Category: Discipline


In Defense of a Double Standard

Who in the outside world has worked wonders, raised the dead, expelled demons? No one. Such deeds are done by monks. It is their reward. People in the secular life cannot do these things, for, if they could, what then would be the point of ascetic practice and the solitary life?

~ St. John Climacus, The Ladder of Divine Ascent, Step 2

This statement by St. John Climacus might be scandalous to some, especially if I have any readers from a more “charismatic” strain of Christian piety. Indeed, he might be overstating his case a bit (really, “No one”?), but I find this saying, in general, to be a helpful caution.

Contrast this with the following from the Lutheran pastor and theologian Dietrich Bonhoeffer: Continue reading

Spiritual Utopianism

[Abba Poemen] said: “If a man makes a new heaven and a new earth, he still cannot be safe from temptation.”

~ Sayings of the Desert Fathers 11.24A

The Roman Catholic saint Thomas More famously coined the term utopia in his book of the same name. It is actually a play on words: “topos” is Greek for “place,” whereas “ou” is Greek for “no” and “eu” is Greek for “good.” Thus one may understand it either way (“no place” or “good place”), though the likely intention is to say that the perfection of utopian societies is unattainable this side of the parousia, the return of Jesus Christ. It seems that Abba Poemen would agree.

Utopia as a concept is much discussed in the context of political theory and public policy. I do not wish to explore that here, though having found this saying I don’t doubt that I will reflect on it further in that context in a more appropriate forum at some later date. For now, however, I would rather examine the dangers of utopian thinking for our everyday, spiritual life. Continue reading

Sober

Another time a vessel of wine was brought [to Scete] from the first fruits of the vintage, so that a cup of it could be given to each of the brothers. And a brother saw that they were drinking wine, and fled up on a roof, and the roof fell in. And when they heard the noise, they ran and found the brother lying half-dead. And they began to abuse him, saying: “It has served you right, for you were guilty of vainglory.” But an abba embraced him, and said: “Leave my son alone, he has done a good work. By the living Lord, this roof shall not be rebuilt in my time, as a reminder to the world that a roof fell in Scete because of a cup of wine.”

~ Sayings of the Desert Fathers 4.54

I am somewhat surprised that it has taken me this long to write a reflection about sobriety. The fathers commend its value often. Sometimes they are a little extreme in their rejection of alcohol, but I think it would be a misreading to say that they opposed it in principle. Even the most vehement condemnation is more a prudential matter. As another saying goes:

They told Abba Poemen that a certain monk did not drink wine. And he said to them: “Wine is not for monks at all.” (4.31) Continue reading

A friend of God is the one who lives in communion with all that is natural and free from sin and who does not neglect to do what good he can…. Withdrawal from the world is a willing hatred of all that is materially prized, a denial of nature for the sake of what is above nature.

St. John Climacus, The Ladder of Divine Ascent, Step 1

The wisdom of the fathers can be hard to decipher. Sometimes they seem to completely contradict the conventional wisdom. Other times, like this quote from St. John Climacus, they seem to contradict themselves. These two sentences are, in fact, found in the very same paragraph, the one in the middle and the other at the end. While I understand the impulse of many (including scholars at times) to rashly declare any apparent contradiction a true contradiction, the more charitable (and more careful and respectful) assumption would be to assume that apparent contradictions are not simply contradictions, but rather that they are simply apparent. That is, beneath the surface they speak a high nuance of thought worth slowing down to consider.

So then, if a friend of God is “one who lives in communion with all that is natural and free from sin [etc.],” how is it that the same writer recommends “a denial of nature for the sake of what is above nature”? What is the distinction? Are we to live in communion with nature or deny it? Can these two statements be reconciled? Continue reading

It is through the Holy Spirit that there will be a universal resurrection. I do not mean the resurrection of the bodies at the end (Heb. 9:26), for then the angel will blow the trumpet and the dead bodies will rise (1 Cor. 15:52), but I mean the spiritual regeneration and resurrection of the dead souls that takes place in a spiritual manner every day. This [resurrection] He gives who has died once [for all] and risen (Rom. 6:9f.), and through all and for all those who live in a worthy manner He causes the souls to rise who have died with Him in will and faith and raises them up. This He grants through His all-holy Spirit as He even now bestows on them from henceforth the kingdom of heaven.

~ St. Symeon the New Theologian, The Example and Spirit of Symeon the Pious

Christ is risen! For Orthodox Christians like myself, Pascha (Easter) is more than just a day, it is also a forty day season. For the first week (this past one) we don’t even fast at all! Having just finished with this Renewal Week (or Bright Week), I have been reflecting on a common motif of the Christian spiritual life and how perfectly it describes Christian asceticism: dying and rising with Christ. Continue reading

Fruit Among the Thorns

Further, when we are on the way, and that not a way that lies through space, but through a change of affections, and one which the guilt of our past sins like a hedge of thorns barred against us, what could He, who was willing to lay Himself down as the way by which we should return, do that would be still gracious and more merciful, except to forgive us all our sins, and by being crucified for us to remove the stern decrees that barred the door against our return?

~ St. Augustine, On Christian Doctrine 1.17.16

Tonight Orthodox Christians like myself commemorate by anticipation the Great and Holy Friday upon which Jesus Christ was crucified. I had meant to write a reflection, but poetry seems far more appropriate. Continue reading

Joseph, Shadow of Christ

Let us now add our lamentation, and let us shed our tears with those of Jacob, bewailing Joseph, his memorable and wise son. For Joseph, though enslaved in body, preserved his soul in freedom, becoming lord over all Egypt. For God grants his servants an incorruptible crown.

~ Oikos for the Matins of Holy Monday

Holy Week has finally arrived for Orthodox Christians like myself. It is full of services with beautiful hymns that truly enchant the hearer not only with their musical excellence but also with their deep lyrics as well. The passage above, however, is not a hymn but is to be read. Tonight, on Palm Sunday evening, we have a matins (morning prayer service) for Holy Monday by anticipation. On Holy Monday we commemorate two things, the withering of a fig tree at the command of Christ and the patriarch Joseph from the book of Genesis in the Old Testament, who I would like to reflect upon here. Continue reading

Good Grief

Abba Poemen said also: “Grief is twofold: it works good, and it keeps out evil.”

~ Sayings of the Desert Fathers 3.12

Sayings like this (and there are many) are not easy to understand at first. The desert fathers and others talk about joy, and I have highlighted this in the past. So why grief? Why compunction? Why praise the virtues of a tearful life? There are many reasons, but I will look at just a few with reference to this saying of Abba Poemen here. Continue reading

The Angelic Life

John the Less of the Thebaid, a disciple of Abba Ammonius, was said to have lived for twelve years ministering to an old man who was ill, and sitting on a mat near him. But the old man was always cross with him; and although John worked a long time for him, he never said: “May it be well with you.” But when the old man was on his death-bed, in the presence of the elders of that place, he held John’s hand and said: “May it be well with you, may it be well with you.” And the old man commended John to the old men, saying: “This is an angel, not a man.”

~ Sayings of the Desert Fathers 16.4

John the Less (not to be confused with John the Short) lived, according to this story, “for twelve years ministering to an old man who was ill.” And yet, not once did he hear from the old man, “May it be well with you.” I think that there are many in John’s situation in the world today—serving others thanklessly for years and years. Yet how many of us have eyes to see: “This is an angel, not a man [or woman].” How many of them know what saints they are? Continue reading

There was a story that some philosophers once came to test the monks. One of the monks came by dressed in a fine robe. The philosophers said to him: “Come here, you.” But he was indignant, and insulted them. Then another monk came by, a good person, a Libyan by race. They said to him: “Come here, you wicked old monk.” He came to them at once, and they began to hit him: but he turned the other cheek to them. Then the philosophers rose and did homage to him, saying: “Here is a monk indeed.” And they made him sit down in their midst, and asked him: “What do you do in this desert more than we do? You fast: and we fast also. You chastise your bodies and so do we. Whatever you do, we do the same.” The old man answered: “We trust in God’s grace, and keep watch on our minds.” They said: “That is what we cannot do.” And they were edified, and let him go.

~ Sayings of the Desert Fathers 16.16

I have always liked this story. It’s message is pretty straight-forward, but I will record here a few observations. Continue reading