Some Thoughts on Laughter (St. Nikodemos the Hagiorite)

NOTE: The following article is from A Handbook of Spiritual Counsel, pp. 114-116, 119:

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Laughter, too, falls into this sense of taste and not to another, and must be avoided, especially violent laughter that is so uncontrolled and loud that it often produces tears. Such excited laughter causes the gums and the teeth to show in those who laugh loudly just as they do with horses when they neigh. St. Basil has strict rules against loud laughter. “To be overcome by uncontrolled and meaningless laughter is a sign on intemperance and the lack of modesty in our behavior; it is also a sign that the foolishness of the soul is not controlled by precise reason.”1 St. Basil also said: “Loud laughter and violent reactions of the body are not proper to one who is contrite of heart, mature, and self-controlled.” This is why this form of laughter is discouraged in the Bible as something especially harmful to the stability of the soul: “I said of laughter, ‘It is mad’” (Eccl. 2:2).

Prophet Solomon

Solomon was right in pointing out that the laughter of the foolish is similar to the sound of thorn bushes being burned. “For as the crackling of thorns under a pot, so is the laughter of the fools” (Eccl. 7:6). St. Gregory the Theologian in his limbic Poetry wrote: “All laughter deserves the laughter (contempt) of wise people, especially the sinful laughter; but disorderly laughter brings about tears.” St. Basil has set a boundary to acceptable laughter: “The mirth of the soul may be revealed to the point of a happy smile which is not improper, as long as it only reveals what is written in Scripture: ‘A glad heart makes a cheerful countenance’” (Prv. 15:13). Also the wise Sirach wrote: “A foolish man raises his voice in laughter, but a prudent man will smile in silence” (Sir 19:30; 20:5-6).

Moreover, when we take into account that our responsible and sinful life is carried on in a valley of sorrows, then even our laughter must be turned to mourning and our smile and joy to grief, as St. James the Brother of the Lord has said: “Let your laughter be turned to mourning and your joy to dejection” (Jas. 4:9).2 St. Isidore the Pelousiotes wrote to the presbyter Dorotheos:

  • If the priest is called and is the model for the flock and the light for the church, then it is imperative that this be impressed upon his way of life as a seal is impressed upon wax. If he really wants to be a light to his people he must hate coarse jesting and show of laughter, so that he may not teach many to misbehave. After all, he is a priest, an angel of the Lord God Almighty. An angel cannot be versed in laughter when his purpose is to serve with the fear of God.3

The Lord Himself Did Not Laugh but Cried Four Times

There is one thing that I often pondered about laughter and I am puzzled. I see how the philosophers consider laughter as the counterpart of reason and say that every man is reasonable therefore he must also be laughing. And vice versa: Every laughing person must also be reasonable, because the ability to laugh is, as they say, an essential attribute of the faculty of reason. But beyond this, I see that our Lord, though he received all the natural attributes of human nature, did not appear to have ever used this attribute, as St. Basil noted: “It appears that the Lord submitted to the necessary passions of the flesh and to those that bear the mark of virtue, such as physical weariness and compassion for the suffering. He never once demonstrated laughter, as far as the evangelical history is concerned.”4

Last Supper, Stavronikita Monastery, Refectory, Fresco by Theophanes the Cretan, Cretan School, 1546.
Last Supper, Stavronikita Monastery, Refectory, Fresco by Theophanes the Cretan, Cretan School, 1546.

What conclusions can we draw from this? We conclude that it is not the ability to laugh but rather the ability to cry that is natural to man. For this reason our Lord not only did not laugh himself, but he also spoke against laughter. “Woe unto you that laugh now, for you shall mourn and weep” (Lk. 6:25). Christ himself did cry on four occasions in his life:

  1. He cried over his friend Lazarus (Jn. 11:35);
  2. He cried at the time of his passion. According to the Apostle, “In the days of his flesh, Jesus offered up prayers and supplications, with loud cries and tears, to him who was able to save him from death” (Heb. 5:7). Also, the prayer and agony in Gethsemane before his betrayal is well attested in the Gospels.
  3. On another occasion Jesus drew near and saw the city of Jerusalem and “wept over it,” mourning the sad fact that she “did not know the time of her visitation” (Lk. 19:41, 44).
  4. Jesus cried a fourth time when he sat with his disciples at the last supper for the loss of Judas. “He was troubled in spirit, and testified, ‘truly, truly, I say to you, one of you will betray me’” (Jn. 13:21). According to St. John Chrysostom, this troubling spirit is to be understood as an expression of his sadness accompanied with tears.

So the Lord himself not only shed tears, but he also blessed with his words the capacity to weep. “Blessed are you that weep now, for you shall laugh” (Lk. 6:21). When therefore the theologians reason and say that Christ in his human nature is a rational being, they do not add that he is also a laughing being. This has not been revealed in the Scriptures, and we therefore prefer to imitate the example of our Lord and avoid laughing as much as possible as something that may bring eternal mourning. Let us therefore embrace a contrite spirit of weeping that is the cause of blessed and eternal joy and laughter.5

But again we have said enough about the fourth sense of taste and the mouth.

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  1. Broad Rules 17.
  2. John Chrysostom wrote in his homilies: “The present time is one of mourning and sorrow, of constraints and servitude, of sweat and tears, and you laugh!” (Homily 15 on Hebrews). Again he wrote elsewhere: “The present time is not for warm expressions of mirth and joy, but rather for mourning and sorrow and grief, and you spend your time in urban ribaldry!” (Homily 17 on Ephesians).
  3. Epistle no. 319.
  4. Broad Rules 17.
  5. …Time has introduced into the world two types of people. Democritos and Heracleitos. One pondered upon the foolishness of men and had a great capacity for laughter. The other meditated upon the sufferings of mankind and had an aversion to laughter, preferring to cry and mourn. Even if both of these men exceeded the bounds of moderation, it is Democritos, who was always laughing, that is criticized by the moral philosophers as intemperate and facetious, while Heracleitos who was mourning is considered more temperate and more prudent.

Orthodox Church Fathers on Laughter

NOTE: St. John Chrysostom is known as the first to point out that Jesus never laughed. Instead he stressed that Jesus wept twice, once when he beheld Jerusalem, and the second time when Lazarus was raised from the dead. In Chrysostom’s time, at the end of the fourth century AD, there seems to have been a shared opinion among leaders of the Church that laughter challenged virtue and led to laxity. Laughter was conceived of as undermining the very foundations of the ascetic life from which the Christian Church was nourished. As John Chrysostom stressed, the thought of the suffering and death of Jesus on the cross ought to quench all laughter, once and for all.


The firm stand of ascetic Christianity against laughter was not without precedent. The Pythagoreans boasted that Pythagoras never laughed. For the Essenes, a Jewish group living at the Dead Sea, laughter was reason for punishment: ‘Whoever has guffawed foolishly shall do penance for thirty days.’ In other words, the Christians shared with Greek and Jewish ascetics the ideal of the perfect human who never laughed.

Geronda Joseph (NY)
Geronda Joseph (NY)

Despite the Church Fathers’ best efforts, laughter was never completely shut out of Christian life. We know, for instance, of John Chrysostom’s complaint that his congregation burst out laughing when it should have prayed (Homilies on the Epistle to the Hebrews, XV, 8). Furthermore, the monastic rules against laughter found everywhere in the Christian world indirectly reveal that there still must have been much merriment among the monks; in some cases, laughter might even ‘happen pardonably’. If no one had laughed, there would have been no need for rules against it. Laughing Christians were found within the monk cells and monasteries; jokes even entered the vitae sanctorum, the descriptions of the lives of the saints.

Hieromonk Joseph (TX)
Hieromonk Joseph (TX)

The key to what was regarded as acceptable laughter and joking among Christian monks and virgins seems to be the word ‘pious’: pious laughter expressed spiritual joy, never carnal desires. Laughter could be a sign either of spiritual awareness or of spiritual ruin. The laughter the ideal Christian was repeatedly warned against was the laughter of carnality. Another aspect of Christian laughter was the laughter of spirituality. Spiritual joy could be reflected in a smile. Spiritual laughter was not related to the body; it was seen as a reflection of a Christian soul.

Fr. Alexios (NY)
Fr. Alexios (NY)

St. Pachomius († 348)

Behold the precepts of life that the elders have transmitted.  If during the chanting, the prayers, or the readings, someone talks or laughs, he will untie his girdle instantly and will go before the altar with his head bowed and downfallen arms.  After the father of the monastery had reprehended him there, he will repeat this same penitence in the refectory, when all of the brothers had gathered. (Precept 8)

Each of the chairmen will teach the members of their house how to eat, with discipline and modesty.  If anyone talks or laughs during the meals he will make penance and will be rebuked instantly in his place.  He will stand and will stay standing until some of the other brothers that are sitting stand.   (Precept 31)

†Agios Paxomios2

St. Ephraim the Syrian († 373)

“Laughter and familiarity are the beginning of a soul’s corruption. If you see these in yourself, know that you have come to the depths of evils. Do not cease to pray God that He will deliver you from this death…Laughter removes from us that blessing which is promised to those who mourn (Matt. 5:4) and destroys what has been built up. Laughter offends the Holy Spirit, gives no benefit to the soul and dishonors the body. Laughter drives out virtues, has no remembrance of death or thought of tortures”


St. Basil the Great († 379)

The Christian ‘ought not to indulge in jesting; he ought not to laugh nor even to suffer laugh-makers’ (On the Perfection of the Life of Solitaries, Letter, 22).

St. Basil prescribed that whoever laughed in the monastery was to be expelled for one week (Epitemia, 7)

Monastic snowball fight, Gregoriou Monastery, Mt. Athos
Monastic snowball fight, Gregoriou Monastery, Mt. Athos

St. John Chrysostom († 407)

Christ was crucified for thy sins and dost thou laugh? (Homilies on Ephesians, XVII)

I do not cease mourning for those who laugh. The present time is the time for mourning and grieving, because we commit many sins in word and deed. But gehenna will receive those who are guilty of such offenses as the above, and likewise the river flowing with a stream of fire, and, hardest of all, loss of the kingdom. With these threats hanging over you, then, do you laugh, and fare sumptuously? Though your Lord is angry and threatening, do you continue to be remiss? Do you not fear lest you may thus kindle for yourself the glowing furnace? [Homilies on John, Homily 60 (John 10.14-21)]

For example; to laugh, to speak jocosely, does not seem an acknowledged sin, but it leads to acknowledged sin. Thus laughter often gives birth to foul discourse, and foul discourse to actions still more foul. Often from words and laughter proceed railing and insult; and from railing and insult, blows and wounds; and from blows and wounds slaughter and murder. (Concerning the Statues, Homily, XV)

When therefore thou seest persons laughing, reflect that those teeth, that grin now, will one day have to sustain that most dreadful wailing and gnashing, and that they will remember this same laugh on That Day whilst they are grinding and gnashing! Then thou too shalt remember this laugh! (Concerning the Statues, Homily, XX)

Monastic snowball fight, Gregoriou Monastery, Mt. Athos
Monastic snowball fight, Gregoriou Monastery, Mt. Athos

St. Cyril of Alexandria († 444)

Blessed are ye that weep now, for ye shall laugh. From the He pronounces them that weep blessed, and says that they shall laugh. But by those who weep, we say that those are not meant who simply shed tears from their eyes: for this is a thing common to all without exception, whether believers or unbelievers, if ought happen of a painful nature; but those rather who shun a life of merriment and vanity, and carnal pleasures.—For of the one we say, that they live in enjoyment and laughter; whereas believers abandoning luxury and the careless life of carnal pleasures, and all but weeping because of their abhorrence of worldly things, are, our Saviour declares, blessed; and for this reason, as having commanded us to choose poverty, He also crowns with honours the things which necessarily accompany poverty: such, for instance, as the want of things necessary for enjoyment, and the lowness of spirits caused by privation: for it is written, that “many are the “privations of the just, and the Lord shall deliver them out “of them all.” (Commentary on the Gospel of Luke, Sermon 28)

St. Cyril of Alexandria
St. Cyril of Alexandria

Gerontikon (5th century)

A hermit saw someone laughing, and said to him, “We have to render an account of our whole life before heaven and earth, and you can laugh?”

The brethren used to tell how the brethren were sitting one day at an agape and one brother at table began to laugh. When he saw that, Abba John began to weep, saying, ‘What does this brother have in his heart that he should laugh, when he ought to weep, because he is eating at an agape?’

Monastic snowball fight, Gregoriou Monastery, Mt. Athos
Monastic snowball fight, Gregoriou Monastery, Mt. Athos

St. Benedict of Nursia († 543)

‘Prefer moderation in speech and speak no foolish chatter, nothing just to provoke laughter; do not love immoderate or boisterous laughter’ (Rule 4, 52–4).

Sts. John & Barsanuphius #455 (6th century)

Q: What is familiarity and unfitting laughter?

A: Familiarity is of two kinds: one proceeds from shamelessness and is the root of all evils; and the other proceeds from a happy mood, and this latter is not at all profitable for the one who has it. But since only the firm and strong can avoid both of these, while we, because of our infirmity cannot do this, therefore we allow sometimes that familiarity that proceeds from a happy mood, keeping watch lest through it we give a brother an occasion for scandal. Those who are among men, if they are not perfect, cannot yet be delivered from this second kind of familiarity. And if we cannot, then let this serve for us as instruction and not as a scandal, especially when we try to cut short a conversation bound up with this; because loquacity is not very profitable, even though in appearance it might not have in itself anything unbefitting.

The same thing should be said concerning laughter, for it is the offspring (of familiarity). In one to whose familiarity is joined foul language, it is evident that his laughter also will have foulness; but if the familiarity proceeds from a happy mood, it is evident that one’s laughter too will be only a happy one. But just as in general it has been said of familiarity that it is not profitable to have it, so also one should not tarry in laughter and allow oneself freedom, but one should restrain one’s thought so that this laughter should pass without unbefittingness. For let those who allow themselves freedom in this know that from this they will fall into sexual sin.

Saints Barsanuphius the Great and John the Prophet
Saints Barsanuphius the Great and John the Prophet

St. John Climacus († 649)

If nothing goes so well with humility as mourning, certainly nothing is so opposed to it as laughter. (Step 7:8)

He who sometimes mourns and sometimes indulges in luxury and laughter is like one who stones the dog of sensuality with bread. In appearance he is driving it away, but in fact he is encouraging it to be constantly with him. (Step 7:14)

I have seen some who, priding themselves on their skill in lying, and exciting laughter by their jests and twaddle, have pitiably destroyed in their hearers the habit of mourning. (Step 12:4)

Crabs are easily caught because they walk sometimes forwards, sometimes backwards. So the soul that now laughs, now mourns, now lives in luxury, can make no progress. (Summary # 39)

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St. Isaac the Syrian († 700)

If you are compelled to laugh, do not show your teeth.

He who is fond of laughter and of making a show before men should be no friend of yours, for he will lead you into loose habits. Do not allow your countenance to be glad with joy in the company of a man who has relaxed his discipline; but keep yourself from despising him.

St. John Damascene († 749)

A dispersed and dissipated intellect given to frivolous talk and foul language produces many vices and sins. Laughter and loose, immodest speech also lead to sin. (On the Virtues and Vices)

St Symeon Metaphrastis Paraphrase of the Homilies Of St Makarios of Egypt (10th century)

The signs that accompany those who are not producing the fruit of life are listlessness, day-dreaming, curiosity, lack of attention, grumbling, instability; and in their actions they manifest gluttony, anger, wrath, back-biting, conceit, untimely talk, unbelief, disorderliness, forgetfulness, unrest, sordid greed, avarice, envy, factiousness, contempt, garrulity, senseless laughter, willfulness and – the sum of all – darkness, which is Satan. (Patient Endurance and Discrimination, III:3)

St. Anthony’s Monastery Rules for Visitors

Loud talking and laughing are always inappropriate.

Χαράλαμπος ηγούμενος Διονυσίου, Εφραίμ προηγούμενος Φιλοθέου, Ιωσήφ μοναχός Βατοπαιδινός στη Νέα Σκήτη (φωτ. 1966)
Χαράλαμπος ηγούμενος Διονυσίου, Εφραίμ προηγούμενος Φιλοθέου, Ιωσήφ μοναχός Βατοπαιδινός στη Νέα Σκήτη (φωτ. 1966)

On Laughter (St. Clement of Alexandria, 198 )

NOTE: This article is taken from The Paedagogus, Book II, Chapter 5, written in 198 AD:


People who are imitators of ludicrous sensations, or rather of such as deserve derision, are to be driven from our polity [or society].

For since all forms of speech flow from mind and manners, ludicrous expressions could not be uttered, did they not proceed from ludicrous practices. For the saying, “It is not a good tree which produces corrupt fruit, nor a corrupt tree which produces good fruit,”1 is to be applied in this case. For speech is the fruit of the mind. If, then, wags are to be ejected from our society, we ourselves must by no manner of means be allowed to stir up laughter. For it were absurd to be found imitators of things of which we are prohibited to be listeners; and still more absurd for a man to set about making himself a laughing-stock, that is, the butt of insult and derision. For if we could not endure to make a ridiculous figure, such as we see some do in processions, how could we with any propriety bear to have the inner man made a ridiculous figure of, and that to one’s face? Wherefore we ought never of our own accord to assume a ludicrous character. And how, then, can we devote ourselves to being and appearing ridiculous in our conversation, thereby travestying speech, which is the most precious of all human endowments? It is therefore disgraceful to set one’s self to do this; since the conversation of wags of this description is not fit for our ears, inasmuch as by the very expressions used it familiarizes us with shameful actions.

Pleasantry is allowable, not waggery. Besides, even laughter must be kept in check; for when given vent to in the right manner it indicates orderliness, but when it issues differently it shows a want of restraint.

For, in a word, whatever things are natural to men we must not eradicate from them, but rather impose on them limits and suitable times. For man is not to laugh on all occasions because he is a laughing animal, any more than the horse neighs on all occasions because he is a neighing animal. But as rational beings, we are to regulate ourselves suitably, harmoniously relaxing the austerity and over-tension of our serious pursuits, not inharmoniously breaking them up altogether.

For the seemly relaxation of the countenance in a harmonious manner—as of a musical instrument—is called a smile. So also is laughter on the face of well-regulated men termed. But the discordant relaxation of countenance in the case of women is called a giggle, and is meretricious laughter; in the case of men, a guffaw, and is savage and insulting laughter. “A fool raises his voice in laughter,”2 says the Scripture; but a clever man smiles almost imperceptibly. The clever man in this case he calls wise, inasmuch as he is differently affected from the fool. But, on the other hand, one needs not be gloomy, only grave. For I certainly prefer a man to smile who has a stern countenance than the reverse; for so his laughter will be less apt to become the object of ridicule.

Smiling even requires to be made the subject of discipline. If it is at what is disgraceful, we ought to blush rather than smile, lest we seem to take pleasure in it by sympathy; if at what is painful, it is fitting to look sad rather than to seem pleased. For to do the former is a sign of rational human thought; the other infers suspicion of cruelty.

We are not to laugh perpetually, for that is going beyond bounds; nor in the presence of elderly persons, or others worthy of respect, unless they indulge in pleasantry for our amusement. Nor are we to laugh before all and sundry, nor in every place, nor to everyone, nor about everything. For to children and women especially laughter is the cause of slipping into scandal. And even to appear stern serves to keep those about us at their distance. For gravity can ward off the approaches of licentiousness by a mere look. All senseless people, to speak in a word, wine

“Commands both to laugh luxuriously and to dance,” changing effeminate manners to softness. We must consider, too, how consequently freedom of speech leads impropriety on to filthy speaking.

“And he uttered a word which had been better unsaid.”3

Especially, therefore, in liquor crafty men’s characters are wont to be seen through, stripped as they are of their mask through the caitiff licence of intoxication, through which reason, weighed down in the soul itself by drunkenness, is lulled to sleep, and unruly passions are roused, which overmaster the feebleness of the mind.

  1. vii. 18; Luke vi. 43.
  2. xxi. 20.
  3. Odyss., xiv. 463–466.

On the Vice of Laughter (St. Basil the Great)

NOTE: When Geronda Ephraim starts to break into fits of laughter, he starts doing the sign of the Cross over his mouth, and all his monastic subordinates, as mimics of his every action and affectation, also do this. The action of signing their lips with the Cross is rooted in Gerontikon stories of demons trying to make monastics laugh, as well as, Patristic teachings about laughter being demonic and unmonastic.  The monastics believe that invisible demons are invisibly inciting them to laugh which is a sin for them. As monks should be in a perpetual state of mourning and repentance, joking and laughter are generally not accepted actions in their calling.  Some monastics who lack the self-control to guard their mouth from sarcasm, joking, fits of laughter, etc. will many times receive large penances (prostrations, deprivations, the Lity, etc.) to help correct them of this fault. The superiors and second-in-commands are generally exempt from reprimand for these kinds of behavior. The only time that monastics generally don’t get in trouble for laughing is during group homilies when Geronda Ephraim—or in individual monasteries the Abbot or Abbess—tell jokes or center out a monastic and mock them.


Q. 17. That laughter also must be held in check.

R. Those who live under discipline should avoid very carefully even such intemperate action as is commonly regarded lightly. Indulging in unrestrained and immoderate laughter is a sign of intemperance, of a want of control over one’s emotions, and of failure to repress the soul’s frivolity by a stern use of reason. It is not unbecoming, however, to give evidence of merriment of soul by a cheerful smile, if only to illustrate that which is written: ‘A glad heart maketh a cheerful countenance’;1 but raucous laughter and uncontrollable shaking of the body are not indicative of a well-regulated soul, or of personal dignity, or self-mastery. This kind of laughter Ecclesiastes also reprehends as especially subversive of firmness of soul in the words: ‘Laughter I counted error,’2 and again: ‘As the crackling of thorns burning under a pot, so is the laughter of fools.’3 Moreover, the Lord appears to have experienced those emotions which are of necessity associated with the body, as well as those that betoken virtue, as, for example, weariness and compassion for the afflicted; but, so far as we know from the story of the Gospel, He never laughed. On the contrary, He even pronounced those unhappy who are given to laughter.4 And let not the equivocal sense of the word laughter’ deceive us, for it is a frequent practice in the Scriptures to call joy of spirit and the cheerful feeling which follows upon good actions, ‘laughter.’ Sara says, for instance: ‘God hath made a laughter for me,’5 and there is another saying: ‘Blessed are ye that weep now, for you shall laugh’;6 likewise, the words of Job: ‘And the true mouth he will fill with laughter.’7 All these references to gaiety signify merriment of soul instead of hilarity. He, therefore, who is master of every passion and feels no excitement from pleasure, or at least, does not give it outward expression, but is steadfastly inclined to restraint as regards every harmful delight, such a one is perfectly continent but, clearly, he is also at the same time free from all sin. Sometimes, moreover, even acts of a permissible and necessary kind are to be abstained from, when the abstinence is dictated by consideration of our brother’s welfare. Thus, the Apostle says: ‘If meat scandalize my brother, I will never eat flesh.’8 And even though he could have gained his livelihood from preaching the gospel, he did not take advantage of this privilege lest he should offer any hindrance, as it were, to the Gospel of Christ.9


Continency, then, destroys sin, quells the passions, and mortifies the body even as to its natural affections and desires. It marks the beginning of the spiritual life, leads us to eternal blessings, and extinguishes within itself the desire for pleasure. Pleasure, indeed, is evil’s special allurement, through which we men are most likely to commit sin and by which the whole soul is dragged down to ruin as by a hook. Whoever, then, is neither overcome nor weakened by it successfully avoids all sin through the practice of continency. If, however, a man escape almost all incitements to sin, but falls prey even to one, such a man is not continent, just as he is not in health who is suffering from only one bodily affliction and as he is not free who is under the authority of anyone, it matters not whom. Further, the other virtues are practiced in secret and are rarely displayed to men. But continency makes itself known as soon as we meet a person who practices it. As plumpness an a healthy color betoken the athlete, so leanness of body and the pallor produced by the exercise of continency mark the Christian, for he is the true athlete of the commandments of Christ. In weakness of body, he overcomes his opponent and displays his prowess in the contests of piety, according to the words, ‘when I am weak, then am I powerful.’10 So beneficial is it merely to behold the continent man making a sparing and frugal use of necessities, ministering to nature as if this were a burdensome duty and begrudging the time spent in it, and rising promptly from the table in his eagerness for work, that I think no sermon would so touch the soul of one whose appetites are undisciplined and bring about his conversion as merely his meeting with a continent man. Indeed, the reason we are enjoined to eat and drink to the glory of God11 is, probably, so that our good works may shine forth even at table to the glory of our Father who is in heaven.12

Hieromonk Joseph (TX)
Hieromonk Joseph (TX)


  1. Prov. 15.13.
  2. Eccle. 2.2.
  3. Eccle. 7.7.
  4. Luke 6.25.
  5. Gen. 21.6.
  6. Luke 6.21.
  7. Job 8.21.
  8. 1 Cor. 8.13.
  9. 1 Cor. 9.12.
  10. 2 Cor. 12.10.
  11. 1 Cor. 10.31.
  12. Matt. 5.16.
Fr. Alexios (NY)
Fr. Alexios (NY)