The Eastern Orthodox Church records Isidora Barankis of Egypt (d. 369) among the first Holy Fools. However, the term was not popularized until the coming of Symeon of Emesa, who is considered to be a patron saint of holy fools[1][5]. In Greek, the term for Holy Fool is salos.
The yurodivy (Russian: юродивый, jurodivyj) is the Russian version of Foolishness in Christ (Russian: юродство, yurodstvo or jurodstvo), a peculiar form of Eastern Orthodox asceticism. The yurodivy is a Holy Fool, one who acts intentionally foolish in the eyes of men. He or she often goes around half-naked, is homeless, speaks in riddles, is believed to be clairvoyant and a prophet, and may occasionally be disruptive and challenging to the point of seeming immoral (though always to make a point).
The practice was recognised in the hagiography of fifth-century Byzantium, and it was extensively adopted in Muscovite Russia, probably in the 14th century.
The madness of the yurodivy was ambiguous, and could be real or simulated. He (or she) was believed to have been divinely inspired, and was therefore able to say truths which others could not, normally in the form of indirect allusions or parables. He had a particular status in regard to the Tsars, as a figure not subject to earthly control or judgement.
The first reported fool-for-Christ in Russia was St. Procopius (Prokopiy), who came from the lands of the Holy Roman Empire to Novgorod, then moved to Ustyug, pretending to be a fool and leading an ascetic way of life (slept naked on church-porches, prayed throughout the whole night, received food only from poor people). He was abused and beaten, but finally won respect and became venerated after his death.[6]
One of the best-known modern examples in the Russian Church is perhaps St Xenia of Saint Petersburg.
The Russian Orthodox Church numbers 36 yurodivye among its saints, most prominently Basil Fool for Christ, who gives his name to Saint Basil's Cathedral in Moscow. Fools for Christ are often given the title of Blessed (блаженного), which among the Orthodox does not necessarily mean that the individual is less than a saint (as in the Roman Catholic Church), but rather points to the blessings from God that they are believed to have acquired.
Implications for missional people?
-- taken from Wikipedia
