At this time we’re entering the great spiritual arena of the blessed
Great Lent. Holy and Great Lent is a time of compunction, for
repentance, for tears, for a change in ourselves, for a new stage in the
spiritual life. Like an affectionate mother caring for her children, us
Christians, the Church has designated this time of Lent as dedicated to
the struggle, in order to help its children fight harder, to purify
themselves, draw closer to God and to counted worthy of celebrating the
great day of the radiant Resurrection.
Christians, especially monks, have always
paid particular attention to this spiritual arena and have thought it
especially sacred, because it’s a period which envisages both spiritual
and bodily struggles. There’s the struggle of fasting, the struggle of
vigils, the struggle of purification and the struggle to fulfill one’s
spiritual duties which are many more than at other times of the year.
There’s a spiritual “defragmentation” and people pay greater attention
to the voice of their conscience in order to correct what they’ve maybe
neglected and to improve spiritually.
The Church assists us but with
penitential hymns and services, as well as with teachings, to oil us up
for the fight for the purification of our souls.
We have the penitential evening Divine
Liturgies of the Presanctified Gifts. The Presanctified is extremely
beneficial. It’s Cherubic Hymn is full of spirituality, contemplation,
angelic presence. That’s why we should come to these liturgies during
Great Lent with even greater compunction. We who consume the Body and
Blood of Christ must be so pure and clean, so straight in body and soul
for divine grace to have its effect. For this reason we must lead very
careful lives. Both n our cells and in church we must wet our face with
tears so as to wash our souls and be worthy to take communion. Of
course, the devil often makes us wanting in compunction, me more than
anyone. Which means we can’t have tears and we often have bad thoughts.
Bad thoughts and the sinful images that accompany them must be rejected
as soon as they make their appearance. And when we have wicked thoughts
or our soul is cold towards one of the brethren, let’s not approach the
God of lover, Who is so pure and holy.
Throughout this period, at every service
in Great Lent, we say the prayer of Saint Efraim the Syrian, whish is as
follows: “Lord and Master of my life, do not give me the spirit of
sloth, inquisitiveness, lust for power or idle talk, but give rather the
spirit of sobriety, humility, patience and love to me, your servant.
Indeed, Lord King, grant me to see my own errors and not to judge my
brother, for you are blessed to the ages of ages. Amen”.
With these words, the saint wishes to
make us understand very clearly, that, apart from other virtues we need
to take special care with the last case, that of self-censure and of
criticism of our bothers and that without love for our fellow human
beings there’s no chance of making even the slightest progress towards
our spiritual purification. If we don’t pay attention to our thoughts,
our words and our heart, there’s no benefit in fasting. Fasting is of
benefit when it’s combines with love for our neighbour and when we don’t
criticize others. When we don’t criticize our fellows and instead
criticize ourselves, then we’re marked by love for others and love for
our soul, concern for purification and the fulfillment of the great
commandment, that of love of God and one’s neighbour. Love for God and
for our fellows are the two great virtues which support the whole of
the spiritual structure, because if they are absent, they others cannot
take form. “God is love and those who live in God in love have God
living in them, too” (I. Jn. 4, 16).
Another issue which demands that we push
ourselves as hard as possible is prayer We should pray in the name of
Christ, without neglecting any opportunity and without any waste of
time. In the personal vigil in our cell, we should push ourselves,
shouldn’t let sleep overcome us, nor neglect nor idleness; we should
engage willingly I spiritual matters. As soon as we wake up, prayer
should take first place then our rule, our prayer-rope, study and the
contemplation of God. We should go to church with great readiness and so
get the best results from our presence in the arena.
Apart from this, fasting together with
bodily exertion helps as regards the forgiveness of sins. “Behold my
humility and my efforts and forgive all my sins”. When we labour with
the fast, with kneeling, with prayers, with an effort from our heart and
mind, this Godly exertion is holy and is richly rewarded by God,
because it make people worthy of the crown of glory and honour. The
demons fear the fast greatly, because it lays them low. “This kind [of
demon] will not depart other than with prayer and fasting”, said the
Lord (Math. 17, 21). This is why the holy fathers always began
any Godly task with a fast. They considered a fast to be very powerful
and that the Holy Spirit does nor overshadow people when they’re replete
with food and their stomachs are full. And any Christian who desires
purification has to start from this foundation which is fasting, prayer
and vigilance. When these three are combined, then people have acquired
great stature.
In olden times, the fathers had a holy
custom. On the eve of Lent, they would leave the monasteries and go
deeper into the desert, where they lived in great asceticism until
Lazarus Saturday, when they returned in order to celebrate Palm Sunday
all together. Some would take a few of the basic essentials as far as
food was concerned, others would eat only green plants, in order to
struggle more fiercely in the desert. Thereafter they would spend all
the days on Great Week together in church, existing on a piece of fried
rusk and a few nuts a day. We were given the blessing and the grace of
knowing ascetic people who spent not only Great Lent in fasting and
spiritual struggle.
Our departed elder, Elder Iosif the
Cave-Dweller (he used to live in caves, which is where I met him), kept a
very strict fast during Great Lent. And, of course, he imposed it on
us, too. From Monday to Friday, five days of the week there was no food,
except a handful of flour, from which we made a batter with just water.
That was it. A little plate every twenty-four hours. And, at the same
time, hard work lifting loads on our back during the day and the whole
night hundreds of prostrations and hours of prayer. And all of this in
order to purify the inner person, to make it cleaner, more honourable in
the eyes of God, in order to acquire boldness before God and be able to
pray for the whole world. Because the world, people everywhere, needs
the prayers of the saints, particularly those of ascetics. Saint Anthony
the Great supported the whole world with his prayers.
Of course, we must keep the fast only as far as we’re able, with
discretion, because we’re not all the same. “Unless the good be done
well, it is not good”. In other words, unless good is done in a good
way, method, time and amount, but instead is done without discretion,
then it’ll do more harm than good. Fasting is certainly extremely
necessary, it’s good, but it’s a means rather than an end The means has
an end and that is humility. This is why we need to arrange everything
in accordance with the discretion of a spiritual father, someone
illumined by the Holy Spirit. Your spiritual father will tell you how
much to fast, how often to receive communion, where to strike at the
enemy, what you should do here and what there. And then, through the
discretion of your spiritual father, you can put your house in order. We
shouldn’t do more than is appropriate, we need moderation in all
things, because immoderation cancels out any benefit. So fasting is
holy, but it’s a means. We should adjust it according to what our
spiritual father says and what out psychosomatic powers allow. As long
as there’s good will. Basil the Great says there’s as much difference in
resilience between people as there is between iron and grass.
Saint Synklitiki fell ill towards the end
of her life with a throat disease. Her blessed throat, which had always
spoken the word of God, festered on the inside. Her mouth had saved
countless people. The devil had asked permission to test her and God had
granted it. The stench from her rotting flesh became so bad that the
nuns had the greatest difficulty in seeing to her needs. They used the
most pungent perfumes to try and bring her a little respite in her
sickness. When her mouth had been healthy, it had spoken and brought
benefit to many, but when she fell ill, she was able to preach even more
strongly. How could a silent and rotting mouth preach? She noiselessly
declared her great patience and endurance in God’s trial. She made a
titanic effort to deal with the devil of impatience, of complaint, of
the labour and toil of sickness. What did she need with fasting? This is
why illness is regarded as involuntary asceticism. One person has
cancer, another diabetes, somebody else has lots of troublesome health
problems. How will these people purify themselves? How will they see
God’s light? Through patience and giving thanks to Him. These make up
for the fast which, because of their illness, they’re unable to keep,
and, in fact, often struggle ten times harder than if they were fasting.
During this period, we really have to
struggle to purify ourselves. From the ascetic tradition we have hermits
who spent the whole of their lives in the desert, with labours, toil,
fasts, tears, sleeping on the ground and deprivation of every other kind
of pleasure. And all this effort, together with the struggle of the
soul against all kinds of thoughts concerning the rebellions of the
flesh, engendered sanctity. So every Christian who’s a monk and wants to
experience purification has the right to labour and not be deprived of
his reward. Purity brings great boldness towards God, because He Himself
is pure, the Mother of God is most pure and Saint John the Theologian
lived his life as a virgin, as did so many other saints. The whole
beauty of the Church is founded on purity and spotlessness. When our
heart is pure and beautiful it will exude fragrance and loveliness. But
if people have filth in their hearts, that’s what they’ll expel. Let’s
struggle to cleanse the inside of our glass, our heart, so that we’ll be
pure and pleasing in God’s eyes.
We have instances from Church history of
many people “in the world” (not monastics, that is), who pleased God and
became great. Abba Paphnuti [from Ancient Egyptian = “man of God”], an
ascetic of great gifts, once prayed to God and said: “God, who have You
placed me with. With whom do I share the same measure of virtue?”. And
he heard a voice, saying to him: “Down in Alexandria there’s a poor man,
a cobbler, down in a basement. You have the same amount of virtue as he
does”. “But I’ve been a hermit in the desert from childhood and I’m
equal in virtue with a lay person, a married man?”. “Yes, you’re equal
to him”. The next day, the saint picked up his staff and his bag, put in
some dry rusks and set off for Alexandria. He went down into the city,
found the layman and said to him: “What do you do here, friend?”. “What
should I do, father? I’m a sinner, the worst person in the world”. “Can
we talk?”. “Certainly”. “What’s the virtue that you’re working on
acquiring?”. “Virtue, me? I live ‘in the world’ and am completely mixed
up. Now you, you’ve got virtues”. “No, you’re doing something”. “I’m not
doing anything”. “God showed me, so you can’t tell me lies. I prayed
and He told me that we share the same measure of virtue. There must be
something about you”. “Sorry, Father. If what I do can be considered
something, I’ll tell you. I married, and from the moment I put on the
crown, I said to my wife: ‘If you love me, we’ll live apart, like
brother and sister and work for the sanctification of our souls. Do you
agree’. ‘I agree’. And since then we’ve lived in purity and virginity”.
In the desert, Blessed Paphnuti tried to
cleanse himself through the ascetic life, and restraint, in which he was
greatly assisted by the condition of his way of life. The other man
lived “in the world”, with a wife, with all the challenges of secular
life and, with God’s help had reached the stature of a saint. And his
struggle was greater than that of the hermit. Proof that he was great in
the eyes of God.
After that, something else happened which
has to do with this cobbler. One day a Christian went to the Blessed
Paphnuti and said:
“Father, I quarrelled with a priest and I
don’t know how he reacted, whether he cursed me or swore at me, but
he’s now departed this life and we weren’t reconciled. What do I do
now?”.
“There’s nothing I can do in this case,
but there’s a holy man who I’ll send you to and he’ll help. Go down to
Alexandria, to a basement where there’s this cobbler. Tell him I sent
you, mention the problem and he’ll help”.
The Christian said to himself: “For
goodness’ sake. A hermit can’t help and a layman can?”. Nevertheless,
out of obedience to the hermit, he did as he was told. The cobbler told
him to wait until night fell and then took him to a church in the city.
After again telling him to wait, the cobbler went up to the large door
made the sign of the cross and it opened. The inside of the church was
bathed in light and there was heavenly music. The cobbler told the man:
“Go in there and look at the choirs on the left and right. You’ll see the priest there”.
The man went in, saw the priest in the left choir and received his forgiveness.
You see what ascetic effort can achieve?
What the soul’s struggle can do? What did that layman do to purify his
soul. When he told the girl he’d married that they should live like
brother and sister, was that an end to it? No, they fasted and kept
vigil together, they made prostrations and read the Gospel. They read
Patristic books, went to church, confessed, took communion, chased away
evil thoughts and struggled assiduously. And that’s how they became
saints “in the world”.
So here is proof that even “in the
world”, when Christians take on the struggle with good will, the Grace
of God does not exclude anyone. But we make excuse for ourselves and say
that because we’re “in the world”, we can’t. Desire gets the better of
us. What do we need to do? Fight in the body and in the soul. In other
words, control our thoughts. Thoughts come, sinful fantasies, images,
faces, idols and scenes. We must get rid of them immediately with “Lord
Jesus Christ, have mercy upon me”. When the mind is careful not to
accept all of that and has the divine weapon, the Name of Christ, then
every enemy of our soul is slain, whether it be the devil, sordid
fantasies or repulsive thoughts. Then, if we guard our soul, mind and
heart in this way, our inner self will remain clean and pure.
Let’s struggle really hard now, and the
rewards will be very great. Nobody finds grace unless they make the
effort. If a farmer doesn’t tend his crops, he won’t see any yield. When
our fast is accompanied, reinforced and flanked by prayer, study,
vigilance, church attendance, confession, Holy Communion, good works-
especially almsgiving- then the beauty of the preparation of the soul
for the reception of Great Week is complete. Then we’ll experience the
Holy and Sacred Passion of Christ more intensely, because our heart
will soften, it’ll alter and it’ll realize how great God’s love for
humankind is. Then, within us, we’ll experience very forcibly the Holy
Resurrection, we’ll celebrate it in a way befitting to God and we’ll
celebrate Holy Easter together with the angels. Amen.
Source: www.zoiforos.gr
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