Tag: Christianity

Photo: baikalmedikl.ru     

As Elder Ambrose of Optina

“>Elder Ambrose wrote, “tobacco enfeebles the soul, multiplies and strengthens the passions, darkens the mind, and destroys bodily health by a slow death.”

One of his spiritual daughters confessed:

“Batiushka! I smoke, and it torments me.”

“Well,” the Elder answered her, “it’s not a huge problem if you can quit.”

“That’s just it,” she says, “the trouble is that I can’t quit!”

“Then it’s a sin,” the Elder said, “and you must repent of it, and you must break free from it.”

In Optina Monastery and Its Era”While travelling I stopped off in Optina Pustyn and carried away a remembrance that I shall never forget. I think that on Mt. Athos itself there is nothing better. Grace is visibly present there. One can even sense it clearly in the external serving (in church)”.

“>Optina Monastery, they used to speak about how intolerant Archbishop Gregory (Mitkevich), who headed the Kaluga Diocese from 1851 to 1881, was toward smokers.

Archbishop Gregory (Mitkevich) As Hieroconfessor Nectarius Of OptinaThe last of the famous elders of Optina, Nectarius, was born in the town of Yeltz of poor parents, Basil and Helena Tikhonov, in 1857 or 1858. He was baptized in the Yeltz church of St. Sergius and given the name Nicholas.

“>Elder Nektary said:

In the days of Archbishop Gregory, a Spirit-filled man and lover of monasticism, the following occurred. A seminarian from Kaluga, who graduated as valedictorian and was personally known to Vladyka due to his outstanding gifts, was to prepare for ordination to one of the best positions in the diocese.

He went to the Archbishop for a blessing and to learn the date of his ordination. The Archbishop received him with exceptional kindness, spoke with him graciously, and having shown him fatherly affection, let him go, telling him the date of his ordination. However, before dismissing the candidate, he made sure to ask:

“Brother, do you smoke?”

“No, Your Eminence,” the man replied, “I do not.”

“Well, that’s good,” the Archbishop exclaimed joyfully, “what a fine fellow you are! Well then, prepare yourself, and may the Lord bless you!”

Then the candidate bowed to the ground before the hierarch, as is customary. His coat flew open, and cigarettes began falling one after another onto the floor from his inside breast pocket.

The Archbishop flushed with indignation.

“What possessed you to lie to me?” he exclaimed in great anger. “To whom did you lie? When did you lie? While preparing to serve God in holiness and truth?… Get out! There’s no place for you and there never will be…”

And with that, he drove from his sight the liar who had lost his trust forever.

***

Sergei Alexandrovich Nilus The religious writer Sergei Alexandrovich Nilus (1862–1929), who lived at Optina Monastery at the beginning of the twentieth century, once wrote about himself: “I continue my mental struggle with the vice of smoking, but so far unsuccessfully. But I must give up this vile and foolish habit: I feel it destroying my health, a gift of God, and that’s a sin. I must break free from it, but how? I’m comforted by the words of our elders, who promised me deliverance from this sin, ‘when the time comes.’”

In his journal, the writer recorded, “I had a severe attack of a suffocating cough last night. Serves me right! It’s all from smoking, which I can’t seem to quit. I’ve been smoking since third grade, and have so thoroughly saturated myself with this accursed nicotine that it’s probably become an integral part of my blood. I need a miracle to get me out of the clutches of this vice—I lack the resolve to do so. I’ve tried to quit smoking; I gave it up for two days, but I was overcome by such anguish and bitterness that this new sin became worse than the other. Fr. Barsanuphius forbade me to even try such things, instead limiting my daily allotment to fifteen cigarettes (I used to smoke endlessly).

“‘Not all at once, not all at once,’ the Elder told me. ‘Everything in its own time. Your hour will come, and you won’t smoke anymore.’

“Elder Joseph told me to pray to the Holy Martyr Boniface and said, ‘Hope, don’t despair. In due time, God willing, you’ll quit!’“Fr. Anatoly said the same thing and almost in the same words. And still, I keep smoking and smoking, even though my smoker’s cough is tearing my insides to shreds.

“There was an instance, in Sarov, at the spring of St. Seraphim, when I was healed for some time of my cough, but I didn’t quit smoking, although my Sarov spiritual father fervently insisted on it—and the sickness from which I suffer so painfully came back.”

***

    

Elder Ambrose wrote in detail to Alexei Stepanovich Mayorov about how to rid oneself of the pernicious passion of smoking. In a letter dated October 12, 1888, he advised the following spiritual remedies: “Confess all your sins in detail, for your whole life starting from age seven, receive Holy Communion, and stand and read the Gospel daily, one chapter or more. And when anguish strikes, read again until it passes. If it strikes again, read the Gospel again. Or instead, make thirty-three full prostrations in private, in memory of the Savior’s earthly life and in honor of the Holy Trinity.”

When Alexei received the letter and read it, he lit a cigarette as usual. However, he unexpectedly got a severe headache and an aversion to tobacco smoke. The next day, he tried to smoke several times but couldn’t do it. And thus he broke free from smoking. When he came to Optina Monastery to thank Elder Ambrose for deliverance from this severe affliction, the Elder touched his aching head with his staff, and his headache went away.

Jer. 33:14-16 / Ps. 25:4-5, 8-10, 14 / 1Thes. 3:12-4:2 / Lk. 21:25-28, 34-36

Every Advent, the Liturgy of the Word gives our sense of time a reorientation. There’s a deliberate tension in the next four weeks’ readings—between promise and fulfillment, expectation and deliverance, between looking forward and looking back.

In today’s First Reading, the prophet Jeremiah focuses our gaze on the promise God made to David, some 1,000 years before Christ. God says through the prophet that he will fulfill this promise by raising up a “just shoot,” a righteous offspring of David, who will rule Israel in justice (see 2 Samuel 7:16; Jeremiah 33:17; Psalm 89:4-5; 27-38).

Today’s Psalm, too, sounds the theme of Israel’s ancient expectation: “Guide me in Your truth and teach Me. For You are God my Savior and for You I will wait all day.” We look back on Israel’s desire and anticipation knowing that God has already made good on those promises by sending his only Son into the world. Jesus is the “just shoot,” the God and Savior for whom Israel was waiting.

Knowing that he is a God who keeps his promises lends grave urgency to the words of Jesus in today’s Gospel.

Urging us to keep watch for his return in glory, he draws on Old Testament images of chaos and instability—turmoil in the heavens (see Isaiah 13:11,13; Ezekiel 32:7-8; Joel 2:10); roaring seas (see Isaiah 5:30; 17:12); distress among the nations (see Isaiah 8:22/14:25) and terrified people (see Isaiah 13:6-11).

He evokes the prophet Daniel’s image of the Son of Man coming on a cloud of glory to describe his return as a “theophany,” a manifestation of God (see Daniel 7:13-14).

Many will cower and be literally scared to death. But Jesus says we should greet the end-times with heads raised high, confident that God keeps his promises, that our “redemption is at hand,” that “the kingdom of God is near” (see Luke 21:31).

    

—What has been particularly challenging for you in priestly service, and what brings you the most joy?

—The most challenging aspect was realizing that before ordination, I was responsible only for my own soul. But as a priest and shepherd, I now bear responsibility for the souls of all the people entrusted to me. This realization prompts much reflection and a deeper turning to God for help.

At the same time, what brings the greatest joy is witnessing the transformation of people’s souls. When someone returns to God, overcomes their sins, or experiences spiritual renewal through the sacraments and pastoral guidance, it brings deep, inexplicable joy. This is especially evident during confession, Communion, or the moments when people share their spiritual growth. It’s a humbling reminder of the grace of God working through a priest’s ministry.

The greatest joy for me in the priesthood has been serving the Divine Liturgy and regularly partaking of the Holy Mysteries of Christ. Equally uplifting is the realization that if you’ve become a priest, it means that God has chosen you—a sinner—for this high service. This sense of being chosen fills me with awe. I also rejoice that, through the Church, I’ve found many like-minded people and friends, something I hadn’t found elsewhere. Moreover, it brings me joy to know that some of the greatest and most authoritative figures in the history of the Universal Church chose the priestly ministry. Feeling a connection to this legacy is an indescribable experience!

—What does a priest’s day look like in a city parish? What does it include?

—A priest’s day includes performing evening and morning services, culminating in the Divine Liturgy. In our cathedral, services are held daily. Before each service, I prepare through prayer, which includes canons, sometimes akathists, and the pre-Communion prayers. This prayerful preparation takes two to three hours.

The service begins in the evening and lasts about an hour and a half, sometimes longer. In the morning, I return to serve the Liturgy. Often, I also hear confessions before Communion and then lead a moleben (a prayer service)—sometimes with an akathist and water blessing, sometimes without. The moleben is typically dedicated to a saint or feast celebrated that day. Each day also includes commemorations for the departed, with a panikhida (memorial service).

On top of these duties, the Sacraments of Baptism or funerals for the departed may also be performed.

Beyond services, people often come to the priest—some are longtime church members, while others may be visiting for the first or second time. They come with questions, seeking advice or blessings. If time allows, I might spend an hour or more talking to someone. Everyone has their own questions and problems. You try to encourage and console them as best you can.

A crucial aspect of pastoral ministry, aside from the services, is caring for people. You hope and pray that God will grant you the words the person before you needs most. Amazingly, you often find that this is exactly what happens.

Priests are also called to visit those who cannot come to church—usually the sick—who also need spiritual guidance. Some invite priests to bless their homes, which is another important pastoral duty.

—Priests must have a heavy workload, especially during the fasting seasons when many come for confession. How do you find the strength to listen to everyone, give advice, and show compassion? How do you recover from emotional overload?

—I’ve partially answered this above. Yes, the workload is significant, and like anyone else, priests can grow physically and emotionally tired. I’d even say that few people face the emotional and psychological strain that priests do.

When I first began my ministry, I worried deeply: Would I have enough strength? I knew from my reading that a priest is merely a mediator between the repentant soul and God. But understanding this through experience came with time.

I learned that if you serve faithfully, rely on God, and see yourself as merely His servant—not relying on your own strength—God gives you the words people need to hear. You begin to trust this and observe that it happens consistently. Even after a long day, despite exhaustion, you somehow don’t feel the fatigue and instead experience an inner joy. To me, this is a true miracle.

That said, priests are still human and need rest and physical recovery. There’s no avoiding that.

—Have you encountered miracles in your pastoral ministry?

—If I were to recount the miracles I’ve witnessed, some might dismiss them as ordinary events. But I am convinced that for a believer, miracles happen constantly. One just needs to recognize them in their life and thank God for everything.

Looking back, I see that all the events in my life—both sorrowful and joyful—have unfolded in miraculous ways. My life has been fairly typical. For example, after high school, I planned to attend university, but I missed the chance to prepare properly and failed my entrance exams. As a result, I was drafted into the army. But it was in the army that I came to genuine faith.

This led me to an entirely unexpected choice: pursuing theological education and becoming a priest. More than that, it was during my theological studies that I met my future wife, and we built a family together. Tell me, isn’t that a miracle?

In pastoral ministry, miracles are evident all the time. For me, the most extraordinary miracle is the transformation of the human soul. I often encounter people who come to church for the first time, usually driven by some sorrow. Seeing how they change after a conversation, confession, or receiving Communion—this is truly a miracle!

If someone wants to hear about evident miracles, I can share one example.

I was invited to visit an elderly woman who was bedridden and not church-going. She required constant care. I administered the Sacrament of Unction and Holy Communion, explaining to her the basics of faith. A month or two later, she called me herself and asked to receive Communion again, saying that she would meet me at the entrance of her building. I thought I must have misheard.

But when I arrived, she was standing outside, waiting for me. Previously, she had been completely bedridden! She told me that after receiving the Sacraments, she had felt much better and was able to walk and care for herself.

This was in no way my doing. It was the Lord who granted her this consolation to strengthen her faith!

I’ve also noticed that when searching earnestly for an answer to an important spiritual question, opening the Scriptures often leads you to a passage that perfectly addresses your issue. To me, that is also a miracle.

Another example relates to preaching. Preparing sermons has always been a challenging task for me. My greatest anxiety was forgetting something and finding myself in an awkward situation. To avoid this, I would memorize the sermon almost word for word, which often diminished the personal touch—the part that comes from the heart.

At one festive service, our bishop, Vladyka Mark, delivered a sermon. He spoke words that deeply touched me: “You must speak from heart to heart.” And you could feel that he himself was speaking in this way. Although I had heard this phrase before, his personal example and those words made a profound impact on me. They continue to guide me in my preaching, and I consider this a small miracle.

Preparing for the Nativity of Christ

—What does preparing for the Nativity of Christ entail for a believer? During the fasting season, which Sacraments would you recommend focusing on?

—Fasting is, first and foremost, a time of repentance. While it’s fine to engage in work and other activities during the fast, we must especially learn to withdraw from busyness and excessive activity. The focus should shift to what truly matters—like family, for example.

Often, we’re so caught up in the rush of life that even when we’re with loved ones or doing something together, it can feel perfunctory. We rush around, trying to accomplish what we perceive as important tasks. But these very tasks make us insensitive, coarse, and callous, even as we reassure ourselves that this isn’t the case. We might think our outward cheerfulness is a sign of happiness, but that’s far from true.

The Holy Fathers teach that one of the primary signs of despondency is excessive busyness and preoccupation.

During the fast, it’s vital to attend church regularly and not rush to leave. Instead, take a moment to remain in the silence of the church, praying to God, the Theotokos, and the saints. Reading spiritual literature is also beneficial during this time.

The Sacraments of Confession and Communion are indispensable companions to fasting. At least once, but preferably several times during the fast, we should partake of the healing grace these Sacraments provide.

—There’s one month left before the New Year. What do you hope to accomplish during this time? What would you recommend to others in order to end the year meaningfully and without regret for wasted time?

—The word “accomplish” carries a sense of haste, and perhaps even a touch of superstition. Unfortunately, many of us associate it with rushing to tie up loose ends before the New Year. People hurry to buy gifts, decorations, clothes, food, and even alcohol, visiting countless stores and salons.

While none of this is inherently bad, the problem lies in focusing on external adornments while neglecting the adornment of the soul. The Gospel says, “For after all these things do the Gentiles seek. … Be ye not therefore like unto them” (Matt. 6:32). Let external preparations be an ordinary concern, and not one given undue importance.

I would encourage everyone to pause, reflect, thank God for the past year, and pray for help and humility in the year to come. It’s no coincidence that churches traditionally hold a thanksgiving service at the beginning of the civil New Year. Attending such a service, praying, and opening your heart to God will undoubtedly bring peace and prepare you for what lies ahead.

—What would you recommend reading or watching during the pre-Christmas season?

—The most important thing is to read the Holy Scriptures attentively—either by chapters or small passages. Reflect on what you’ve read and take it to heart. Spiritual literature is also vital.

In today’s fast-paced world, when reading lengthy books may be difficult, short sayings from the Holy Fathers can be particularly helpful. I love them myself. These wise, Spirit-filled teachings provide encouragement for a weary soul and bring peace to our hearts. Just a few lines—or even one or two—can contain immense love, hope, faith, and trust in God.

Regarding films, I can’t recommend anything specific since I don’t watch many myself. However, I enjoy movies that, in one way or another, reflect humanity’s eternal and enduring values: faith, love for one’s neighbor and homeland, self-sacrifice, and similar themes. In this regard, a series of patriotic domestic films released over the past five to six years is particularly noteworthy. These films depict the lives of prominent individuals—leaders, astronauts, athletes, pilots, artists, and others—showcasing their diverse, and often tragic, life stories. The central themes these films convey are determination, strength of spirit, unyielding willpower, and the self-sacrifice of people who have entered our country’s history as remarkable personalities. I believe that, in addition to spiritual films, it’s worth watching a truly good patriotic film, as it can also inspire deep thought and reflection.

At the beginning of the The Nativity FastThe Nativity Fast

“>Nativity Fast, Pravoslavie.ru spoke with Priest Sergei Nikulin, a cleric of the Spassky Cathedral in the city of Kirov. Our conversation began with an examination of the Parable of the Talents. We discussed human talents such as the ability to listen and truly hear others, as well as the ability to rejoice. Our discussion naturally turned to the subject of faith, which is also a talent—a gift from God. Reflections on faith led us to talk about Father Sergei’s personal journey to God and to the priesthood. At the conclusion of our conversation, Father Sergei shared advice on how to prepare for the celebration of the Nativity of Christ and make the most of the time during the fast.

The Parable of the Talents

Parable of the Talents. Church of the Life-Giving Trinity in the village of Krasnoe Sumarokovo. Photo by the Noskov brothers.     

—Father Sergei, the Gospel contains the Parable of the Talents. How should it be interpreted, and what should we understand by “talents”?

—The Parable of the Talents can be understood this way: talents are the spiritual and physical abilities and opportunities, the will, that God has placed in each person. All people are different, and accordingly, each is given according to their abilities. Within the measure of our capabilities, everyone must work toward perfecting their heart and soul, using their talents for deeds pleasing to God. By doing so, we acquire additional talents—virtues.

Those who fail to do this are like the servant who buried his talent in the ground. In other words, they use their God-given abilities only to achieve earthly, temporary goals, without concern for eternal values. But those who strive to care for “the one thing needful” will receive the help of God’s grace, enabling them to cultivate and multiply the fruits of their labor.

Each person’s destiny will depend on the fruits of their work. Some will inherit the joy of eternal life with God, while others—the unfaithful servants—will, unfortunately, be condemned to eternal torment.

—The ability to listen and truly hear others is, perhaps, one of the most important talents in a priest’s ministry. Is it given from above, or can it be developed?

The ability to listen and understand others is innate in each of us, but this doesn’t mean these abilities don’t need development. A person is capable of growth and improvement, but also of decline—what we call “sliding downhill.” They can lose or even trample the abilities God has given them. Listening and understanding others does not mean agreeing with everything they say or do. It is about helping each other become better and praying for one another. But above all, one must strive for their own improvement. The Apostle Paul writes: Hold fast that which is good. Abstain from all appearance of evil (1 Thess. 5:21–22). This is how we should approach every person. As the Holy Fathers teach, we must condemn evil but not the person. By doing so, with God’s help, we will learn to listen and truly hear, thereby cultivating this gift within ourselves.

—How do you develop talents in your children?

—Developing talents in children, like any important and good endeavor, requires engaging all physical and mental efforts. The most important things are prayer and hope in God’s Providence. We hope that the Lord will guide them onto the right path where they can realize their potential. This also involves supporting them with advice and actions in their studies and interests. At times, it’s necessary to curb their carelessness and discipline them. All of this is done to help them become better and grow into conscientious Christians.

When we see a child is particularly drawn to something, we try to give him the opportunity to develop in that area, enrolling him in clubs or activities after discussing it with him. On one hand, it’s essential to help the child avoid laziness, and on the other, to give him a certain degree of freedom. Of course, love is paramount. A helpful piece of advice is to frequently put yourself in his shoes—remembering and imagining yourself at his age, trying to see the world through his eyes. This helps to remain objective and often saves me from being overly critical of my children.

—The realization of a talent involves action, and for every work, a person receives “praise,” often measured in monetary terms. Is it possible to find a reasonable balance in the question of receiving rewards for one’s labor?

—The key principle taught by the Holy Fathers is to strive for the golden mean in all things. For each person, this balance is determined individually, based on their abilities and circumstances.

Some people believe that striving for ever-increasing wealth isn’t bad because the more money one has, the more opportunities he has to help others. However, this mindset can often evolve into self-deception and a justification for greed. Unfortunately, the more a person pursues material wealth, the harder his heart becomes, leading to greed, stinginess, and other vices. Such a person begins to love his wealth and becomes enslaved by it, neglecting others. It’s very difficult to resist this temptation.

There is nothing wrong with earning a living by doing what one excels at, especially if you care for others in the process. What matters is that material well-being does not overshadow a person’s reason and will, so he can remain merciful, responsive, and compassionate. Therefore, as I’ve said before, everything we do should be guided by the golden mean.

—Being happy, cheerful, and joyful in different circumstances in life—is this a talent that can be learned, or is it something innate?

—It is also a God-given talent. Every person is destined for joy. This talent is given to each according to his strength. There are people who strive to remain calm and joyful in any life situation, people who have the talent to lift the spirits of friends and acquaintances, and those with what we call a “large soul,” who seem ready to love the entire world and share their optimism.

The greatest example of this kind of love and comfort is found in the God-man Jesus Christ, then in His Most Pure Mother, the Virgin Mary, and finally in the saints who prayed for the entire world, mourned for it, comforted and encouraged countless people, and guided them to the true path. These are examples for us to follow!

Of course, this divine gift can be lost if it is unused or unrecognized, which will inevitably lead to sorrowful consequences. This is why we must learn to preserve and multiply it.

—Do you feel that you are a happy person? What components, in your opinion, are necessary for this state?

—I think so. Again, it depends on what one means by happiness. For me, as a Christian, happiness is to be with Christ, to carry Him in my heart, and to see Christ in every person—beginning with my loved ones, my family, my wife, and my children. In this sense, family is also happiness. To be united in Christ!

Of course, this does not come easily. It requires constant effort—working on oneself and one’s many shortcomings. It is painstaking daily, even hourly, work. Sometimes you feel strong and full of energy, and other times you feel sad, burdened, weary, or even lazy.

I sincerely believe that only Christianity gives a person true freedom—the freedom to create, to build, to love, and thus, to be happy. For me, the components of happiness are identical to the components of Orthodox faith.

—Do you have pets? Do they have their own talents?

—Aside from aquarium fish, we have a cat at home. Undoubtedly, God has endowed every animal with its own unique qualities. As we know, the world before the fall into sin was one thing, and the world after the fall is another. All of visible creation bears the mark of sin, and nature itself has been distorted. This includes animals.

Nevertheless, domestic animals retain a sense of attachment to humans, showing affection and love for them. In many ways, they remind us of small children. They may, in their way, feel hurt or act aggressively, but this is usually the result of human behavior.

The main quality of a pet (such as a cat, for instance), in my view, is its lack of malice. You can scold it, forget to feed it on time, accidentally step on its tail, or trip over it, yet it will still show you devotion and affection as if nothing had happened! This is amazing, and it is a kind of goodness we humans can learn from our pets.

The Path to God and the Priesthood

—How did you become a believer? Faith, after all, is also a gift.

—My journey to faith was a long one, as it likely is for most believers. I will focus on the most important aspects. I first heard about God a long time ago (probably when I was about five years old), but at that age, I understood very little. At that time, my great-aunt would occasionally take me to church and have me recieve Communion. Now I understand how courageous that was on her part, as those were the Soviet years when atheism was taught in schools, and faith was ridiculed and condemned, even for those who showed the slightest curiosity.

More conscious reflections about God began during my school years, but these were probably born of idle curiosity. In the 1990s, religious themes suddenly flooded the public sphere, which had previously been inaccessible. My great-aunt had already passed away by then, and no one among my relatives or acquaintances spoke to me about faith.

—One time, my sister had a dream (this was in the late 1990s) in which, as she recounted, she saw our great-aunt looking very sorrowful.

For some reason, my sister felt compelled to light a candle for our aunt in church. She invited me to go with her, and we visited the St. Seraphim Church. There, memories flooded back of how, as a child, I had been brought to this very place. It was a reverent feeling, a sense of something deeply familiar. But at that time, I quickly forgot about it. After that visit, my sister started occasionally going to church and gradually became more religious. She would talk to me about the church, and I would sometimes drop by, but I didn’t show much enthusiasm for it.

After high school, I was drafted for mandatory military service. During my second year of service, influenced by my sister, her letters, and her words, I suddenly came to realize and feel that God exists. This was because I witnessed His clear help in my life. I returned from the army as a believer. Afterward, I began to gradually become more involved in church life.

I agree that faith is a gift given to everyone. The key is to preserve this gift, to protect and multiply it. It’s important that at the beginning of our journey in the church, especially at the Sacrament of Baptism, we have an experienced mentor in the faith—a godparent who can help us come to God. For me, that mentor and prayerful supporter was my great-aunt. May her memory be eternal!

—Why did you decide to become a priest? Did your family support you?

—It all seemed to happen on its own. As they say, God led me. When I had more or less started leading a life in the church, the question of my spiritual education arose. To be honest, I had no idea what spiritual education entailed, but I already understood that in the Church, there is such a thing as a blessing.

One day, the rector of the church where I served in the altar told me that he would write me a recommendation for seminary, and I needed to enroll to deepen my knowledge. This came as a complete surprise to me. But I obeyed and decided to submit the documents and prepare for the entrance exams. I thought, one way or another, education wouldn’t hurt.

In 2001, I entered the Vyatka Theological School. After a year of study, I became a subdeacon for Bishop Chrysanth (Metropolitan Chrysanth of Vyatka and Slobodskoy, †2011). Bishop Chrysanth was someone who greatly influenced my spiritual formation. After graduating from the seminary, I already understood that I was among those considered for ordination into the priesthood.

On the one hand, during seminary, I had come to terms with this idea. On the other hand, it frightened me. I deeply admired the priestly ministry—one could say I revered it—but I also understood that becoming a priest would mean taking a very serious step that would completely change my way of life and its familiar rhythm. It’s like undertaking a great feat.

In the end, I tried not to dwell on it and decided to let things unfold as they would.

Then I was introduced to my future wife. We began calling each other, meeting regularly, and soon I realized I couldn’t live without her. I proposed, and she agreed. We were married in 2006. In 2008, during Great Lent, Bishop Chrysanth called me aside and told me to prepare, as I was to be ordained a deacon the following week. Somehow, my wife and I had already accepted this with humility.

I had hoped to serve as a deacon for a few years to gain experience and confidence in the diaconate. However, I served for only a week. When I expressed my desire to remain a deacon longer, Bishop Chrysanth firmly responded, “I see you as a priest. Prepare for ordination.” Thus, I became a priest. This happened on March 30, 2008.

My family was not opposed. Some were surprised, but overall, my parents and relatives received the news well.

—You graduated from the Vyatka Theological School and the Nizhny Novgorod Theological Seminary. Could you share any insights you gained during your studies?

—The most significant revelation for me was how profoundly different studying in a theological school is from studying in a regular school. It’s not just about outward forms but an internal difference. You find yourself as if in a family: the older and more experienced students show fatherly and spiritual care for the younger and newly enrolled, while the younger students show respect for their senior peers.

Just as in a family, there are all kinds of experiences here, but self-reproach, correction, repentance, and even ecclesiastical discipline—these are the grace-filled means known to every student that heal any discord. If someone is celebrating a feast day or a name day, everyone rejoices together; if someone passes away, everyone grieves and prays together. This sense of unity and shared experience was the greatest insight for me.

To be continued…

Some years ago, a friend was facing the birth of her first child. While happy that she was soon to be a mother, she confessed openly her fears about the actual birth process, the pain, the dangers, the unknown. But she consoled herself with the thought that hundreds of millions of women have experienced giving birth and managed it. Surely, she felt she could manage it too.

I sometimes take those words and apply them to the prospect of dying. Death is the most daunting, unsettling, and heaviest topic there is, our occasional false bravado notwithstanding. When we say that we are not afraid of dying, mostly we’re whistling in the dark and, even there, the tune comes out easier when our own death remains still an abstract idea, something in the indefinite future. Full disclosure, my own thoughts about dying no doubt fit that description, whistling in the dark. But why not? Surely whistling in the dark is better than torturing ourselves with unnecessary fear.

And so, I employ my friend’s methodology for steeling her courage in the face of having to give birth and face that unknown. Simply put, millions and millions of people have managed the process of dying, so I should be able to manage it too! Moreover, unlike giving birth to a child, which affects less than half the human race, in the case of dying, everyone, including myself, is going to have to manage it. A hundred years from now, everyone reading these words will have had to manage his or her death.

So, here’s a way to look at our own death: Billions and billions of people have managed this, men, women, children, even babies. Some were old, some were young; some were prepared, some were not; some welcomed it, some met it with bitter resistance; some died from natural causes, some died through violence; some died surrounded by love, some died alone without any human love surrounding them; some died peacefully, some died crying out in fear; some died at a ripe old age, some died in the prime of their youth; some suffered for years from a seemingly meaningless dementia with those around them wondering why God and nature seemed cruel in keeping them alive; others in robust physical health with seemingly everything to live for, took their own lives; some died full of faith and hope, and some died feeling only darkness and despair; some died breathing out gratitude, and some died breathing out resentment; some died in the embrace of religion and their churches, some died completely outside of that embrace; and some died like Mother Teresa, while others died like Hitler. But every one of them somehow managed it, the great unknown, the greatest of all unknowns. It seems it can be managed.

Moreover, nobody has come back from the other world with horror stories about dying, which suggests that all our horror movies about being tormented after death and ghosts and haunted houses are pure fiction, through and through.

Most people, I suspect, have the same experience that I have when I think about the dead, particularly about persons I have known who have died. The initial grief and sadness of their loss eventually wears off and is replaced by an inchoate sense that it’s alright, that they are alright, and that death has in some strange way washed things clean.

In the end, we have a pretty good feeling about our dead loved ones and about the dead in general, even if their departure from this earth was far from ideal, as for instance if they died angry, or through immaturity, or because they committed a crime, or by suicide. Somehow it eventually all washes clean and what remains is the inchoate sense, a solid intuition, that wherever they are now, they are in better and safer hands than our own.

When I was a young seminarian, we once had to translate Cicero’s treatise on aging and dying from Latin into English. I was 19 years old at the time, but was very taken by Cicero’s thoughts on why we shouldn’t fear death. He was a renowned stoic; but, in the end, his lack of fear of dying was a little like my friend’s approach to giving birth, that is, given how universal it is, we should be able to manage it!

I’ve long since lost my undergraduate notes on Cicero, so I looked up the treatise on the internet recently. Here’s a nugget from that treatise: “Death should be held of no account! For clearly the impact of death is negligible if it utterly annihilates the soul, or even desirable, if it conducts the soul to some place where it is to live forever. What, then, shall I fear, if after death I am destined to be either not unhappy or happy?”

Our faith tells us that, given the love and benevolence of the God we believe in, only the second option, happiness, awaits us. And we already intuit that.

We praise Thee, we bless Thee,
we give thanks to Thee for Thy great glory.
(from the Divine Liturgy)

    

Today we will talk about the magic words, or rather, about the feeling that is expressed by them. As children we were taught to be good boys and girls and say the magic words “thank you”. Now we are adults, and we must learn to live a Christian life, filling our whole lives with gratitude. How can we move from magic words to spiritual work? We are talking about this with Archpriest Eugene Popichenko, dean of the Holy Dormition Cathedral in the city of Ekaterinburg.

—We are taught gratitude from childhood: it is expected and sometimes even demanded from us. So what is gratitude?

—There are two words that sound very similar in Russian—these are “gratitude” and “grace” (“blagodarnost” and “blagodat’”). Grace is a gift that is given to a person. And gratitude is his answer to a gift. The Lord gave man the whole world—in fact, the world was created for a blissful and grace-filled life in close communion with the Creator. Possessing the whole world and having the possibility of unity with God, man can only thank God in return, expressing his love for God, his attention to Him and joy from the fact that the Lord exists.

Just as relationships with other people begin only when a person notices someone besides himself, when he notices the care coming from outside and expresses it in gratitude, so does a relationship with God begin. It is no coincidence that the English writer G. K. Chesterton once noted that a child’s religious upbringing does not begin when his father starts talking with him about God, but when his mother teaches him to say, “thank you,” for a delicious cake.

Only a grateful soul can find God. St. John Chrysostom emphasizes, “Faith is the lot of grateful souls.” Throughout history the Lord has taught man gratitude.

—Gratitude towards people is understandable: We tell them, “Thank you! May God save you!”—that is, we wish for the salvation of their souls in response to kindness on their part. But how can we respond to God? How can we express our gratitude to Him?

—After the fall the first people, Adam and Eve, expressed their gratitude to God simply and clearly—in sacrifices and words of praise. God Himself did not need their sacrifices and thanksgiving prayers—they needed them. But even these acts do not fully express gratitude to God. There is something more important—to give thanks with your whole life: Let your light so shine before men, that they may see your good works, and glorify your Father which is in Heaven (Mt. 5:16).

Gratitude is an expression of love. And how can we express our love for God, or at least our desire for such love? Its expression is a life according to the commandments. Christ says, If a man love Me, he will keep My words (Jn. 14:23). Therefore, first of all, gratitude is not words, but deeds!

The Apostle Paul exhorts us: Warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men… Ever follow that which is good, both among yourselves, and to all men. Rejoice evermore. Pray without ceasing. In every thing give thanks: for this is the will of God in Christ Jesus concerning you. Quench not the Spirit (1 Thess. 5:14–19). And St. Ambrose of Optina adds that we should begin with the last point, namely, with gratitude. Only then can we fulfill what is written above.

“Thank You”

The origin of this expression varies from country to country. The etymology of the Russian “spasibo” is an established abbreviation of the phrase, “May God save you,” which was how gratitude was expressed in old Russia. That is why in the early atheist USSR there was a struggle against the use of this form of gratitude. People were supposed to say instead, “Thank you, comrade!”, using the verb “blagodarit” (the Russian for “to thank”). So “spasibo” is a word hardened in battle. At the same time, it is a kind and “magic” word that should be used as often as possible, with full awareness of its deep meaning. [Today, in the United States we celebrate Thanksgiving Day.] International Thank You Day is celebrated annually on January 11.

—How and when should we learn gratitude?

—Both faith and gratitude must be taught and learned from childhood. A person who has not learned to thank will never understand that there is Someone in his life to Who he owes his very existence, happiness, love, family, friends, the ability to breathe and walk, see the sun and feel rain on his face. He will take all these gifts for granted. “I have all this in my life because I am a good person—everyone respects me, and I deserve happiness,” and so on. Besides, he will consume all these blessings and even complain. “The sun is too hot, the rain is too wet, and my friends are boring…” He will not understand that he is unworthy of any of his friends. It was the Lord Who touched the hearts of people who, for some reason, began to love, tolerate, and serve us. Seeing our true colors, seeing the weaknesses of our souls, if they did not love us they would have run away from us, if it were not for God.

All this remains hidden for the kind of person we are describing. He regards his misfortunes as something undeserved and, as a result, suffers and complains about everyone and everything. And first of all, he grumbles to God: “What have I done to deserve this!”

There is an amazing akathist hymn, “Glory to God for All Things”, composed in the 1920s by Metropolitan Tryphon (Turkestanov). Vladyka Tryphon had lived through revolutions and wars and reposed in 1934 when the persecutions were particularly cruel. But as we read the lines of this akathist, we feel its author’s very joyful and peaceful disposition of soul. We understand how pure, chaste and holy the person who composed it was. It also becomes clear that externally difficult living conditions are not an obstacle; they are needed for the development of these qualities.

“The dark storm clouds of life bring no terror to those in whose hearts Thy fire is burning brightly. Outside is the darkness of the whirlwind, the terror and howling of the storm, but in the heart, in the presence of Christ, there is light and peace, silence: Alleluia!” (Kontakion 5).

When a person trusts God, when their relationship is very close, then despite the external sorrows that have filled his life, he can sincerely exclaim with Righteous Job: The Lord gave, and the Lord hath taken away; blessed be the name of the Lord (Job 1:21).

—In what state must our soul be in order to bless God for everything? And how can we mature to such a state?

—We should reflect on the words of the Apostle Paul, which precede the words about gratitude: Pray without ceasing. If a person really wants to restore a living and permanent contact with God, he learns to pray, learns for years and decades. At the same time, he keeps in mind that the Lord, as a loving Father, will never do anything to him that will harm his soul. In this case, it is easy for him to trust God and accept everything from Him. This is the state of righteousness and holiness, and we are all called to it. This is not just an abstract ideal, because that’s exactly what God intended us to be. The ability to pray without ceasing stems from the unceasing memory of God and communion with Him. We have to learn this for years and years.

—Suppose I’ve decided to learn to be grateful for everything. The easiest way is to be thankful for good things: here I just need to remember Who sent me such blessings and gifts and keep in mind that I am unworthy of them at all. I remembered and thanked Him from the bottom of my heart.

But learning to thank God sincerely for sorrows is much harder. I can mentally remember that I deserve even greater sorrows for my way of life and thank the Lord. But my heart resists this gratitude. That is, I understand the situation with my mind and express gratitude to God, but my heart responds with protest. Wouldn’t it be hypocrisy on my part to say, “Glory to Thee, O God!” while protesting against it with my heart?

—It is not hypocrisy, but a therapy necessary for our souls, which have hardened because of the sins they committed. Suppose a person has injured his leg. At first, it will be very painful to stand on it. But if he does not try to walk and develop it, he will eventually lose the ability to move. Therefore, he walks, suffers pain when a specialist massages his sore leg, and then thanks him for the procedure. It is the same here—the Lord sends us sorrows to heal us, and we are expected to endure and be thankful. At first, we should thank Him only with our mind, and then our heart will begin to respond. And maybe even there will be joy over our sorrows.

It is impossible to be formally happy. Joy—and gratitude—is the fruit of the Holy Spirit, a result of our life and understanding it. There is a wonderful episode in the Gospel that we read at every thanksgiving service: And as He entered into a certain village, there met Him ten men that were lepers, which stood afar off: And they lifted up their voices, and said, Jesus, Master, have mercy on us. And when He saw them, He said unto them, Go shew yourselves unto the priests. And it came to pass, that, as they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, And fell down on his face at His feet, giving Him thanks: and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And He said unto him, Arise, go thy way: thy faith hath made thee whole (Lk. 17:12–19).

St. Ambrose of Optina:

“We are sad and forgetful, and from despondency and forgetfulness we often cease to be grateful to God. Gratitude in a Christian is such a great thing that, together with love, it will follow him into the life to come, where he will celebrate everlasting Pascha.”

Interestingly, the Samaritan was in the same company as the Jews. Because of their illness the Jews ignored this, although according to Jewish understanding they could not consort with Samaritans or touch them. Apparently, the illness had humbled them, erasing all boundaries.

It is also remarkable that they trusted Christ and went to their priests at His command before receiving healing, and only on the way were they cleansed from leprosy. But it is only to the Samaritan that the Lord says, Thy faith hath made thee whole, because faith and humility had aroused gratitude in this man. And this is another example of the mysterious connection of true faith and gratitude that lead to salvation!

    

—Fr. Eugene, saints often wrote that church services are the best textbook of faith. The very word “gratitude” is constantly heard in prayers and services. Can church services teach us gratitude?

—Let’s start with the most primitive sacred act… lighting a candle bought in a church shop. For many people (in modern Russia) it is a whole event that they prepare for in advance and then are proud of it, telling their friends about how they “were in church and placed a candle.” It seems to be central to their relationship with God. So why is this small act performed? What is the meaning of this lace-patterned paraffin wax? The candle is a symbol of material sacrifice, the “great–granddaughter” of the sacrifices of the first people.

Do you remember how Cain and Abel offered sacrifices? If lighting a candle is not accompanied by prayer to God (even if brief, but sincere), if after leaving church you begin to condemn church workers for high candle prices—this is Cain’s sacrifice. It is formal, there is no love and no gratitude in it. So did Cain, whose sacrifice the Lord rejected. Whereas Abel offered the best—out of the abundance of his heart, out of love and with gratitude. Cain’s sacrifice paralyzes the soul even more, and Abel’s brings it closer to God.

We can digress from our subject and give the following example. A young man gives a young lady a bunch of flowers, expressing his love for her and joy in the fact that she exists. The lady is not a cow that is happy with a bunch of grass, but she is happy because she sees love behind the flowers. But flowers can be given without love, formally, and will not bring any joy to either the giver or the recipient, and may even cool their relationship.E

Even the high point of liturgical life is called “thanksgiving”—in Greek “Eucharist”. The heart of the Divine Liturgy is the Anaphora, or the Eucharistic—that is, “thanksgiving”—Canon. The priest exclaims: “Let us give thanks unto the Lord!”, and in the secret prayers he thanks the Lord for creating heaven and earth, for sending His Only Begotten Son to save people. And people, for whom the world was created and for whom Christ suffered, strive in gratitude to participate in the Eucharist, for only by unity with God, accepting Him as the dearest Guest in his heart, can a person express active and genuine love towards Him.

—It follows that gratitude is based on joy in the fact that God exists, and on love as the striving for the One Who exists. This is true for any interpersonal relationship, whether with God or between people. Any Christian longs for God, preparing for Communion through repentance. But what if I do not feel joy from the fact that I live and can receive Communion? What joy is there if I am overcome by passions and wandering thoughts, if I pray absent-mindedly?…

—Here we must clarify the concept of joy, otherwise there may be a misconception that joy is a strong emotion, similar to exultation. Do you remember how the holy Prophet Elias experienced the appearance of the Lord? And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice (3 Kings 19:11–12). The Prophet Elias did not find God in a strong wind that destroys mountains and crushes rocks, or in an earthquake or fire, but in a still small voice.

Speaking about the Kingdom of God, the Apostle Paul says that it is not meat and drink; but righteousness, and peace, and joy in the Holy Ghost (Rom. 14:17). How can we describe the Heavenly Kingdom? How can we express joy in the Holy Spirit? It is very difficult to do it in human terms, so for us ordinary people the feeling of God’s presence or of true joy remain somewhat hidden. But we understand worldly joy well. For some it is in laughing and smiles, for others, in playing an accordion, for others joy becomes synonymous with contentment. But this has nothing to do with true joy. Therefore, we should not strive to experience joy in a worldly sense when we are trying to live a spiritual life. We need not jump with delight as we approach the Holy Chalice. On the contrary, such feelings can be symptoms of serious errors in our spiritual life. If we strive for irrepressible joy and other powerful emotions we will most likely attain them, but it will be a state of delusion.

If a person does not feel joy from Communion, it means that his soul is still burdened with sins and has not been freed from passions. Because it is natural for a healthy soul to long for God and rejoice when there is a chance to unite with Him. If you are not happy, it means that you are spiritually still seriously ill (as most of us are). In that case you must go to Communion out of obedience. After all, a child is taught to say “thank you” when he is given something pleasant. He is not yet ready to be thankful consciously and joyfully, but he is taught, and in due time he says “thank you” very sincerely.

So Communion is recommended to us for the recovery of our souls, for educational purposes. But it is not a mere recommendation. The Lord offers His Body and Blood to the faithful at every Liturgy. That’s what we should thank Him for above all when we take Communion, and not just reflect on the way home from church: “Oh, how nice it is that we Orthodox have it!” without taking Communion.

—Is gratitude a commandment?

—It certainly is. Gratitude is the norm of life. This is a commandment both in relation to God and to people. Gratitude normalizes our lives. The Apostle Paul wrote: For all things are for your sakes, that the abundant grace might through the thanksgiving of many redound to the glory of God. For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day (2 Cor. 4:15-16). That is, the Lord arranges our lives in the way that is saving for us. He also helps us walk through this life, bearing our cross. This cross may be so heavy that outwardly we get tired, but it saves our souls, renews and regenerates them.

Afterword

St. Theophan the Recluse:

“It is impossible to ignore the fact that many often remain ungrateful to God. This usually happens from forgetting the blessings of God, from a false opinion of one’s own merits, from unwise comparison of one’s situation with the happier situation of others, and from the rashness to consider oneself or those who were only instruments of God’s goodness as the givers of happiness.

“True gratitude requires us:

1) To try to reveal and use the powers and abilities bestowed by God in order to act for the glory of God;

2) To try to reform and improve our lives;

3) To help our brothers in need and distress in any way we can, for in their person the Lord Himself is pleased to accept our gifts, as if we giving hem to Him: Inasmuch as ye have done it unto one of the least of these My brethren, ye have done it unto Me (Mt. 25:40).”

From the book, A Brief Teaching on Worship of God

Traditionally, “false mysticism” has been considered a crime against the faith, under the competency of the DDF, but without a clearly defined legal standard.

Article 10 of the 1995 edition of the DDF’s Regulation, signed by then-prefect Cardinal Joseph Ratzinger, the future Pope Benedict XVI, states that the disciplinary section within the DDF “deals with crimes against the faith, as well as the most serious crimes, in the judgement of the superior authority, committed against morality and in the celebration of the sacraments.”

The dicastery, it says, is responsible for a variety of problems and behaviors related to the discipline of the faith, such as “cases of pseudo-mysticism, of alleged apparitions, of visions and messages attributed to supernatural origins, of spiritism, magic and simony.”

However, according to the DDF’s communique, published on the DDF’s website, the term “false mysticism” is dealt with in a specific context related “to spirituality and alleged supernatural phenomena,” and is now dealt with in the DDF’s doctrinal section.

In this context, Fernández said, the term “false mysticism” refers to “spiritual approaches that harm the harmony of the Catholic understanding of God and our relationship with the Lord. It is in this sense that the phrase appears in the Magisterium.”

As an example, the DDF quoted Pope Pius XII’s 1956 encyclical Haurietis Aquas, in which he rejects the Jansenist concept of God detached from Jesus’s incarnation as “false mysticism.”

“It is wrong, therefore, to assert that the contemplation of the physical Heart of Jesus prevents an approach to a close love of God and holds back the soul on the way to the attainment of the highest virtues,” Pius XII said, calling this a “false mystical doctrine.”

While some canonists also use the expression “false mysticism” in relation to abuse cases, there is no crime classified as “false mysticism” in the Code of Canon Law, Fernández said.

Despite the recent revision of the Vatican’s penal code, which includes broader provisions for laypeople and lay founders accused of abuse, there is still no classified crime for this kind of abuse, leaving what many canonical experts have described as a legal lacuna in church law.

Some have pointed to the case of Spanish Franciscan Father Francisco Javier Garrido Goitia, convicted last year by an ecclesial tribunal on two counts of “false mysticism and request for confession,” as a potential precedent.

However, other experts have argued that in the Garrido Goitia case, the charge of “false mysticism” was considered an aggravating circumstance, and not a crime in itself, and that had the charge been for false mysticism alone, it would not have been admitted as there is no classification for it in Canon Law.

While some canonists have pushed for the classification of a crime of “false mysticism” in relation to abuse cases, others have held the position that the term is too general given that it has been used in both doctrinal and disciplinary contexts and is thus confusing.

Fernández in his communique said the issue of false spiritual and mystical experiences in committing abuse is dealt with in the new “Norms for Proceeding in the Discernment of Alleged Supernatural Phenomena” published in May, and in which the DDF states that “the use of purported supernatural experiences or recognized mystical elements as a means of or a pretext for exerting control over people or carrying out abuses is to be considered of particular moral gravity.”

“This consideration allows the situation described here to be evaluated as an aggravating circumstance if it occurs together with delicts,” Fernández said.

He said it is possible to come up with a classification of these crimes under the heading of “spiritual abuse,” while avoiding the term “false mysticism,” which he said is an “overly broad and ambiguous” expression.

To this end, Fernández said he proposed that the Vatican’s Dicastery for Legislative Texts and the DDF form a working group, chaired by Legislative Texts, to conduct a joint analysis of this kind of classification and present concrete proposals.

He said the prefect of Legislative Texts, Archbishop Filippo Iannone, has accepted the proposal “and is proceeding to establish the planned Working Group, composed of members indicated by both dicasteries, to fulfill the task entrusted to it as soon as possible.”

The establishment of the working group comes as the list of individuals accused of acts of sexual abuse that incorporate elements of false mystical and spiritual experiences grows, including prominent cases such that of the founder of the Peru-based Sodalitium Christiane Vitae (SCV), Luis Fernando Figari, and Slovene Father Marko Rupnik, accused of abusing some 40 adult women.

It is precisely the legal lacuna surrounding abuses committed with the use of false spiritual or mystical experiences, some experts have said, that allow alleged abusers such Rupnik to avoid punishment.

Fernández in his communique did not offer a timeline for when the working group would be established or the length of its mandate.

Not every Christian is called to be an apostle, prophet or evangelist, Pope Francis said, but all Christians can cultivate the fruits of the Holy Spirit by becoming “charitable, patient, humble, peacemakers.”

Continuing his series of audience talks on the Holy Spirit, the pope explained that the fruits of the Spirit are different from charisms, which are given spontaneously by the Spirit for the good of the church. Instead, the fruits of the Spirit represent a “collaboration between grace and freedom,” he said.

“These fruits always express the creativity of the person, in whom faith works through charity, sometimes in surprising and joyful ways,” he told visitors gathered for his general audience Nov. 27 in St. Peter’s Square.

Before the audience, Pope Francis met privately with U.S. Secretary of State Antony J. Blinken, who was in Italy for a meeting of G7 foreign ministers. While at the Vatican, Blinken also met with Cardinal Pietro Parolin, Vatican secretary of state, and Archbishop Paul R. Gallagher, Vatican foreign minister.

After riding around St. Peter’s Square in the popemobile, Pope Francis was accompanied to his seat by a group of children, who then sat on the steps of the stage throughout the audience.

In his main talk on the fruits of the Spirit, the pope singled out joy as central to the Christian life.

Spiritual joy, like other forms of joy, includes “a certain feeling of fullness and fulfillment, which makes one wish it would last forever,” he said.

“We know from experience, however, that this does happen, because everything down here passes quickly: youth, health, strength, wealth, friendship, loves,” Pope Francis said, and “even if these things did not pass, soon, after a while they are no longer enough or even become boring” since the heart can only find fulfillment in God.

The joy of the Gospel, on the other hand, “can be renewed each day and become contagious,” he said. Quoting his 2013 exhortation, “Evangelii Gaudium” (“The Joy of the Gospel”), the pope said that it is an encounter with God that saves people from isolation and which is the “source of evangelizing action.”

“This is the twofold characteristic of the joy that is the fruit of the Spirit: not only does it not go subject to the inevitable wear and tear of time, but it is multiplied by sharing it with others,” he said.

As an example of living the joy of the Gospel, Pope Francis highlighted the life of St. Philip Neri, the 16th-century founder of the Oratorian order, who the pope said, “had such a love for God that at times it seemed as if his heart would burst in his chest.” The Italian saint is known for his work with poor children and marginalized communities as well as initiating a walking pilgrimage to seven of Rome’s most significant basilicas.

Recalling that the Gospel means “good news” in Greek, the pope said that its contents cannot be communicated “with long and dark faces, but only with the joy of one who has found a hidden treasure and a precious pearl.”

Pope Francis announced at the audience that beginning the following week, summaries of his audience talk will be translated into Chinese. Currently, the pope gives his catechesis in Italian, and aides read summaries in English, Spanish, French, German, Portuguese, Polish and Arabic.

After meeting Pope Francis and top Vatican officials, U.S. Secretary of State Antony J. Blinken praised the pope’s commitment to upholding the dignity of LGBTQ people.

The outgoing secretary of state met the pope privately early Nov. 27 and “commended the Pope’s commitment to advancing the basic rights and dignity of LGBTQI persons,” said a statement by Matthew Miller, the State Department spokesperson.

Blinken was in Italy for a meeting of G7 foreign ministers.

After meeting Pope Francis, Blinken also held talks with Cardinal Pietro Parolin, Vatican secretary of state, and Archbishop Paul R. Gallagher, Vatican foreign minister, with whom he discussed “the recently announced ceasefire between Israel and Lebanon, and the opportunity to build on it to deescalate tensions and end conflicts in the region,” the statement said.

The meeting came just hours after Israel approved a ceasefire with the Lebanese militant group Hezbollah. The deal, brokered by the United States and France, calls for an initial two-month halt to hostilities, requiring Hezbollah to cease its activities in southern Lebanon and for Israeli troops in Lebanon to return to Israel.

In addition, Blinken and the Vatican officials “reaffirmed a shared commitment to addressing the horrific impacts on Ukrainian civilians as Ukraine defends itself against Russia’s aggression,” the statement continued, and “they condemned ongoing political repression in Nicaragua and Venezuela.”

The Vatican did not issue a statement on the meeting since it is customary to do so only when the pope meets with another head of state.

“The meeting underscored the close partnership between the United States and the Holy See in addressing pressing issues and promoting human dignity,” the State Department note concluded.

An edited video of the meeting released by the Vatican showed Pope Francis presenting Blinken with gifts representing peace and care for the environment. “Hope never disappoints,” the pope told the secretary.

Blinken, in return, gave the pope a decorative plate by an American artist who had lived in Italy depicting a dove, a symbol of peace.

“We’re inspired by your words,” Blinken told Pope Francis.

A ceasefire brokered by the U.S. and France between Israel and the Lebanese-based militant group Hezbollah is being welcomed with “profound hope,” said Bishop A. Elias Zaidan of the Maronite Eparchy of Our Lady of Lebanon, chairman of the U.S. Conference of Catholic Bishops’ Committee on International Justice and Peace.

The ceasefire — which essentially recaps the 2006 U.N Resolution 1701 that ended the previous conflict between Israel and Hezbollah — was announced by the White House Nov. 26. President Joe Biden told reporters at the White House Rose Garden that Israel and Lebanon’s governments had accepted the proposal, which was developed in partnership with French President Emmanuel Macron.

Under the terms of the ceasefire, which took effect at 4 a.m. local time Nov. 27, “the fighting across the Lebanese-Israeli border will end” in what “is designed to be a permanent cessation of hostilities,” said Biden.

Over the next 60 days, Lebanon’s army and state security forces will retake control of southern Lebanon from the so-called “Blue Line” (the unofficial Israel-Lebanon border) up to the Litani River — ensuring Hezbollah infrastructure is not rebuilt — as Israel gradually withdraws its forces. Civilians on both sides of the border will be allowed “to return safely to their communities” and begin rebuilding, the president said.

He stressed that “if Hezbollah or anyone else breaks the deal and poses a direct threat to Israel, then Israel retains the right to self-defense consistent with international law, just like any country when facing a terrorist group pledged to that country’s destruction.”

The ceasefire aims to address one front of the Israel-Hamas war, which was launched in the wake of Hamas’ Oct. 7, 2023, attack on Israel, when militants from the Gaza Strip gunned down more than 1,200 people, most of them civilians, and took over 240 civilians and soldiers hostage. In September, the conflict extended into Lebanon, where the Iran-backed Shia militia Hezbollah is based.

The U.S. and France will monitor the ceasefire, which does not apply to Israel’s war with Hamas.

“It is in a spirit of profound hope that I welcome news that, after more than a year of fighting and thousands of deaths, a ceasefire has been agreed upon by Israel and Hezbollah, beginning today, Wednesday, November 27,” Bishop Zaidan said in a Nov. 27 statement.

He added that he was “grateful for the crucial, peacebuilding role that the United States has played in this development in Lebanon and Israel.”

At the same time, Bishops Zaidan stressed that much work remains to be done in establishing a lasting peace throughout the region.

“As we rejoice in this opportunity for peace to take root, I urge all parties, as well as the broader international community, to remain vigilant and to continue working toward the consolidation of peace in the region through the disarmament of Hezbollah and the full implementation of the UN resolutions concerning Lebanon,” he said. “This will lead to Lebanon regaining its full sovereignty and independence.”

Amid the war, almost 90% of the people “in Lebanon’s south have fled north, said Catholic Near East Welfare Agency-Pontifical Mission regional director Michel Constantin, who oversees efforts in Lebanon and Syria, during a live media briefing hosted by CNEWA earlier in November.

That displacement has compounded long-running socioeconomic difficulties for that nation, which has also been home to an estimated 1.5 million Syrian refugees fleeing their nation’s repression and political instability.

“I pray that this ceasefire proves to be a beacon of real hope, and that it inspires greater ambitions for a lasting peace in the Middle East on all fronts, especially in the dire situation in Gaza,” said Bishop Zaidan. “I join in solidarity with Pope Francis, who, in October, called for a ceasefire, saying: ‘Let us pursue the paths of diplomacy and dialogue to achieve peace.’”