thy Nativity, O Theotokos

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ON THE NATIVITY OF THE MOTHER OF GOD

by SAINT GREGORY PALAMAS

THE TIME IS ALWAYS RIGHT to make a beginning of a way of life that will lead to salvation. To prove this, the great Paul says, “Behold, now is the accepted time; behold, now is the day of salvation” (2 Cor. 6:2). “Let us therefore cast off the works of darkness, and let us do the works of light. Let us walk honestly as in the day” (cf Rom. 13:12-13). He does not mean that one particular hour or day is the acceptable time, but the whole period after the manifestation of Our Lord and God and Saviour Jesus Christ. When the visible sun has risen upon earth it is time for men to do physical work, as David tells us:

“The sun ariseth, and man goeth forth unto his work and to his labour until the evening” (ps. 103:22-23). In the same way, since the Sun of righteousness (Mal. 4:2) appeared to us in the flesh, all the time following His appearing is appropriate for spiritual work. The same Prophet makes this point in another passage where, after saying of the Lord’s Coming, “The stone which the builders refused is become the head stone of the corner” (ps. 118:22), he adds, “This is the day which the Lord hath made; we will rejoice and be glad in it” (ps. 117:24). In the case of the visible sun, which is interrupted by the night, he says, “Man goes forth unto his work until the evening”, but as the Sun of righteousness knows no evening, and has, according to the Epistle, “no variableness neither shadow of turning” (Jas. 1:17), it offers an unbroken opportunity for spiritual labour.

If, however, it were necessary to name the most appropriate season of all, and if, just as there is a time to sow and a time to reap, a time to plant and a time to harvest, and a time for everything else (cf Eccl. 3:1-8), you are looking for a season especially suited for beginning a good work, then it is autumn, particularly this month, which is our first month and the start of the year, when our salvation had its origin, as we celebrate today. This sacred feast and holiday that we are keeping is the first to commemorate our recall and re-creation according to grace, for on it all things began to be made new; enduring precepts began to be brought in instead of temporary ones, the spirit instead of the letter, the truth instead of shadows.

Today a new world and a mysterious paradise have been revealed, in which and from which a New Adam came into being, re-making the Old Adam and renewing the universe. He is not led astray by the deceiver, but deceives him, and bestows freedom on those enslaved to sin through his treachery. Today a paradoxical book has been made ready on earth, which in an indescribable way can hold, not the imprint of words, but the living Word Himself; not a word consisting of air, but the heavenly Word; not a word that perishes as soon as it is formed, but the Word Who snatches those who draw near Him from perdition; not a word made by the movement of a man’s tongue, but the Word begotten of God the Father before all ages. Today the living Tabernacle of God not made with hands appears, the inspired human Ark of the true Bread of Life sent down from heaven for us (cf John 6:32ff). Today, according to the Psalms, “Truth has sprung up from the earth”, the true image of human nobility which comes from above, “and righteousness has looked down from heaven” (ps. 85:11 Lxx). This righteousness has deposed the unrighteous ruler from his unjust dominion, after being wrongfully condemned by him and rightly condemning him, and having bound the strong and evil one, plundered his goods (cf Matt. 12:29), and transformed them, rendering them receptive to divine righteousness. Thus Christ took sin’s prisoners to live with Him for ever, justifying them by faith in Him, but He bound the prince of sin with inescapable bonds, and delivered him to eternal fire without light. Today, as prophesied, out of the “stem of Jesse” a rod has come forth (cf Isa. 11:1), from which a flower has grown which knows no wilting. This rod recalls our human nature, which had withered and fallen away from the unfading garden of delight, makes it bloom again, grants it to flourish for ever, brings it up to heaven, and leads it into paradise. With this rod the great Shepherd moves His human flock to eternal pastures, and supported by this rod, our nature lays aside its old age and feeble senility, and easily strides towards heaven, leaving the earth below for those who, devoid of support, are plunging downwards.

But who is the new world, the mysterious paradise, the paradoxical book, the inspired Tabernacle and Ark of God, the truth sprung from the earth, the much-extolled rod of Jesse? It is the Maiden who before and after childbearing is eternally virgin, whose birth from a barren mother we celebrate today. Joachim and Anna lived together blamelessly before God, but seemed to the Israelites to be at fault according to the Law because they remained childless. Since there was not yet any hope of immortality, the continuance of the race was seen as an absolute necessity. Now that this Virgin born today has bestowed eternity upon us by bearing a child in virginity, having children to succeed us is no longer necessary, but in those days having many children was regarded as superior to virtue, and childlessness was such a great evil, that these just people were rebuked for their lack of children, rather than praised for their virtue. Deeply saddened by these reproaches, the righteous couple called to mind Abraham and Sarah, and the others who had suffered grief because of their childlessness. They then considered the healing remedy for that sorrow; which some had found, and decided that they too would resort to beseeching God. The chaste Joachim departed to the wilderness and dwelt there, fasting and offering up prayer to God that he might become a father. And before he ceased praying or returned thence, he received full assurance that his request would be granted. Meanwhile, the like-minded Anna shut herself in a nearby garden and cried to the Lord with pain in her heart, “Hear me, O God of my fathers, and bless me, as you blessed Sarah’s womb.” And the Lord heard them and blessed them, and promised to give them a child. Now He has fulfilled this promise and has granted them a daughter more wonderful than all the wonders down through the ages, the Mother of the Creator of the universe, who made the human race divine, turned earth into heaven, made God into the Son of man, and men into the sons of God. For she conceived within herself without seed, and brought forth in a way past telling, the One Who brought everything that exists out of non-being, and transformed it into something good, Who will never let it cease to exist.

Why did she come from a barren womb? In order to put an end to her parents’ sorrow; transform their disgrace, and prefigure that deliverance from the grief and curse of the Forefathers of the human race, which was to come about through her. She alone dwelt in the Holy of Holies, and she alone became the abode of the Creator of the natural order, so how could nature dare profane the womb in which she rested, and from which she came forth? Neither before nor after her had there appeared a virgin mother or a mother of God, and no one before or after her had dwelt in the Holy of Holies, so it was fitting that no other infant was seen to have been conceived within her mother’s womb before or afterwards. As the Mother of God had to be a virgin of David’s stock, born at the right moment for our salvation, the time drew near and the Virgin had to be made ready, but even among David’s descendants no others were found at that time superior in virtue or in nobility of character and birth to that childless couple. So those without children were preferred to those with many, that the Daughter with all virtues might be born of highly virtuous parents, the All-pure of those who were exceptionally chaste, and that chastity, conceiving through prayer and asceticism, might as a consequence become the mother of virginity, virginity which would bring forth without corruption the divinity begotten of the virgin Father before all ages. What wings that prayer had! How boldly it approached God! How spotlessly pure their hearts must have been to offer a prayer which so speedily achieved so much! A miracle was needed to prepare the way for the great wonder, and nature had gradually to give way to grace.

But you, O sacred audience, who listen to my words, my human flock and field in Christ, offer your exercise of the virtues and your progress in them as a birthday gift to the Mother of God: both men and women, elderly people along with younger ones, rich and poor, leaders and subjects, those of absolutely every race, age, rank, profession and branch of learning. Let none of you have a soul which is barren and without fruit. Let nobody be unloving or unreceptive to the spiritual seed. May each of you eagerly accept this celestial seed, the word of salvation (cf Luke 8:11), and by your own efforts bring it to perfection as a heavenly work and fruit pleasing to God. Let no one make a beginning of a good work which brings no fruit to perfection (cf Luke 8:14), nor declare his faith in Christ only with his tongue. “Not every one”, it says, “that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doeth the will of my Father which is in heaven” (Matt. 7:21), and, “No man, having put his hand to the plough, and looking back, is fit for the kingdom of God” (Luke 9:62).

Virgins who are vowed to the monastic life, and those of you who have done well and returned to live in a community of virgins after being married, and all of you in general who have chosen to live together in this way out of a desire to repent: live according to God in all things on account of the Virgin born on this day for our sake, who as a virgin gave birth according to the flesh to Him Who was begotten of the virgin Father before eternity. Live for her and the only God, Who was incarnate of her, looking only to Him, making Him your sole delight, rejoicing in hope, patient in tribulation (Rom. 12:12), obedient to those in authority over you, serving one another, striving for peace one with another, waiting constantly with attention and prayer and contrition of soul, with both psalms and hymns, and spiritual songs (Eph. 5:19). Be pure and unsullied in body and soul, in all your senses and your understanding, and show forth in all respects your spiritual and virginal way of life. Thus, according to the Psalm, you shall follow behind the Mother of God, and be brought as her companions (cf Ps. 44:14), and enter the temple not made with hands of the King of Heaven, into the heavenly and eternal bridechamber of incorruption.

Those of you who are married should not surrender yourselves entirely to this world. For the Mother of God, this newly established world higher than the world, appeared today as the fruit of married life. You who are old, demonstrate that your thinking is worthy of old age, and do not imitate youth’s rashness in your words, thoughts and actions to your own detriment, being carnally minded and living according to the flesh. Young people, emulate the elderly, respect them and obey them. Do not be ignorant of how honourable old age is, or that youth is not inferior to august old age. If you are unaware of this, ask the wise Solomon and you will hear, “If men have understanding, they have grey hairs enough, and an unspotted life is the true ripeness of old age” (Wisd. 4:9). Those of you who possess an abundance of the unstable goods of this world, which slip away and often pass from one person to another, will, by giving them away, trade them for eternal life for yourselves. “For a man’s life consisteth not in the abundance of the things which he possesseth” (Luke 12:15). As for those of you who lack necessities, be rich in patience and thanksgiving to God, that you may be numbered with those poor whom He pronounces blessed, and inherit the Ruling Power of God (the kingdom of the heavens (Matt. 5:3; Luke 6:20). Rulers, “execute true judgment” (Zech. 7:9), and do not use force against those in your power, which is unjust, but show a fatherly disposition towards them, bearing in mind that you are of the same race as they and a fellow-servant. Nor should you be unjustifiably vexed on account of submission to the Church and its teaching, for these things are a sure proof of men of good will. Subjects, you ought only to obey your rulers in matters which do not deprive you of our promised hope of the kingdom of heaven (cf Matt. 22:21).

Offer now with one accord to the Virgin, whose feast we keep today, the most desirable and appropriate gift, your sanctification and bodily purity through self-control and prayer. See, all of you, how chastity, fasting and prayer, linked with contrition, made Joachim and Anna the parents of a divine vessel, a vessel chosen not just to bear the name of God, like Paul (Acts 9:15) who was to be born later, but to bear Him “Whose name is Wonderful” (cf Isa. 9:6; Ps. 8:1 Lxx). If we persevere in our prayers, as well as the other virtues, continuing in God’s temple with understanding, we shall find stored up within ourselves that purity of heart, which holds God and manifests Him to us. It is this purity, and the soul’s corresponding disposition towards God, that Isaiah calls the spirit of salvation within the womb, saying to the Lord, “On account of thy fear, O Lord, we have been with child, we have been in travail, we have conceived the spirit of thy salvation which we have wrought upon earth” (Isa. 26:18 Lxx). Do you see how barren, fruitless souls bear fine children? However, after the words we have quoted the Prophet adds, “We shall not fall, but the inhabitants of the earth shall fall”, meaning those who wallow in earthly thoughts and passions.

If we too, brethren, wish to dwell not on earth but in heaven, and not to fall to the ground or into sin that pulls us down, but to reach out continuously towards the divine heights, let us fear God, abstain from everything evil, return to Him through good works, and strive by self-control and prayer to wipe out the evil accretions within us, to change our inner thoughts for the better, and, according to the Prophet, to be in labour with the spirit of salvation and bring it to birth, having as our helper, through invoking her name, the Virgin who was today bestowed upon her parents through prayer and a manner of life pleasing to God. She transformed their sorrow; annulled the ancestral curse, and brought our first Mother’s pangs to an end, painlessly bearing Christ as a virgin.

To Whom belong all glory, honour and worship together with His Father without beginning and the all-holy, good and Life-giving Spirit, both now and ever and unto the ages of ages. Amen.

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Divine fire

hen in fear, trembling and unworthiness we are yet permitted to receive the divine, undefiled Mysteries of Christ, our King and Lord, we should then display even greater watchfulness, strictness and guard over our hearts, so that the divine fire, the body of our Lord Jesus Christ, may consume our sins and stains, great and small. For when that fire enters into us, it at once drives the evil spirits from our heart and remits the sins we have previously committed, leaving the intellect free from the turbulence of wicked thoughts. And if after this, standing at the entrance to our heart, we keep strict watch over the nous, when we are again permitted to receive those Mysteries the divine body will illumine our intellect still more and make it shine like a star.

- Saint Hesychios the Presbyter

entering combat

The Holy Elder Joseph the Hesychast – Letter Three

To a monk entering the arena of combat.

Rejoice in the Lord, beloved child, whom the grace of my Jesus has enlightened and delivered from the world; who has flown to the wilderness and dwelt in a monastery with a holy synodia, and now glorifies and thanks God with all his soul.

Divine grace, my child, is like bait which enters the soul and without coercion attracts a person toward higher and superior things. It knows how to catch us rational fish and to pull us out of the sea of the world. But then what?

Once God takes the monastic aspirant out of the world and brings him to the wilderness, He doesn’t immediately show him his passions and the temptations, until he becomes a monk and Christ binds him with His fear. Then the trial, the struggle, and the fight begin.

If a novice exerts himself from the beginning and lights his torch of asceticism with his struggles before it is too late, it will not go out when grace withdraws and temptations come. Otherwise, when grace does withdraw, he will return to his previous state. Then, corresponding to the passions he had in the world, temptations will arise and will revive his former habits which used to enslave him because he used to cater to them.

First of all, my child, know that there are great differences from man to man and monk to monk. There are souls with a soft character that are very easily persuaded. There are also souls with a tough character that are not subordinated so easily. They are as different as cotton is from iron. Cotton needs only to be rubbed with words, but iron requires fire and a furnace of temptations to be worked. Such a soul must be patient during temptations to be purified. When a monk does not have patience, he is like a lamp without oil: soon it will bum out.

So, when a person with a nature harder than iron comes to be a monk, as soon as he enters the arena, he rebels against obedience. Immediately he breaks his promises and gives up the battle. Then you see that as soon as grace withdraws a little to test his intentions and patience, at once he throws away his weapons and starts regretting that he came to be a monk. Then he passes his days full of disobedience and bitterness, always talking back arrogantly.

Then, through the prayers of his elder, grace disperses the clouds of temptations somewhat so that he comes to his senses a little and mends his ways. But soon afterwards he returns once more to his own will, to disobedience, agitation, and annoyance.

You write about the brother you see there and are amazed that although he works so hard at his diakonema, * his ego within still overcomes him. But do you think it is easy for man to conquer a passion?

Good deeds and almsgiving and all other external good things do not subdue the haughtiness of one’s heart. But mental work, the pain of repentance, contrition, and humility are what humble the unsubmissive spirit. An insubordinate person is unbearable and toilsome to deal with. Only with utter patience can he be handled. Only with utter patience on behalf of the elders and with the forbearance and love of the brethren can stiff-necked disciples come to their senses. But behold: many times they, too, are as useful as your right hand. Almost always such people, who are in some way more gifted than the others humble themselves with difficulty. They think highly of the selves d look down on others.

So a great deal of hard work and patience are needed until this old foundation of pride is dug up, and another foundation is set with Christ’s humility and obedience. But the Lord, seeing their efforts and good intentions, allows another trial to come upon them which counteracts their passion, and by His mercy, He “Who will have all men to be saved”! saves them too. As for you, emulate whomever you want.

It would be wonderful if everyone had a good character, humility, and obedience. But if one’s nature happens to be tougher than iron, he should not despair. He needs to struggle, and by the grace of God he can win. God is not unjust in His expectations. He seeks repayment according to the gifts He has given.

For from the beginning of creation He separated men into three classes: He gave five talents to one, two to another, and one to the other. The first one has the highest gifts: he has greater mental capacity and is called “taught by God,” because he receives teachings from God without a teacher, just like St. Anthony the Great, St. Onouphrios, St. Mary of Egypt, Cyril Phileotes, Luke of Steirion, and thousands of others in the old days who became perfect without a guide. The second type of person has to be taught what is good in order to do it. And the third one, even if he hears, even if he learns, he hides it in the ground: he doesn’t do anything.

So that is why there is such a big difference among the people and monks that you see. And that is why first and foremost you must “know thyself.” That is, know who you really are in truth, and not what you imagine you are. With this knowledge you become the wisest man. With this kind of awareness, you reach humility and receive grace from the Lord. However, if you don’t obtain self-knowledge, but consider only your toil, know that you will always remain far from the path. The prophet does not say, “Behold, 0 Lord, my toil,” but says, “Behold my humility and my toil.”2 Toil is for the body, and humility is for the soul. Moreover, the two together, toil and humility, are for the whole man.

Who has conquered the devil? He. who knows his own weaknesses, passions, and shortcomings. Whoever is afraid of knowing himself remains far from knowledge, and he doesn’t love anything else except seeing faults in others and judging them. He doesn’t see gifts in other people, but only shortcomings. And he doesn’t see his own shortcomings, but only his gifts. This is truly the sickness that plagues us men of the eighth millennium:* we fail to recognize one another’s gifts. One person may lack many things, but many people together have everything. What one person lacks, another person has. If we acknowledged this, we would have a great deal of humility, because God, Who adorned men in many ways and showed inequality in all of his creations, is honored and glorified; not as the unbelievers say, who toil trying to bring equality by overturning the divine creation. God made all things in wisdom.

Therefore, my child, now that it is still the beginning, see to it that you know yourself well, so that you set humility as a firm foundation. See to it that you learn obedience and acquire the prayer.

May “Lord Jesus Christ, have mercy on me!,” be your breath.

Do not leave your mind idle, so that you aren’t taught evil things. Don’t let yourself look at the faults of others, because without knowing it, you will become the evil one’s partner without any progress in virtue. Do not out of ignorance ally yourself with the enemy of your soul.

The cunning enemy knows very well how to hide behind passions and weaknesses. So in order to strike him, you must fight and mortify yourself-all your passions, that is. When the “old man” dies, the strength of your hostile enemy is abolished.

We are not battling with a man, whom you can kill in many ways, but with the powers and rulers of darkness. They are not fought with sweets and marshmallows, but with streams of tears, with pain of soul until death, with utter humility, and with great patience. Blood must flow from over-exhaustion in saying the prayer. You have to collapse from exhaustion for weeks as if gravely ill. And you must not give up the fight, until the demons are beaten and withdraw. Then you will receive freedom from the passions.

And so, my child, force yourself from the beginning to enter the narrow gate, because only it leads to the spaciousness of paradise. Cut off your own will every day and hour, and seek no other path besides this one. This is the path that the feet of the Holy Fathers trod. Reveal your path unto the Lord and He will guide you, too. Reveal your thoughts to your elder, and he will heal you. Never hide a thought, because the devil conceals his cunning within it: as soon as you confess it he disappears. Do not reveal another person’s fault to justify yourself, because at once grace, which had covered you until that point, will reveal your own faults. The more you cover your brother with love, the more grace warms you and guards you from the false accusation of men.

As for the other brother you mentioned, it seems that he has some unconfessed sins, because he is ashamed to tell them to the elder. And this is why that temptation takes place. But he must correct this improper behavior, for without frank confession, one cannot be purified. It is a shame to be ridiculed by the demons. Deep down his ego is hiding. May the Lord enlighten him to come to his senses. And you should pray and love him as well as everyone; yet guard yourself from all.

In any case, now that you have entered the arena, you will undergo many kinds of temptations, so prepare yourself to be patient. Say the prayer constantly, and the Lord will help you with His grace. Temptations are never stronger than grace.

A rumour spread

A rumour spread on the Holy Mountain that ancient fathers had appeared who were naked like St. Peter of Athos and St. Onuphrios of Egypt. The rumour said that these were holy fathers of ancient times who had been miraculously preserved and were now appearing. Fathers became excited and imagined that they saw all sorts of things. Posses of monks searched for the naked ones and their cell in order to capture them, to get a blessing from them, etc..

The Elder recalled, “We got caught up in it also and started to search for the naked ones. One morning we visited the parts of St. Anne’s Skete. It was still dark and a light snow started to fall. We came to the center of the skete to the kyriakon. We waited for the fathers to come and open the church to start When the fathers approached it wag already dawn. Suddenly, we heard a commotion. There were shrieks and shouts. We ran from the little porch (enclosure) where vie had been sitting out of the cold. Fathers were shouting, ‘Behold! Behold! Footsteps of the naked ones! Barefoot in the snow!’ We ran behind the others and followed the footsteps to find the ancient fathers.”

While running after the other fathers, the Elder (Joseph) looked down and noticed that he and Fr. Arsenios were barefoot. He stopped and pointed this out to his co-struggler, but Fr. Arsenios being so simple didn’t catch on. The Elder explained that they were the ones who made the footprints. Holding his mouth in astonishment, Fr. Arsenios exclaimed, “Oh oh!”

The Elder Joseph said, “We better get out of here quickly before, they look down and notice that our feet are bare, and say, ‘These are the ones that left these footprints in the snow, having us wander the Mountain and the rocks to find the naked ones.’”

“We backed very quietly and ran for our lives. We hid somewhere and decided that we better stop looking for the naked ones before we get into trouble.”

unpublished: Life of the Holy Elder Joseph the Hesychast

pray to God for us !

If you observe how men die, you would see that the death of a man usually resembles his sin. As it is written: “For all they that take the sword shall perish with the sword” (St. Matthew 26:52). Every sin is a knife and men usually are slain by that sin which they most readily committed. An example of this is given to us by Salome, the foul daughter of Herodias who asked for and received from Herod the head of John the Baptist on a platter. Living in Spain in the town of Lerida [Loredo] with the exiled Herod and Herodias, Salome set out one day across the frozen river Sikaris. The ice broke and she fell into the water up to her neck. Icebergs squeezed around her neck and she wiggled, dancing with her feet in the water as she once danced at the court of Herod. However, she was unable either to raise herself up or to drown until a sharp piece of ice severed her head. The water carried her body away and her head was brought to Herodias on a platter as was the head of John the Baptist at one time. Behold how terrible a death resembles the sin committed.

The Prolog from Ochrid – August 29th

externalities

According to St. Paul, it is characteristic of the Spirit of life to act and to speak in the heart, while a literal, outwardly correct observance of things characterizes the fallen unregenerate person (cf. Rom. 8:2; Cor. 3:6). The Spirit of life frees the nous from sin & death, whereas a literal, outwardly correct observance imperceptibly turns us into pharisees, since we then act only in an external bodily sense & pratise the commandments merely in order to be seen doing so (Matt. 23:5). – St. Gregory of Sinai

a chance ?

Abba Poimen besought Abba Makarios with many tears: “Tell me, how am I to be saved?” The Elder replied to him: “What you are seeking has now departed from monastics.”

Godly company

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It is necessary for one who wishes to be saved to seek

the company of virtuous people and, as a thing

much beneficial, to question them with

exceeding desire and flaming zeal, so

as to learn from them all those

things which are essential for

the salvation of the soul.

A. From the Gerontikon

Abba Palladios said: “The soul which conducts itself in a Godly way must either learn with sincerity what it does not know or must teach with clarity whatever it has learned. If it does not desire to do either of these two things, then it is possessed by madness; for the beginning of apostasy is found in the absence of instructive words and in the lack of a desire for instruction, since the soul which loves God is always hungry for the word of God.”

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