say.
When you observe your husband to be sorrowful, share in his sorrow and provide him the needed relief; the support of the person closest to you in moments of sorrow and despair is of great value and relief. Immediately, however, let your facial expressions become calm, clear and collected; let peace prevail upon your demeanor and forego the temptation of any thoughts of despair. The wife is the calm harbor for the sea wave-stricken husband.
Your presence within your home is irreplaceable; you must accordingly love your home with all the cares and concern of a dedicated housekeeper. You must view it and consider it as your kingdom and you should be judicious about how often you exit its entrance. Let your husband take care of many of the outside cares and obligations while you concentrate towards those within the home.
Be extremely careful with whom you associate and the company that you keep. Be especially careful of the social gatherings that you may be participating in. Do not allow yourself to enter entertainment centers of questionable background; these represent extreme danger towards your purity and the sanctity of your marriage. These types of social interactions remove the instinct of shame, eyes cross with eyes, and once shame is not there to guard from any impropriety, the demons are able to exercise their influence and give rise to evils of unspeakable magnitude.
On the other hand, social interactions with friends of substance and of firmly grounded spiritual state must be pursued. In this manner, words of value get implanted within you and you either benefit from them or are able to confront and resolve any weaknesses that you may recognize. Concurrently, you are able to cultivate social interests and get to know people who will benefit your household’s spiritual state.
Do not be anxious to keep company or even appear in public and in the company of others for no reason. You should instead dedicate your precious time in the company of your wiser and more prudent relatives, priests, and seriously-minded people, young and old alike.
Stay away from conceited and ostentatious women whose mind is pre-occupied with external appearances and social circles, all for the purpose of vainglory and public display. This should be the same for any men that you consider respectful and spiritual but whom your husband has not allowed to enter your home, irrespective of how highly you may regard them. For is there anything more precious for you than your good husband whom you love so dearly?
Your thoughts must aim high but you must never behave as intolerable or snobbish.
I applaud women that are known by only a few men. Do not run towards worldly feasts and celebrations, even when those are for weddings or birthdays. It is around those types of gatherings that the passions of the flesh are aroused with the many dances, the drinking, the laughter and the false joys that are capable of deceiving and misleading even the pure and the wise. Always remember that purity is extremely fragile—it is like bee wax exposed to the rays of the sun. It would be prudent to limit and at times avoid the worldly feasts, even within the confines of your own home. If we were capable of controlling the desires and many appetites of the stomach we would be well served in our struggles against the many passions of our flesh; we would be in a position to conquer them instead of being subdued by them.
Keep your face calm and collected and do not alter it with extreme laughter or with grimaces of dismay, anger or disappointment towards others. Your ears should be decorated not with pearls but instead with the sounds of proper language and with locks for all the improprieties that may enter your nous through them. Thus, whether they are open or closed your sense of hearing will remain pure.
As far as your eyes, they are the ones that display the contents of your soul. Let them be the source of blush and virgin purity that pours below your eye lashes. This way, your presence and eyesight will invoke modesty, decency and the shame of innocence to all that lay their eyes upon you, perhaps even your husband! It is best and for many reasons that you keep your eyes closed or indifferent to the events around you and you should make it a habit to always maintain your sight low.
And now for your tongue. Your husband will always be your enemy for as long as your tongue is uncontrolled, even if you are to be blessed with thousands of other talents. A foolish tongue often endangers even the most innocent of people. It is preferred to maintain quiet, even in cases that you are correct. This is because you risk the expression of an unintended improper word or characterization. No matter how greatly you desire to say a lot, it is best that you limit your words and instead choose your presence to be a quiet one.
Be attentive even of the manner that you walk; it matters greatly towards a prudent presence.
And now pay close attention and be mindful of the following advice: You must never exemplify or maintain an uncontrollable desire for the flesh. Persuade your husband to respect the holy days of the Church and the fasting periods. This is because God’s laws are of much greater importance than the image of God. Be mindful that the institution of marriage was established by the Son of God to aid His creation so that a balance is maintained, as some depart this world while others arrive.
If you have benefited from this old man through some spiritual words of value I ask that you keep these words and advice guarded well within the depths of your soul. In this manner, through everything that you have benefitted and through the grace of your moral stature, you will be capable of healing your excellent husband and well known politician from the evils of vainglory and pride that constantly surround him.
This is my gift and heirloom that I offer to you. And if you desire my blessing, I pray that you become a vineyard of descendants, with many children, and many children from these children, so that our God may be glorified by more of us, for it is for Him that we are born and to Him that we should aim our earthly paths.
Your spiritual father,
+Gregory
Patriarch of Constantinople
WAKING THE SOUL
WAKING THE SOUL
+ SAINT DIADOCHOS OF PHOTIKI
When we have blocked all its outlets by means of the remembrance of God, the intellect requires of us imperatively some task which will satisfy its need for activity. For the complete fulfillment of its purpose we should give it nothing but the prayer ‘Lord Jesus', 'No one', it is written, 'can say "Lord Jesus" except in the Holy Spirit' (1 Cor. 12:3).
Let the intellect continually concentrate on these words within its inner shrine with such intensity that it is not turned aside to any mental images. Those who meditate unceasingly upon this glorious and holy name in the depths of their heart can sometimes see the light of their own intellect. For when the mind is closely concentrated upon this name, then we grow fully conscious that the name is burning up all the filth which covers the surface of the soul; for it is written: 'Our God is a consuming fire' (Deut. 4:24).
Then the Lord awakens in the soul a great love for His glory; for when the intellect with fervor of heart maintains persistently its remembrance of the precious name, then that name implants in us a constant love for its goodness, since there is nothing now that stands in the way. This is the pearl of great price which a man can acquire by selling all that he has, and so experience the inexpressible joy of making it his own (St. Matt. 13: 46).
INTELLIGENCE
On the Character of Men and on
the Virtuous Life
the Virtuous Life
2 The truly intelligent man pursues one sole objective: to obey and to conform to the God of all. With this single aim in view, he disciplines his soul, and whatever he may encounter in the course of his life, he gives thanks to God for the extent and depth of His providential ordering of all things. For it is absurd to be grateful to doctors who give us bitter and unpleasant medicines to cure our bodies, and yet to be ungrateful to God for what appears to us to be harsh, not grasping that all we encounter is for our benefit and in accordance with His providence. For knowledge of God and faith in Him is the salvation and perfection of the soul.
3 We have received from God self-control, forbearance, restraint, fortitude, patience, and the like, which are great and holy powers, helping us to resist the enemy's attacks. If we cultivate these powers and have them at our disposal, we do not regard anything that befalls us as painful, grievous or unbearable, realizing that it is human and can be overcome by the virtues within us. The unintelligent do not take this into account; they do not understand that all things happen for our benefit, rightly and as they should, so that our virtues may shine and we ourselves be crowned by God.
4 You should realize that the acquisition of material things and their lavish use is only a short-lived fantasy, and that a virtuous way of life, conforming to God's will, surpasses all wealth. When you reflect on this and keep it in mind constantly, you will not grumble, whine or blame anyone, but will thank God for everything, seeing that those who rely on repute and riches are worse off than yourself. For desire, love of glory and ignorance constitute the worst passion of the soul.
5. The intelligent man, examining himself, determines what is appropriate and profitable to him, what is proper and beneficial to the soul, and what is foreign to it. Thus he avoids what is foreign and harmful to the soul and cuts him off from immortality.
PATIENCE AND ENDURANCE
Letters of Elder Joseph the Hesychast on Patience and Endurance
God always helps. He always comes in time, but patience is necessary.
Come, my good and beloved sister. Come and I shall comfort your sorrow once again. Come and we shall bless God with the sweet voice of our heart, intoned through our mouth, and resonating in our nous, saying, "Bless the Lord, O my soul, and let all that is within me bless His holy name." [1]
Do you see how much the Lord loves us? Do you see how fortunate we ungrateful ones are for everything that His goodness gives us every day? But the time of the real harvest still awaits us: that blessed moment when we shall leave everything here and depart to the other homeland—the true one—the blessed life, the certain joy, so that each one of us receives the portion that the munificent, sweetest Jesus will give him.
O joy! O gratitude! O love of the heavenly Father! He cleanses us from all defilement, honors us, enriches us, bestowing His riches! There, my golden sister, there are no crafty people to wrong us. Envy and jealousy will have disappeared. There are no passions there whatsoever; those who have them have remained on the other side of the bridge. For a great gulf is fixed between here and there.
But, O sweet love of Christ, what good didst Thou see in us that Thou didst lead us along Thy divine path?
So rejoice and exult, my beloved sister. Thank and glorify God, and behold, the time draws near. The time will soon come for us to hear the blessed voice, "Come unto me." [3] And as soon as these bodily eyes close, the noetic eyes of the soul will open. Then as if from sleep we shall wake up into the other life. Then you will see parents, brothers, relatives. Then you will see angels, saints, and the blessed Mother of all, the pure Virgin Theotokos, whom we all call upon at every moment and to whom, after God, we owe everything. Then, whom shall we speak with first, who will kiss us first, whom shall we kiss? With all purity, with all modesty, with all holiness. So who, expecting such blessings, would not endure every sorrow here of this present life?
Therefore, my good beloved sister, make a review of your life. Examine in what manner you have passed your life. Recall the innumerable benefactions of our Savior Jesus Christ and His sweetest Mother, and be patient in the temptations that come.
God always helps. He always comes in time, but patience is necessary. He hears us immediately when we cry out to Him, but not in accordance with our own way of thinking.
You think that your voice did not immediately reach the saints, our Panagia, and Christ. On the contrary, even before you cried out, the saints rushed to your aid, knowing that you would call upon them and seek their God-given protection. However, since you do not see beyond what is apparent and do not know how God governs the world, you want your request to be fulfilled like lightning. But this is not how things are. The Lord wants patience. He wants you to show your faith. You cannot just pray like a parrot. It is necessary also to work towards whatever one prays for, and then to learn to wait. You see that what you longed for in the past has finally happened. However, you were harmed because you didnt have the patience to wait, in which case you would have gained both the one and the other: both the temporal and the eternal.
Now you become angry and fainthearted and grieved, thinking that the heavenly Father is slow in answering. But I tell you that this will also happen as you desire—it will definitely happen—but first it takes prayer with all your soul, and then you must wait. And when you have forgotten your request and have ceased asking for it, it will come to you as a reward for your patience and endurance. When you reach the verge of despair while praying and seeking, then the fulfillment of your request is near. Christ wants to heal some hidden passion within you, and this is why He delays in granting your request. If you obtain it sooner, when you demand it, your passion remains uncured within you. If you wait, you obtain your request and the cure of the passion. And then you rejoice exceedingly and give warm thanks to God Who arranges all things in wisdom and does everything for our benefit.
So then, there is no point in losing heart, getting upset, complaining. You must close your mouth. Let no one perceive that you are disturbed. Dont fume with anger, as if to work it out of your system, but rather be calm. Burn the devil through patience and forbearance.
The Lord, Who destroys all who speak lies, is my witness that I have greatly benefited by the advice I am giving you. The temptations I had were strong enough to make you think that your soul would depart due to the pain, as if from a flaming furnace. Nevertheless, once the trial is over, so much consolation comes that you feel as if you were in paradise without a body. Then Christ loves you, our Panagia loves you, the saints praise you, and the angels admire you.
Do you see how many good things temptations and afflictions cause? So if you too want to see, to taste the love of Christ, endure whatever comes upon you—not whatever you like, but whatever the Lord wants to test you with. What we buffer voluntarily is absolutely nothing in comparison with the trials the Lord sends us against our will. The hostile devil fights us bone against bone and blood against blood, as much as God allows. He fights so much, that one melts and flows like wax before the fire. [4] But when the trial passes, you are totally filled with joy. You are encompassed with extraordinary light and see mysteries which the human tongue is unable to utter. And henceforth you thirst for more temptations, when they will come again, since you have already learned how salutary they are.
This is truly the road, my sister, and the one writing to you bears witness to the truth out of his own experience. So be brave and strong in the Lord, enduring whatever comes to you, expecting, along with the pain, the peace and grace of God. Be strong and give courage to your soul, considering that the lame and the maimed do not enter into these good things. Christ allows temptations so that we may be purified of our predispositions. Temptations are like soap and a mallet which hits us and whitens us. All the clothes that are firm are useful for the Bridegroom. But those which do not endure the mallet are torn and thrown out in the trash.
Therefore, let us exert ourselves a little bit here, for the time draws near. Keep the letters I send you, so that you will have them when afflictions trouble you, because it seems to me that I shall soon leave you. The more that time passes, the more seriously ill I become. I am like a paralytic now.
Postscript: I dont have time to write to you about the miracle that the Lord showed me to correct a mistake I was making out of ignorance, as you know. So, do you see the great goodness of our Lord? Do you see that He even works miracles when His divine providence deems it suitable? Many times a person is deluded out of ignorance or because others mislead him. But when he has an upright soul and good intentions, the Lord does not abandon him, but will bring him enlightenment in various ways. This makes me feel like dirt, ash, and a worm of the earth.
Most truly, great is the mercy of the Lord. The Psalmist is right in saying, "Not according to our sins hath He dealt with us, nor according to our iniquities hath He rewarded us." [5]
So then, why shouldnt you thank God? Why should you grumble? If I were to write to you the temptations I undergo, you would not be able to bear it. Nevertheless, the grace of Christ and our Panagia dispels them all. Have patience, for the Theotokos, the Queen and Lady of all, does not abandon us. She prays for us.
Fiftieth Letter
Who knows, my child, the judgments of God?
Who knows, my child, the judgments of God? Everything is known to Him. He sees everything and nothing escapes His notice, but no one knows His will. The works of Satan are nothing next to the power of God. So when the Lord tests us as He knows best, we should show our patience and thankfulness.
Now then, my child, if His divine will is in accordance to our desire, certainly you will get well. But if He foresees something that we do not know—since as God He sees and judges differently from above—then you will not get well. Nevertheless, we do not lose our reward: it is stored up in His kingdom. So be patient and struggle.
Just recently, on the eve of St. Catherines, I had a great struggle with Satan because of you. A visible fight. I was wondering if perhaps you had gotten well. He was furious, screaming. I stood at prayer all night for you and all day as well, so that God might show mercy. Finally he left and did not come back. So tell me how you are doing, how you are getting along. Is Satan troubling you? Have patience.
It is in this manner that you should pray: "I, my dear God, I want You to make me well so that I may bless and glorify You. But on the other hand, if You know differently what is profitable for the salvation of my soul, may Your will be done."
The All-good God, my good child, does not do anything that is not for the benefit of our soul. Whether it be an illness or a temptation, whatever He lets happen to us, He does for our benefit. Many times we grumble, become indignant, and do many bad things. Whereas He, out of His great love, has only our souls best interest in mind. For He knows that we are here temporarily and that everything will soon pass. When this exile of ours ends and the true eyes of our soul open, then we shall gratefully thank Him for everything.
So then, my good child, always have patience. I am informed that God gave you this trial because of your kindness. But whenever He wills, He can take it away.
When I saw your parents, I told them to go to their spiritual father; to confess everything which they have never yet confessed, to say everything clearly, to remember any sinful thing since childhood that they have forgotten. For without frank confession, neither are you helped, nor do they go to paradise. In confession, your father should tell about the oath took, your mother should tell about the burden she carries since the first years of her marriage, and likewise, all your siblings should confess everything. Everyone in the house should make a general confession—to be cleansed, unburdened, and to become children of eternal life.
And you, my child, write to me about whatever happens to you, and do not be afraid of the tempter. Just say the prayer without ceasing. He, my dear child, is the tempter—the devil—and only the prayer burns him, and fasting severs his nerves; it unnerves him.
So, have infinite patience and thanksgiving; pray and fast intensely, and may God destroy him. I am praying for your health, for your happiness, as well as for your parents and siblings. Let them be careful; let them exert themselves; let them take care of their salvation.
Do you see how much the Lord loves us? Do you see how fortunate we ungrateful ones are for everything that His goodness gives us every day? But the time of the real harvest still awaits us: that blessed moment when we shall leave everything here and depart to the other homeland—the true one—the blessed life, the certain joy, so that each one of us receives the portion that the munificent, sweetest Jesus will give him.
O joy! O gratitude! O love of the heavenly Father! He cleanses us from all defilement, honors us, enriches us, bestowing His riches! There, my golden sister, there are no crafty people to wrong us. Envy and jealousy will have disappeared. There are no passions there whatsoever; those who have them have remained on the other side of the bridge. For a great gulf is fixed between here and there.
But, O sweet love of Christ, what good didst Thou see in us that Thou didst lead us along Thy divine path?
So rejoice and exult, my beloved sister. Thank and glorify God, and behold, the time draws near. The time will soon come for us to hear the blessed voice, "Come unto me." [3] And as soon as these bodily eyes close, the noetic eyes of the soul will open. Then as if from sleep we shall wake up into the other life. Then you will see parents, brothers, relatives. Then you will see angels, saints, and the blessed Mother of all, the pure Virgin Theotokos, whom we all call upon at every moment and to whom, after God, we owe everything. Then, whom shall we speak with first, who will kiss us first, whom shall we kiss? With all purity, with all modesty, with all holiness. So who, expecting such blessings, would not endure every sorrow here of this present life?
Therefore, my good beloved sister, make a review of your life. Examine in what manner you have passed your life. Recall the innumerable benefactions of our Savior Jesus Christ and His sweetest Mother, and be patient in the temptations that come.
God always helps. He always comes in time, but patience is necessary. He hears us immediately when we cry out to Him, but not in accordance with our own way of thinking.
You think that your voice did not immediately reach the saints, our Panagia, and Christ. On the contrary, even before you cried out, the saints rushed to your aid, knowing that you would call upon them and seek their God-given protection. However, since you do not see beyond what is apparent and do not know how God governs the world, you want your request to be fulfilled like lightning. But this is not how things are. The Lord wants patience. He wants you to show your faith. You cannot just pray like a parrot. It is necessary also to work towards whatever one prays for, and then to learn to wait. You see that what you longed for in the past has finally happened. However, you were harmed because you didnt have the patience to wait, in which case you would have gained both the one and the other: both the temporal and the eternal.
Now you become angry and fainthearted and grieved, thinking that the heavenly Father is slow in answering. But I tell you that this will also happen as you desire—it will definitely happen—but first it takes prayer with all your soul, and then you must wait. And when you have forgotten your request and have ceased asking for it, it will come to you as a reward for your patience and endurance. When you reach the verge of despair while praying and seeking, then the fulfillment of your request is near. Christ wants to heal some hidden passion within you, and this is why He delays in granting your request. If you obtain it sooner, when you demand it, your passion remains uncured within you. If you wait, you obtain your request and the cure of the passion. And then you rejoice exceedingly and give warm thanks to God Who arranges all things in wisdom and does everything for our benefit.
So then, there is no point in losing heart, getting upset, complaining. You must close your mouth. Let no one perceive that you are disturbed. Dont fume with anger, as if to work it out of your system, but rather be calm. Burn the devil through patience and forbearance.
The Lord, Who destroys all who speak lies, is my witness that I have greatly benefited by the advice I am giving you. The temptations I had were strong enough to make you think that your soul would depart due to the pain, as if from a flaming furnace. Nevertheless, once the trial is over, so much consolation comes that you feel as if you were in paradise without a body. Then Christ loves you, our Panagia loves you, the saints praise you, and the angels admire you.
Do you see how many good things temptations and afflictions cause? So if you too want to see, to taste the love of Christ, endure whatever comes upon you—not whatever you like, but whatever the Lord wants to test you with. What we buffer voluntarily is absolutely nothing in comparison with the trials the Lord sends us against our will. The hostile devil fights us bone against bone and blood against blood, as much as God allows. He fights so much, that one melts and flows like wax before the fire. [4] But when the trial passes, you are totally filled with joy. You are encompassed with extraordinary light and see mysteries which the human tongue is unable to utter. And henceforth you thirst for more temptations, when they will come again, since you have already learned how salutary they are.
This is truly the road, my sister, and the one writing to you bears witness to the truth out of his own experience. So be brave and strong in the Lord, enduring whatever comes to you, expecting, along with the pain, the peace and grace of God. Be strong and give courage to your soul, considering that the lame and the maimed do not enter into these good things. Christ allows temptations so that we may be purified of our predispositions. Temptations are like soap and a mallet which hits us and whitens us. All the clothes that are firm are useful for the Bridegroom. But those which do not endure the mallet are torn and thrown out in the trash.
Therefore, let us exert ourselves a little bit here, for the time draws near. Keep the letters I send you, so that you will have them when afflictions trouble you, because it seems to me that I shall soon leave you. The more that time passes, the more seriously ill I become. I am like a paralytic now.
Postscript: I dont have time to write to you about the miracle that the Lord showed me to correct a mistake I was making out of ignorance, as you know. So, do you see the great goodness of our Lord? Do you see that He even works miracles when His divine providence deems it suitable? Many times a person is deluded out of ignorance or because others mislead him. But when he has an upright soul and good intentions, the Lord does not abandon him, but will bring him enlightenment in various ways. This makes me feel like dirt, ash, and a worm of the earth.
Most truly, great is the mercy of the Lord. The Psalmist is right in saying, "Not according to our sins hath He dealt with us, nor according to our iniquities hath He rewarded us." [5]
So then, why shouldnt you thank God? Why should you grumble? If I were to write to you the temptations I undergo, you would not be able to bear it. Nevertheless, the grace of Christ and our Panagia dispels them all. Have patience, for the Theotokos, the Queen and Lady of all, does not abandon us. She prays for us.
Fiftieth Letter
Who knows, my child, the judgments of God?
Who knows, my child, the judgments of God? Everything is known to Him. He sees everything and nothing escapes His notice, but no one knows His will. The works of Satan are nothing next to the power of God. So when the Lord tests us as He knows best, we should show our patience and thankfulness.
Now then, my child, if His divine will is in accordance to our desire, certainly you will get well. But if He foresees something that we do not know—since as God He sees and judges differently from above—then you will not get well. Nevertheless, we do not lose our reward: it is stored up in His kingdom. So be patient and struggle.
Just recently, on the eve of St. Catherines, I had a great struggle with Satan because of you. A visible fight. I was wondering if perhaps you had gotten well. He was furious, screaming. I stood at prayer all night for you and all day as well, so that God might show mercy. Finally he left and did not come back. So tell me how you are doing, how you are getting along. Is Satan troubling you? Have patience.
It is in this manner that you should pray: "I, my dear God, I want You to make me well so that I may bless and glorify You. But on the other hand, if You know differently what is profitable for the salvation of my soul, may Your will be done."
The All-good God, my good child, does not do anything that is not for the benefit of our soul. Whether it be an illness or a temptation, whatever He lets happen to us, He does for our benefit. Many times we grumble, become indignant, and do many bad things. Whereas He, out of His great love, has only our souls best interest in mind. For He knows that we are here temporarily and that everything will soon pass. When this exile of ours ends and the true eyes of our soul open, then we shall gratefully thank Him for everything.
So then, my good child, always have patience. I am informed that God gave you this trial because of your kindness. But whenever He wills, He can take it away.
When I saw your parents, I told them to go to their spiritual father; to confess everything which they have never yet confessed, to say everything clearly, to remember any sinful thing since childhood that they have forgotten. For without frank confession, neither are you helped, nor do they go to paradise. In confession, your father should tell about the oath took, your mother should tell about the burden she carries since the first years of her marriage, and likewise, all your siblings should confess everything. Everyone in the house should make a general confession—to be cleansed, unburdened, and to become children of eternal life.
And you, my child, write to me about whatever happens to you, and do not be afraid of the tempter. Just say the prayer without ceasing. He, my dear child, is the tempter—the devil—and only the prayer burns him, and fasting severs his nerves; it unnerves him.
So, have infinite patience and thanksgiving; pray and fast intensely, and may God destroy him. I am praying for your health, for your happiness, as well as for your parents and siblings. Let them be careful; let them exert themselves; let them take care of their salvation.
ON PRAYER
On Prayer by Saint Silouan
We eat and drink every day, yet on the morrow our bodies need drink and food again. In like manner the recollection of God's bounties never wearies the soul but disposes her still more to think on God. Or again: the more wood you pile on a fire the more heat you get, and thus it is with God - the more you think on Him the more are you fired with love and fervour towards Him.
He who loves the Lord is always mindful of Him, and remembrance of God begets prayer. If you are forgetful of the Lord you will not pray, and without prayer the soul will not dwell in the love of God, for the grace of the Holy Spirit comes through prayer. Prayer preserves a man from sin, for the prayerful mind is intent on God and in humbleness of spirit stands before the face of the Lord, Who knoweth the soul of him who prays.
But the novice naturally needs a guide, for until the advent of the grace of the Holy Spirit the soul is involved in fierce struggle with her foes and is unable to disentangle herself if the enemy offer her his delights. Only the man with experience of the grace of the Holy Spirit can understand this. He who has tasted of the Holy Spirit recognizes the taste of grace.
But the novice naturally needs a guide, for until the advent of the grace of the Holy Spirit the soul is involved in fierce struggle with her foes and is unable to disentangle herself if the enemy offer her his delights. Only the man with experience of the grace of the Holy Spirit can understand this. He who has tasted of the Holy Spirit recognizes the taste of grace.
The man who sets out without guidance to engage in prayer (imagining in his arrogance that he can learn to pray from books), and will not go to a spiritual director is already half beguiled. But the Lord succours the man who is humble, and if there be no experienced guide, and he turns to the confessor he finds, the Lord will watch over him for his humility.
Whoever would pray without ceasing must have fortitude and be wise, and he should consult his confessor in all things. And if your father-confessor has not himself trodden the path of prayer nevertheless seek counsel of him, and because of your humility the Lord will have mercy on you and keep you from all untruth.
But if you think to yourself, 'My confessor lacks experience and is occupied with vain things: I will be my own guide with the help of books,' then your foot is set on a perilous path and you are not far from being beguiled and going astray. I know many such who reasoned thus and so deceived themselves, and who did not thrive because they despised their confessors. They forget that the saving grace of the Holy Spirit is at work in the Sacrament of confession. In such wise does the enemy delude those who fight the good fight - the enemy would have no men of prayer - but the Holy Spirit gives good counsel to the soul when we hearken to the advice of our pastors.
Think in this wise: the Holy Spirit dwells in your confessor and he will tell you what is right. But if you say to yourself that your confessor lives a negligent life, and how can the Holy Spirit dwell in him, you will suffer mightily from such thoughts, and the Lord will bring you low and you are sure to fall into temptation.
Prayer comes with praying, as it is said in the Scriptures; but prayer which is only a habit, prayer without contrition for our sins, is not pleasing to the Lord. My soul yearns after the Lord, and I seek Him ardently, and my soul suffers thought of no other matter.
My soul yearns after the living Lord, and my spirit strains towards Him, my heavenly Father, my kin. The Lord made us His kin by the Holy Spirit. The Lord is dear to the heart-He is our joy and gladness, and our firm hope. O Gracious Lord, mercifully seek out Thy creation and show Thyself to all men in the Holy Spirit, as Thou showest Thyself to Thy servants. Rejoice, 0 Lord, every afflicted soul by the coming of Thy Holy Spirit, and let all who pray to Thee know the Holy Spirit.
O all ye people, let us humble ourselves for the sake of the Lord and the Kingdom of Heaven. Let us humble ourselves and the Lord will give us to know the power of the Jesus Prayer. Let us humble ourselves and the Spirit of God Himself will instruct the soul.
O man, learn the humility of Christ and the Lord will give you to taste of the sweetness of prayer. And if you would pray cleanly, be humble and temperate confess yourself thoroughly, and prayer will feel at home in you. Be obedient, submit with a good conscience to those in authority; be content with all things, and your mind will be cleansed of vain thoughts.
Remember that the Lord sees you, and be fearful lest you anywise offend your brother, whom neither dispraise nor grieve, even by a look, and the Holy Spirit will love you and will Himself be your help in all things.
If you would retain prayer you must love those who offend against you and pray for them until your soul is reconciled with them, and then the Lord will give you prayer without ceasing, for He giveth prayer to those who pray for their enemies.
For prayer our teacher is the Lord Himself, but we must seek to humble our souls. He who prays aright has the peace of God in his soul. The man of prayer should feel tenderly towards every living thing. The man of prayer loves all men and has compassion for all, for the grace of the Holy Spirit has taught him love.
The Holy Spirit is like a dear mother. A mother loves her child and has pity on it; and the Holy Spirit has pity on us, forgives and heals us, enlightens and rejoices us. And the Holy Spirit becomes known in humble prayer.
Whoever would pray without ceasing must have fortitude and be wise, and he should consult his confessor in all things. And if your father-confessor has not himself trodden the path of prayer nevertheless seek counsel of him, and because of your humility the Lord will have mercy on you and keep you from all untruth.
But if you think to yourself, 'My confessor lacks experience and is occupied with vain things: I will be my own guide with the help of books,' then your foot is set on a perilous path and you are not far from being beguiled and going astray. I know many such who reasoned thus and so deceived themselves, and who did not thrive because they despised their confessors. They forget that the saving grace of the Holy Spirit is at work in the Sacrament of confession. In such wise does the enemy delude those who fight the good fight - the enemy would have no men of prayer - but the Holy Spirit gives good counsel to the soul when we hearken to the advice of our pastors.
Think in this wise: the Holy Spirit dwells in your confessor and he will tell you what is right. But if you say to yourself that your confessor lives a negligent life, and how can the Holy Spirit dwell in him, you will suffer mightily from such thoughts, and the Lord will bring you low and you are sure to fall into temptation.
Prayer comes with praying, as it is said in the Scriptures; but prayer which is only a habit, prayer without contrition for our sins, is not pleasing to the Lord. My soul yearns after the Lord, and I seek Him ardently, and my soul suffers thought of no other matter.
My soul yearns after the living Lord, and my spirit strains towards Him, my heavenly Father, my kin. The Lord made us His kin by the Holy Spirit. The Lord is dear to the heart-He is our joy and gladness, and our firm hope. O Gracious Lord, mercifully seek out Thy creation and show Thyself to all men in the Holy Spirit, as Thou showest Thyself to Thy servants. Rejoice, 0 Lord, every afflicted soul by the coming of Thy Holy Spirit, and let all who pray to Thee know the Holy Spirit.
O all ye people, let us humble ourselves for the sake of the Lord and the Kingdom of Heaven. Let us humble ourselves and the Lord will give us to know the power of the Jesus Prayer. Let us humble ourselves and the Spirit of God Himself will instruct the soul.
O man, learn the humility of Christ and the Lord will give you to taste of the sweetness of prayer. And if you would pray cleanly, be humble and temperate confess yourself thoroughly, and prayer will feel at home in you. Be obedient, submit with a good conscience to those in authority; be content with all things, and your mind will be cleansed of vain thoughts.
Remember that the Lord sees you, and be fearful lest you anywise offend your brother, whom neither dispraise nor grieve, even by a look, and the Holy Spirit will love you and will Himself be your help in all things.
If you would retain prayer you must love those who offend against you and pray for them until your soul is reconciled with them, and then the Lord will give you prayer without ceasing, for He giveth prayer to those who pray for their enemies.
For prayer our teacher is the Lord Himself, but we must seek to humble our souls. He who prays aright has the peace of God in his soul. The man of prayer should feel tenderly towards every living thing. The man of prayer loves all men and has compassion for all, for the grace of the Holy Spirit has taught him love.
The Holy Spirit is like a dear mother. A mother loves her child and has pity on it; and the Holy Spirit has pity on us, forgives and heals us, enlightens and rejoices us. And the Holy Spirit becomes known in humble prayer.
BLAMING OTHERS
Blaming Others
God said to Adam: In the day that thou eatest of it (that is, of the forbidden tree) thou wilt die the death (Gen. 2:17) ─ that is the death of the soul. This happened immediately: Man was stripped of the garment of immortality; God said nothing more than that decree, nor did anything special happen after that. God, foreseeing that Adam was to sin, and desiring to forgive him if he repented, did not say anything more than the above. But Adam refused to acknowledge his sin and did not repent even when he was accused by God; for he said, The woman whom Thou gavest to be with me ─ she deceived me (Gen. 3:12).
O Woe to his blinded soul! Saying this, he as it were said to God: “Thou Thyself are guilty, because the woman whom Thou gavest me hast deceived me.” This very same thing I myself now suffer, wretched and miserable, when I do not desire to be humbled, and to say with my whole soul that I myself am guilty of my perdition. But on the contrary I say: “That person over there inspired me to do or say this. He advised me and knocked me off the path.” Woe is my poor soul which speaks such words filled with sin! O most shameless and irrational words of a shameless and irrational soul!
O Woe to his blinded soul! Saying this, he as it were said to God: “Thou Thyself are guilty, because the woman whom Thou gavest me hast deceived me.” This very same thing I myself now suffer, wretched and miserable, when I do not desire to be humbled, and to say with my whole soul that I myself am guilty of my perdition. But on the contrary I say: “That person over there inspired me to do or say this. He advised me and knocked me off the path.” Woe is my poor soul which speaks such words filled with sin! O most shameless and irrational words of a shameless and irrational soul!
VENGENCE
ABBA SISOES THE GREAT
DISCRIMINATION
ON CONFESSION
When you come to confession, you should confess your sins sincerely, remembering that you are not confessing them to the priest, but to God Himself, Who already knows, but wants you to admit your wrongs and your guilt. You should not feel embarrassed before yourspiritual father, because, being a man like yourself, he knows human weaknesses and the inclination that all people have towards sin, and thus he cannot judge you harshly when you come to confession. But maybe you are embarrassed to confess your sins before your spiritual father because you are afraid of losing his good opinion? On the contrary, if you value his good opinion, you should understand that he will respect you all the more for the sincerity of your confession. Also, if you are ashamed and afraid to lay bare your sins before your spiritual father, how will you bear it when at the Dread Judgment your sins—if you have not been freed of them by true repentance—will be revealed before God Himself, His angels, and all mankind, both people you know and strangers? If you remember this, you will want to free yourself from your sins and from the punishment that they bring upon you, and will confess them in all sincerity before your spiritual father. You should hide nothing wrong that you have done, but at the same time you should not add anything extra, and not blame yourself for what you have not done by simply saying, “Everything I have done is sinful,” or some such catch-phrase. Nor should you admit every sin you are asked about whether you have done it or not, as some people mistakenly think they should Your confession must be realistic and therefore true.
Another reason why you should not simply say, “I have sinned in everything, word, deed, and thought, and by omission,” without giving further details, is because your spiritual father needs to know exactly what you have done in order to give you good advice. Also such a short, undetailed confession means that you are avoiding what confession is intended to achieve, i. e. to bring you to admit what you have done and to admit that you were wrong in doing it. Your spiritual father already knows that you are a sinner, for no man is without sin; even the holy Apostle Paul described himself as the “chief of sinners.” Each sin must be mentioned in turn, just as you would enumerate all your symptoms to a doctor. You should not just think of a couple of main trends to “discuss,” and neglect to mention the innumerable other sins.
Do not mention the sins of others in your confession, unless this is necessary for your spiritual father to understand how and why you yourself have sinned. If you have a personal problem involving other people, which you would like to discuss with your spiritual father, or if you are in need of advice or some consolation for some unkindness that has been done to you, make an appointment to see your spiritual father at some other time. Also, do not use the fact that many people commit some sin that you have committed as an excuse for it. Still less say “but everyone does that.” For one thing, you have come to confess your own sins, not those of others. How can you be sure that without exception every human being commits any given sin? Or even though you might know of their sin, how can you be sure they have not repented of it in their heart? Pay no heed to the sins of others. Oftentimes we imagine the motives and intentions and sinful inclinations of others, for no man knows the heart of another.
Confess your sins fully but concisely; one does not have to make a story of them! That in itself can be an evidence of pride. Particularly regarding carnal sins, do not go into detailed descriptions of sin. If your spiritual father feels that you need to confess any particular sin in fuller detail, he will ask you about it, and then you should not hesitate to describe it fully and to answer all his questions.
Before going to confession make a thorough preparation, and examine your life so that you recognize your sins. If you wish you can write out a list, or keep a list day by day. In order to check your sins, it is wise to check them against some list. One can use the Ten Commandments, the Beatitudes, or the list of sins in the prayer of daily confession of sins read before going to sleep each day, or that in the prayer at the end of the Canon to the Guardian Angel in the Prayer Book. Such checking against a list is very beneficial, otherwise one tends to remember only the most serious sins, or the most noticeable or most extraordinarily, and to forget, perhaps deliberately, the underlying ones, the ones that have become habitual, and the things that we have forgotten even to remember as sins because they have become so much a part of our life. Sins of neglect, omission, and laziness often fall into this category, as do the ones that are seemingly respectable: pride, vanity, etc.
Do not try to make excuses for your sins, for the more that you justify yourself, the less forgiveness you will receive. It is important that you yourself should fully realize how wrong each sin you have committed is—and the more you understand the wrongfulness of any sin, the easier it will be for you to make an effort of will to avoid committing it in the future. However, you may mention if there is any special circumstance, such as some particular temptation or outside pressure, that it would be useful for your spiritual father to know, so that he can advise you how to deal with it.
It is important not to overlook any sin, but to mention all the sins that you have committed.
If you are asked whether you have committed a particular sin, it is not good enough to reply, “I can’t remember.” This is, of course, much less likely to happen if you go to confession regularly. It is good at the end of your confession to admit that there may be other sins which you have forgotten or have not realized that you have committed—such a sin might be by a careless word or action which has upset someone and perhaps caused them to sin.
Unless your spiritual father asks you about them, do not mention sins that you have not committed, nor good deeds that you have done. If you are asked whether you have committed some sin and have not, simply say “No.” Do not say, “I have committed no serious sins,” because this means that you do not realize how sinful what you have done is, and how sinful your insensitivity is.
Also do not be insensitive to the feelings and weaknesses of others, including your spiritual father. If you have not confessed for some time, or have some particular difficulty and are likely to need a long confession, try not to come on the eve of a great feast or when there will be many other people going to confession, but come on a day when there are likely to be few, or make a special arrangement with the priest. Also, unless it is otherwise completely impossible (because, for instance, you live far from the church), do not come for confession either immediately before the Divine Liturgy (when the priest will be preparing the gifts) or during the service, when you will cause the entire congregation to wait while your confession is heard.
If after your confession you are hoping to receive a blessing to partake of the Holy Mysteries, it is best to come for the confession after the evening service on the previous night.
You must be truly sorry for the sins you have committed. Unless you really regret having done them, and intend to try to avoid them in the future, you lack true penitence, without which your sins are not forgiven.
It is also necessary to confess with faith in Jesus Christ and to trust in His mercy. Only if we believe and trust in Jesus Christ can we receive remission of our sins. Judas Iscariot, for example, repented of his sin, not before one man, but before all, and he returned the pieces of silver. But instead of believing in Jesus Christ and trusting in His mercy, he fell into despair and, receiving no remission, he died a terrible death. Thus, in addition to careful confession and true repentance, faith and hope are essential for the salvation of a sinner.
Penances — Their Nature and Purpose
Penance is a form of discipline or a prohibition administered by the priest (in accordance with the canons or laws of the Church) to those repentant Christians for whom it is necessary, much as a doctor prescribes a suitable medicine or treatment. It is a form of treatment for a moral sickness. Examples of penances are: fasting over and above what is required of all Orthodox Christians, special prayers of repentance with prostrations, reading books which will help in overcoming one’s weakness, and the performance of’ good works.
Penances are not given to all who come to confession, but only to those who, by the nature or seriousness of their sins, require this special medicine. An example of this is St. Paul’s excommunication of a Christian of the Church of Corinth for incest; then, because of his penitence, he received him back into the Church (11 Cor. 2:6-8).
Although penance would seem to be a punishment, its purpose is not to make retribution for sins, to pay back a debt, but is rather corrective, medicinal, and instructive—to cure the sinner from his sinful habits, to instruct him regarding both the harmful nature of what he has been doing, and ways to change his life, so that he shall not repeat his sin. Penance is intended to deepen and increase the penitent’s regret for what he has done, and to strengthen the desire of his will for correction. The Apostle says, “For godly sorrow worketh repentance to salvation not to be repented of” (II Cor. 7:10). This is upheld by the canons of the Ecumenical Councils and the teaching of the Fathers, who describe penance as a means of spiritual treatment to cure the diseases of the soul. The 102nd canon of the Sixth Ecumenical Council says: “The character of a sin must be considered from all points and conversion expected. And so let mercy be meted out.”
Moral Guidance or “The Opening of One’s Thoughts”
It is necessary to distinguish between the mystery of confession itself, and the moral guidance of a spiritual father in “the opening of thoughts” which is still used, especially in some monastic communities, but is something quite different from confession. The telling of one’s thoughts and actions before a spiritual elder, from whom one seeks moral guidance, has a vast psychological significance. It is very useful for moral training, the correction of bad inclinations and habits, and the overcoming of doubts and indecisiveness. In some monasteries this is practiced daily, but it is not a course to be entered upon lightly. Bishop Ignatius Brianchaninov says, “An indispensable condition of such submission is a Spirit-bearing guide, who by the will of the Spirit can mortify the fallen will of the person subject to him in the Lord, and can mortify all the passions as well.” And he issues dire warnings about heeding “Elders” falsely so-called. Nonetheless, some writers (notably Prof. Andreyev) suggest that some form of “opening of the thoughts” can form part of Christian family life, so that husband and wife open their thoughts to each other each day. Of course such a practice is far removed from the spiritual discipline of Eldership of which Bishop Ignatius writes. Either way, this type of spiritual guidance, although very beneficial when rightly ordered, does not have the significance of a mystery or grace-bearing Church rite like confession, which is why confession itself, the sacrament of penitence, can take place only before a priest.
Reprinted from The Shepherd, published by the Brotherhood of St. Edward the Martyr, London, England.
ABOUT HOLY HIEROMARTYR POLYCARP, BISHOP OF SMYRNA
This great apostolic man, was born a pagan. St. John the Theologian converted him to the Faith of Christ and baptized him. In his childhood, Polycarp became an orphan and according to a vision in a dream Callista, a noble widow, took him as her own son, raised and educated him. From his childhood Polycarp was devout and compassionate. He strove to emulate the life of St. Bucolus, then the Bishop of Smyrna, as well as the holy Apostles John and Paul, whom he knew and heard. St. Bucolus ordained him a presbyter and before his death, Bucolus designated him as his successor in Smyrna. The apostolic bishops, who gathered at the funeral of Bucolus, consecrated Polycarp as bishop. From the very beginning, Polycarp was gifted with the power of working miracles. He expelled an evil spirit from the servant of a prince and through prayer stopped a terrible fire in Smyrna. Upon seeing this, many pagans regarded Polycarp as one of the gods. He brought down rain in times of drought, healed illnesses, discerned, prophesized and so forth. He suffered during the reign of Emperor Marcus Aurelius. Three days before his death, St. Polycarp prophesized: "In three days, I will be burned in fire for the sake of the Lord Jesus Christ!" And on the third day when the soldiers arrested him and brought him to trial, he cried out: "Let this be the will of the Lord my God." When the judge counseled him to deny Christ and to acknowledge the Roman gods, Polycarp said: "I cannot exchange the better for the worse!" The Jews especially hated Polycarp and endeavored to have Polycarp burned alive. When they placed him bound at the stake, he prayed to God for a long while. He was very old, grey and radiant as an angel. The people witnessed how the flame encircled him but did not touch him. Frightened by such a phenomenon, the pagan judges ordered the executioner to pierce him with a lance through the fire. When he was pierced, so much blood flowed from him that the entire fire was extinguished, and his body remained whole and unburned. At the persuasion of the Jews, the judge ordered Polycarp's lifeless body be incinerated according to the custom of the Hellenes. So the evil ones burned the dead body of the lifeless one whom they could not burn while alive. St. Polycarp suffered on Great and Holy Saturday in the year 167 A.D.
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