O?ENOIN AINE?ANA! AIENOEIO AINE?ANA!





I?eaaonoaoth anao /aae ?onneie I?aaineaaiie Ca?oaaaeiie Oea?eae n
Aaeeeei I?acaeieeii Aine?anaiey O?enoiaa. 



Iiiieoa, aei?iaea iie, /oi iiaeiaii oiio eae ioeoea aea?aeeony e eaoeo a
aicaeooa n iiiiuueth naieo aeaoo e?ueueaa, oae e iu iiaeai aeooiaii
aeeoue e no?aieoueny e naiaio aa/iiio nianaieth iinoii e iieeoaith.
Iieeoaa i?eaiaeeo e iinoo, a iino i/euaao iieeoao; aeaeaao aa ene?aiiae,
na?aea/iie e ianoiyuae. Yoe aeaa aeia?iaeaoaee ia?aceo/eiu: iaeia
ae?oaoth oe?aieyaa. Iu ana ethaee, /aeiaaee - ninoiei ec oaea, e a iai,
eae a naiai aeiia, aeeaao iaoa aeooa. Iino n iieeoaith ia?auaaony ei
anaio /aeiaaeo - e aai aeooa e, iai?aiaiii, e aai oaeo. 



Iinoeoueny aeooie cia/eo aieueoa iie/aoue e /aua iieeoueny i?i naay
neiaaie: LAiniiaee Eenona O?enoa, Nuia Aiaeee, iiieeoe iy a?auiaai
(oth)¦. Ii ia/aeo yoa iieeoaa aoaeao oieueei a iaoai oia, ii ca
iieeoaaiiue o?oae iaoaai oia, aae?oa, iu ia ciaai eae, yoa iieeoaa
ia?aeaeaoa iaoa na?aeoea. Aiciiaeii, /oi a yoio iiiaio iu aeaaea
caiea/ai e yoei eae au caiiai e?anoeiny a iaaeaeeiie eoiaee iaoeo neac.
Anoue anyeea neacu: neacu ainoeuaiey, neacu ?aaeinoe, neacu ia/aee, ii
naiua ae?aaioeaiiua, yoi neacu oieeaiey, iieayiey. 



Ene?aiiaa iieayiea, yoi aea? Aiaeee, eiaaea, ianiio?y ia oi, /oi iu ia
niaa?oeee ieeaeiai oyaeaeiai a?aoiiaaeaiey, ceiaeayiey, iu ana aea
aeaeei naay a ianoiyuai naaoa: eaeea iu iaiiuiua, neieueei iu a?aoei a
oia, a /oanoaao, a iniaaiiinoe a iaoai aiia?aaeaiee. Aeyaey /anoii ia
naay, iai ie/aai aieueoa ia inoaaony, eae neacaoue:LAiniiaee Aiaea
iiieeoe iaiy, iiiiae iia e i?inoe, i?inoe, i?inoe iaiy!¦ E i?eeaeao
i?iuaiea a iaoo aeooo, eae Ianoa, e iu eae au niiai ?iaeeiny. A aaeaee
Ainiiaeue i?iuaao, oi eoi inoaeeo? Iai iaoe a?aoe i?iuathony ia eaaeaeie
eniiaaaee, ii iaaei iiiieoue, /oi anoue LAaeeeia I?iuaiea¦, eioi?ia
ninoieo a oii, /oi ii ieeinoe Aiaeeae, aanniciaoaeueii iu ia?anoaai
a?aoeoue ii?aaeaeaiiuie a?aoaie, eae a?aoiuie aeoaie, neiaaie, aeaeaie e
iiiuoeaieyie, a aianoa n oai iu i?iaeieaeaai /oanoaiaaoue e niciaaaoue
naith aeoaieoth a?aoiaiinoue. Niaa?oaiiaeoee /aeiaae, yoi oio, eioi?ue
eiaiii aoaeo/e /aeiaaeii niciaao naay ene?aiii aaeeeei a?aoieeii.
I?eia?ii yoiai aue I?ai. Na?aoei Na?ianeee. 



Nai Anaiiaouee Ainiiaeue nioae ia caieth, /a?ac I?eniiaeaao Ia?eth, eae
iaueiiaaiiue /aeiaae, ii aoaeo/e Aiaii, Ii aue aaca?aoiue, nayoaeoee.
?aaee iaoaai nianaiey, Ii iino?aaeae, aue ?aniyo ia e?anoa e aeeaii
aine?an, yoei iieacuaay iai iooue e iaoaio aa/iiio nianaieth, eiaiii
iooai iinoa, iieeoau e iieayiey. Aio, yoi oi e /aio iu aeieaeiu
no?aieoueny e oi /aai iu aeieaeiu i?ineoue o Ainiiaea. Aieiue. 



Ieo?iiieeo Aeoaeee Ia?aiea?a?o ?onneie I?aaineaaiie Ca?oaaaeiie Oea?eae
Ianoa 2001 CHRIST IS RISEN! TRULY HE IS RISEN!





I greet all the children of the Russian Orthodox Church Outside Russia
on the Great Feast of the Resurrection of Christ. 



Remember, my dear ones, that as a bird is held up and flies through the
air using two wings, so we can spiritually live and strive towards our
eternal salvation with fasting and prayer. Prayer leads to fasting,
while fasting purifies prayer, makes it more. sincere, more heartfelt
and genuine. These two virtues are inseparable: one strengthens the
other. We are all people, and as human beings we consist of the body, in
which, as in its house, lives the soul. Fasting together with prayer
address the needs of the whole man--his soul and, of course, his body. 



To fast in the soul means keeping silent more and praying more
frequently by oneself saying, "Lord, Jesus Christ, Son of God, have
mercy on me, a sinner." At first this prayer will be only in our minds,
then, because of the mind's prayerful effort, suddenly, we know not how,
this prayer passes into our hearts. It is possible that at this moment
we may even weep and in this way we are baptized anew in the unseen font
of our tears. There are all kinds of tears: tears of exaltation, tears
of joy, tears of sadness, but the most precious are tears of compunction
and repentance. 



Sincere repentance is a gift of God such that, although we may not have
committed any severe fall into sin or evil deed, we still see ourselves
in our true light, see how weak we are, how much we sin in the mind, in
our feelings, and especially in our imagination. Looking honestly at
ourselves, we have nothing left to say except "Lord God have mercy on
me, help me, and forgive, forgive, forgive me!" Then forgiveness will
come into our souls like Pascha, and we are as it were born anew. And if
the Lord should forgive, who will condemn us? Our sins are forgiven us
at each confession, but we must remember that there is the "Great
Forgiveness," which consists in this, that by God's mercy, we
unconsciously stop committing certain specific sins, such as sinful
acts. words, deeds and thoughts, but at the same time we continue to
feel and be aware of our profound sinfulness. The most perfect man is
the one who, precisely as he is a man, sincerely feels that he is a
great sinner. An example of this was St. Seraphim of Sarov. 



The Lord Almighty himself came down upon earth, through the Ever-Virgin
Mary, as an ordinary man but, being God, He was sinless and the most
Holy. For our salvation He suffered, was crucified and wondrously rose
from the dead. thereby showing us the path to our eternal salvation,
which is the path of fasting, prayer and repentance. That is what we
must strive towards and what we must ask of the Lord. Amen. 



+ Metropolitan Vitaly First Hierarch of the Russian Orthodox Church
Outside Russia Pascha 2001