Introduction
Saint Moses, also known as Abba Moses by his contemporaries, was born around 325 AD1. He began life as a slave and later became an infamous bandit, leading a group of outlaws. In a dramatic turn of events, he transformed into a renowned monk, eventually becoming a respected elder of a monastic community and earning widespread admiration. Though he lived around 1,700 years ago, his life and experiences provide valuable insights into concepts such as repentance, humility, and other crucial teachings that remain highly relevant today.
This article explores his early years, his transformation into a monastic life, and the doctrines he espoused, including repentance, humility, forgiveness, and non-judgment. It also briefly discusses his death and veneration as a saint. In terms of historical sources, three primary texts are referenced:
- Palladius’ Lausiac History, written by Palladius, a chronicler who travelled to the deserts of Egypt and met the monks at Scetis, where he learned of Abba Moses and other monks.
- Vitae Patrum, a collection compiled in the 17th century, originally in Latin. It recounts the lives of various monks who lived in the deserts of Egypt and the Levant, using manuscripts that date back as far as the 4th century.
- The Sayings of the Desert Fathers, are used for various quotes and teachings.
Lastly, a significant secondary source is The Strong Saint Abba Moses, published in 2010. Written by Father John Paul Abdelsayed and Bishop Serapion with assistance from academic researchers, it offers a concise and accessible account of Abba Moses’ life and teachings. This book is highly recommended and was heavily relied upon for this article.
Abba Moses is now known by various names, including Saint Moses the Ethiopian, Saint Moses the Strong, Saint Moses the Black, and Saint Moses the Robber2.
Childhood and Adolescence
It is uncertain whether he was born into slavery or became enslaved at an early age; however, he was raised as a slave in the household of a government official in Egypt3 (Likely a magistrate)4. While the specifics of his family origins remain unknown, some educated theories can be drawn. Around this period, Emperor Ezana had converted to Christianity and launched military campaigns into Nubia, while his predecessor, Emperor Ousanas, had invaded and sacked Meroë, causing significant socio-economic disruption in the region. It is plausible that Abba Moses’s family may have been enslaved and sold into southern Egypt during this turmoil. Abba Moses was described as “tall and of black complexion,” and renowned for his exceptional strength and imposing physical stature.
Throughout his childhood and adolescence, Abba Moses exhibited anti-social behaviour, frequently getting into trouble with the law. His rebellious actions often resulted in severe punishment from his master. However, despite these efforts to discipline him, Moses persisted in his defiant ways. Eventually, his master deemed him more trouble than he was worth and decided to release him from servitude. After his release from servitude, Abba Moses’s behaviour deteriorated significantly. He joined gangs of marauding robbers who pillaged trade routes along the Nile, his immense strength and imposing stature making him a formidable asset to these criminal enterprises. Rising up the ranks, where he eventually became chief of the bandits. In one particularly vivid account of his ruthlessness: on one occasion, Moses sought revenge against a shepherd who had previously thwarted his gang’s raids in the area. However, warned by locals, the shepherd went into hiding before Moses arrived.
Moses crossed the Nile during flood season, a perilous feat given that the river at the time spanned over a mile (1.6 km) in width. With a sword clamped between his teeth, he swam across in search of the shepherd. When he failed to find him, Moses slaughtered several sheep, tied them to his body, and swam back across the river. Upon returning, he ate some of the sheep, skinned the rest, and sold the hides for profit.
The following excerpt from the text Vitae Patrum describes his early life:
Though less frequently mentioned, Abba Moses also struggled with sexual addictions/sins such as fornication and adultery, challenges that continued to trouble him even after he embraced the monastic life. For example, the following quote, mentions one such moment:
“The demons then began to rise up against Moses the Blessed (for so we must call him), by driving him continually to violent thoughts of fornication. Up till then, so he told us, he had not been tempted by anything very much to make him renounce his calling. He went to the great Isidore in Scete and told him about his battle with fornication.
“Don’t worry too much, brother,” the holy man replied. “They are only just beginning, but they attack the more vigorously if there is a prior welcome for them. A dog who goes into a butcher’s shop to gnaw a bone will not stop doing so if he is always made welcome. But if the shop is shut and no one gives him anything he is left hungry but comes no more. So if you keep on being continent, mortifying your members which are on earth, allowing no entry to anything which might give rise to disordered gluttony, the demon will find things difficult. If there is no one to give him food he will go away.” – Vitae Patrum: Lives of the Desert Father, Chapter xxii Life of Abba Moses
A Change Of Heart
Moses continued his involvement in crime until his late twenties or early thirties, around 350-355 AD5. For reasons that remain unknown—though tradition attributes it to divine revelation or grace—he began to realise the enormity of his sins. The weight of his actions weighed heavily on his conscience, driving him to seek redemption. It is unsurprising, then, that he was drawn to Christianity. At that time, Christianity was reaching its height, having recently been recognised as the state religion in both the Roman and Aksumite Empires. Surrounded by the growing influence of the faith, he encountered its teachings, though Christianity, of course, had been present in the region long before this period, albeit on a smaller scale, with monasteries scattered across remote areas.
Abba Moses eventually came across one of these monasteries, where he learned more about Christianity. The doctrine’s emphasis on forgiveness, which focused not on past transgressions but on personal transformation, offered him a path to redemption. This message must have resonated deeply with Moses, who likely saw no other way forward. His reputation for violence and infamy had made him a feared and hated figure among the public, and Christianity provided an opportunity for renewal and hope.
According to tradition, Moses sought refuge in what is now known as the Wadi El-Natrun Monastery (Traditionally known as “Scetis”), located in the remote Nitrian Desert. There, he confessed his sins in full, expressed deep repentance, and vowed to become a monk and devote himself to the study of scripture. Understandably, the monks were initially wary of him, given his notorious past. However, through persistence and humility, Moses gradually earned their trust, becoming an integral member of the monastic community and beginning his transformation into a man of faith.
During his time at the Wadi El-Natrun Monastery, Abba Moses embraced the lifestyle of an early Coptic Orthodox monk, spending much of his time in solitude within his cell, where he recited prayers and sought to draw closer to God. However, he also engaged with the other monks on occasion. From various writings about his life, we gain insight into his personality and inner thoughts.
Solitude
Abba Moses held his time in solitude in high regard and wished for it to be respected. In one account, he expressed to Abba Macarius his desire to be left alone more often to focus on prayer, though other monks frequently sought his company. Despite his preference for solitude, Moses struggled to turn them away, finding it rude to refuse their visits. Recognising this, Abba Macarius advised him to retreat further into the inner desert of Petra—a remote rock formation near the monastery—where he could find the peace he longed for.
This event likely occurred later in Abba Moses’s life. Not long after establishing himself at Petra, Abba Moses, along with several other monks, was killed by barbarian raiders who attacked the settlement.
In another account, Abba Moses illustrates the importance of studying and reflecting in solitude through a memorable analogy, teaching a fellow monk the value of spending time alone in one’s cell to nurture spiritual growth.
It must not be misunderstood that Abba Moses was anti-social; on the contrary, he was known for his exceptional hospitality. One such event that highlights this trait was when two visitors came to see both Abba Moses and Abba Arsenius. While Abba Arsenius remained silent and distant, offering no interaction, Abba Moses warmly welcomed the guests, speaking with them and showing them kindness. The visitors were deeply appreciative of his hospitality.
This encounter is further illuminated by an analogy where God reveals the significance of their contrasting behaviours. Abba Moses’s actions are likened to actively participating with God’s angels, engaging joyfully in divine service. In contrast, Abba Arsenius’s silent detachment represents a more passive relationship with God. The analogy implies that just as their behaviours differ on earth—one active and welcoming, the other silent and withdrawn—so too will their experiences in heaven reflect these differences.
Trials and Tribulations
Abba Moses’s journey toward sainthood was far from easy. He endured numerous tribulations, frequently tempted to revert to his former life of sin and crime. Yet, he never gave in to these urges. Instead, he intensified his study of scripture, sought guidance from fellow monks, and persevered in his spiritual struggle. Over time, these temptations began to diminish, largely due to his unwavering resistance and dedication to personal transformation. Several accounts detail these trials, some of which are listed below:
Struggles With Sexual Sin
Many people struggle with sexual addictions, a problem that has intensified with the increasing availability of explicit content in recent decades. What insights can we draw from this situation for our personal lives?
Beyond demonstrating his control over sexual temptation, this excerpt highlights his deep devotion to his faith and his willingness to assist fellow monks. He chose to use his strength and physical endurance not for wrongdoing or indulgence, but for the benefit of his monastic community.
Abba Moses fasted regularly, often subsisting on just bread and water, particularly when he faced intense temptations to return to his previous sins. In one notable instance, he sought advice from a senior monk, who told him that his subconscious was still dwelling on these thoughts, which led to their persistence, especially at night. To overcome this, he was advised to pray with complete focus during the night. Abba Moses followed this counsel, staying awake through the night and reading the scriptures. For the next six years, he remained isolated in his cell, dedicating long hours at night to reading scriptures. Despite these efforts, he could not fully eradicate his desires; instead, they were greatly diminished. This suggests that the struggle against sin is inherent to human nature—it may lessen, but it never completely vanishes.
This particular series of events likely occurred early in his time as a monk at the monastery6.
As he gained more knowledge, the temptations grew stronger, which led him to become even more reclusive and deeply devoted to his faith. He likely spent increasing amounts of time reading scriptures, often at the expense of food and sleep. This extreme lifestyle eventually took a toll on his health, leaving him severely ill for an entire year. During this time, Abba Isidore taught him a crucial lesson about moderation—even in spiritual practices that are considered beneficial for the body and soul, excess can lead to harm. Abba Moses listened and tempered his previous zealous behaviour. A few months later, when Abba Isidore asked how he was faring, Abba Moses replied that he no longer suffered from the same afflictions as before.
An important lesson can be drawn from this excerpt: persistent, heavy-handed attempts to overcome challenges, while neglecting other aspects of life, can be detrimental—even when these efforts are made with good intentions and for a noble cause. Balance and moderation are essential. Moreover, this story teaches humility, even in moments of accomplishment; overestimating one’s capabilities can lead to falling back into old habits.
As Abba Moses grew more accustomed to monastic life, overcoming earlier temptations and gaining greater knowledge of ecclesiastical teachings, he began to teach and mentor other monks in the monastery. Several quotes from these interactions have been preserved, each carrying an important lesson. Here are a few examples:
Forgiveness
An important message in Christian doctrine is “turning the other cheek,” and Abba Moses exemplified this teaching in one of his interactions. During a council meeting at the monastery, the other monks devised a test to provoke him by asking why a black man was among them and treating him with disrespect. Despite feeling deeply aggrieved internally, Abba Moses showed no outward reaction, nor did he harbour any malice toward the monks. His ability to remain calm and composed, without grievances, took the others by surprise.
Further reinforcing this viewpoint, when Abba Moses was asked by another monk why he did not speak out against those who mistreated him, he explained that achieving perfect faith as a monk requires two important things: the restraint of the tongue and the restraint of the soul. Restraint of the tongue means not speaking ill even when feeling aggrieved, but an even greater accomplishment is the restraint of the soul—meaning that one does not feel any grievance in the heart at all. Instead, one attains a state of unwavering faith and humility, where the heart remains forever tranquil.
Abba Moses’ message is not solely for monks; it holds a valuable lesson for everyone. Often, discussions about “turning the other cheek” focus only on outward restraint—avoiding speaking ill of others. However, the thoughts we harbour, even if unspoken, can be just as harmful. To achieve true inner peace, it is important to control both our words and our internal thoughts, striving for a tranquil and humble heart & mind.
Temptations Of Boredom
Another important message from Abba Moses concerns the temptations that arise when the mind is not engaged in anything constructive. The term “acedia” is used, which comes from the Greek word kedos (meaning care or concern), with the prefix a- indicating “not caring”7. Acedia can be seen as a form of spiritual apathy, akin to boredom or symptoms of depression.
In this excerpt, another monk afflicted by acedia initially alleviated it by seeking out Abba Paul and spending time talking with him. However, when he later asked Abba Moses how to address this issue more permanently, Abba Moses explained that to truly overcome acedia, it must be confronted head-on. It cannot be merely bypassed through temporary distractions such as excessive sleep or evading one’s spiritual responsibilities. Instead of escaping to find solace with others, true resolution lies in spending time in one’s cell—focusing on scripture, embracing solitude, and dedicating oneself to personal improvement.
This message is even more relevant in the modern age, where there is an abundance of easily accessible entertainment—literally at our fingertips. It can be tempting to fill our time with these short-term distractions, avoiding responsibilities or opportunities for self-improvement. However, as with the monk in the story, this approach may provide temporary relief but, in the long term, can lead to boredom, depression, and other issues. To counteract this, one must focus on personal growth, fulfilling responsibilities, and self-improvement. Though this path may be challenging at first, and the temptation to quit may be strong, it is ultimately a pathway to overcome such difficulties and achieve lasting fulfilment.
Humility
Humility was a core aspect of Abba Moses’ life and teachings. One such example is illustrated in an interaction between Abba Moses and a visitor—a provincial judge, much like the role his master held when Abba Moses was young. The judge was on his way to the monastery to meet the now-famous Abba Moses. Having been informed of the judge’s arrival beforehand, Abba Moses attempted to flee (Why do you think he did this?). However, just as he was about to leave the monastery, the visitors arrived. Not recognizing Abba Moses, they asked him where Abba Moses was, to which he replied, “He is a fool and a heretic.” Later, when the visitors relayed this to the other monks, they were curious to know who would speak so harshly about Abba Moses. Upon hearing the description of the person who had said it, it was unmistakably Abba Moses himself. The monks explained to the visitors that it had been Abba Moses who had spoken those words.
In another instance, as his fame grew, Abba Moses would sometimes think highly of himself. But in those moments, he would remind himself of his past sins and failures, and of the many areas in which he could still improve. Here is the excerpt:
It is important in all aspects of life, including faith, to avoid boasting or giving oneself too much credit for success or accomplishments. However, this does not mean resorting to self-deprecation when things go wrong. Instead, one should take pride in oneself, acknowledge failures, learn from them, and strive to improve. Once improvement is achieved, it is equally important not to glorify oneself excessively. True humility lies in recognizing both successes and failures without letting either distort one’s sense of self-worth. A great message from Abba Moses that stands the test of time.
Judgement
Judgement is an issue prevalent in society since the dawn of time and is an inherent part of human nature. However, that does not mean it shouldn’t be understood and controlled in the hope of achieving a better life and society. The Bible and Jesus Christ specifically, address this concept extensively—judgement can often stem from a sense of perceived moral superiority. Abba Moses speaks against this notion in many of his teachings, and the following are two such examples:
A wicker basket is woven from natural materials such as reed, bamboo, and similar fibres. These baskets typically feature small openings as part of their design. As a result, when Abba Moses filled one with sand, the sand began to spill through the gaps, leaving a trail behind him. Through this act, Abba Moses conveyed a metaphorical message: the sand represented his past sins, ever-present and following him wherever he went. With this symbolism, he humbly expressed that he was in no position to judge the mistakes of another monk.
Another great quote regarding judgement by Abba Moses:
Judgement doesn’t mean you have to be an active participant by agreeing or taking part. You can still disagree and make it clear when something is wrong. However, using this as an excuse to fuel hatred and disdain towards a person—thus casting judgment—is where the sin lies. This is what Abba Moses meant by the quote.
Death
Around 405 AD, while Abba Moses and six other monks were at the monastery, word reached them that barbarians were approaching to raid the place. With little time to escape, Abba Moses told his fellow monks that the moment he had long predicted had arrived. He urged them to flee if they wished, as it was their last chance before it was too late.
When the monks asked why he himself did not wish to leave, Abba Moses recited a verse from the Bible: “All who take the sword will perish by the sword.” Reflecting on his past, he acknowledged that, in his former life as a barbarian, he had wielded the sword with malicious intent. Now, he accepted the coming raid as the divine will, a way for his life to come full circle. At peace with the knowledge that he would meet his end in this manner, he chose to remain.
The monks, unwilling to abandon their beloved brother, stayed by his side. When the barbarians arrived, they killed Abba Moses and the six monks. However, one monk, who had hidden nearby, witnessed an extraordinary vision. As he gazed upon the lifeless bodies of his brothers, he saw a heavenly crown descend and rest upon each of their heads, signifying their ascension into eternal glory.
Abba Moses is now venerated as Saint Moses, commonly referred to as Saint Moses the Ethiopian, which is sometimes translated as Abyssinian or Habeshi. He is venerated in the Oriental Orthodox Churches (on 1 July in the Coptic Church and 17 June in the Ethiopian and Eritrean Churches), the Eastern Orthodox Church (on 10 September), as well as in the Roman Catholic, Anglican, and Lutheran Churches (on 27 and 28 August)8.
While Saint Moses’s primary monastery is at Wadi Natrun Monastery of al-Baramous (Deir el-Paromeos), Various other monasteries and churches bear the name of Saint Moses around the world, including one such unique Monastery named Deir Mar Musa al-Habashi (Monastery of Saint Moses the Abyssinian) in Syria, which is mentioned as early as the 6th century. This monastery features incredible paintings throughout the church. Some sources suggest it was originally dedicated to Saint Moses the Prophet, but in the 15th century, it became dedicated to Saint Moses the Ethiopian after a number of Abyssinian monks arrived9.
When Abba Moses was about to die his final words were:
Biblography
- The Strong Saint Abba Moses, pg 16 ↩︎
- https://saintoftheday.com/st-moses/ ↩︎
- Palladius, The Lausiac History (1918), pp 87 ↩︎
- The Strong Saint Abba Moses, pg 24 ↩︎
- The Strong Saint Abba Moses, pg 15 ↩︎
- The Strong Saint Abba Moses, pg 46 ↩︎
- https://www.merriam-webster.com/dictionary/acedia ↩︎
- The Strong Saint Abba Moses, pg 15 ↩︎
- https://gedsh.bethmardutho.org/Musa-al-Habashi-Dayr-Mar ↩︎