Yom Kippur: The Jewish High Holy Fast Day of Atonement

Yom Kippur (Hebrew: יוֹם כִּפּוּר or יום הכיפורים‎, IPA: [ˈjom kiˈpur]), also known as the Day of Atonement, is one of the holiest days of the year for the Jewish people. Its central themes are atonement and repentance.

Jews traditionally observe this holy day with a 25-hour period of fasting and intensive prayer, often spending most of the day in synagogue services. Yom Kippur completes the annual period known in Judaism as the High Holy Days (or sometimes "the Days of Awe"). Boys under the age of 13, and girls under 12, are not required to fast from sundown to sun-up.

Yom Kippur is the tenth day of the month of Tishrei. According to Jewish tradition, God inscribes each person's fate for the coming year into a book, the Book of Life, on Rosh Hashanah, and waits until Yom Kippur to "seal" the verdict. During the Days of Awe, a Jew tries to amend his or her behavior and seek forgiveness for wrongs done against God (bein adam leMakom) and against other human beings (bein adam lechavero). The evening and day of Yom Kippur are set aside for public and private petitions and confessions of guilt (Vidui). At the end of Yom Kippur, one considers oneself absolved by God.

The Yom Kippur prayer service includes several unique aspects. One is the actual number of prayer services. Unlike a regular day, which has three prayer services (Ma'ariv, the evening prayer; Shacharit, the morning prayer; and Mincha, the afternoon prayer), or a Shabbat or Yom Tov, which have four prayer services (Ma'ariv; Shacharit; Musaf, the additional prayer; and Mincha), Yom Kippur has five prayer services (Ma'ariv; Shacharit; Musaf; Mincha; and Ne'ilah, the closing prayer). The prayer services also include a public confession of sins (Vidui) and a unique prayer dedicated to the special Yom Kippur avodah (service) of the Kohen Gadol in the Holy Temple in Jerusalem.

As one of the most culturally significant Jewish holidays, Yom Kippur is observed by many secular Jews who may not observe other holidays. Many secular Jews attend synagogue on Yom Kippur—for many secular Jews the High Holidays are the only recurring times of the year in which they attend synagogue,—causing synagogue attendance to soar, and almost four-fifths fast.

Yom means "day" in Hebrew and Kippur comes from a root that means "to cover or hide"; a secondary meaning is "to obliterate (sin)" and hence "to expiate". Some say there is a link to kapporet, the “mercy seat” or covering of the Ark of the Covenant. Abraham Ibn Ezra holds that the word indicates the task and not just the shape of the ark cover; since the blood of the Yom Kippur sacrifice was sprinkled in its direction (Lev. 16), it was the symbol of propitiation.

Preceding dayErev Yom Kippur (lit. "eve [of] day [of] atonement") is the day preceding Yom Kippur, corresponding to the ninth day of the Hebrew month of Tishrei. This day is commemorated with two festive meals, the giving of charity, and asking others for forgiveness.

Leviticus 16:29 mandates establishment of this holy day on the 10th day of the 7th month as the day of atonement for sins. It calls it the Sabbath of Sabbaths and a day upon which one must afflict one's soul.

Leviticus 23:27 decrees that Yom Kippur is a strict day of rest.

Five additional prohibitions are traditionally observed, as detailed in the Jewish oral tradition (Mishnah tractate Yoma 8:1):

• No eating and drinking
• No wearing of leather shoes
• No bathing or washing
• No anointing oneself with perfumes or lotions
• No marital relations

A parallel has been drawn between these activities and the human condition according to the Biblical account of the expulsion from the garden of Eden. Refraining from these symbolically represents a return to a pristine state, which is the theme of the day.

Total abstention from food and drink usually begins 20 minutes before sundown (called tosefet Yom Kippur, lit. "Addition to Yom Kippur"), and ends after nightfall the following day. Although the fast is required of all healthy adults, it is waived in the case of certain medical conditions.

Virtually all Jewish holidays involve a ritual feast, but since Yom Kippur involves fasting, Jewish law requires one to eat a large and festive meal on the afternoon before Yom Kippur, after the Mincha (afternoon) prayer.

Wearing white clothing, for men a Kittel, is traditional to symbolize one’s purity on this day. Many Orthodox men immerse themselves in a mikvah on the day before Yom Kippur.

Before sunset on Yom Kippur eve, worshippers gather in the synagogue. The Ark is opened and two people take from it two Sifrei Torah (Torah scrolls). Then they take their places, one on each side of the cantor, and the three recite:

In the tribunal of Heaven and the tribunal of earth, by the permission of God—praised be He—and by the permission of this holy congregation, we hold it lawful to pray with transgressors."

The cantor then chants the Kol Nidre prayer (Hebrew: כל נדרי) in Aramaic, not Hebrew. Its name is taken from the opening words, meaning “All vows”:

All personal vows we are likely to make, all personal oaths and pledges we are likely to take between this Yom Kippur and the next Yom Kippur, we publicly renounce. Let them all be relinquished and abandoned, null and void, neither firm nor established. Let our personal vows, pledges and oaths be considered neither vows nor pledges nor oaths.

The leader and the congregation then say together three times “May all the people of Israel be forgiven, including all the strangers who live in their midst, for all the people are in fault.” The Torah scrolls are then replaced, and the Yom Kippur evening service begins.

Many married men wear a kittel, a white robe-like garment for evening prayers on Yom Kippur, otherwise used by males on their wedding day. They also wear a tallit (prayer shawl), which is typically worn on Shabbat and other holidays during morning services.

Prayer services begin with the Kol Nidre prayer, which must be recited before sunset, and continue with the evening prayers (Ma'ariv or Arvith), which includes an extended Selichot service.
The morning prayer service is preceded by litanies and petitions of forgiveness called selichot; on Yom Kippur, many selichot are woven into the liturgy of the mahzor (prayer book). The morning prayers are followed by an added prayer (Musaf) as on all other holidays. This is followed by Mincha (the afternoon prayer) which includes a reading (Haftarah) of the entire Book of Jonah, which has as its theme the story of God's willingness to forgive those who repent.

The service concludes with the Ne'ila ("closing") prayer, which begins shortly before sunset, when the "gates of prayer" will be closed. Yom Kippur comes to an end with a recitation of Shema Yisrael and the blowing of the shofar, which marks the conclusion of the fast.

A recitation of the sacrificial service of the Temple in Jerusalem traditionally features prominently in both the liturgy and the religious thought of the holiday. Specifically, the Avodah (“service”) in the musaf prayer recounts in great detail the sacrificial ceremonies of the Yom Kippur Korbanot (sacrificial offerings) that are recited in the prayers but have not been performed for 2,000 years, since the destruction of the Second Temple in Jerusalem by the Romans.

This traditional prominence is rooted in the Babylonian Talmud’s description of how to attain atonement following the destruction of the Temple. According to Talmud tractate Yoma, in the absence of a Temple, Jews are obligated to study the High Priest’s ritual on Yom Kippur, and this study helps achieve atonement for those who are unable to benefit from its actual performance. In Orthodox Judaism, accordingly, studying the Temple ritual on Yom Kippur represents a positive rabbinically ordained obligation which Jews seeking atonement are required to fulfill.

In Orthodox synagogues, most Conservative, and some progressive, a detailed description of the Temple ritual is recited on the day. In most Orthodox and some Conservative synagogues, the entire congregation prostrates themselves at each point in the recitation where the Kohen Gadol (High Priest) would pronounce the Tetragrammaton (God’s holiest name, according to Judaism), YHWH (I AM THAT AM).

The main section of the Avodah is a threefold recitation of the High Priest’s actions regarding expiation in the Holy of Holies. Performing the sacrificial acts and reciting Leviticus 16:30, (“Your upright children”). (These three times, plus in some congregations the Aleinu prayer during the Musaf Amidah on Yom Kippur and Rosh Hashanah, are the only times in Jewish services when Jews engage in prostration, with the exception of some Yemenite Jews and talmedhei haRambam (disciples of Maimonides) who may prostrate themselves on other occasions during the year). A variety of liturgical poems are added, including a poem recounting the radiance of the countenance of the Kohen Gadol after exiting the Holy of Holies, traditionally believed to emit palpable light in a manner echoing the Torah's account of the countenance of Moses after descending from Mount Sinai, as well as prayers for the speedy rebuilding of the Temple and the restoration of sacrificial worship. There are a variety of other customs, such as hand gestures to mime the sprinkling of blood (one sprinkling upwards and seven downwards per set of eight).

Orthodox liturgies include prayers lamenting the inability to perform the Temple service and petitioning for its restoration, which Conservative synagogues generally omit. In some Conservative synagogues, only the Hazzan (cantor) engages in full prostration. Some Conservative synagogues abridge the recitation of the Avodah service to varying degrees, and some omit it entirely. Many Reform and Reconstructionist services omit the entire service as inconsistent with modernist sensibilities.

The Torah calls the day Yom HaKippurim (יוֹם הַכִּפּוּרִים) and in it Leviticus 23:27 decrees a strict prohibition of work and affliction of the soul upon the tenth day of the seventh month, later known as Tishrei. The rites for Yom Kippur are set forth in Leviticus 16:1-34 (cf. Exodus 30:10; Leviticus 23:27-32, Leviticus 25:9; Numbers 29:7-11.)

  

Traditionally, Yom Kippur is considered the date on which Moses received the second set of Ten Commandments. It occurred following the completion of the second 40 days of instructions from God. At this same time, the Israelites were granted atonement for the sin of the Golden Calf; hence, its designation as the Day of Atonement.

The following summary of the Temple service is based on the traditional Jewish religious account described in Mishnah tractate Yoma, appearing in contemporary traditional Jewish prayerbooks for Yom Kippur, and studied as part of a traditional Jewish Yom Kippur worship service.

While the Temple in Jerusalem was standing (from Biblical times through 70 A.D.), the Kohen Gadol (High Priest) was mandated by the Torah to perform a complex set of special services and sacrifices for Yom Kippur to attain Divine atonement, the word "kippur" meaning "atone" in Hebrew. These services were considered to be the most important parts of Yom Kippur because through them the Kohen Gadol made atonement for all Jews and the world. During the service, the Kohen Gadol entered the Holy of Holies in the center of the Temple, the only time of the year that anyone went inside. Doing so required special purification and preparation, including five immersions in a mikvah (ritual bath), and four changes of clothing.

Seven days prior to Yom Kippur, the Kohen Gadol was sequestered in the Palhedrin chamber in the Temple, where he reviewed (studied) the service with the sages familiar with the Temple, and was sprinkled with spring water containing ashes of the Red Heifer as purification. The Talmud (Tractate Yoma) also reports that he practiced the incense offering ritual in the Avitnas chamber.

On the day of Yom Kippur, the Kohen Gadol had to follow a precise order of services, sacrifices, and purifications:

• Morning (Tamid) Offering The Kohen Gadol first performed the regular daily (Tamid) offering — usually performed by ordinary priests — in special golden garments, after immersing in a mikvah and washing his hands and feet.
• Garment Change 1 The Kohen Gadol immersed in a special mikvah in the Temple courtyard and changed into special linen garments, and washed his hands and feet twice, once after removing the golden garments and once before putting on the linen garments.
• Bull as Personal Sin-Offering The Kohen Gadol leaned (performed Semikha) and made a confession over the bull on behalf of himself and his household, pronouncing the Tetragrammaton. The people prostrated themselves when they heard. He then slaughtered the bull as a chatat (sin-offering) and received its blood in a bowl.
• Lottery of the goats At the Eastern (Nikanor) gate, the Kohen Gadol drew lots from a lottery box over two goats. One was selected “for the Lord,” and one “for Azazel.” The Kohen Gadol tied a red band around the horns of the goat “for Azazel.”
• Incense Preparation The Kohen Gadol ascended the mizbeach (altar) and took a shovel full of embers with a special shovel. He was brought incense. He filled his hands and placed it in a vessel. (The Talmud considered this the most physically difficult part of the service, as the Kohen Gadol had to keep the shovelful of glowing coals balanced and prevent its contents from dropping, using his armpit or teeth, while filling his hands with the incense).
• Incense Offering Holding the shovel and the vessel, he entered the Kadosh Hakadashim, the Temple’s Holy of Holies. In the days of the First Temple, he placed the shovel between the poles of the Ark of the Covenant. In the days of the Second Temple, he put the shovel where the Ark would have been. He waited until the chamber filled with smoke and left.
• Sprinkling of Bull's Blood in the Holy of Holies The Kohen Gadol took the bowl with the bull’s blood and entered the Most Holy Place again. He sprinkled the bull’s blood with his finger eight times, before the Ark in the days of the First Temple, where it would have been in the days of the Second. The Kohen Gadol then left the Holy of Holies, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
• Goat for the Lord as Sin-Offering for Kohanim The Kohen Gadol went to the eastern end of the Israelite courtyard near the Nikanor Gate, laid his hands (semikha) on the goat “for the Lord,” and pronounced confession on behalf of the Kohanim (priests). The people prostrated themselves when he pronounced the Tetragrammaton. He then slaughtered the goat, and received its blood in another bowl.
• Sprinkling of Goat’s Blood in the Holy of Holies The Kohen Gadol took the bowl with the goat’s blood and entered the Kadosh Hakadashim, the Temple’s Holy of Holies again. He sprinkled the goat’s blood with his finger eight times the same way he had sprinkled the bull’s blood. The blood was sprinkled before the Ark in the days of the First Temple, where it would have been in the days of the Second Temple. The Kohen Gadol then left the Kadosh Hakadashim, putting the bowl on a stand in front of the Parochet (curtain separating the Holy from the Holy of Holies).
• Sprinkling of blood in the Holy Standing in the Hekhal (Holy), on the other side of the Parochet from the Holy of Holies, the Kohen Gadol took the bull's blood from the stand and sprinkled it with his finger eight times in the direction of the Parochet. He then took the bowl with the goat's blood and sprinkled it eight times in the same manner, putting it back on the stand.
• Smearing of blood on the Golden (Incense) Altar The Kohen Gadol removed the goat’s blood from the stand and mixed it with the bull's blood. Starting at the northeast corner, he then smeared the mixture of blood on each of the four corners of the Golden (Incense) altar in the Haichal. He then sprinkled the blood eight times on the altar.
• Goat for Azazel The Kohen Gadol left the Haichal and walked to the east side of the Azarah (Israelite courtyard). Near the Nikanor Gate, he leaned his hands (Semikha) on the goat “for Azazel” and confessed the sins of the entire people of Israel. The people prostrated themselves when he pronounced the Tetragrammaton. While he made a general confession, individuals in the crowd at the Temple would confess privately. The Kohen Gadol then sent the goat off “to the wilderness.” In practice, to prevent its return to human habitation, the goat was led to a cliff outside Jerusalem and pushed off its edge.
• Preparation of sacrificial animals While the goat “for Azazel” was being led to the cliff, the Kohen Gadol removed the insides of the bull, and intertwined the bodies of the bull and goat. Other people took the bodies to the Beit HaDeshen (place of the ashes). They were burned there after it was confirmed that the goat “for Azazel” had reached the wilderness.
• Reading the Torah After it was confirmed that the goat “for Azazel” had been pushed off the cliff, the Kohen Gadol passed through the Nikanor Gate into the Ezrat Nashim (Women’s Courtyard) and read sections of the Torah describing Yom Kippur and its sacrifices.
• Garment change 2 The Kohen Gadol removed his linen garments, immersed in the mikvah in the Temple courtyard, and changed into a second set of special golden garments. He washed his hands and feet both before removing the linen garments and after putting on the golden ones.
• Offering of Rams The Kohen Gadol offered two rams as an olah offering, slaughtering them on the north side of the mizbeach (outer altar), receiving their blood in a bowl, carrying the bowl to the outer altar, and dashing the blood on the northeast and southwest corners of the Outer Altar. He dismembered the rams and burned the parts entirely on the outer altar. He then offered the accompanying mincha (grain) offerings and nesachim (wine-libations).
• Musaf Offering The Kohen Gadol then offered the Musaf offering.
• Burning of Innards The Kohen Gadol placed the insides of the bull and goat on the outer altar and burned them entirely.
• Garment change 3 The Kohen Gadol removed his golden garments, immersed in the mikvah, and changed to a new set of linen garments, again washing his hands and feet twice.
• Removal of Incense from the Holy of Holies The Kohen Gadol returned to the Holy of Holies and removed the bowl of incense and the shovel.
• Garment Change 4 The Kohen Gadol removed his linen garments, immersed in the mikvah, and changed into a third set of golden garments, again washing his hands and feet twice.
• Evening (Tamid) Offering The Kohen Gadol completed the afternoon portion of the regular (tamid) daily offering in the special golden garments. He washed his hands and feet a tenth time.

The Kohen Gadol wore five sets of garments (three golden and two white linen), immersed in the mikvah five times, and washed his hands and feet ten times. Sacrifices included two (daily) lambs, one bull, two goats, and two rams, with accompanying mincha (meal) offerings, wine libations, and three incense offerings (the regular two daily and an additional one for Yom Kippur). The Kohen Gadol entered the Holy of Holies three times. The Tetragrammaton was pronounced three times, once for each confession.

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Christians Celebrate Clean Monday

Throughout the world members of the Eastern Orthodox Churches and Eastern Catholic Churches, in fact for half of the people who call themselves Christian, the season of Great Lent begins today. According to the liturgical calendars of the Eastern Orthodox and Eastern Catholic Church, Monday 7th, 2011 is Clean Monday or in Greek: Καθαρά Δευτέρα. Western Christianity celebrates the start of Lent forty days, not including the Sundays, before Easter with Ash Wednesday. While in the Eastern Christian Churches the first day of Lenten season begins seven weeks before the Orthodox Easter Sunday.

For Orthodox Christians the ritual to observe the beginning of Lent occurs during a special afternoon worship service on the Sunday prior to Clean Monday. This service which is usually called the Forgiveness Vespers ends with a very traditional ceremony. Parishioners bow to each other and recite a litany of absolution asking for forgiveness for any and all transgressions a person may have made against another. Forgiveness is then given as an act of Christian love and a renewed relationship begins without record of past wrongs.

This first week of Lent is characterized by a spiritual spring cleaning. It is customary for Christians in the Eastern Churches to go to confession during this week. Many prayers and scriptural readings have a cleansing theme to them. It is during this time a person may chose to fast in order to purge physically as well as spiritually. Many of the habits that clutter a person spiritually are given up. Others begin new regiments of spiritual disciplines to sweep out spiritual morose.

For your Eastern Christian brothers and sisters take time to wish them a Happy Clean Monday.

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Maslenitsa: Cheesefare Week

Maslenitsa (Russian: Ма́сленица, Ukrainian: Ма́сляниця, Belarusian: Ма́сьленіца), also known as Butter Week, Pancake week, or Cheesefare Week, is a Russian religious and folk holiday. It is celebrated during the last week before Great Lent—that is, the seventh week before Pascha (Easter). Maslenitsa corresponds to the Western Christian Carnival, except that Orthodox Lent begins on a Monday instead of a Wednesday. The Orthodox date of Easter can differ greatly from the Western Christian date.

On the Christianity, Maslenitsa is the last week before the onset of Great Lent. During Maslenitsa week, meat is already forbidden to Orthodox Christians, making it a myasopustnaya nedelya (Russian: мясопустная неделя, English "meat-empty week" or "meat-fast week"). It is the last week during which milk, cheese and other dairy products are permitted, leading to its other name of "Cheese-fare week" or "Butter week". During Lent, meat, fish, dairy products and eggs are forbidden. Furthermore, Lent also excludes parties, secular music, dancing and other distractions from the spiritual life. Thus, Maslenitsa represents the last chance to partake of dairy products and those social activities that are not appropriate during the more prayerful, sober and introspective Lenten season.

The most characteristic food of Maslenitsa is bliny (Russian pancakes), popularly taken to symbolize the sun. Round and golden, they are made from the rich foods still allowed by the Orthodox tradition: butter, eggs, and milk.

Maslenitsa also includes masquerades, snowball fights, sledding, riding on swings and plenty of sleigh rides. In some regions, each day of Maslenitsa had its traditional activity: one day for sleigh-riding, another for the sons-in-law to visit their parents-in-law, another day for visiting the godparents, etc. The mascot of the celebration is usually a brightly dressed straw effigy of Lady Maslenitsa, formerly known as Kostroma.

As the culmination of the celebration, on Sunday evening, Lady Maslenitsa is stripped of her finery and put to the flames of a bonfire. Any remaining blintzes are also thrown on the fire, and Lady Maslenitsa's ashes are buried in the snow (to "fertilize the crops").

Religiously, the beginning of Great Lent is traditionally tied to the beginning of Spring, an association found in the Greek Triodion (containing hymns for the Lenten season), going back to at least a century before the Baptism of Rus—thus having no connection with pagan Russian customs. The ancient hymns refer to the "Lenten Spring," a natural link because of the time of year during which Lent always occurs in the temperate regions of the Northern Hemisphere. The church services during this week are very similar to those served during Great Lent itself, though they are shorter. This is also the first time the Prayer of Saint Ephrem is said and the Divine Liturgy is forbidden on Wednesday and Friday (as it is on every weekday of Great Lent).

The last day of Cheesefare Week is called "Forgiveness Sunday", indicating the desire for God's forgiveness that lies at the heart of Great Lent. At Vespers on Sunday evening, all the people make a poklon (prostration) before one another and ask forgiveness, and thus Great Lent begins in the spirit of reconciliation and Christian love. Another name for Forgiveness Sunday is "Cheesefare Sunday," because for devout Orthodox Christians, it is the last day on which dairy products may be consumed until Pascha. Fish, wine, and olive oil will also be forbidden on most days of Great Lent. The day following Cheesefare Sunday is called Clean Monday, because everyone has confessed their sins, asked forgiveness, and begun Great Lent with a clean slate.

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Meatfare Sunday of the Last Judgment

The Sunday of the Last Judgment or Meatfare Sunday is the third Sunday using the Lenten Triodion, the liturgical book used in the services of Great Lent. It is the Sunday after the Sunday of the Prodigal Son and Sunday before Forgiveness Sunday (Cheesefare Sunday). This is the third week of the pre-Lenten start of the Paschal (Easter) cycle of worship in the Orthodox Church.

This Sunday is called Meatfare Sunday since it is traditionally the last day before Pascha (Easter) for eating meat. Orthodox Christians observe a fast from meat all week, but still eat dairy products and eggs till the start of Great Lent.

The Gospel reading this Sunday remembers Christ's parable of the Last Judgment (Matthew 25:31-46). This adds to the previous pre-Lent Sundays and teaches that it is not enough to see Jesus, to see ourselves as we are, and to come home to God as his prodigal sons. The Church teaches that, in addition, one must also be God’s sons by following Christ, his only-begotten divine Son, and by seeing Christ in everyone and by serving Christ through them.

Salvation and final judgment will depend upon deeds, not merely on intentions or even on the mercies of God apart from personal cooperation and obedience. All piety and prayer is ultimately directed towards the goal of serving Christ through his people.

From the reading, the faithful hear:

… for I was hungry and you gave me food, I was thirsty and you gave me drink, I was a stranger and you took me in, I was naked and you clothed me, I was sick and in prison and you visited me. …. For truly I say to you, if you did it to one of the least of these my brothers, you did it to me (Matthew 25).

The Christian Church has always taught from antiquity that there are two judgments: the first, or "Particular" Judgment, is that experienced by each individual at the time of his or her death, at which time God will decide where the soul is to spend the time until the Second Coming of Christ. This judgment is generally believed to occur on the fortieth day after death. The second, "General" or "Final" Judgment will occur after the Second Coming. Although in modern times some have attempted to introduce the concept of Soul sleep into Christian thought about life after death, it has never been a part of traditional Christian teaching—in fact, it contradicts the traditional understanding of the intercession of the Saints.

Salvation is bestowed by God as a free gift of Divine grace, which cannot be earned, and by which forgiveness of sins is available to all. However, the deeds done by each person is believed to affect how he will be judged, following the Parable of the Sheep and the Goats. How forgiveness is to be balanced against behavior is not well-defined in scripture, judgment in the matter being solely Christ's. Similarly, although salvation is obtained only through Christ and His Church, the fate of those outside the Church at the Last Judgment is left to the mercy of God and is not declared.

The theme of the Last Judgment is extremely important in Orthodoxy. Traditionally, an Orthodox church will have a fresco or mosaic of the Last Judgment on the back (western) wall, so that the faithful, as they leave the services, are reminded that they will be judged by what they do during this earthly life.

The icon of the Last Judgement traditionally depicts Christ the Pantokrator, enthroned in glory on a white throne, surrounded by the Theotokos (Virgin Mary), John the Baptist, Apostles, saints and angels. Beneath the throne the scene is divided in half with the "mansions of the righteous" (John 14:2), i.e., those who have been saved to Jesus' right (the viewer's left); and the torments of those who have been damned to his left. Separating the two is the River of fire which proceeds from Jesus' left foot.

The theme of the Last Judgment is found in the funeral and memorial hymnody of the Church, and is a major theme in the services during Great Lent. The second Sunday before the beginning of Great Lent is dedicated to the Last Judgment. It is also found in the hymns of the Octoechos used on Saturdays throughout the year.

Kondakion (Tone 1)
When You, O God, shall come to earth with glory,
All things shall tremble
And the river of fire shall flow before Your judgment seat;
The books shall be opened and the hidden things disclosed!
Then deliver me from the unquenchable fire,
And make me worthy to stand at Your right hand, righteous Judge!

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Can Orthodox Christianity Speak To Eastern Religions?

I recently had a conversation with a dear Eastern Orthodox priest, whose twenty six year old son had left home the day before to live indefinitely at a Buddhist monastery. He was heart broken. His son was not a stranger to Eastern Orthodoxy or to its monastic tradition, having even spent two months on the holy mountain of Mt. Athos.

His son's journey is not an isolated event. Eastern religious traditions are a growing and competing force in American religious life. Buddhism is now the fourth-largest religious group in the United States, with 2.5 - 3 million adherents, approximately 800,000 of whom are American western "converts"? There are actually more Buddhists in America today than Eastern Orthodox Christians! The Dalai Lama (the leader of one of the Tibetan Buddhist sects) is one of the most recognized and admired people in the world and far better recognized than any Eastern Orthodox hierarch? Have you looked in the magazine section of Borders or Barnes and Noble lately? There are more publications with names like "Shambala Sun", "Buddhadharma", and "What is enlightenment?" on the shelves than Christian publications!

In addition to losing seekers to eastern spiritual traditions (many of them youth), eastern metaphysics has also seeped into our western cultural worldview without much notice. They are doing a better job (sadly) "evangelizing" our culture than we Eastern Orthodox Christians are!

The Lord Himself commands us clearly "that repentance and remission of sins (baptism) should be preached in His name to all nations" (Luke 24:47). Buddhists (of which there are many sects) and Hindus live among us in America in ever-growing numbers, in our college classrooms, on our soccer fields, and in our "health foods" stores - they are right in our own backyards! They are a rich, potential "mission field" for the Eastern Orthodox Church in the United States. Unfortunately with few exceptions, like the writings of Monk Damascene [Christensen] and Kyriakos S. Markides, we are not talking to this group at all.

As a former Hindu and disciple of a well-known guru, or spiritual teacher, I can tell you Orthodox Christianity shares more "common ground" with seekers of non-Christian spiritual traditions of the east than any other Christian confession! The truth is when Evangelical Protestants attempt to evangelize the eastern seeker they often do more harm than good, because their approach is western, rational, and doctrinal, with (generally) little understanding of the paradigms and spiritual language (or yearnings) of the seekers of these eastern faiths.

There are three "fundamental principles" that Buddhists and Hindus generally share in common:

1. A common "supra-natural" reality underlies and pervades the phenomenal world. This Supreme Reality isn't Personal, but Trans-personal. God or Ultimate Reality in these traditions is ultimately a pure consciousness without attributes.
2. The human soul is of the same essence with this divine reality. All human nature is divine at its core. Accordingly, Christ or Buddha isn't a savior, but becomes a paradigm of self-realization, the goal of all individuals.
3. Existence is in fundamental unity (monism). Creation isn't what it appears to the naked eye. It is in essence "illusion" and "unreal". There is one underlying ground of being (think "quantum field" in physics!) which unifies all beings and out of which and into which everything can be reduced.

What do these metaphysics have in common with our Eastern Orthodox Faith? Not much, on the surface. But in the eastern non-Christian spiritual traditions, knowledge is not primarily about the development of metaphysical doctrine or theology. This is one of the problems western Christians have communicating with them. Eastern religion is never theoretical or doctrinal. It's about the struggle for liberation from death and suffering through spiritual experience. This "existential-therapeutic-transformational" ethos is the first connection Eastern Orthodoxy has with these traditions, because Orthodoxy is essentially therapeutic and transformative in emphasis!

The second thing we agree on with Buddhists and Hindus is the fallen state of humanity. The goal of the Christian life according to the Church Fathers is to move from the "sub-natural" or "fallen state", to the "natural" or the "according to nature state" after the Image (of God), and ultimately to the "supra-natural" or "beyond nature" state, after the Likeness. According to the teaching of the holy Fathers the stages of the spiritual life are purification, illumination and deification. While we don't agree with Buddhists or Hindus on what "illumination" or "deification" means (because our metaphysics are different) we agree on the basic diagnosis of the fallen human condition. As I once said to a practicing Tibetan Buddhist: "We agree on the sickness (of the human condition). Where we disagree is on the cure".

Eastern Orthodoxy - especially the hesychasm (contemplative) tradition - teaches that true "spiritual knowledge" presupposes a "purified" and "awakened" nous (Greek), which is the "Inner 'I'" of the soul. The true Eastern Orthodox theologian isn't one who simply knows doctrine, but one "who knows God, or the inner essences or principles of created things by means of direct apprehension or spiritual perception. " As a well-known Orthodox theologian explains, "When the nous is illuminated, it means that it is receiving the energy of God which illuminates it..." This idea resonates with eastern seekers who struggle to experience - through non-Christian ascesis and/or through occult methods - spiritual illumination. They just don't know this opportunity exists within a Christian context.

As part of their spiritual ascesis, Buddhist and Hindu dhamma (practice) emphasizes cessation of desire, which is necessary to quench the passions. Holy Tradition teaches apatheia, or detachment as a means of combating the fallen passions. Hindu and Buddhist meditation methods teach "stillness". The word hesychia in Holy Tradition - the root of the word for hesychasm - means "stillness"! We don't meditate using a mantra, but we pray the "Jesus Prayer". Buddhism, especially, teaches "mindfulness". Holy Tradition teaches "watchfulness" so we do not fall into temptation! Hindus and Buddhists understand it is not wise to live for the present life, but to struggle for the future one. We Orthodox agree! Americans who become Buddhist or Hindu are often fervent spiritual seekers, used to struggling with foreign languages (Sanskrit, Tibetan, Japanese) and cultures and pushing themselves outside of their "comfort zones". We converts to the Eastern Orthodox Church can relate! Some Buddhist and Hindu sects even have complex forms of "liturgy", including chant, prostration and veneration of icons! Tibetan Buddhism especially places high value on the lives of (their) ascetics, relics and "saints".

The main difference in spiritual experience is that what the eastern seeker recognizes as "spiritual illumination", achieved through deep contemplation, Holy Tradition calls "self contemplation". Archimandrite Sophrony (Sakharov), who was experienced in yoga (which means 'union') before becoming a hesychast - monk and disciple of St. Silouan of the Holy Mountain wrote from personal experience, "All contemplation arrived at by this means is self-contemplation, not contemplation of God. In these circumstances we open up for ourselves created beauty, not First Being. And in all this there is no salvation for man."

Clement of Alexandria, two thousand years ago wrote that pre-Christian philosophers were often inspired by God, but he cautioned one to be careful what one took from them!

So we acknowledge the eastern seeker through his ascesis or contemplative methodologies may experience deep levels of created beauty, or created being (through self-contemplation), para-normal dimensions, or even the "quantum field" that modern physics has revealed! However, it is only in the Eastern Orthodox Church and through its deifying mysteries that the seeker will be introduced to the province of Uncreated Divine Life. It is only in the Orthodox Church that the eastern seeker will hear there is more to "salvation" than simply forgiveness of sins and justification before God. He will be led to participate in the Uncreated Energies of God, so that they "may be partakers of the divine nature" (II Peter 1:4). As a member of the Body of Christ he will join in the deifying process, and be increasingly transformed after the Likeness! Thankfully, deification is available to all who enter the Holy Orthodox Church, are baptized (which begins the deifying process) and partake of the holy mysteries. Deification is not just for monks, ascetics and the spiritual athletes on Mount Athos!

Eastern Orthodoxy has much to share with eastern spiritual seekers. Life and death hangs in the balance in this life, not the millions of lives eastern seekers think they have! As the Apostle Paul soberly reminds us, " ... it is appointed for men to die once but after this the judgment." (Heb. 9:27).

May God give us the vision to begin to share the "true light" of the Holy Orthodox Faith with seekers of the eastern spiritual traditions.

Kevin Allen, is a former Hindu practitioner before becoming an Eastern Orthodox Christian.

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Christian Orthodoxy in Asia

From 18 to 23 December  there were celebrations dedicated to the anniversary of the Orthodox Church in Thailand, which was headed by Archbishop Hilarion (Alfeyev) of Volokolamsk. Rectors of many parishes of the Moscow Patriarchate in Asia came for this holiday: from Mongolia, China, Singapore and Indonesia. They were all very glad to have this opportunity to congregate together, share experiences, discuss pressing issues, because their parishes are living in similar conditions, and have essentially the same problems and challenges. Such a meeting has been so useful that there were suggestions that Asian parishes would sometime in the future form, as a minimum a separate deanery, to be able to coordinate joint efforts to solve all problems facing them.

Addressing the gathering, Archbishop Hilarion, said: "Your service is of particular significance for our Church. This is truly a missionary and selfless ministry, which takes place in difficult conditions - not only climatic, but also psychological and spiritual. You live in conditions as closely resembling those in which the apostles lived and served. This imposes a special responsibility on you, but at the same time requires special internal strength. Not every priest is able to endure those conditions in which you find yourself?

I managed to talk with the participants of the meeting. Each of the priests serving in these Asian parishes, I asked the same four questions. The responses provide a fairly good impression of the situation of the Russian Orthodox Church in Asia, particularly the Orthodox life and pastoral ministry in this region, as well as the prospects of the mission.
– Please tell us about your parish.

Archimandrite Oleg (Cherepanin), representative of the Russian Orthodox Church in Thailand: the Orthodox community in Thailand for ten years. Our first parish - in the name of Saint Nicholas - was opened in Bangkok in December 1999. But since there are still a number of places where an appreciable amount of Orthodox Christians are living and these places are far from the capital, over time, the question arose about the opening of other parishes. After Bangkok, where the first temple was built, there came the parish in the city of Pattaya. This second temple - in the name of All Saints - just now consecrated by His Eminence Archbishop Hilarion. Also there is the Holy Trinity parish on the island of Phuket, where the construction of the temple has only just begun, and the Ascension Parish on the island of Samui, where so far they only purchased land for the future church. In addition, there is still a place acquired to build the first Orthodox cemetery because the deceased are cremated in Thailand, but for Orthodox Christians living here on an ongoing basis, of course, it is important to be able to be buried in a Christian way. Here will be built a small Church of the Dormition and, God willing, maybe, there will be a monastery and educational center. As you can see, there are many parishes, and it became already difficult to handle them by myself, so for me, and for our entire community has been a great joy the ordination of a second priest - Father Daniel Vanna, that took place in the summer. He was from Thailand and was the first local resident who converted to Orthodoxy after the founding of the parish. Now there are already several dozens of Orthodox from Thailand, but the bulk of the congregation are still Russian-speaking parishioners. Our congregation has Romanians, Greeks, Serbs, and Bulgarians. There is an Englishman, a Frenchman. We try to ensure that no one feels like a stranger. Therefore prayers in the temple are in Church Slavonic, and Romanian, and Greek, and English, and more and more frequently - in Thai.

Archpriest Dionisy Pozdnyaev, rector of the parish of the Apostles SS. Peter and Paul in Hong Kong (China): In our parish we have the following background. From 1933 to 1970 in Hong Kong has already been the parish of the Russian Church Abroad, who was led until his death, by Father Dimitry Ouspensky. After his death the parishioners of the old church of the apostles Peter and Paul dispersed in different directions. Since at that time the parish was not a missionary parish, there was no Chinese left, which I consider a great disadvantage and an omission. Our community was established in 2003, and then began regular services, and last year the community has acquired canonical status of a parish. There are few dozen of parishioners, about half are Russian-speaking, and fifteen per cent - Chinese, the others — American, French, and German converts to Orthodoxy. In the service we use mainly Church Slavonic, English, and Chinese.

Priest Alexis Trubach, rector of Holy Trinity parish in Ulan Bator (Mongolia): Our parish was founded in the XIX century, with Russia's consulate. In 1872 the church was consecrated, and unfortunately, was closed in 1921, after the horrible killing of the last abbot by white Baron Ungern von Sternberg. Since 1927 the temple was used for various household needs. Since 1996, priests started coming in Ulan Bator, and in 1998 the parish was given the land and two-storey building of the former Russia's trade mission in Mongolia for their use, which was before vacant. This, incidentally, is not so far from the old temple, and it survived, there is now an internet cafe, but if you go inside, it is easy to recognize the features of the old temple. Initially, we converted part of the upper floors given to us in building into the church, where I started the ministry, but later we managed to build a separate large Orthodox church, the consecration of which took place in 2009. And this is the first time in the history of Mongolia, as even the pre-revolutionary church was connected with the building of the consulate, and the last abbot, Father Theodore Permyakov, wrote that the whole community wanted and collected funds for the construction of a separate church. We can say we carried out the aspirations of so many Orthodox Christians, who lived in Mongolia. We have now about 60 people attending Sunday worship and during the Nativity and Pascha we have about 300. The parish mainly consists of Russian, but there are Orthodox Mongols, and Serbs, Bulgarians, and Americans. Of course, in the future basis for the parish should be local residents - the Mongols and the Russian, who were born here. We try to create a community, which could be attended by all. Therefore, among the main activities are missionary. We have translated a large part of the service into the Mongolian language, and some services are conducted in it; sermon is delivered in two languages. 25 Mongols have already converted to the Orthodoxy, many of whom actively attend church and participate in parish life. The choir consists entirely of local residents. Also, we are publishing: print newspapers, brochures, we are translating, and also conducting a Sunday school for children and adults.

Priest Alexander Dondenko, cleric from parish of Dormition of Mother of God in Singapore: The parish in Singapore was established two years ago with blessing of the Holy Patriarch Alexis by Right Reverend Sergius (Chashin), at present bishop of Solnechnogorsk. At present the parish prays in the house church, which is situated in the hall of private house. On Sunday we have around 60 to 80 people. At present the main part of our parishioners are Russian speaking but we also have Japanese, Georgian, American, Ukrainians, White Russians — it is a very colorful parish. We are glad, that there are more and more people, the parish is slowly growing. We have a Sunday school, we take care of sick people, because so many children, who are suffering from cancer, are coming to Singapore, and a number of them are in very difficult condition. We are slowly moving to our dream of construction of the church and also are working towards other goals.

Hieromonk Ioasaph (Tandibilang), the head of the parish of St. Thomas in Jakarta (Indonesia): Now in Indonesia, I am serving three parishes - in Jakarta, Surabaya and on island of Bali, but the latter is only beginning to exist, and the first two are quite serious. Almost all of our parishioners are Indonesian, there are few Russian. The fact is that we have no separate church, and we pray in the home church. Indonesia is not very welcoming to this approach, to attend religious gatherings in the home is considered a sign of sectarianism, so many Russians are afraid to attend the house church, but when we are able to build a temple, I believe that they would attend it, like here in Bangkok. When I returned from Belgorod seminary to Indonesia, I assumed that I would serve for the Russian, but we soon learned that it is very important, if the parish have Indonesians. Because many of the Russian did not live there permanently, and when they return home, the church is deprived of the parishioners. It is therefore important that the bulk of the parishioners consisted of locals, because they will be permanent. History teaches us this also. Earlier in Jakarta there already was the church of Russian Orthodox Church Abroad, but not for long, because when the adverse political conditions begun, the Russian parishioners dispersed to other countries and the parish closed. Thank God, now every Sunday many Indonesians come to service.

– What are the particulars of spiritual life of Orthodox Christians in Asia, and especially the pastoral ministry in a foreign and foreign-language environment?

Archimandrite Oleg (Cherepanin) (Thailand): As you know, in Thailand from 85 to 95% (according to different estimates) of the population - are Buddhists, from 3 to 5% - Muslims. There are only about 0, 6% of Christians of all denominations in the country of the total number of those living here. This certainly leaves its imprint on the life of our congregation, and pastoral activities. First of all arises, the question of religious identity; note, not national, but certainly religious. We are the Orthodox Church. In communities across the country are not only Russians but also Ukrainians, Serbs, Romanians, Bulgarians, Greeks, French, Thais. Orthodox Church is above nationalities. In theory, it is understood by all, but by practice, unfortunately, shows the opposite. The division among Christians in general is a tragedy, a violation of the divine commandment about unity. Separation in the Orthodox environment can hardly be called otherwise than a crime against Orthodoxy. Good that our parishioners understand it. It is not by accident that Orthodox communities in Thailand, while in the canonical jurisdiction of the Holy Patriarch of Moscow and All Russia, are united in the Orthodox Church in Thailand, where every Orthodox Christian residing in the territory of the kingdom, feels at home. The service is conducted in Slavonic, Romanian, and Thai — in any required language. Today it is generally recognized: the beginning and development of Orthodoxy in Thailand - is a merit of the Russian Orthodox Church.

Archpriest Dionisy Pozdnyaev (Hong Kong, China): A special feature is a large, unlike in Europe, closeness to the Christians of other denominations, because we are finding ourselves in pagan environment. For the Chinese are incomprehensible dogmatic disputes between Catholics, Protestants and Orthodox, because they are far from knowledge of the very foundations of Christianity. Disputes between Catholics and Protestants have always hindered evangelizing in China. This can be attributed in a lesser degree to the Orthodoxy because Orthodox evangelization was not so intense. Any of our conflicts and disputes has a very negative impact on the attitude to Christianity as such, including Orthodoxy. Therefore, the preaching of Orthodoxy in Asian countries needs to be built on the positive apologetics, not so much on exposure, but rather on the absence in other faiths, but availability in Orthodoxy. Often the Chinese are converting from Catholicism and Protestantism to Orthodoxy because they did not find sufficient depth in those denominations, but they still see their past stay in them as a first step towards Christ. And this must be taken into account. With regard to the specific characteristics of Hong Kong ... The city is very focused on business. People are busy, they have very little time, the rhythm of life is quite hard, and because to be a Christian according to Orthodox canonical laws it requires more sacrifice from people - this refers, above all to regular attendance at religious services. For local population Christians the additional difficulty is the lack of worship in their native language, so our parish needs a priest - a native speaker. In Hong Kong there is (Guangdonghua) Cantonese dialect of Chinese, and there must be a translation of worship to it. Such work is being done, but we are lacking people who would have enough time, skills and knowledge to do this work.

Priest Alexy Trubach (Mongolia): Of course, the main problem is how the newly converted Christians can be Orthodox, while remaining members of the society in which they grew up and still are part of. The peculiarity of Mongolia - a very strong family and kinship ties, and here it is very important to have recognition of relatives. Therefore the main challenge for us — is not so much the conversion of individuals, but entire families. And now we have two families - one already baptized, the other going thru— catechization and is about to be worthy of baptism. Need education work not only among those who already want to convert, but also among their relatives, although sometimes it is difficult to do. This imposes specific nature on pastoral activities, as well as the need to learn the local language and local culture. A priest who serves in such a country has to communicate a lot with local people, and not only with the Orthodox. Engage in social work, contact with the media, and do much more in order to create good information field around the parish. This helps the converts not to feel alienated in the surrounding society.

Priest Alexander Dondenko (Singapore): Of course, the surrounding area could either make us closer to God, or take us away from God. We must pay tribute: in Singapore there is some freedom of choice, no one climbs into your head and does not impose his choice - it is prohibited by law. Therefore, directly they do not influence the people, but the movement of society itself to the material ideals, does not contribute to bring people closer to God. It is a hard fact that in this busy city everyone has to work, and people find it very difficult to physically attend church often. Of course, the Lord sends comfort and gives grace for even rare visits, people feel it, and the community is gradually growing stronger.

– Share your impressions about acquaintance with the Orthodox community in Thailand.

Archpriest Dionisy Pozdnyaev (Hong Kong): On the whole a very positive impression. Of course, there is now a very difficult period of work, when one is laying the foundation and creating an environment for future missionary service. Father Oleg was here a long time the only priest, and the enormous strength he had to give to the work with compatriots, administrative and economic matters, the establishment of churches and settlement. Much has been done, and this in the future will become a stepping stone to missionary work. It is essential that a Thai priest is present, it is important that students from Thailand and Laos are now studying in religious schools in Russia, but this is only the beginning. Translations are especially needed. Here something is translated into the Thai language, but more needs to be - the liturgical and catechetical texts, which should be available to people in the Thai language. And there remains only to wish success, in which I, frankly believe, because so far much has been done here, even surpassing human strength.

Priest Alexis Trubach (Mongolia): Of course, a very good impression. Indeed, here one feels a mystical connection, which exists in the Universal Orthodox Church. One wonders how often ideas and their execution coincide and, in many ways I felt a similarity of our Mongolian community with Thai Orthodox community. Of course, the Thai community is more successful in the preaching of Orthodoxy, and there already exists a priest from the local community, and we are only preparing two local boys to enter the seminary - God willing, this will happen next year. Moreover, the interesting coincidence of names: here the first Thai priest in baptism was given the name of Daniel, and we have an Altar server, which we hope to send to the seminary, so that he will became the first Mongolian priest, was also baptized with the name of Daniel. Apparently, this is no accident, for God has no accidents. And we'll follow in the footsteps of Thai parish, and hopefully, will bring this Orthodox Mongol to ordination and further service in the parish.

Priest Alexander Dondenko (Singapore): I became acquainted with the Orthodox parish in Thailand two years ago and was very glad to see how colorful and diverse the congregation is here, and how its members co-exist harmoniously, not only Russian but also French, and Thai. It is very difficult - the very moment of conversion of Thais to the Orthodox faith. It is God's mystery, how the Lord turns their hearts to Him. So it is a very difficult missionary work, which is being done here by Father Oleg, and now with Father Daniel, with God's help. It is so joyful to see such a witness, a flag of the Church of God on Thai soil.

Hieromonk Ioasaph (Tandibilang) (Indonesia): I am very happy being here, because in the Orthodox community in Bangkok, I feel like in Russia. Much is the same as in Russia. Of course, where the Russian live, they do not have to change anything, but keep the good Orthodox way of life, because Thai people will look at them and take an example. I like that in Bangkok a lot of Russian attend services, so I hope later on, if we will have in Jakarta our own temple, we will have also more Russian parishioners, like here.

– What is the future of Orthodoxy in Asia?

Archimandrite Oleg (Cherepanin) (Thailand): We have to work regardless of the prospects. The future is in God's hands. We can only pray God to grow the fruits, which we now are planting. We have no other means to win the hearts of people adhering to different faiths, but the love, the love that manifested itself in the fullness of God, devoting himself to the Passion for the salvation of mankind. And for God nothing is impossible.

Archpriest Dionisy Pozdnyaev (Hong Kong): I think there is every chance that the Orthodox Church will develop, but it is necessary to exert sufficient effort on the part of the Orthodox Church.

Priest Alexis Trubach (Mongolia): I think, of course, there are prospects, and large prospects. As in Mongolia, and Thailand there are many opportunities not used, but with time they should be used. The main issues that stand on that road are the same as were in the XIX century - the problem of funding the mission and the problem of getting staff missionaries from Russia. These problems are open and required solutions. As for the conversion of Asians to Orthodoxy ... we have before our eyes a magnificent example of Indonesia. Here, in Bangkok, I met with Father Ioasaph, who created a magnificent parish in a rather complicated non-Christian environment, he has already more than fifty members, and he is going to continue to develop it. And I think our meeting in Bangkok was important precisely for this opportunity to learn the missionary experience of each other. Indonesian congregations are encouraging optimism in the future development of Orthodoxy in Asia. Their experience is valuable to all of us. I think maybe we're not going to convert people as fast, as Protestants, but this process, which is already in progress will continue.

Hieromonk Ioasaph (Tandibilang) (Indonesia): I find it difficult to talk about the whole of Asia, but I think that Orthodoxy — is a mercy for Indonesia. I see that in other Christian denominations there is not very much change in a person's life for God's sake. But when people become Orthodox, they are changing for the better, and it's obvious to all. Therefore, it is difficult not to say that the Orthodox — are different people, because we all look not so much on who is saying what, but rather on who leads a different life. And people say: why adopt a religion, if it does not change a person's life? And thank God that the Orthodox Church gives person the power to change, and this is God's blessing for Indonesia.

Priest Alexander Dondenko (Singapore): I believe that there are enormous opportunities for development, but much depends on people - both on the pastor, and on the parishioners. As soon as we pray, as soon as we prepare our hearts to accept God's grace, then God will grant it. Of course, despite our unworthiness, the Lord gives us much. We have to approach this task which was entrusted to us very responsibly, and Orthodox Christians must realize that they are missionaries. Not only is the priest a missionary, but every Orthodox Christian, and if he is aware of this and will live according to the commandments and become a vessel of God's grace, this will become the best sermon for our foreign-language neighbors, who do not understand the language and do not know the services are judging our faith, by observing our lives. If they see from our actions that God exists, then it will help them to convert to Orthodoxy. Now the natives are converting one by one, but as soon as we can find the way to their hearts, then they can convert en masse, as we know from Japan's example, where St. Nicholas worked. But, of course, for this a heroic deed is needed.

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