Doubt and Faith Series
by Metropolitan Anthony Bloom
YouTube Playlist: http://www.youtube.com/playlist?list=PLAEAB36D0C61F8115
Part 1
Monday, 31 December 2012
Sunday, 30 December 2012
Divine Call and Human Response
Divine Call and Human Response
The Syriac Tradition II: St Isaac of Nineveh
by Sebastian Brock
It is a matter for wonder that, at a time when Greek East and Latin West were both plunged into the despond of the Dark Ages during the seventh and eighth centuries, the monks of the syriac-speaking Churches — by then living under muslim rule — were engaged in two very different activities both of which still indirectly leave their mark today: in Syria, Orthodox monks were translating and commenting on Aristotle’s Organon, a prelude to the translations into Arabic, whose subsequent Latin renderings were to have such an influence upon scholastic theology; while further east, in modern Iraq and western Iran, monks of the Church of the East were producing a literature of astonishing richness and insight on the spiritual life. Best known of these oriental solitaries is St Isaac of Nineveh (seventh century), who, like many other mystics, has proved to be a truly ecumenical figure, transcending the boundaries of ecclesiastical divisions. His works, translated into Greek by two monks of the Palestinian monastery of St Saba in the ninth century, and first published in 1770, are still favourite reading on Mount Athos today. They also provided the main stimulus for the contemporary monastic revival in the Coptic Orthodox Church, centering around the figure of Father Matta the Poor.
The Syriac Tradition II: St Isaac of Nineveh
by Sebastian Brock
It is a matter for wonder that, at a time when Greek East and Latin West were both plunged into the despond of the Dark Ages during the seventh and eighth centuries, the monks of the syriac-speaking Churches — by then living under muslim rule — were engaged in two very different activities both of which still indirectly leave their mark today: in Syria, Orthodox monks were translating and commenting on Aristotle’s Organon, a prelude to the translations into Arabic, whose subsequent Latin renderings were to have such an influence upon scholastic theology; while further east, in modern Iraq and western Iran, monks of the Church of the East were producing a literature of astonishing richness and insight on the spiritual life. Best known of these oriental solitaries is St Isaac of Nineveh (seventh century), who, like many other mystics, has proved to be a truly ecumenical figure, transcending the boundaries of ecclesiastical divisions. His works, translated into Greek by two monks of the Palestinian monastery of St Saba in the ninth century, and first published in 1770, are still favourite reading on Mount Athos today. They also provided the main stimulus for the contemporary monastic revival in the Coptic Orthodox Church, centering around the figure of Father Matta the Poor.
Friday, 28 December 2012
Salvation in Christ: An Orthodox Approach
Salvation in Christ: An Orthodox Approach
by Metropolitan Kallistos Ware
Tuesday, 25 December 2012
On Hymns and Sermons
"We must be careful to ensure that the worship songs we use are Orthodox in their origin, lyrics, melodies and in their spirit and communion and unity with Christ ought to be embedded within their meaning."
+ HG Bishop Tawadrous (HH Pope Tawadrous II)
"Liturgical theology may therefore be called faith’s grammar in action — a genuine theology, but one manifested and preserved in the community’s lex orandi (law of prayer) even before it is parsed into lex credendi (law of belief). It is discovered in the structure of the liturgy, which shapes the lives of liturgists. Kavanagh was fond of calling liturgy the faith of the Church in motion. “This means that the liturgy of a church is nothing other than that church’s faith in motion on certain definite and crucial levels…. Thus a church’s worship does not merely reflect or express its repertoire of faith. It transacts the church’s faith in God under the condition of God’s real presence in both church and world.”"
+ Dr David Fagerberg, Theologia Prima
"In the experience of the Orthodox Church, liturgy is always the expression of the faith, life and teachings of the Church, and therefore a sure path to learning these. "Lex orandi lex est credendi.” The rule of prayer is the rule of belief. And only insofar as we return to this rule, can we recover the true foundations of Orthodox Christian Education."
+ Fr Alexander Schmemann, Liturgy and Life, 22
Sunday, 23 December 2012
Steve the Builder Discussing "Love Wins"
Full Official Transcript Posted on Ancient Faith Radio (an unofficial transcript of the video was posted earlier here) http://ancientfaith.com/podcasts/stevethebuilder/love_wins_an_orthodox_view_of_salvation
Friday, 21 December 2012
Importance of Dialogue
"Dialogue constitutes more than merely a better understanding or toleration of our differences, indeed, dialogue is the essence of reconciliation and transformation. Therefore, religious leaders should be working together, through dialogue, to affirm God's peace in the world. We, as religious leaders, have a moral obligation to resist war and promote peace as a vital and fundamental necessity for all humanity. Religion cannot and should never be a basis for war and conflict, nor should it be used as an instrument of fundamentalism and fanaticism for purely political motives and ends."
+ Ecumenical Patriarchate Bartholomew I, August 14, 2012, Communiqué on the resurgence of Violence spreading throughout the World, http://www.patriarchate.org/documents/violence
Also Professor Richard Schneider on a similar discussion on the importance of Dialogue & Unity:
Tuesday, 18 December 2012
What does it mean to be a Christian?
What it means to be a Christian
by Abouna Peter Farrington
This morning I would like us to ask ourselves what it means to be a Christian?
It was in Antioch that the believers were first called Christians. In the Acts of the Apostles we read in Acts 11,
A Christian is first of all someone who has given themselves to Christ. We might even say that a Christian is someone who has abandoned themselves into Christ’s hands. St Paul says in his letter to the Philippians, ‘For me to live is Christ, to die is gain’. What does this mean? Surely it means that my whole life belongs to Christ. Every moment we live is to be lived for Christ and in Christ. Indeed once we become Christians we have no life that is not life for Christ and in Christ.
by Abouna Peter Farrington
This morning I would like us to ask ourselves what it means to be a Christian?
It was in Antioch that the believers were first called Christians. In the Acts of the Apostles we read in Acts 11,
Then departed Barnabas to Tarsus, for to seek Saul: And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the church, and taught much people. And the disciples were called Christians first in Antioch.The name Christian wasn’t one that the early believers chose for themselves. It was one that they were given by others. Perhaps rather dismissively. It means a follower of Christ, someone who belongs to Christ, even a slave of Christ. And this is how the early Church lived, in such a way that those who saw them understood that they had committed everything to Christ.
A Christian is first of all someone who has given themselves to Christ. We might even say that a Christian is someone who has abandoned themselves into Christ’s hands. St Paul says in his letter to the Philippians, ‘For me to live is Christ, to die is gain’. What does this mean? Surely it means that my whole life belongs to Christ. Every moment we live is to be lived for Christ and in Christ. Indeed once we become Christians we have no life that is not life for Christ and in Christ.
Monday, 17 December 2012
"Where was Christ in the Newtown Massacre?" by Fr. Andrew Stephen Damick
Many have blogged and spoken about the Newtown massacre this past weekend and Rev. Fr. Andrew Stephen Damick's sermon is probably one of the better sermons that I've encountered concerning the tragedy: http://roadsfromemmaus.org/
I was most touched by Abouna's mention of life and the endurance of love:
"The truest answer to violence is love. The truest answer to death is life. The only prevention for violence is for the heart to have no violence within it. We can legislate all we like, but the violent heart will still find a weapon and the opportunity to use it. We cannot prevent evil through any system devised by mankind. But we can grapple with evil and defeat it, but only with love—real love, too, not just some sentimental feeling, but self-sacrifice. Those women who died with those children demonstrated love. In that moment when they chose to give their lives for the children in their care, it did not matter if they had happy feelings about them—probably some of those kids annoyed them on one day or another. What mattered was the act, the act of defeating death with life. Christ said, “Greater love hath no man than this, than that he lay down his life for his friends” (John 15:13)."
I am humbled and awed by the courage of these beautiful women who risked their lives and died to save their students. This past weekend my heart has been singing "axia" for these women and all women, all mothers (whether biological or spiritual) who like the Theotokos are bearers of Love.
I am also increasingly aware of the honor of the presence of Children. Children (whether born, aborted or unborn): wonderful persons fashioned in the image and likeness of Christ, who are the fruit of love and who bring love by their very presence, their very being.
I am also increasingly aware of the honor of the presence of Children. Children (whether born, aborted or unborn): wonderful persons fashioned in the image and likeness of Christ, who are the fruit of love and who bring love by their very presence, their very being.
May children continue to grow in that love, and may we 'adults' always remember the precious love of children of whom the Kingdom of heaven belongs.
The Church's Prayers for the World
"the Church prays for the sick and suffering, for the military and armed forces, for those who are living, and for those who are departed. The petitions reveal that the Church is neither opposed to the world nor separate from it, but rather called to encounter it. The prayers are comprehensive, and the priest offers the names of everyone in the Church who is in need of prayer. In these prayers, Church and world meet; to each, the people respond, “Lord have mercy,” “Grant it, O Lord,” or “Amen.” It is worth repealing that both the petitions and responses are public and the entire congregation is invited to pray them, thus underscoring our common ministry in the royal priesthood."
+ Fr William C. Mills
Sunday, 16 December 2012
The Orthodox and Music
"Orthodox worship involves the whole body and all its senses. One quote from an Orthodox website says, “Orthodox Church art and music has a very functional role in the liturgical life and helps even the bodily senses to feel the spiritual grandeur of the Lord’s mysteries.” In many Orthodox worship settings throughout the world, there are literally almost no spoken words. All words are chanted (sung). In fact, chanting styles have developed to try to guarantee that what is said is understood.
This is because in an Orthodox worship, the words that are being chanted are of supreme importance. There are different chanting styles, but they all have as a goal the making the words of the chant to be fully understandable. In fact, the words of an Orthodox worship have not varied in centuries, though sometimes certain words have been omitted. (Note: the translation of the words has obviously varied, but not the general words themselves.)
But, you need to understand that at its heart, the Orthodox see their music as connecting them to the music that is being sung by the angels and the elders at the foot of the throne of God (Rev. 4:8-11, Isa. 6:1-4, Eze. 3:12). Exodus 25 claims that the worship of Israel followed a heavenly pattern. The Book of Hebrews confirms that and further alludes to Christian worship also following that same heavenly pattern. “We have an altar from which those who minister at the tabernacle have no right to eat.”
Music is not an option for the Orthodox or frosting on the cake. It is something which ought to be a part of every believer’s life. Saint Ignatius of Antioch wrote, “You must every one of you join in a choir so that being harmonious and in concord and taking the keynote of God in unison, you may sing with one voice through Jesus Christ to the Father, so that He may hear you and through your good deeds recognize that you are parts of His Son.”
When we chant, we chant Truth. When we sing, we join with the angels in heaven and the elders before the throne and the multitude from every tribe, nation, people, and language. When we chant, we pray to God. When we sing, we express our oneness and our fellowship is with God the Father through Jesus Christ so that He may hear us. When we chant we join ourselves to the Old Testament patriarchs and prophets, to the New Testament apostles, to the historic saints and martyrs of the Church, to both the Church Triumphant and the Church Militant. When we sing we join our Earthly experience to the heavenly realities."
+ Fr. Ernesto Obregon, http://www.orthocuban.com/2012/10/the-orthodox-and-music/
Saturday, 15 December 2012
Wisdom Fraction of St. Epiphanius
O our God, where are the lands of Wisdom? Where are the footprints of their ways? Who would pass over the seas to buy them with pure gold? Who can ascend above the clouds and bring them? The mortal man does not know Its way for most men forsake It. Wisdom is hidden, even from the angels. Those who possess Wisdom obtain grace and those who hate It love death. Wisdom is brighter than the sun and all the stars. Wisdom is the Light of the Father existing with Him from eternity. Wisdom has existed from eternity.
She renews everyone. She enters the souls of the righteous through all the ages. Wisdom is more precious than pearls and unequal to all honors. Wisdom has counsel, might, and knowledge. By Wisdom kings reigned, the great men are honored, and the princes of the earth govern. Wisdom loves those who love Her and protects those who keep Her. Those who seek Wisdom find grace.
Wisdom walks in the way of justice and moves in the path of truth. Wisdom grants richness to those who acknowledge Her and fills their treasures with joy.
God granted Wisdom to our father Jacob, and She then appeared and walked on earth as a Man. Wisdom has built Her house. She has hewn (carved) out her seven pillars. She has slaughtered Her meat. She has mixed Her wine. She has also furnished Her table. The house of Wisdom is the universal and apostolic Church, and Her seven pillars are life-giving sacraments of God.
Wisdom sent forth Her servants to say always throughout the ages, "You who are simple turn to me." As to those who lack understanding She says, "Come eat of My Body and drink of My Blood. Relinquish the ignorance from among you, so that you might live."
Wisdom is our Savior Jesus Christ who redeemed us with the sacrifice of His Body, bought us by His bloodshed, and chose us for His eternal kingdom. We ask You O our Master to grant us to find wisdom in You alone; to accept this sacrifice from our hands. Accept our fasting and prayers, so we may dare as sons to cry to You, our heavenly Father, "Our Father..."
http://tasbeha.org/hymn_library/view/2390
A Short Guide for Confession
A Short Guide for Confessions that you might like...
Can you hear the music and the dance in the Father's house?
How to prepare for Confession...The Parable of the Prodigal Son
Wednesday, 12 December 2012
Practical Steps to Implement Joint Commission
Practical steps to unity (because it is by being authentic and honest to our shared Orthodox Ethos that we can unite, serve each other and also preach the Gospel and offer all to God for the life of the world.)
What can be done?
What can be done?
...those engaged in the process of fostering the reunion of the Chalcedonian and non-Chalcedonian churches recognized the need for practical guidelines in the following areas: (1) sacramental intercommunion, (2) liturgy, (3) spirituality, (4) administration, (5) catechesis, (6) theological education, (7) marriage and child-rearing, (8) publications, and (9) social and cultural undertakings.
To what extent have we accomplished this task? To what extent have we enabled out theological convergence to find expression on the practical level? My fear is that if our unity remains only on the level of theology, our rapprochement on the level of doctrinal formulae, it will be no unity at all. And there will always be the naysayers among us who, because they do not really know "the other," will continue to use theology as a means of perpetuating division.
Confession: The Path to Renewal of the Heart
Confession: The Path to Renewal of the Heart
by Archimandrite Irenei, Transcribed from: http://www.youtube.com/watch?v=iDXQz02KX9c
The life in Christ is a Mystery. I wish to speak today of the contours of this Mystery, which is at the very center of our existence as Christian people and which defines in a special way, our manner of life in the Church, for this is precisely with our precious Orthodox faith is, it is a life, it is something that is to be lived and lived specifically and wholly in Christ.
by Archimandrite Irenei, Transcribed from: http://www.youtube.com/watch?v=iDXQz02KX9c
The life in Christ is a Mystery. I wish to speak today of the contours of this Mystery, which is at the very center of our existence as Christian people and which defines in a special way, our manner of life in the Church, for this is precisely with our precious Orthodox faith is, it is a life, it is something that is to be lived and lived specifically and wholly in Christ.
On Liturgical Churches And Worship
A recent post by Fr John Peck entitled "Evangelical Professor, Students On Liturgical Churches And Worship" which quotes several students and a Professor at the Moody Bible Institute speaking about their thoughts about Liturgical Worship and "Liturgical Churches."
Tuesday, 11 December 2012
Two Conversations on Death
Two Conversations on Death by Fr Alexander Schmemann
Posted on http://payingattentiontothesky.com/2012/02/10/two-conversations-on-death-alexander-schmemann/
Characteristics and Sources of Orthodox Theology
Characteristics and Sources of Orthodox Theology
by Protopresbyter Maxym Lysack
In the Name of the Father, the Son and the Holy Spirit. This evening as we begin our talks together I wanted to talk to you about the Orthodox faith, and I wanted just to present an introduction to it. Right at the very start I wanted to say that Orthodox theology does not begin with proofs for the existence of God.
by Protopresbyter Maxym Lysack
In the Name of the Father, the Son and the Holy Spirit. This evening as we begin our talks together I wanted to talk to you about the Orthodox faith, and I wanted just to present an introduction to it. Right at the very start I wanted to say that Orthodox theology does not begin with proofs for the existence of God.
Monday, 10 December 2012
"On Death & Bereavement" by Metropolitan Anthony Bloom
Death & Bereavement
Parish, talks by Metropolitan Anthony
From www.masrchive.org
I
12.4.1984
I was asked, last time to interrupt the normal flow of our talks which should have led us to speak now on the Eucharist and to speak on preparation for death, or perhaps on death and the way in which we can think of it and meet it. I would like to add to this in the last talk something about the various rites which are connected in the Orthodox Church with death, what happens afterwards to the body of the person who has died. How do we treat this body which has been instrumental in all that the soul has acquired, all that was done, achieved, or in all those things in which a person has failed. To begin with, I would like to dispel, if I can, the habitual attitude which modern man has developed concerning death - a feeling of fear, of rejection, a feeling that death is the worst that can occur to a person and that at all cost survival must be achieved, even if survival has little to do with living, with a quality of life or with life altogether.
Desiring God
"A maiden, espoused to a wealthy man, may receive any number of gifts before the consummation: ornaments, clothing, or precious vessels. But she is not satisfied until the time of the marriage comes and she arrives at full communion. So also the soul, betrothed to the Heavenly Bridegroom, receives as pledge from the Spirit gifts of healing or of knowledge or of revelation. But it is not satisfied with these until it reaches the perfect communion, that is, of love unchangeable and unfailing. It frees from passion and agitation those who have desired it. So also, an infant might be decked out with pearls and costly clothing. When it is hungry, it thinks nothing of the things it wears, it cares only for the breast of its nurse—how it may receive milk. So also consider it to be with the spiritual gifts of God to whom be glory forever. Amen."
+St Macarius the Great
Sunday, 9 December 2012
A Pressing Concern for Orthodox
A Pressing Concern for Orthodox: Theology and Bioethics
"I ask your forgiveness for being so blunt, but we don't live in the fourth century. I worry about the lack of solid theology, and understanding of some very critical life issues of our times that seem to just be ignored by contemporary orthodox piety....
"I ask your forgiveness for being so blunt, but we don't live in the fourth century. I worry about the lack of solid theology, and understanding of some very critical life issues of our times that seem to just be ignored by contemporary orthodox piety....
...I take this opportunity also to ask for your prayers during this season of fasting before the feasts of Nativity and Theophany and ask for your forgiveness."
+ Very Rev. Fr. Roberto Ubertino, Excerpt of Priest Musings, December 2012
Anamnesis: Remembrance of Divine Life
"Anamnesis is fundamental to understanding our own place in the Church. How many people who witness a marriage remember their own marriage at the ceremony? Or who attends a funeral of a friend or loved one and does not consider his or her own mortality? A constant sense of remembering brings to the forefront the reality that we are fully members of the Body of Christ who are being formed and shaped into the likeness of Christ. Once we stop remembering who we are, we stop functioning as members of the Body.
The Christian concept of remembrance stems from the ancient Hebrew understanding of the word, which means to make present. At every Passover meal the father of the house recalls the Exodus story and the deliverance that the Lord performed for his people. The act of remembering the Exodus story makes present Gods saving power in today’s world. Similarly, at every Baptism we are called to remember our own Baptism, and the prayers and symbolic actions once again become powerful for us. The people of God must identify ourselves with the child in the font, for just as he or she is accepting a new birth of water and the Spirit, so too are we accepting the same rebirth in our own lives: the coining of Christ to exorcize the demons from our lives, receiving sanctification and redemption through the baptismal waters, being clothed with the white garment of purity, accepting the call to walk in newness of life."
+ Fr William C. Mills, "Church, World, and Kingdom: The Eucharistic Foundation of Alexander Schmemann's Pastoral Theology" (Chicago: Hillenbrand Books, 2012) 58-59.
Saturday, 8 December 2012
Carry one another's burdens
"Carry one another's burdens"
Saint Paul's Epistle to the Romans XV: l-7
Saint Paul's Epistle to the Romans XV: l-7
By Metropolitan Anthony Bloom
How beautiful and seemingly simple are the last words of to-day's Epistle: 'Carry one another's burdens, and so you will fulfil the Law of Christ'. But how much they claim from us! Linking it with Christ means that we must be prepared to carry the burden of each person, of everyone, whether it is a friend or a foe, whether the burden seems to be great and honourable, or whether it is humiliating to us as it is defiling to the other person.
Friday, 7 December 2012
Theology vs Spirituality?
Is there a seperation between Theology and Spirituality/Pastoralia in Orthodoxy?
"The work of the devil is diabolical: literally, to “throw in two,” from dia (two) and baleo (to throw). The unity of the Church in Christ, by redemptive contrast, is symbolical: Things separated are thrown together."+ David W. Fagerberg, "Theologia Prima: What Is Liturgical Theology?" 2nd Ed. (Chicago: Hillenbrand Books, 2004) 202.+ + +
"A devastating aspect of the modern (and post-modern) world is the tendency to separate and isolate, to disintegrate and fracture. The spiritual and material are divided from each other, as are the metaphysical and existential, and the theoretical and practical. Faith and knowledge are opposed. Theology and piety are divorced. Freedom is put in opposition to authority as the individual person— or parish, province, tribe, or region— is placed against, rather than within, the larger community of family, church, society, nation, and world. Prophet is opposed to priest, charismatic to institutional, individual to corporate, private to public. An essential task of Orthodox theological education is to expose this literally "diabolical" approach to reality, and to teach and demonstrate in action the proper relationship between unity and diversity in all areas of human life and activity."+ Fr Thomas Hopko, "Speaking the Truth in Love: Education, Mission, and Witness in Contemporary Orthodoxy." (New York: St Vladimir's Seminary Press, 2004) 33.+ + +
"I, therefore, the prisoner of the Lord, beseech you to walk worthy of the calling with which you were called, with all lowliness and meekness, with longsuffering, bearing with one another in love, endeavoring to keep the unity of the Spirit in the bond of peace. There is one body, and one Spirit, just as you were called in one hope of your calling; one Lord, one faith, one baptism. "+ St Paul (Epistle to the Ephesians 4:1-5)
Wednesday, 5 December 2012
Evangelism and Presence in Orthodoxy
Metropolitan Anthony Bloom on Evangelism:
"We do not try to win people over to Orthodoxy, but we are a missionary Church in the sense that we believe with all our hearts that Orthodoxy is infinitely precious, is capable of bringing joy and vision to people both if things divine and of human relationships and of our total attitude to the created world, and we want to share it - whether people become Orthodox technically or not is something which is secondary to us. What matters to us is that they should become partakers of this exulting joy and wonder which Orthodoxy is. So what we should do is to be a presence that is convincing; that is, looking at us people should see on our faces, in our eyes, in our behaviour,a dimension of wonder, joy and also of a sincere and sober desire to serve; and a disciplined mind and heart capable if serving faithfully whomever is in need if being served. And I think that if we became even a small light - if we became nothing but a handful if salt that prevents corruption- if we could bring a little hope to the hearts of people who have lost all hope, a little faith in the sense of trust and faithfulness and knowledge of God, a little love, we would be fulfilling our vocation. This is what we should bring, each of us perhaps a crumb, all of us we possess, and express this in the readiness to give without asking any return."+ HE Metropolitan Anthony Bloom, from Gilligan Crow's 'A Man of Vision' (New York: SVS Press, 2005) 158-159.
"It requires true saintliness to see the divine light shining in the darkness of another's personality, but to be seen as an icon of God could be for a person redemption. It is impious to venerate icons without venerating out neighbour, for in serving our neighbour we adore God." + HE Metropolitan Anthony Bloom
Monday, 3 December 2012
The Package
"Even spirituality is marketed. We have a natural hunger for God, but those things that are natural are inevitably swathed in the unnatural voice of the passions. Thus we need God – but we need Him for our passions. Thus we find the God who will underwrite our narrative. The story of conversion becomes our organizing moment (“watch how I follow God”). Religious music is packaged to appeal. The aesthetics of religious experience can thus be more important than the content itself. Nothing is safe from the passions. The highest, most noble pursuits can be as driven by passion as the lowest bestial desires. The consumer shops for his God."
+ Fr Stephen Freeman, http://glory2godforallthings.com/2012/11/23/shopping-for-god/
Why don’t the Orthodox do more evangelism?
I think the following section from Silouan Thompson's blog is reminder of being authentically Orthodox and reflecting that authentic encounter of Person. Again the theme revolves around our Lex Orandi and our Lex Credendi. Our Soteriology, our approach, our worship and our ethos...
Why don’t the Orthodox do more evangelism?
Saturday, 1 December 2012
Forgiving
"A brotherhood of monks complained to St Macarius the Great about another monk who allowed a woman into his cell. They asked Abba Macarius to come rebuke the monk. So Abba Macarius followed them to the cell of the monk.
When the monk saw them coming, he hid the woman under a large earthenware vessel. Abba Macarius knew this, and as he entered the cell he immediately sat on the vessel, and told the brethren to search the cell, but that he is tired and unable to get off the vessel. So they searched and did not find the woman. The could not dare to ask Abba Macarius to step off the vessel, so they left in shame.
Abba Macarius rebuked them for attacking an "innocent monk." Then he turned to the monk and said, "Brother, judge yourself before they judge you!" Upon leaving the cell, Abba Macarius heard a voice from heaven saying, "Blessed are you Macarius for you have acted like your Saviour in covering peoples' sins."
+ Desert Fathers
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