Have you ever wondered about your name, its meaning, what would your life have been if you had a different name? In most cultures, names are granted. In some, one can chose from two legal names or acquire a nickname. Over one’s life their name becomes as intimate to them as seeing their face in a mirror. In the Bible, names have been mostly conferred by parents or by the community (e.g., Judah Maccabee). Naming has been a tool of identification, communication, but even more a signpost of a focal point in a relation (God’s naming of Adam & Eve; Adam’s naming of the animals, Gen 1 &2). A change in the name became a signifier of a momentous event (recall the re-naming of Abram to Abraham, Jacob to Israel). Yet, an even more special use of the name was a prophetic annunciation carried within a name. We witness this in several of the Old Testament prophetic books, particularly Isaiah and Hosea. As we come upon the season of Nativity, the use of the names in the book of Isaiah reminds us of the powerful message of the book.

In the events of the book’s historic portion, Isaiah was commanded by God to name three children with prophetic names. These events of 735 BC occurred in the midst of a national and regional crisis with pending war involving superpowers (Syria and Assyria) and nations who claimed one heritage but have been bitterly divided (Kingdoms of Judah and Israel).

The atmosphere was one of political collusion, distrust, fear, and impending doom, encompassing not only the royal court of Ahaz, but also everyone in the nation (notice any similarity with our times). In the midst of this, God chose to deliver His message through the names of three children, two of whom were Isaiah’s. The promise of the first two names was that Ahaz and his kingdom will be delivered from the Syro-Ephramite invasion and will reap from its spoils. Isaiah’s first, Shear-Jashub (A remnant shall return), was a good omen of hope for those from Judah who believed, Isa 7:3. Ahaz rejected God’s promise, trusting in his own political alliance with Assyria. Despite this, God sends him another promise through Isaiah’s second son, Maher-Shalal-Hash-Baz (Swift-spoil, speedy-prey) indicating the rapid fall of the Judah’s enemies to the North, Isa 8:1. In the face of Ahaz’s indifference to God’s promises, Isaiah speaks of a third unique child (Isa 7:14). It was evident that the promise of His Name, Emmanuel (God with us) was beyond Ahaz and his kingdom. He becomes a sign for us, not for the house of Ahaz (Isa 9:6). His authority, throne, and peace are eternal enduring beyond the warring nations of the Ancient Near East. His nature transcends the helpless child of Isa 7 to become the Wonderful Counselor, Mighty God, Everlasting Father, Prince of Peace (Isa 9:6).

In conclusion, behind every name lies a story. As we preach the gospel to the world, we run the risk of abstracting the message of Christ’s salvation away from the stories of the people we are aiming to reach. The historical deliverance of the Emmanuel in Isaiah 7 reminds us as we share the message of this unique Child, we must search for a story of deliverance for our fellow humans.

We are promising hope, not only of eternal deliverance, but also in this life. As St. John Chrysostom said “Therefore, to say, “they shall call” Him “Emmanuel” means nothing else than that they shall see God among humanity. For he has always been among them, but never so manifestly.” Homilies on the Gospel of Matthew 5.2.

By Fr. Kyrillos Ibrahim

We Love Him Because He First Loved Us (1 John 4:19)

 In this short verse everything is contained regarding both God and man. All theology and dogma are summarized by: “I (God) have loved you”, and all spirituality, morality and service are summarized by: “That I (man) may love you.”

Christian spirituality and service is divine love which is both reciprocated and shared. After the Resurrection of the Lord Jesus Christ, the Apostle Peter, like the other apostles, has been in a state of deep reflection and remembrance of Christ’s total and complete love through His generous calling them to discipleship, His sublime teachings, His life-changing miracles, His awe-inspiring forgiveness, and His kenotic and sacrificial death. It is only then, after coming to know and experience the great love of God in Jesus, that the Lord said to Simon Peter, “Simon, son of Jonah, do you love Me more than these?” Peter responds, “Yes, Lord; You know that I love You.” The Lord then says, “Feed My lambs.” (Jn. 21:15-17) When come to know God’s love for us, the life of service begins and finds no limit in this life, just as there is no limit to the experience of divine love.

 Just as divine love is directed toward man, so also, then, must reciprocated love be directed from man to both God and fellow man. Christian service is neither a calling, nor a choice, but a compelling way of life for any Christian. The measure by which we will love and serve others will be the measure by which we come to know and experience God’s love for us. This is in fact the case with all the virtues. We can only show true supernatural mercy to others when we have been profoundly touched by the supernatural mercy of God. We can only truly forgive others when we have accepted the gift of forgiveness for ourselves, and so on.

 If theology both defines and assists us in the knowledge and experience of divine love - revealed in salvation history culminating in the incarnation, death and resurrection of Christ - then service is taking on Christ’s own love for others. As Jean-Marie Howe writes in her book Secret of the Heart, "The love of Christ that inspires Christians is a love that seeks the salvation of all humanity. Ultimately, Christians are motivated, perhaps even compelled, not by their love for Christ, but by the very love of Christ burning within their hearts. To be Christian is to live Christ's life!"

 If divine love is primarily and essentially concerned with man’s salvation, so likewise is Christian service aimed at reception and stewardship of “so great a salvation” (Heb. 2:3) for his fellow man. Thus, in service, God’s creative love is directed toward man’s regeneration through faith, baptism (sacramental life), and repentance. His redemptive love through self-emptying, sacrifice, and a eucharistic life. And His providential love through a life of trust, surrender and abandonment to God’s will.

“For I have given you an example, that you should do as I have done to you.” (John 13:15)

Saint Ephrem the Syrian lived in the fourth century (306 – 373) and was an extensive hymn writer and theologian. His hymns have inspired me to see the immeasurable beauty and importance of psalmody and hymnology. His hymns are invigorating and deeply educational. Through his hymns, Ephrem was not necessarily debating hot theological topics, yet by turning upward and praising God, his compositions dealt with them squarely.

During his life, he witnessed the persecution of the Church by the hands of emperors like Diocletian and Julian the Apostate. He witnessed Persian forces attacked his city, and he experienced the heretical turmoil of Arius in the Church. From within this environment, he produced many magnificent writings in the Syrian language commenting on the Scriptures and defending the faith against the heretics. His hymns have been beautifully translated into English.

Ephrem’s hymns were poetically written to a meter and most often to music. He wrote several hymns on the Nativity our Lord Jesus Christ, which are perfect to mediate upon during this Advent season. These hymns, especially Hymns 1-3 from Kathleen McVey’s translation, teach us so much. They illuminate the depth of veiled Old Testament messianic prophecy, reveal the glory of praise as prayer and worship, and elevate the mind to contemplate not only the Nativity, but also Christ’s suffering, crucifixion, and resurrection, i.e. the entire economy of salvation. Wonderfully interwoven into Ephrem’s deep theological hymnology is practical advice and encouragement for the listener to observe in life.

It does not do justice to these hymns to simply paraphrase them. They must be read. Paraphrasing the first hymn would not reveal its genius, how Ephrem describes in rapid-fire mode, no less than forty individuals and symbols from the Old Testament, emphasizing that creation, since the time of Adam, eagerly was awaiting the coming of the Messiah. Then, he challenges his hearers to keep vigil and bask in the true Light, the Sun of Righteousness, who was the anticipation of those in the past and

now has come forth and shone on the earth. In keeping vigil, the hearer is then urged to live a virtuous life worthy of this great redemption. Hymn 1 is wonderfully educational and pastoral.

In Hymn 2, Ephrem begins by writing of Christ as prophet, priest, and king, but continues by focusing on the lineage of Christ and His kingship. He writes defending Christ as the Son of David. Next, using the examples of Daniel, Zechariah, and Mary, he urges his listener to pray because “prayer is next of kin to good tidings.” While defending the faith against those who attack it, Ephrem gives a practical and pragmatic word in his hymn for his listeners to mimic.

Hymn 3 is a powerful hymn where Ephrem praises the incarnation by praising the condescension of Christ to our life, to suffer and die at the hands of His creation. The glory of the incarnation carries through to the very death of Christ, and Ephrem offers this hymn of thanksgiving to Christ.

Ministry and service must always be filled with praise like Ephrem’s praises. Learning from his hymns, one can even turn to the Nicene creed and deepen one’s prayers. Ephrem teaches us in this way that whether we teach or praise, our lives become a sacrifice of praise, edifying and teaching those around us.

Saint Ephrem the Syrian lived in the fourth century (306 – 373) and was an extensive hymn writer and theologian. His hymns have inspired me to see the immeasurable beauty and importance of psalmody and hymnology. His hymns are invigorating and deeply educational. Through his hymns, Ephrem was not necessarily debating hot theological topics, yet by turning upward and praising God, his compositions dealt with them squarely.  

During his life, he witnessed the persecution of the Church by the hands of emperors like Diocletian and Julian the Apostate. He witnessed Persian forces attacked his city, and he experienced the heretical turmoil of Arius in the Church. From within this environment, he produced many magnificent writings in the Syrian language commenting on the Scriptures and defending the faith against the heretics. His hymns have been beautifully translated into English.

Ephrem’s hymns were poetically written to a meter and most often to music. He wrote several hymns on the Nativity our Lord Jesus Christ, which are perfect to mediate upon during this Advent season. These hymns, especially Hymns 1-3 from Kathleen McVey’s translation, teach us so much. They illuminate the depth of veiled Old Testament messianic prophecy, reveal the glory of praise as prayer and worship, and elevate the mind to contemplate not only the Nativity, but also Christ’s suffering, crucifixion, and resurrection, i.e. the entire economy of salvation. Wonderfully interwoven into Ephrem’s deep theological hymnology is practical advice and encouragement for the listener to observe in life. 

It does not do justice to these hymns to simply paraphrase them. They must be read. Paraphrasing the first hymn would not reveal its genius, how Ephrem describes in rapid-fire mode, no less than forty individuals and symbols from the Old Testament, emphasizing that creation, since the time of Adam, eagerly was awaiting the coming of the Messiah. Then, he challenges his hearers to keep vigil and bask in the true Light, the Sun of Righteousness, who was the anticipation of those in the past and 

now has come forth and shone on the earth. In keeping vigil, the hearer is then urged to live a virtuous life worthy of this great redemption. Hymn 1 is wonderfully educational and pastoral. 

In Hymn 2, Ephrem begins by writing of Christ as prophet, priest, and king, but continues by focusing on the lineage of Christ and His kingship. He writes defending Christ as the Son of David. Next, using the examples of Daniel, Zechariah, and Mary, he urges his listener to pray because “prayer is next of kin to good tidings.” While defending the faith against those who attack it, Ephrem gives a practical and pragmatic word in his hymn for his listeners to mimic.

Hymn 3 is a powerful hymn where Ephrem praises the incarnation by praising the condescension of Christ to our life, to suffer and die at the hands of His creation. The glory of the incarnation carries through to the very death of Christ, and Ephrem offers this hymn of thanksgiving to Christ.

Ministry and service must always be filled with praise like Ephrem’s praises. Learning from his hymns, one can even turn to the Nicene creed and deepen one’s prayers. Ephrem teaches us in this way that whether we teach or praise, our lives become a sacrifice of praise, edifying and teaching those around us.Item description

The Lord of all, who is blessed forever, was crucified on the Cross and gave up His divine body for our sake. He revealed

His power after His death while He also dwells as immortal forever to grant life to everyone. The devil has been crushed and death banished. Let us bow down to His holy Cross and believe in His Resurrection

(Hymn 47 on the Cross of Christ, Book of Antiphons, Manuscript Morgan M575, AD 892).

This beautiful passage is an excerpt of a hymn that is not part of the existing practice of the Coptic Church but has come down to us in a single manuscript housed in the Morgan Library & Museum (New York). This hymn was chanted in the ancient Monastery of Archangel Michael near Fayyum in Upper Egypt at least until the late 9th century, likely during Holy Week and/or the Resurrection feast. This short excerpt is an example of the theological richness of the hymnographic tradition of Upper Egypt. One sees here a profound paradox emphasized by the hymnographer. On the one hand is Christ’s all-powerful divinity, and on the other His suffering in the flesh that He endured for us. Most of the hymn is about suffering and the Crucifixion, but the Resurrection features as a final crescendo, a climactic scene in this dramatic retelling of Christ’s salvation. This rhetorical device serves to link both Cross and Resurrection in the minds of listeners as one cohesive act of redemption, praised and contemplated in song in this monastery.

Readers familiar with Holy Week will immediately notice the unfamiliarity of this hymn in our well-known services. A little-known fact is that Holy Week services in the first millennium were different from our received tradition. For our familiar Holy Week services, we would have to wait until the 12th century, when several sources tell us that Pope Gabriel II ibn Turaik (1131–45) supervised a committee of scholars in arranging biblical readings for Holy Week.

The work of this committee is said to have been a reform of the earlier practice of reading the entire Bible over the course of the week, deemed impractical by that time, given the people’s employment in the government. Thus, the backstory of the Holy Week Lectionary is one of creative progress, rooted in biblical tradition and pastoral sensitivity to the social circumstances of the time and place. This paschal season, it would be truly edifying to remember that our own Holy Week book did not come from nowhere but was the result of historical circumstances and pastoral care.

You can read about this fascinating history in my new book For us and for our Salvation (ACTS Press 2023). Based on course lectures delivered at ACTS, this book provides reflections on the historical sources of our tradition. The chapters are written in a clear style and explore several interesting questions about the history of Holy Week, from the formation of the lectionary to the practice of reading the book of Revelation on Joyous Saturday.

It is precisely this type of engagement with our rich liturgical history that makes Liturgical Studies an important field. I am pleased to announce the opening of the Department of Liturgical Studies, the first academic department at ACTS. As the Chair of the department, it is my vision to develop initiatives in education, research, and publications that would bring to light such historical treasures. Further, the department will engage critically with our liturgical practice, its meaning, and how to live it today authentically and creatively. I invite you to join me in this journey of learning and enrichment, and I wish all our readers a blessed Great Lent and Holy Week.

We praise You, O Lord God of all Creation, for You have created all things in heaven, the earth the sea and all that is in them (Acts 14:15, Anaphora of St Basil). By Your will they exist and were created (Rev. 4:11). You are the Maker of all (Jer. 10:16, 51:19). All things are from You (1 Cor 11:12), and were created by You, for You (Heb 2:10), and through You (John 1:3, Col 1:16). Your hand has made all things! (Acts 7:50), and they exist because of You (Isa 66:2). “You have done excellent things and this is known in all the earth!” (Isa 12:15). 

You stretch out the heavens and establish the earth. (Isa 44:24). You form the light and You make peace (Isa 45:7). Your counsel shall stand, and You will do all Your pleasure (Isa 46:10). So, we seek to do everything that is pleasing to You (2 Cor 5:9-11). 

You give life to all things (1 Tim 6:13), as the true Life-Giver. You give to all life, breath, and all things (Acts 17:25). We  find our existence in You (Col. 1:17). 

You are above all (Col. 1:18). And all things are under Your control, Your dominion, Your care. You sustain all, control all, direct all, and perfect all. 

You have ordered all things; and we seek to do everything in order (1 Cor 14:40). All things are subject to You (Heb 2:8), and we subject all things under Your feet (Eph 1:22; 1 Cor 15:27, Isa 8:6, 1 Cor 15:28). You uphold all things (Heb 1:3). 

You have given us all things (2 Cor 6:10), not just the things in this world since the time of creation (Gen 9:3), but the things related to godliness, glory and virtue (2 Pet 1:3). You provide everything to enjoy in this life (1 Tim 6:17), and in the age to come. You have given us sufficiency in all things (2 Cor 9:8).

There are many things that we have neither heard nor known (Isa 48:8). Although they were hidden from us (Isa 48:7), You have allowed us to discover them. Nothing can compare to Your Wisdom (Prov 3:15, 8:11). You know all (1 Jn 2:20, 3:20), You tell us all (John 4:25, 4:29), You teach us all things (John 14:26), You allow us to understand all things (2 Tim 2:7, Mt 13:51), and You remind us of all things concerning You (Jn 14:26). You allow us to search the deep things of God through the Spirit (1 Cor 2:10). “O Lord, for Your servant’s sake, and according to Your own heart, You have done all this greatness, in making known all these great things.  O Lord, there is none like You, nor is there any God besides You, according to all that we have heard with our ears.” (1 Chr. 17:19-20). No thing, no person, no creation can compare to You. Outside of You is emptiness, void, irrationality, incompleteness, dissatisfaction, ignorance, despair, failure, death, and non-existence. 

Since nothing is impossible for You (Mk 14:36, Mt 19:26), we can do all things in You (Phil 4:13), and You will inherit all (Heb 1:2). In this way, You make us conquerers and victorious (Rom 8:37). You make our way prosperous. You save us and make us a blessing (Zech 8:13). 

You allow us to prosper in all things (3 Jn 1:2), and perform all things for us (Isa 56:3)! For indeed, all things are from You (1 Cor 29:14), and all good things are added to us (Mt 6:33). You work everything according to Your will (Eph 1:11), and allow us to work all for edification (2 Cor 12:19). In this way, truly all things work together for good (Rom 8:28), according to Your will. So, we seek to fulfill everything appointed for us to do according to Your will (Acts 22:10). We are Your servants, and will do all things according to Your word (1 Kgs 18:36). Just give the command, O Lord and Master.

You judge all things and allow us to to judge and discern all things (1 Cor 2:15). You will make all things new, perfect, and blessed (Rev 21:7). You reconcile all things to Yourself through the Cross (Col. 1:20), and have given us the ministry of reconciliation to do the same (2 Cor 5:18) so that all things will be gathered in You (Eph 1:10). You will restore all and redeem all (Job 33:26-28). You will assemble the lame, gather the outcast, reign over them, and consecrate them to You (Micah 4:6-7, 12-13). You will restore us in truth and in righteousness (Zech 8:8).  

You are the One Who signifies the culmination of all creation, and holds the future in His hand. The eyes of everyone look upon You (Psalm 144:15), the Great All in All (1 Cor 15:28), so that we might become all things to all others (1 Cor 9:22), bearing all, believing all, hoping all, and enduring all with love (1 Cor 13:7). 

Draw Near

“Draw near to God and He will draw near to you.“ (James 4:8).

The children of Israel were a people near unto You (Psa 148:14). That was their joy and crown. At the same time, they often strayed far from You. They were not allowed in the days of Joshua to come too close to the ark (Josh. 3:4). And in the days of Moses they could not approach the mountain burning with fire and full of smoke (Deu. 4:11, 5:23). But in the days of Christ, you fulfilled our century-long desire.

Your people stubbornly remained far in disobedience and lack of trust (Zeph 3:2). They were far in sin, in chains, and in exile, but they were never abandoned, never forgotten, never forsaken. Instead, You patiently and lovingly brought Your people who were far in Babylon near to You again (Micah 4:10). You have proven Your steadfast and unconditional love time and time again—to Abraham and Isaac (Gen 24:12), to Jacob (Gen 32:10), to Joseph (Gen 39:21), to Moses and the people of Israel (Ex 15:13). You affirmed how You are merciful and gracious, slow to anger, and abounding in steadfast love and faithfulness, and forgiving those who are guilty and full of iniquity (Ex 34:6-7). You drew them near to those mountains of holiness to rediscover Your love for them (Micah 2:9).

In the same way, I realize how far I have been—far in word, in deed, in thought, in actions, in interactions with others, in emotions, in my daily life. I have strayed from Your commandments and wandered from Your precepts (Psa 118:21, 118). So I desire to return and draw near to You continually (Hosea 12:7).

Let me take one step forward to You. I know You and I know the way (Jn 14:4). Help me take this one step, as those who did from every nation to draw near to listen to You (Isa 34:1). Let me hear what You have done and how strong You are (Isa 33:13). I will draw near to You and lodge in Your school of love (Sirach 51:23).

But I need Your help, for the obstacles are many. Sometimes a crowd of people prevent me (Mk 2:4). Sometimes I am unable walk--paralyzed in a dark past, a painful present, or a grim future. Sometimes I feel alone, with no one to help (Jn 5:7). Sometimes, I am prevented by inner shame or outer blame (Jn 4). But I realize how You wait for me next to the well after Your long journey to me out of Your necessity (Jn 4:4). I see the four saintly angels carrying me when I cannot walk (Mk 2:3), and all those things You have abundantly prepared for my short journey.

Oh, how I eagerly desire to draw near to You (Isa 58:2). I desire to know Your ways and to have Your thoughts (Isa 55:8-9). My only desire is You (Psa 72:25) and my every support is from You (Psa 38:9). I desire that peace upon peace which You promise (Isa 57:19). I desire the commandments and directions for my life to guide me to eternal life (Ex 34:32). I desire that sustaining power for all my burdens (Psa 54:23).

Please, do not stand afar from me, for I am in the midst of many afflictions (Psa 21:12). You promised that when I call upon You You shall draw near (Isa 55:6). Lord do not delay for You are my only hope and deliverer (Psa 39:18, 69:6).

Please, do not come to me with swift judgment (Malachi 3:5) but in the greatness of Your mercy (Num 14:19).  All You say I will do (Ex 24:3). O Lord, I cry to You to draw us near, and You have heard us (Lam. 3:53). You are near to ALL who call upon You (Psa 144:18). You are the God who is near and not distant (Isa. 23:23). You are near the brokenhearted (Psa 33:19). You are for me and not against me (Ezek. 38:9).

So I too shall draw near. But help me to do so as I am weak and sinful. Do not let me come in carelessness and foolishness (Eccl. 4.17) but with discernment and full understanding (Prov 19:6). Do not let me draw near mindlessly and in word alone, but whole-heartedly (Mt 15:8, Isa 29:13, Jer. 12:2). Do not let me come like a foolish house or stubborn mule (Psa 31:9). Do not let me draw near in anger, jealousy, or rage (Lk 15:27), but with a clear conscience (Heb 10:22), a purified heart (James 4:8). Do not let me draw near in fear, but in faith, a better hope (Heb 7:19) and full assurance (Isa 32:17). Let me draw near, sanctified and holy (Ezekiel 42:14), not according to my own righteousness, but according to Your Spirit of holiness and sanctification (1 Thess 4:3).

Your preaching has brought us closer (Eph 2:17), Your holy word brings us near (Rom 10:8), and the blood of Your sacrifice compels us and pulls us near (Eph 2:13). Surely You are near (Psalm 118:151). So let us come close to the greatness of mercy (Arepaalin). And when we draw near, You shall be glorified and exalted (Lev 10:3).

Glory to You now and ever and unto the age of all ages, Amen!

FASTING

By: St. Pope Kyrillos VI

The late Pope Kyrillos VI of triple blessedness, wrote this moving message to his children that had

emigrated to other countries on the occasion of holy Lent. It was written shortly before his departure,

and published in "Al Gamhouria" We are reproducing it on the occasion of Lent and also on the

occasion of the anniversary of his Holiness' departure on March 9, 1971.

Peace to you from the Lord and grace and blessing. Our Good and Compassionate God, Who

preserves His children everywhere and in all ages, Who gave us His promise, "Lo, I am with you alway,

even unto the end of the world.", the same be with you in your sojourn, preserve you from every offense,

from every wickedness and from every vile thought, confirmed in His love and keeping His

commandments, grounded in your Orthodox dogma and in the traditions of your church, which we have

received from our fathers the Apostles and from the holy Saints of the church. May the Lord grant us to

hear all good news concerning you, at all times.

I write you in these holy days wherein our Lord has fasted forty days and forty nights on our behalf,

wishing you on the occasion of the Fast, the fullness of the blessing and the fullness of Grace. May you

complete it in purity and in righteousness, that ye may rejoice in the resurrection of the Lord and in it's

effectiveness in your life.

Fasting was the first commandment:

Fasting, my children, is the first commandment that God has delivered unto mankind, when He

commanded our fore-parents Adam and Eve that they should not eat certain fruits in the Garden. And

fasting was the first deed that our Lord and Master Jesus Christ did after being baptized, even before He

started His preaching ministry among the people.

And fasting was the first deed that our fathers the Apostles did when the Bridegroom was taken from

them. And while they fasted and prayed, the Holy Spirit spoke unto them (Act 13:2).

Fasting is the weapon by which we defeat the devils, for the Lord said, "this kind goeth not out but by

prayer and fasting." (Mat 17:21).

Fasting is a necessary weapon:

Fasting is a weapon the Prophets have used, for Moses, Elijah, David, Ezra and Nehemiah have all

fasted.

Even the Gentiles fasted, entreating the mercy of God, like the inhabitants of Nineveh who fasted and

the Lord did cast His wrath away from them.

And Daniel the Prophet fasted even as he sojourned, and how beautiful is the saying of the Bible

concerning him, "But Daniel purposed in his heart that he would not defile himself with the portion of the

king's meat." (Dan 1:8) And he did eat vegetables. The three holy children also fasted with him and while

they fasted, God gave them favour in the eyes of every one and granted them health and strength, so that

"their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the

king's meat." (Da 1:15).

Fasting, my children, is a weapon by which we subdue the lusts of the flesh, that the spirit may be

lifted up and strengthened. That is why fasting is laced by spirituality, for it is not a virtue of the flesh.

Indeed christian fasting is abstaining from all food for a period of time, followed by eating food that is

devoid of animal fatness, however, in addition to this, fasting has to be accompanied by spiritual virtues

that would give it it's spiritual nature.The importance of repentance:

Fasting must be accompanied by repentance, compunction and confession of sins. When the

Ninevites fasted, they put on sackcloth and they turned, every one, from his evil ways and from the

violence that was in their hands. And they cried mightily unto God. And God saw their repentance and

showed mercy unto them. The importance of repentance to accompany fasting is expounded for us fully

in the Book of Joel, where the Lord exhorts us, "Turn ye even to me with all your heart and with fasting

and with weeping and with mourning....sanctify a fast, call a solemn assembly." (Joel 2:12-15).

In the same manner did Daniel the Prophet fast, "And I set my face unto the Lord God, to seek by

prayer and supplication, with fasting and sackcloth and ashes. And I prayed unto the Lord my God and

made my confession." (Da 9:3,4). In the like manner did Nehemiah, Ezra and David fast. God desires

this repentance while fasting, when the spirit has victory over the flesh, when we subdue the flesh and

crucify it with all it's affections. (Gal 5:24).

So, make your fast, my children, pure and holy, that it may be acceptable before God like the fasts of

the saints. Preserve your purity in the land of your sojourn. Live the life of repentance that is pleasing to

God. Let this season be a season for confession of sins and communion of the holy Mysteries, that ye

may abide in the Lord and He abides in you, even as the living branches that bear fruit abide in the True

Vine. And the God of all mercies preserve, confirm and strengthen you.

Fasting and other spiritual means:

Let your fast be also accompanied by prayer and by reading the Bible and spiritual books and the

lives of the saints. Let your fast be also accompanied by meditation, especially concerning the holy and

precious memories with which this blessed season abounds.

Celebrate the holy Pascha, with all it's profound chants and lections and moving memories, with all

befitting ascetism and compunction, knowing that this season, so profound in it's spiritual rituals and

prayers, is but a fountain for the spirit, that satisfies and satiates man and provides him with a wonderful

provision that is profitable unto eternity.

Set your minds on all the spiritual means that avail unto your edification. Walk worthy of the Gospel

of Christ, according to the vocation wherewith ye are called. (Eph 4:1).

Be a light unto the world:

Be a light wherever ye dwell, that men may see your good works and glorify your Father which is in

heaven. (Mat 5:16), showing in your lives a good example and a living testimony to the Spirit of God that

works in you.

Offer unto all a bright image of your holy church, her true orthodox faith, her glorious and wonderful

history and her profound and ever-felt influence in the christian world.

And our Loving God, Who was with Abraham in the land of his sojourn and preserved him bound

with His obedience, and Who was with Daniel and the three children in the land of their sojourn and

preserved them in their faith, in their fasting and in their prayer, and Who was with Joseph the righteous

in the land of his sojourn and preserved him in his purity and truth, the Same be with you also in the land

of your sojourn. May He preserve you with His strong right hand, holy and perfect and abounding in

every good work.

Fare ye well in the Lord, my blessings and earnest prayers accompany you. May you enjoy a

holy season and a happy and blessed feast.

Translated from Arabic by Fr. Athanasius Iskander

Some sayings of the blessed St Pope Kyrillos VI about Temptation and Fasting.

+ “By fasting we also receive spiritual gifts and draw closer to God, we get our requests, and our demands are answered.”  

+ “…because it is a fact of life that a man will go through different temptations and spiritual wars. God arranged Fasting to deal with temptation and spiritual wars. As God commanded his people in the Old Testament to fast, He also commanded us in the New Testament to fast as the Lord said, “And when he had fasted forty days and forty nights, afterwards He was hungry” (Matt. 4:2) The faithful [Christian] is a soldier in the spiritual wars; and prayer and fasting are our weapons….

+ “Fasting is a duty to all Christians; our Lord fasted, even though he did not need to fast, but to teach us that the temptations of the devil can not be overcome except by fasting.”  

+ “Those who do not fast are called carnal, which means they are lustful. They are exposed always to temptations, and the devil overcomes them. Satan leads them to always follow the desires of their bodies, and keeps them away from eternal life. The devil tempted many, and he led them to lust, they died and fell in sin; among them were our first parents Adam and Eve, Cain, and David. The devil guided Israel until they worshiped foreign Gods. By fasting we overcome the devil and defeat him, and overcome his traps, and conquer his forts; as our Lord said, “However, this kind does not go out except by prayer and fasting.” (Matt. 17:21)….

+ “If you happen to fall into temptation, do not let the guilt of sin be an obstacle to prayer. If you cease praying till you repent, you will never repent, for prayer is the door to genuine repentance.”

+ “My children, walk in reliance upon the Lord’s blessings being very careful of every step we take. Study the books and the teachings of the saints, because they function as our guidance during these times. We should walk quietly step by step, not too rushed, or coveting the rewards of the hermits. The rewards that the hermits receive, certainly are the result of extensive struggles to the extent of shedding their blood. These rewards are not manifested immediately, rather through perseverance and long suffering.

+ As a horse has a bridle, the body also has to overcome its lusts and pleasures. This is what the apostle says, “I say then: Walk in the Spirit, and you shall not fulfill the lust of the flesh. 17 For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary to one another, so that you do not do the things that you wish. 18 But if you are led by the Spirit, you are not under the law. 19 Now the works of the flesh are evident, which are: adultery, fornication, uncleanness, lewdness, 20 idolatry, sorcery, hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, heresies, 21 envy, murders, drunkenness, revelries, and the like; of which I tell you beforehand, just as I also told you in time past, that those who practice such things will not inherit the kingdom of God. 22 But the fruit of the Spirit is love, joy, peace, longsuffering, kindness, goodness, faithfulness, 23 gentleness, self-control. Against such there is no law. 24 And those who are Christ’s have crucified the flesh with its passions and desires.” (Gal 5:16-24)

Those who do not fast are called carnal, which means they are lustful. They are exposed always to temptations, and the devil overcomes them. Satan leads them to always follow the desires of their bodies, and keeps them away from eternal life. The devil tempted many, and he led them to lust, they died and fell in sin; among them were our first parents Adam and Eve, Cain, and David. The devil guided Israel until they worshiped foreign Gods. By fasting we overcome the devil and defeat him, and overcome his traps, and conquer his forts; as our Lord said, “However, this kind does not go out except by prayer and fasting.” (Matt. 17:21)

We want fasting to be according to the Spirit where the apostle said, “For those who live according to the flesh set their minds on the things of the flesh, but those who live according to the Spirit, the things of the Spirit. For to be carnally minded is death, but to be spiritually minded is life and peace. Because the carnal mind is enmity against God; for it is not subject to the law of God, nor indeed can be. So then, those who are in the flesh cannot please God. But you are not in the flesh but in the Spirit, if indeed the Spirit of God dwells in you. Now if anyone does not have the Spirit of Christ, he is not His.” (Rom. 8:5-9)

Those who worship God, and seek to live in solidarity with him were not just satisfied with fasts arranged by the church, but they were spending most of their days fasting, like Bishop Daniel the wonder-worker who said, “Because of my long fasting I looked like the dead.” Others fasted all their lives, and never ate good food; as the Apostle Paul said, “Because the carnal mind is enmity against God” (Rom 8:7)

+ “My children, walk in reliance upon the Lord’s blessings being very careful of every step we take. Study the books and the teachings of the saints, because they function as our guidance during these times. We should walk quietly step by step, not too rushed, or coveting the rewards of the hermits. The rewards that the hermits receive, certainly are the result of extensive struggles to the extent of shedding their blood. These rewards are not manifested immediately, rather through perseverance and long suffering. A youth once approached an elder and complained to him about his trials and tribulations. The elder beheld the youth and said, ‘My son you are young and God would not permit that you enter into temptation’. The youth said, ‘Yes, I am indeed a youth, but the trials and tribulations of strong men befall me’. The elder said to him, ‘Keep silent, the Lord loves you’. The youth said, ‘How can He love me, when I taste death every day’? The elder replied, ‘The Lord will grant you the gift of peace and joy. My son, I want you to know that during my thirty years of seclusion, not a single day passed without trials and tribulations. But, I tell you, after the first eighteen years, I began to feel rest with the Lord, and now, after thirty years, this feeling has grown. The peace and joy in God that one is granted, is boundless. Today, when I begin my service, my mind is in heaven with God. The struggle of few days can result in the acquisition of great blessing’. The youth was comforted by these words. He accepted his struggles and the Lord granted him peace. “