Saint John Climacus whom we commemorate this Sunday is known for his work on the ascetical life entitled, The Ladder of Divine Ascent. What does this mean “Divine Ascent”? Let us talk about what is behind this designation. To do so we need to speak about Orthodox anthropology and our ascetic tradition. In order to do this I choose to refer to writings of Harry Boosalis a contemporary author and retired seminary professor. In his book, Orthodox Spiritual Life according to Saint Silouan the Athonite, he tells us:
“Orthodox anthropology teaches that man is created to participate in the life of God. This is the essential meaning of the Scriptural account of the creation of man, ‘And God said, let us make man in our image, after our likeness…so God created man in his own image, in the image of God he created him…’ This passage conveys the fundamental truth that man is a spiritual being and that the true meaning if human existence is understood only in its proper theological perspective. According to the Orthodox view, God grants to man through grace that which belongs to Himself by nature, i.e., divine life. Man was created to be a vessel of divine grace.” (Orthodox Spiritual Life according to Saint Silouan the Athonite, St. Tikhon’s Seminary Press, 2000, pp. 27-8)
However,
“Man was not created is a state of completed perfection…For Orthodox anthropology, the term ‘image’ has a different meaning from the term ‘likeness’. Image may be seen as the potential inherent in man for sanctification, while the term ‘likeness’ refers to its perfection. Or in other words, one could say ‘image’ implies ‘potentiality’, whereas ‘likeness’ implies ‘actuality’”. (ibid. p. 29)
In the service for a monastic the process from ‘potentiality’ to ‘actuality’ is clearly spoken of as follows:
“Having preserved that which in the image of God, and set thy mind as master over the pernicious passions through fasting, thou didst ascend to that which is in the likeness of God, as far as thou wast able; for, compelling thy nature manfully, thou didst strive to subdue that which is baser to that which is more sublime, and to enslave the flesh to the spirit.” (The Menaion of the Orthodox Church, Volume V, The Saint John of Kronstadt Press, Libertyville, Tennessee, Second Edition 2012, p. 280)
One of our Holy Fathers Diadokos of Photiki, who was an ascetic and bishop also writes beautifully on this subject beginning with the grace of Baptism:
“Divine grace confers on us two gifts through the baptism of regeneration, one being infinitely superior to the other. The first gift is given to us at once, when grace renews us in the actual waters of baptism and cleanses all the lineaments of our soul, that is, the image of God in us, by washing away every stain of sin. The second—our likeness to God—requires our cooperation. When the intellect begins to perceive the Holy Spirit with full consciousness, we should realize that grace is beginning to paint the divine likeness over the divine image in us. Artists first draw the outline of a man in monochrome, and then add one color after another, until little by little they capture the likeness of the subject down to the smallest details. In the same way the grace of God starts by remaking the divine image in man into what it was when he was first created. But when it sees us longing with all our heart for the beauty of the divine likeness and humbly standing naked in its atelier [art studio], then by making one virtue after another come into flower and exalting the beauty of the soul ‘from glory to glory’ (2 Cor. 3:18), it depicts the divine likeness on the soul.” (The Philokalia, The Complete Text, Volume One, Faber and Faber, 1986, p.288)
It should be obvious why we call the ladder or book of St. John, “The Ladder of Divine Ascent”. Since, as Harry Boosalis points out, “man is created to participate in the life of God…God grants to man through grace that which belongs to Himself by nature, i.e., divine life.” St. Diadokos uses the terms, “divine image” and “divine likeness”. And he states, “Divine grace confers on us two gifts through the baptism of regeneration.”
So let us strive according to the best of our ability to live the ascetic principles of our Orthodox Church which is so clearly laid out for us in St. John’s “Ladder of Divine Ascent”. He reveals to us the passions which attack us and distort the image of God in us, and he goes on to instruct us on how to overcome them. In addition he speaks of the virtues we need to acquire in order to ascend in to the likeness of God. So, with these instructions as a guide let us make a movement to preserve that which is in the image of God in us and ascend into the likeness. The more we achieve this so much the more will God see us as one of His own and grant us a rich entrance into his heavenly kingdom. Amen.
I apologize to my readers for not having posted anything for such a long time; again, as I may have said before, at certain times responsibilities can be a lot and all one can do is keep up with the priorities. Forgive me.
On Meekness
The Lord Himself taught us about these heavenly virtuous qualities – meekness and humility, saying, “…learn from me, for I am meek and humble in heart, and you will find rest for your souls” [Matt. 11:29]. “Learn not from the Angels, nor from men, but from Me”. In other words, learn from the higher Wisdom. May each of you display external meekness in the following ways: may you walk, and sit, and look, and speak meekly. May you do all of these things, since they speak of a true Christian. Even a man’s clothes, his laughter, and the way he walks proclaim that he is a Christian.
Spiritual meekness is found in the inner person – it is found in the restriction of anger, the taming of wrath. It is seen when a person – having been offended by someone and having the opportunity to seek revenge, does not. On the contrary, having been offended he chooses not to pay back. Meekness is seen when one strives not offend anyone in word, deed, or request; but aims instead to be pleasant to everyone according to the word of the Lord, “And to whom will I look but to the one who is humble and quiet” [Is. 66:2]. Furthermore, according to the words of the Prophet, the Lord “will guide the meek in judgment (toward wisdom) and will teach the meek His way” [Psa. 24:9]. “The Lord taketh pleasure in His people; He shall exalt the meek with salvation” [Psa. 149:4]. “The meek shall inherit the earth, and shall delight themselves in the abundance of peace” [Psa. 36:11]. St. John Chrysostom writes about what kind of person receives peace and rest saying, “There is nothing firmer than meekness, nothing is stronger; it keeps our soul in constant quietness, as if trying to lead it to a sanctuary. It is the cause of all kinds of joy; nothing else brings a soul to great stillness and peace like meekness and wisdom of humility. It is the greatest of all virtues for him, who has acquired the virtues; it is more profitable than all sorts of merits and glory.” Elsewhere he writes, “The righteous soul is a friend of humility, but the evil one is the slave of anger; the souls of the meek become filled with knowledge; the mind of an angry soul is covered by the darkness of ignorance. A meek soul accepts the words of wisdom.” From Syrach we hear, “There are many, who are prominent and famous, but the mysteries are revealed to the meek” (Sir. 3:19). Abba Dorotheos writes, “He who hates his offenders hates meekness; he who runs away from offenders, runs away from the peace of Christ.” Thus from these fathers we see that God dwells in the meek hearts but a restless soul is the abode of the devil; a meek soul is the throne of simpleheartedness, but a wrathful mind is a slave of evil.
On Humility
Above all we should strive to acquire humility. Humility is the true knowledge of one’s own worthlessness. When someone knows his own weaknesses, sinfulness and worthlessness, he does not exalt himself in his own mind, but considers himself to be the worst of all, the most sinful and the last of all – then that person has acquired some humility. Even if a humble person performs an act of virtue, he attributes it not to his own strength, but to God; according to the words of Jesus Christ, ‘So likewise you, when you have done all those things which you are commanded, say, “We are unprofitable servants. We have done what was our duty to do.’” [Luke 17:10]. And, “For without me”, says the Lord, “you can do nothing.” [John 15:5]. Humility is when one thinks nothing of oneself. Meekness together with a humble spirit and constant watchfulness can serve best for avoiding temptations.
Great is the height of humility. According to the word of Venerable Macarius, it is a noble merit and the honesty of the wisdom of humbleness. No one is better than a humble person, none greater than the one who considers himself the worst before Christ. There is no better way leading to heaven, to life eternal, than humility according to the testimony of Truth.
“Darkness covers everything where there is no light, all of our deeds are vile before God where there is no wisdom of humility”, says St. John of the Ladder. God dwells in the humble and departs from the proud. The glory of God shines where humility is present. “Pride is hostile to Christ; humility is pleasant to Him” – these are words of St. Demetrius of Rostov. St. John Chrysostom goes even further by saying that even if someone should perform countless good deeds and various acts of virtue, and if he then thinks highly of himself, he is the most destitute and damnable person of all .
The true wellbeing of a person in this life, according to St. Ambrose, is in humility, and not in one’s exaltation. Nothing works better to create a contrite heart and a humble soul than seclusion in one’s mind and silence. Humility is the foundation of Christianity. However, listen attentively to this as well: if you start following this instruction earnestly to guard yourself, then the envious demon will raise up against you temptations from your superior. This will test your humility and firmness, or he will send the liars and the negligent against you. They will start rebuking you, scold you and may even hit you, despise you and bring much sorrow upon you in this manner. Yet, in this case, hold on to silence and humility even harder. Keep constant the Jesus prayer on your lips and in the depth of your heart in order not to condemn them even a bit for their deeds, and not to be embittered at all. Accept everything with gratitude, think in this manner – how can I, a wretch, be angry with my brother for no reason? Remember your own sins constantly, since if you did not hit, then you reproached, slandered, wounded your neighbor with backbiting and rose against Jesus Christ and hurt Him by offending your neighbor. It is for that reason that you ought, with all your heart, to acknowledge yourself to deserve suffering, no matter how much you do suffer. Remember the words Jesus the Savior spoke about doing good to your neighbor – words which should equally refer to every offensive word and deed against your neighbor as well – that whatever you do to your neighbor, you do it to Me [cf. Matt. 25:40]. At the same time, remember His suffering even unto death, His exceeding goodness and His love towards us, which endures our iniquities. And consider, is it really that difficult to suffer small afflictions for His sake while having His sure help at the same time, if you desire it? If you reason in this manner and with love suffer all temptations, you will soon acquire the help and consolation from Jesus the Savior.
In August we posted an article: “Confessor of the Sarov Brotherhood, Hieromonk Hilarion”. Now we will be offering a translation of his instructions.
On Obedience
Struggle to bear holy obedience with zeal, without complaining, and to pass through it by rejecting your own will. As for the service laid upon you, carry it out with attention and judiciousness as if it were given to you by the Lord Himself, since it is written: “Treat your Igumen as God Himself, and your brothers as the angels of God. He, who obeys his superior, the Igumen, in other words, imitates an angel; he who opposes – invites the Devil into his heart.” Lord have mercy! Frightening is this word that St. Ephraim the Syrian writes. Christ the Savior showed us an example Himself: He humbled himself, and was obedient even until death; “when he was reviled, He did not revile in return, when He suffered, He did not threaten” [1 Peter 2:23]. Resentment is a double-edged sword – it harms the owner with one edge and his neighbor with the other. Treat all of your brothers well, with affection. Keep your heart, your eye and countenance joyful, filled with spiritual reverence. Become attached with your heart to the brethren and serve your spiritual father sincerely, without hypocrisy. Do not allow yourself to think that you may receive praise from someone, but imagine that you are serving God and His Angels, and of this service you are not worthy at all – praise God instead that He has allowed you to do so.
Watch carefully for a proud and vainglorious thought taking up arms against you—that you supposedly do everything splendidly in serving the brethren. Try as much as you are able not to allow this unprofitable, vile, soul-damaging thought to act within yourself. It comes so softly into a soul of a man that he may not even notice how this thought arises and thus prepares his own fall. Do always what you are ordered to do, what you have received a blessing previously to always do, or what you have been asked to do. As for yourself, do not dare to engage in any ordinary undertaking on your own, no matter what it is. When busy with handiwork or obedience, keep a prayer as much as you can on your lips, and in your mind and thoughts, as well as the priceless, soul-saving silence. Also struggle to be attentive to yourself. Be vigilant with attention over your own soul and feelings in the midst of any handiwork or obedience with which you happen to be busy. If there is someone along with you taking part in the same obedience, make a deep bow to him with humility and pray quietly. Once you have received a blessing, do according to what has been said above with prayer, love, diligence and full attention. Do it as if you are doing it not in front of men, but entirely in front of God and His Angels, since you are not doing the work for a person, but for God Himself. Keep in mind that anyone who does the work of God with disdain is cursed and is a man-pleaser. Preserve yourself as much as possible from disdain and man-pleasing.
On Conscience
One should have a pure and open conscience. The Apostle says: “I myself always strive to have a conscience without offense toward God and men” (Acts 24:16); and “for we are confident that we have a good conscience, in all things desiring to live honorably” (Hebrews 13:18). As it is impossible for rain to pour without a cloud, it is the same way impossible to please God without a good conscience. For this cause, we not only reveal what we say, but also what we think of to our fathers since what is revealed is light, what is not – darkness. We shall not be judged according to a book of knowledge and understanding, but according to the book of a clean conscience. Examine yourself beloved, and your conscience diligently, whether perhaps you are guilty of this, or that sin; if not a great one, then a small one; if not a deed, then a word or a thought.
Be careful of judging. If you can see neither the thoughts of your brother who has sinned, nor his repentance, then how can you judge him? I believe that it is better for you yourself to fall and to rise than to judge your neighbor, since he who has sinned is compelled to humble himself and to repent; but the one who judges a sinner becomes ensnared in self-admiration and pride. If you can, immediately confess whatever sin you fall into during the day. You must come to your spiritual father after the evening meal and bow to him as to Jesus Himself, falling down to your knees. Open to him what state your soul has been in throughout the day, examining yourself in every aspect – what you have done or thought improperly, or said; however you have allowed yourself to transgress your conscience; or insulted someone or was annoyed by someone; or grumbled, or judged someone. Try to notice and expose the most subtle thoughts, which trespass the purity of your conscience. If you cannot recall everything, then write down on paper what you must confess. After this type of detailed true confession, having received the absolution as if from God Himself, and having kissed the Icon and the Cross, bow to the ground before your spiritual father and go quietly to your cell, thanking God wholeheartedly that He found you worthy of the confession and pacification of conscience. If you do not have a spiritual father, if necessary, you may confess what disturbs your conscience to a brother at the monastery or to another person with whom you are close. This should be someone who lives a God-pleasing life and has spiritual discernment. Afterwards ask for his prayers and a blessing. If you do not even have this kind of a person around you, then go before the angel and the archangel with tears, with reproof and reproach and with great heartfelt desire confess to God, beating your chest. If your conscience reproves and reproaches you in something, set a spiritual punishment for yourself and carry it out until you will have a chance to confess to your spiritual father.
As for the spiritual father or a guide to whom you should confess your deeds and thoughts, love him, and have unwavering faith in him. Have such respect that you may not judge him in anything or become disturbed if some may slander and criticize him. Even if it seems to you that he sins, do not become bewildered; and do not do not lose faith in him even a bit. Instead, rebuke yourself, but not him. Say these words to yourself, “I, a sinner, looked at my father with an impure eye and judged him according to my own impurity, and thus, I do not see his innocence.” Condemn yourself in this manner and pray to the Lord God diligently for his advancement. If, indeed, he has tripped, think of it in this manner—the Lord God has allowed a temptation to come upon him; and how can I, a sinner, judge him, not seeing his deeds and his repentance? Can I see his soul? If he committed a sin, he may have already thoroughly repented and has received complete purification from God. Do not let these words depart from your heart and thoughts: “Before his master he stands or falls” [Rom 14:4].
It has been a few months since I have published anything for this blog. We go through periods when many demands come our way, so there is nothing we can do but submit to what God sends and meet the immediate priorities. I have recently visited the Monastery of St. John the Baptist in England. After returning from my previous visit in September of 2019 I wrote an article speaking about community life. I referred to my experience there and quoted their spiritual father, Archimandrite Zacharias. Here I will again say something about community life and introduce this by referring to a brief interchange with a sister there. During a conversation I commented: “The closest expression of the community life of the first Apostolic community we can find today is here in your monastery. And it has its source in the love of God that was experienced by St. Silouan and St. Sophrony.”
Allow me to explain this comment. In order to accomplish this I will have recourse to St. Sophrony in his book Saint Silouan the Athonite. Therein he writes:
“ ‘Our brother is our life,’ the Staretz often said. Through Christ’s love all men become an inseparable part of our own individual, eternal existence. The Staretz began to understand the commandment, ‘Love thy neighbor as thyself’ as something more than an ethical imperative. In the word as he saw an indication, not of a required degree of love but of an ontological community of being.” (p. 47)
“Through Christ’s love all men become an inseparable part of our own individual, eternal existence.” St. Sophrony taught that such a love should be established among his brethren and from there to become universal. Now I will move on to write something about cenobitic monasticism
I have once seen a statement from a monastery giving information to lay visitors about cenobitic monasticism. What was stressed is that we do things in common: we get up at the same time do our cell rule at the same time and go to church together. We eat together the same food we wear the same clothes, and have the same work schedule at our various tasks for the community. This is an external look at monasticism.
On my first visit to Athos I learned something more profound. Cenobitic monasticism is community life. Community life is a life of sacrifice. We live for others more than ourselves. We live for the good of the community. Our work is called diaconima which means a service, our work is a service for the community. We live in relationship with others, we cut off our will before others and we both see our faults and those of others—these things help us to be humble and to love. We are humble in denying our will and seeing our own faults and in bearing with the faults of others we learn to love. Our program should not be to seek to have time for ourselves to do what we want but rather to help others whenever asked without any resistance and with a smile. This might be called community life in action.
What is the essence of this? St. John the Theologian tells us the essence of this when he writes: “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, concerning the Word of life; For the life was manifested, and we have seen, and bear witness, and declare unto you that eternal life, which was with the Father, and was manifested unto us; that which we have seen and heard we declare unto you, that ye also may have fellowship with us: and truly our fellowship is with the Father, and with His Son Jesus Christ.
The fellowship or community life is, a co-participation in the life of Christ. By being co-participants in the life of Christ we are united to God and each other. We have fellowship with God and one another. This must first be established among the members of the monastics and then it reaches out to those who visit the monastery. Everyone becomes included in the fellowship that exists among the monastics because its source is God and God is not prejudice nor can we set boundaries for God. Each and every one of us should hold each other in our hearts in a spirit of Christian love. Thus the community life, as St. Anthony the Great said when honoring St. Pachomius, is a re-establishment of the apostolic community life that we read of in the Acts of the Apostles. All things were in common and there was one heart and soul among them even though they did not live and work in the same place.
What I write here is nothing of my own; it is nothing other than what I have learned from my contact with the community of St. John the Baptist in Essex. It should be noted that their community life is not the result of the virtue of any particular individual among them. It is the result of their founder, St. Sophrony, pointing them to Christ with His self-emptying love as their guiding rudder and having love and prayer for enemies—as criteria for truth. This is actually one subject that St. Sophrony wanted his spiritual children to write or speak about, that is, “prayer for enemies and love for enemies as criteria for truth”. Fr. Zacharias has commented that if one is developing this, it shows that he is progressing properly on the path of spiritual life. He also expressed the opinion that a heretic cannot attain this.
Through the prayers of St. Sophrony the Athonite may God help us to establish this life. Amen.
We live in a time when there certainly are diverse currents in the Church. We hear of “ecumenists” and “traditionalist”; we also hear the terms “conservative” and “liberal”. We hear of those who are zealous for Orthodoxy and those who are modern and worldly. We do need “to contend for the faith which was once for all delivered to the saints”(Jude 1:3), but wisely, discreetly, as the Apostle Paul instructs: “Brethren, if a man is overtaken in any trespass, you who are spiritual should restore him in a spirit of gentleness. Look to yourself, lest you too be tempted.” (Gal. 6:1)
Zeal for our Orthodox Faith is good but with every good we try to accomplish there are always temptations and erroneous tangents. And evil often attaches itself to good like a parasite. So discretion is needed, as the Apostle Paul warns elsewhere, “let anyone who thinks that he stands take heed lest he fall.” (ICor. 10:12) Having thus introduced my subject I will go on to write something of a warning, referring primarily to writings of St. Ignatius Brianchaninov. This is meant to be a warning and not meant to be a judgment. I myself have similarly erred and so I can make bold to warn others.
St. Ignatius in his book, The Arena, he has a chapter called, “Concerning Animal and Spiritual Zeal”. So here he writes:
“A monk must be extremely cautious of carnal and animal zeal, which outwardly appears pious but in reality is foolish and harmful to the soul.
“Worldly people and many living the monastic life, through ignorance and inexperience, often praise such zeal without understanding that it springs from conceit and pride. They extol this zeal as zeal for the faith, for piety, for the Church, for God. It consists in a more or less harsh condemnation and criticism of one’s neighbours in their moral faults and faults against the good order in the church and in the performance of the church services. Deceived by a wrong conception of zeal, these impudent zealots think by yielding themselves to it they are imitating the holy fathers and holy martyrs, forgetting that they—the zealots—are not saints but sinners.
“If the saints accused or convicted those who were living in sin or irreligion, they did so at the command of God, as their duty, by the inspiration of the Holy Spirit, not at the instigation of their passions.”1
The Lord said, “by their fruits ye shall know them” (Mat. 7:20). Over the years what I have heard again and again in reference to zealots of Orthodoxy is that although they uphold proper doctrine and are strict with ascetic exercises of the Church they seem to teach their followers to be proud and to judge. This is what we all need to be careful of. The Elder John of Valaamo2 in a letter once quoted an early desert father who said, “Sin and grace abide in a man at the same time, many who have not understood this have fallen.”
Now going back to St. Ignatius. In continuing from the above, after he quotes our Lord’s words, “Why beholdest thou the mote that is in thy brother’s eye, but considerest not the log that is in thine own eye? etc….” (Mat. 7:3) He goes on to comment:
“What is a log in this connection? It is the earthly wisdom or carnal outlook, hard as a log which deprives the heart and mind of all capacity for true vision, so that one is quite unable to judge either one’s own inner state or the state of one’s neighbours….
“A Christian after being healed by the word of God and the spirit of God, gains a true view of his spiritual state and that of his neighbours.”3
But how is one to acquire such healing as St. Ignatius mentions? In commenting about a 19th century Russia author, Nikolas Gogol, he tells us the following:
“It is evident that this man has turned to God with a fervent heart. For religion, however. This is not enough. If it is to become a true light for the individual per se and if it is to issue genuine light from him to his neighbor, it requires definitiveness [or preciseness, or to be kept within certain boundaries]. This definitiveness consists in precise cognition of truth, in separation of it from all that is false, from all that only seems true. The Saviour Himself said this: ‘The truth shall set you free’ (Jn. 8: 32). Elsewhere in the Holy Scripture it is written: ‘Thy word is truth’ (Jn. 17: 17). For this reason anyone who wishes to acquire definitiveness studies the Gospel thoroughly and directs his thoughts and emotions in keeping with the Lord’s teaching. Then he can define in himself correct and beneficial thoughts and emotions. Then a person enters into purity, as the Lord after the Last Supper told His disciples, who had already become educated with the teaching of truth: ‘Now ye are clean through the word which I have spoken unto you’ (Jn. 15:3). However, purity alone is insufficient for a person: he needs revitalization, inspiration. Thus, for a lamp to give light it is not enough to wash the glass; the candle inside it has to be lit as well. The Lord did likewise with His disciples. Having cleansed them with truth, He brought them to life with His Spirit, and they became light for men. Before they received the Holy Spirit they were incapable of teaching humanity, even though they were pure. This course must be effected with the Christian in actuality, and not nominally: first enlightenment with truth, then enlightenment with the Spirit. Admittedly, a person has in-born inspiration which is more or less developed and proceeds from the actions of the emotions of the heart. Truth negates this inspiration as confused and destroys it so that when the Spirit comes He may resurrect it in a renewed state. If, however, he is guided by his inspiration before he is cleansed with the truth, he will radiate from himself to others a confused and deceptive light instead of a pure one because there lies in his heart not simple good but good mixed more or less with evil. Let everyone look at himself and check my words with the experience of his heart: they are very precise and just, based as they are on nature itself.”4
His words certainly are fearful. In writing anything at all one should fear bringing harm to others. What can we do? Be humble as possible and pray: “Let Thy good Spirit lead me on a level path” (Psa. 142:10). Amen.
The Arena, Holy Trinity Monastery, Jordanville, NY 1991, trans. Archimandrite Lazarus Moore, p. 140
His letters are published in the book, Christ is in our Midst, Saint Vladimir’s Seminary Press
The Arena, p. 141
This excerpt is taken from The Journal of the Moscow Patriarchate, Volume 6, 1988 with very minor editing.
Confessor of the Sarov Brotherhood, Hieromonk Hilarion
Hieromonk Hilarion, in the world Iakov Michailovich Zdobin, was from St. Petersburg. He entered the Transfiguration Monastery on Valaam Island on Ladoga Lake in 1795. He was tonsured a monk on April 15, 1796, and ordained hierodeacon on June 5, 1797. He was ordained as a hieromonk in 1798. In 1804 he was transferred to the Sarov Monastery along with his spiritual guide Igumen Nazarius. He passed away at the Sarov Monastery on November 12, 1841, being 71 years old.
He was a monastic for almost 50 years and in his latter years he became the common confessor1 of the Sarov Monastery brotherhood1. This was a man known to many for the purity of his life, whom he admonished and comforted with his wonderful eloquent words and an exemplary love for everyone. In conversation, his speech was gifted with consolation so that anyone who heard him found spiritual profit in his words. His whole life was devoted to the struggles of kindness, prayer and salvation of those close to him; the merciful healing of sinful afflictions, soul-saving admonitions, and in general, strict piety. Yet, the Lord has not foreordained for His servants seeking Him, perfect comfort, but allows various temptations to visit them so that they may appear before Him as gold, purified by fire. It is for this reason that this virtuous man could not be without sorrow as is seen from his letters provided here:
I whole-heartily thank you beloved brother, Father Andrei, for your extensive and detailed letter. God’s care for you, brother, and the prayers of the Venerable Sergius were fruitful so you are permitted to stay at the Lavra. For him, who cares for his salvation and remains watchful, any place is saving. “It is not the place that saves a person, but his disposition and a pious pleasing of God.” Thus, live, brother and save yourself, and pray for me a simpleton. I live at the soul-saving Sarov, but what good it is for me, since the place does not save – Judas was not saved being next to Jesus Christ Himself. Attend to yourself, sobriety is required everywhere. Forgive me, brother! I earnestly bow down to you, a sinner and the least of all, the perpetual weak Hilarion.
January 28th, 1839.
Your Reverence, Most honorable and prudent monk O. S.,
My kind brother in Jesus Christ, may you be saved in the Lord.
I most diligently thank you, my compassionate intercessor, for your soul pleasing letter to me. As it was received timely, at a most favorable time for me, I write you the following. In your letter you quite profitably advised me not to be despondent, but rejoice wholeheartedly remembering numerous words of the Apostles concerning this. This, brother, is my path indeed. Since I am neither a faster, nor a man of prayer, nor an ascetic, but on the contrary, I eat, drink, communicate, and talk to everyone, but I do everything for the glory of God. In all sorrows, I often recall and pronounce with a heartfelt sigh Chrysostom’s favorite words, “Glory to God for all things!”
Presently I see it quite clearly and consider how the Sweetest Jesus Himself, through the path of my life, has been preparing me for the magnanimous carrying of the cross, given to me. Little-by-little He prepared me for such a path, that with His very own divine help it is not very burdensome for me. What is more, it will bring a great benefit to me in my life. Indeed, I have been asking the Lord to change the turbulent path, and here the Lord has put a stop to it. And again Glory be to God for all things.
Father Archimandrite N. was here for about a week on the Feast of the Holy Trinity and was very kind to me. He said edifying words, was condescending, and honored me to serve with him. He accepted my request and promised to alleviate my fate. I used to say the following words to many, “It is the quality of a noble, valiant soul not to give way to despair in a misfortune; a work of a grateful man is not only to thank God in favorable circumstances, but also to express gratitude in adversity also.” No one can embitter a virtuous soul, yet, when it suffers, it receives profit for itself. What can be better than to take one’s lot graciously and without grumbling? There is nothing more gracious than to forget offenses committed against us. While I think in this manner to strengthen myself, I say: “Endure, sinner, mourn, glorify God in sorrows, without labor there is not rest, likewise without struggle there is no victory. To him, who overcomes, Christ says, “He that shall overcome shall possess these things. And I will be his God: and he shall be my son” (Rev. 21:7). Thus, dear brother, may God grant you to overcome, as for me the simpleton, who was overcome, I ask you to remember in prayers. I remain with you, in the hope of your love and benevolence, I diligently bow down to you, the unworthy, Sarov Hieromonk Hilarion, created from dust.
Sorrow is always followed by joy; yet, guilt is always followed by chastisement. My yoke, according to the Prophet, will teach you.
May 21, 1828.
Most honorable and most venerable Hieromonk, Father A.,
Well-beloved brother in Jesus Christ, bless me.
I have intended to write you for a long time, but have been delayed by obstacles. Today, having received your letter, I write the following. Great sins call for conciliar repentance and penance, which are given to evident sinners as this life’s punishment. Confession, however, is the secret mystery. We confess secret sins to the Lord Himself in front of the spiritual father, to whom the power is given to loose and to bind. Thus, beloved brother, do not lose heart because of the fall, but fight, and do not grieve much, so that the enemy, having wounded you much, would not cut your head off altogether, in other words would not lead you to despair, which, as St. John of the Ladder writes, is most vile of all sins. So do not give way to despair, brother, serve according to the blessing given to you diligently, strictly, yet mercifully and humbly. You happened to get into a position of authority which necessitates firmness of soul in order to remain steadfast. Yet, you have not looked for it yourself, but God Himself and your superiors found and appointed you. Again, I will tell you, do not give way to despair, but try to reduce sin and not increase it. Once you have confessed to your spiritual father, serve with humility. If it will be for your salvation ask to be relieved of the position of authority – it is easier to be governed than to govern. Since small sins pave the way for the great ones, fear them, be firm and remain watchful, so that the eternal enemy of man may not throw you into a pit, which he is already preparing. This is what you should observe – do not drink hard liquor no matter how friendly you are with a person. Fear women and do not get into a close relationship. Great Arsenius was already an old man, yet he feared women and was strict with them. With the help of the Lord follow that, and you will not end up in a pit and as an evident sinner. With that, I wish you health, prosperity and all kinds of blessings from the Lord and His great mercy. I remain with you, in the hope of your love and benevolence, and fervently ask for your holy prayers. I, the worst at the Sarov Monastery, Hieromonk Hilarion, the ever weak, diligently bow down to you.
November 16th, 1837.
Most honorable and most venerable monk Father D.,
Be strong in the Lord.
We thank you much, gracious brother, for your note about yourself, which I relayed to elder Alexander. We rejoiced that you are doing well and were surprised and grieved much, thinking about how the letter concerning your innocence was received with displeasure. Yet, this has happened, I think about it this way, as the Prophet said and wrote, “This is the work of them who detract me before the Lord” [Psa. 108:20]. Also other words are written, “It is all the same for a wise man, if he suffers or is ill, he thanks God as if His mercy he receives”.2 With this I wish you, dear brother, all kinds of gifts from the Lord, a blessing and great mercy. May you spend the great fast, which has begun, in good health and for the salvation of the soul; to finish it well and bow down to the saving Passion and the Holy Resurrection of Christ. Your spiritual father Hieromonk Hilarion, the worst in Sarov, I bow diligently to you with Father Alexander and together we ask you, brother, to always have us in prayers before the Lord.
February 21st, 1838
Honorable brother and father D.,
May you be saved and stir up the gift of our Lord Jesus Christ.
I congratulate you with your move from Sarov and appointment to the new place of the Holy Tolshevsk monastery.3 May God grant you, dear brother, at the new place to ever renew yourself at your new place, with the additional grace and to excel and grow in the grace and understanding of our Lord Jesus Christ. He will establish you and strengthen you if you work for Him, the Lord, venerably and honestly. Since it is written, “Arise unto thyself, O man! Be thou new instead of old!”,4 and so on. A replanted tree gets sick and requires water and to be tied to a support. Water is tears, and if someone does not have them, he should sigh often, the support – the wise elders, the tie is the word of God, the Holy word, “Blessed is the man, who shall meditate on the law of the Lord day and night” [Psa 1:2]. “The law of thy mouth is better to me, than thousands of gold and silver” [Psa 118:72]. “Search the scriptures, for in them is life everlasting” [John 5:39]. This I wish to you wholeheartedly, I remain with you, in the hope of your love and benevolence, your co-petitioner in prayer, brother, the worst in Sarov Hieromonk Hilarion, a simpleton, I diligently bow down to you, I send you a blessing and gratitude for expressing your reverence.
June 30th, 1838.
Abba Dorotheus writes that any virtue without humility is an empty virtue. As it is impossible for a ship to be built without nails, the same way it is impossible to be saved without the wisdom of humility – the word of Syncletica. Since the abode and rest of the Holy Spirit is the wisdom of humility and love, and meekness, writes the Venerable Macarius. Those are the other commandments of the Lord. Forgive me, brother, forgive me.
Dear brother, Father D.,
May you be saved in the Lord.
I have received your two friendly letters with pleasure and I thank you, beloved brother, for remembering me, a sinner. Father Alexander is still alive and is struggling with illness. He is praying for us and for himself to God, and is sending an earthly bow to you. However, Father Paisius and Father Jesse, the warriors of this age, passed away, remember them in prayers, brother. I am sending you a book on confession, I hope it will be pleasing to you; and thus, I remain with you, in the hope of your love and benevolence, your diligent well-wisher. I wish you health and well-being and most of all the eternal salvation. The humble dweller of Sarov, Hieromonk Hilarion, the ever-weak who lives a pitiful life, as you have seen and known.
August 19th, 1839.
Dear brother, Father D.,
May you be saved and seek the help of the Lord.
I hope you have receive my letter in which I informed you about Father Alexander. I am reminding you that after his long suffering from illness on August 5th during the night time and he passed away on to the other age, to the triumphant church from the one at war, where the life is hidden with Christ in God. Father Hilary followed him there, having finished his suffering from dropsy on August 16th. Both of them were anointed at unction, they were given Communion often and were given a congregational funeral service. May their memory be eternal and may they find rest with the saints. As for us, brother, may God grant us to live a little more and to serve the Lord reverently. I thank you very much for sending the holy icons, dear brother. As always, I remain with you in the hope of your love and benevolence, the humble and the worst monk in Sarov, Hilarion, I humbly bow down to you.
Humility – is a great height.
September 17th, 1840.
St. Seraphim sent everyone who came to him to Father Hilarion for confession.
This appears to be a quote from one of the poems written by Angelus Silesius, who was a German priest, physician, mystic, and religious poet. His poetry was published in Russia in 1784—Such publications would normally be preceded by Church censorship.
The Christology of Essential Orthodox Christian Beliefs: A critique (conclusion)
It is with fear that I approach the second part of my critique. Why? I feel totally insufficient for the task I have chosen to undertake. So what does one do in such a circumstance? Two things. Pray—pray to the Fathers who defined the Faith and seek assistance from contemporaries who are proven to be credible. So, proceeding in this manner, I hope that God’s care for His Church will overcome my insufficiency and that something suitable for the faithful will be the end result.
Reading the section entitled, “Jesus”, in Chapter 3: God, Jesus, and the Christian Life, brought to mind Father Thomas Hopko’s podcast “Jesus the Man”. I did a critique of that podcast in the article “The Theology of Protopresbyter Thomas Hopko Orthodox or Opinion?”In this present article I will make use of many of the same references I did in that critique.
Throughout this particular section entitled “Jesus”, the author refers to our Lord Jesus Christ only with the name, “Jesus”. Upon the background of my studies of Scripture and the ascetical writings of the Church it seemed strange to repeatedly refer to our Lord only with the name, “Jesus”. Of course, in the historical books of the Gospels we primarily see only the name “Jesus” being used, the name which was announced by the angel for His life in the flesh; and this would be natural as the Gospels are a narration of the life of our Lord in this world. But when we examine the Epistles, referring to the Lord in this way is very rare; and in the writings of our Holy Fathers it is even more so. Furthermore, the manner in which our Lord is presented here seems to be a bit casual and lacking in the piety that we typically see among the saints. But what is of utmost importance is that in this section “Jesus” there appears to be an overemphasis or exaggeration of the humanity of our Lord Jesus Christ at the expense of its union with the Divine nature of the Son of God. Allow me to explain.
To begin with let us examine several quotes from the book. Concerning our Lord Jesus Christ such things are stated as, “He knew that He possessed authority to forgive sins”; “He knew that He had authority to pass along his miracle-working authority to others”; “He took it for granted that it was his word and decision alone that would one day determine the eternal fate of every living person.” (pp. 40-41) It is unknown if this was actually the intent of the author, but our Lord Jesus Christ is presented here in such a way that one could easily conclude there is a human knowledge in Him which is separate from the Divine. This is more evident if we look a little further on. In “Chapter 6-The Holy Trinity” on page 85 we read, “Like other men in Israel, Jesus referred to the Father as his God (John 20:17), and like other men, as a child He grew in size as well as favor with God, learning Torah and pleasing him by his life (Luke 2:52)”. What is “learning the Torah”? Is it something that God the Son did not know? Is it something He did not know that He was in need of learning? Here there is the strong implication that there is a human knowledge in our Lord Jesus Christ which is separate from the Divine—this, in turn, separates the Divine and human natures in our Lord Jesus Christ.
Before going directly to the saints I will go back to the quote of a letter from a clergy friend which I used to introduce this subject. This was written in response to my inquiry concerning similar expressions from Fr. Thomas Hopko’s podcast “Jesus the Man”. This particular priest wrote:
After speaking with a friend of mine here [that is, at the Aristotle University in Thessalonika], who has done much work on St. John of Damascus’ theology, here is what it comes to: In a word, NESTORIANIZI (theologizes in the style of Nestorius). The human nature of Christ does not exist independently from His Divine Nature. We do not know of the “man Jesus”, only the God-man Christ. The human nature of Christ as created is not everywhere present. However, it is everywhere present on account of its unity with Divinity. St. John Damascus presents this wonderfully in His Exact Exposition on the Orthodox Faith. These are theories found among non-Orthodox – not in the writings of the Fathers.
Another clergy friend commented on the above mentioned as follows:
This is not the Christology that I encounter in the Church Fathers and I believe because first and foremost there is not the piety that is present in the Church fathers. First of all, I know of no Church Father that speaks of our Lord’s humanity in the abstract, cut off from the divinity and not within the divine hypostasis of the Son. The one ecclesiastical figure who did so is Nestorius. Christ is the mystery of all mysteries and to explain that mystery in a logical fashion as do many liberal protestants simply takes that person away from Christ.
Now let us reply to the point in question by dealing with the passage from the Gospel of St. Luke which was referenced, “And Jesus increased in wisdom and stature, and in favour with God and man” (Luke 2:52).What do the saints tell us about this? In his work, Commentary on the Gospel of Saint Luke, St. Cyril of Alexandria writes:
“He [that is, Christ] is said to have increased in wisdom, not as receiving fresh supplies of wisdom—for God is perceived by the understanding to be entirely perfect in all things, and altogether incapable of being destitute of any attribute suitable to the Godhead—but because God the Word gradually manifested His wisdom proportionately to the age which the body attained”. [p.64]
In reference to this, Blessed Theophylact makes the following observation:
He subjected Himself to His parents, giving an example even to us, that we should subject ourselves to our parents. The Virgin kept all these sayings in her heart. For both the Child’s actions and His words were divine, and not those of a twelve year old, but of a mature man. See here how the Evangelist explains what it means that the Lord increased in wisdom, by adding “and in stature”, showing that as the Lord increased in stature and age, He permitted more and more of His wisdom to manifest itself. And He found favor with God and man, that is, He did what was pleasing to God and what drew praise from men. First from God, and then from men. For we must first please God, and then men. (Blessed Theophylact, The Explanation of the Holy Gospel According to Luke, House Springs, Missouri: Chrysostom Press, p. 39)
Finally St. John of Damascus teaches:
He is said to have progressed in wisdom and age and grace, because He did increase in age and by this increase in age brought more into evidence the wisdom inherent in Him; further, because by making what is ours altogether His own He made His own the progress of men in wisdom and grace, as well as the fulfillment of the Father’s will, which is to say, men’s knowledge of God and their salvation. Now, those who say that He progressed in wisdom and grace in the sense of receiving an increase in these are saying that the union was not made from the first instant of the flesh’s existence. Neither are they holding the hypostatic union, but, misled by the empty headed Nestorius, they are talking preposterously of a relative union and simple indwelling, “understanding neither the things they say, nor whereof they affirm”. (ITim. 1:7)For, if from the first instant of its existence, the flesh was truly united to God the Word, or rather if it existed in Him and was identical in subsistence with Him, how was it that it was not endowed completely with all wisdom and grace?. [Exact Exposition of the Orthodox Faith, Book 3, Chapter 22]
So, even though, our Lord Jesus grew physically (including His brain) the fullness of divine wisdom was always with Him. This is because the ability of a human being to reason is not only a function of the human brain, but also, as our Holy Fathers teach, it is a faculty of the human soul that will continue to function even after the physical brain is dead. In the Holy Fathers of the Church the mind is not equivalent to the brain. The mind (or nous as the Greek transliterates) is the inner essence of the reasoning faculty of the soul. The True place of the mind is the heart, not the brain. St. Sophrony (Sakharov) once related that while he was yet a young monk he was given the obedience to learn Greek. When he began to study he said that his mind was lifted from his heart and went to his head.
So let us hold on to what has been handed down and “contend for the faith which was once for all delivered to the saints” (Jude 1:3).
The Christology of Essential Orthodox Christian Beliefs: A Critique
A very brief foreword.
I was once told by a professional editor that a foreword is a word you say before you get started and it does not necessarily need to relate directly to the text. So before I get started I have a word to say: when a critique is written the purpose should not be to criticize or strike out at an organization or person but rather to protect the faithful. And so, this is my motivation.
When I caught sight of the article introducing “Essential Orthodox Christian Beliefs” I rejoiced and thought it was something I could make use of. The website states an aim was, “to bring together interested pastors, teachers, and scholars from across the Orthodox Church in America and produce a presentation of the Orthodox Faith that would emphasize developing an Orthodox Christian worldview.” I admire their zeal and the immense work they produced but, unfortunately, it appears that in some places they may have flawed in always presenting the Orthodox understanding to the world. I believe what happens at times in modern catechetical works is an attempt to present the truths of the faith in a way that is interesting or appealing to contemporary man. Often this results in a diluted or misrepresentation of “These Truths We Hold”.1
Let us move on to the critique. It is the section “Jesus” in Chapter 3 God, Jesus, and the Christian Life that we will now reflect on. This will be in two parts. First a reply will be made to the comment “an angry God indeed!” (Essential Orthodox Christian Beliefs, p. 41) This was the concluding remark in a paragraph which begins with the words, “Christ’s anger”. I will introduce the second part, which will come in the next post, by quoting a letter I received in response to a Christological question: We do not know of the “man Jesus”, only the God-man Christ.
Now to the “anger of God”. How do we explain this? We go to the saints. Among the writings of St. John Cassian his Book VIII within the Institutes of the Cenobia is called “Of the Spirit of Anger”. The heading in the second chapter reads: “Of those who say that anger is not injurious, if we are angry with those who do wrong, since God Himself is said to be angry”. So he explains:
We have heard some people trying to excuse this most pernicious disease of the soul, in such a way as to endeavour to extenuate it by a rather shocking way of interpreting Scripture: as they say that it is not injurious if we are angry with the brethren who do wrong, since, say they, God Himself is said to rage and to be angry with those who either will not know Him, or, knowing Him, spurn Him, as here “And the anger of the Lord was kindled against His people;”(Psa. 105:38) or where the prophet prays and says, “O Lord, rebuke me not in thine anger, neither chasten me in thy displeasure;”(Psa.6:1) not understanding that, while they want to open to men an excuse for a most pestilent sin, they are ascribing to the Divine Infinity and Fountain of all purity a taint of human passion….For if when these things are said of God they are to be understood literally in a material gross signification, then also He sleeps, as it is said, “Arise, wherefore sleepest thou, O Lord?” (Psa. 33.23) though it is elsewhere said of Him: “Behold he that keepeth Israel shall neither slumber nor sleep.” (Psa. 120:4) And He stands and sits, since He says, “Heaven is my seat, and earth the footstool for my feet” (Isa. 66:1). (Nicene and Post-Nicene Fathers Volumes 11, p.258)
And so as without horrible profanity these things cannot be understood literally of Him who is declared by the authority of Holy Scripture to be invisible, ineffable, incomprehensible, inestimable, simple, and uncompounded, so neither can the passion of anger and wrath be attributed to that unchangeable nature without fearful blasphemy…. when we read of the anger or fury of the Lord, we should take it not anthropopathos; i.e., according to an unworthy meaning of human passion, but in a sense worthy of God, who is free from all passion; so that by this we should understand that He is the judge and avenger of all the unjust things which are done in this world; and by reason of these terms and their meaning we should dread Him as the terrible rewarder of our deeds, and fear to do anything against His will. (ibid. pp. 258-9)
In a concluding remark on this subject St. John affirms that such expressions should be seen as metaphors: It would be tedious and outside the scope of the present work were we to explain all the things which are spoken metaphorically of God in the Holy Scripture, with human figures. (ibid. 259)
Based upon the ascetic tradition of our Church I would like to offer some additional comments:
How should we understand the supposed “angry” actions of our Lord Jesus Christ, the Son of God, Who is both God and man? In becoming man our Lord Jesus Christ assumed not only our flesh but also a human soul. This is mentioned a number of times in the Hymnology of the Church. For instance, in the Vespers service this past Saturday evening (Tone 8) we sang: “We glorify Christ Who rose from the dead; for having assumed a soul and body, He cut the passions off from both.” (The Octoechos Volume IV, trans. Reader Isaac E. Lamberstein, p. 77) In The Philokalia the three aspects or powers of the soul are defined as the intellectual, the appetitive or desiring, and the incensive aspects. The incensive aspect “often manifests itself as wrath or anger, but [which] can more generally be defined as the force provoking vehement feelings”. (The Philokalia Volume One, p.358) However, if Christ God, Who cut off the passions of soul and body, uses this incensive force, does this mean that He was angry as we experience and understand it? That the answer is no, should be obvious to us. Let us take the example of the cleansing of the Temple. The first three evangelists describe the account without commenting on this action. It is only St. John who gives an explanation of this event in which we see Christ using physical force. St. John writes: “And his disciples remembered that it was written, ‘The zeal of thine house hath eaten me up’”[Ps. 68:9]. (John 2:17)
To further illustrate my point I shall turn to an event in the life of St. Paisius Velichkovsky:
Once, one of the brethren said to the starets, “Father, my thoughts tell me that you bear hatred toward me since you often rebuke me angrily in the brethren’s presence.” The starets answered, “My beloved brother, to become angry and irritated is alien to the life of the Gospel. If the divine Gospel commands us both to love our enemies and do good to them, then how can I possibly hate my spiritual children? [No, it is impossible!] (1) And if I rebuke you angrily, then let God give you such anger as well. I force myself to appear angered, although through God’s grace I never have anger or hate.” The brother fell to the starets’ feet with tears, asking for forgiveness. The starets would often tell the brethren, “I do not wish for anyone of you to fear me as a stern ruler, but for all of you to love me as a father, just as I love you as my spiritual children.” (Starets Paisii Velichkovskii, Sergii Chetverikov, trans. Vasily Lickwar and Alexander J. Lisenko, Nordland Publishing Company 1980, pp.154-5)
If this was so with a saint, then how much more is it true for our Lord Jesus Christ? Therefore, let us hold fast to what has been handed down and “contend for the faith which was once for all delivered to the saints.” (Jude 1:3)
1. I specifically used these words as it is the title of a very excellent catechism book for us in America which was done by a monk of St. Tikhon’s Monastery and is published there.
Local All Saints
On this past Sunday, which follows the commemoration of “All Saints”, it has become a tradition to remember all the saints of any particular self-ruling Church. Likewise, in certain areas on this coming Sunday, a commemoration of the saints of a particular locality has evolved. It certainly is natural to rejoice in the fact that a number of saints exist among one’s ancestors, but is the Church teaching us something more in such commemorations? I believe so, the Church shows us that it sanctifies the people of any given locality without changing who they are. Therefore I am simply posting Chapters V and VI of “The Epistle of Mathetes to Diognetus” which can be found in Volume I of the Ante-Nicene Fathers. This is an anonymous work in which the author refers to himself as a disciple of the apostles. This is why it has been termed “The Epistle of Mathetes”, Mathetes means disciple.
The Epistle of Mathetes to Diognetus
Chapter V.-The Manners of the Christians.
For the Christians are distinguished from other men neither by country, nor language, nor the customs which they observe. For they neither inhabit cities of their own, nor employ a peculiar form of speech, nor lead a life which is marked out by any singularity. The course of conduct which they follow has not been devised by any speculation or deliberation of inquisitive men; nor do they, like some, proclaim themselves the advocates of any merely human doctrines. But, inhabiting Greek as well as barbarian cities, according as the lot of each of them has determined, and following the customs of the natives in respect to clothing, food, and the rest of their ordinary conduct, they display to us their wonderful and confessedly striking method of life. They dwell in their own countries, but simply as sojourners. As citizens, they share in all things with others, and yet endure all things as if foreigners. Every foreign land is to them as their native country, and every land of their birth as a land of strangers. They marry, as do all [others]; they beget children; but they do not destroy their offspring. They have a common table, but not a common bed. They are in the flesh, but they do not live after the flesh. They pass their days on earth, but they are citizens of heaven. They obey the prescribed laws, and at the same time surpass the laws by their lives. They love all men, and are persecuted by all. They are unknown and condemned; they are put to death, and restored to life. They are poor, yet make many rich; they are in lack of all things, and yet abound in all; they are dishonoured, and yet in their very dishonour are glorified. They are evil spoken of, and yet are justified; they are reviled, and bless; they are insulted, and repay the insult with honour; they do good, yet are punished as evil-doers. When punished, they rejoice as if quickened into life; they are assailed by the Jews as foreigners, and are persecuted by the Greeks; yet those who hate them are unable to assign any reason for their hatred.
Chapter VI.-The Relation of Christians to the World.
To sum up all in one word-what the soul is in the body, that are Christians in the world. The soul is dispersed through all the members of the body, and Christians are scattered through all the cities of the world. The soul dwells in the body, yet is not of the body; and Christians dwell in the world, yet are not of the world. The invisible soul is guarded by the visible body, and Christians are known indeed to be in the world, but their godliness remains invisible. The flesh hates the soul, and wars against it, though itself suffering no injury, because it is prevented from enjoying pleasures; the world also hates the Christians, though in nowise injured, because they abjure pleasures. The soul loves the flesh that hates it, and [loves also] the members; Christians likewise love those that hate them. The soul is imprisoned in the body, yet preserves that very body; and Christians are confined in the world as in a prison, and yet they are the preservers of the world. The immortal soul dwells in a mortal tabernacle; and Christians dwell as sojourners in corruptible [bodies], looking for an incorruptible dwelling in the heavens. The soul, when but ill-provided with food and drink, becomes better; in like manner, the Christians, though subjected day by day to punishment, increase the more in number. God has assigned them this illustrious position, which it were unlawful for them to forsake.
May God help us to perfect what we are. Amen!
The Sunday of the Blind Man/St. John the Theologian
On this day, in addition to the commemoration of the healing the blind man in the Pentecostarion we have a commemoration of St. John the Theologian (Old Calendar). On this day a sort of ash would appear on his grave which had healing power so a feast day for him was established in addition to his repose on September 26th.
Let us think about St. John Theologian and what he has bequeathed to Christianity. He established the Divinity of our Lord Jesus Christ in the opening verses of his gospel and he alone gave us a definition of God. He declares: God is love. In the fourth chapter of his first epistle he writes: “Beloved, let us love one another: for love is of God; and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love.” (I John 4:7-8)
A little further on he says:
“God is love; and he that abideth in love abideth in God, and God in him.” (IJohn 4:16)
In his gospel he records our Lord saying:
“As the Father hath loved Me, so have I loved you: abide ye in My love. If ye keep My commandments, ye shall abide in My love; even as I have kept My Father’s commandments, and abide in His love.” (John 15:9-10)
We must remember that if we transgress the commandments of God we lose grace, and so, it is not possible to abide in His love. But do we have any idea of what is meant by the love of God. What is our Lord asking of us when he says, abide ye in My love. Is it what we know as the love we may feel for others even the closest of relations in an immediate family? Is it something more? Yes it is. It has to be, for it is a manifestation of the Uncreated Energy of God and we are one of His creatures.
St. Sophrony gives us some notion of this love when, only a few days before his death, he stated: “The content of the person of Christ is the self-emptying love unto the end, by which He accomplished the salvation of the world.” (Man the Target of God, Archimandrite Zacharias, Mount Thabor Publishing 2016, p. 147)
Concerning the love of Christ St. Sophrony has written:
“Victorious in eternity, Christ’s love on the earthly plane spells extreme suffering. No one has ever known such suffering as Christ endured. He descended into hell, the most painful hell of all, the hell of love. This is a sphere of existence which can only be apprehended through spiritual love—how far we can penetrate the mystery depends on the measure of love that has been granted to us to know from on High. It is vital to have experienced, if only once, the heavenly fire which Christ brought with Him; to know with our entire being what it is to be even a little like Christ.” (His Life is Mine, Archimandrite Sophrony, St. Vladimir’s Seminary Press 1977, p. 91)
Yet even if we are granted such an experience as that of which the Apostle Paul writes—“to comprehend with all the saints what is the breadth and length and height and depth, and to know the love of Christ which surpasses knowledge” (Eph. 3:18-9)—even if we experience such, a long struggle will follow. A long struggle, not only for days and months and years, but even for decades. This is a struggle to live the ascetic life of our Church. The fruit of such struggle will be to assimilate the experience one has had and for it to become an innate part of their person. To use the phrase of St. Sophrony, a “dogmatic consciousness”.
In his book on St. Silouan he writes:
“The history of the Church together with personal contact with many ascetics has led me to the conclusion that the experience of grace in those who have been granted visitations and visions is only assimilated deeply after years of ascetic endeavor; grace then taking the form of spiritual knowledge that I should prefer to define as “dogmatic consciousness” (but not in the academic sense of the term).
The historical experience of the Church, in which I may include the Apostles and Holy Fatrhers both ancient and modern, makes it possible to calculate this period of assimilation as lasting at least fifteen years. Thus St. Paul’s first epistle (to the Thessalonians) was written some fifteen years after the Lord had appeared to him on the road to Damascus. Often this period lasts twenty, twenty-five, even thirty or more years….Most of the Holy Fathers acquainted the world with their visions and experiences only when their ascetic course was nearing its close. More than thirty years elapsed before the Staretz set down in writing, with final and mature dogmatic consciousness, his own experience. The assimilation of grace is a lengthy process.” (pp. 185-6 St. Silouan the Athonite, Archimandrite Sophrony, St. Vladimir’s Seminary Press)
May Christ our true God Who has opened the eyes of the blind, open the eyes our heart to the experience of true knowledge of Him and strengthen us to walk upon the path of the ascetic life of our Church and attain to “the measure of the stature of the fullness of Christ” (Eph. 4:13). Amen.
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