Category: Watchfulness


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

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

Christ in the Boat

On another day; also, while St. Columba was engaged in his mother-church, he suddenly cried out, with a smile, “Columbanus, the son of Beogna, has just now set out on a voyage to us, and is in great danger in the rolling tides of Brecan’s whirlpool: he is sitting at the prow and raising both his hands to heaven: he is also blessing that angry and dreadful sea: yet in this the Lord only frightens him, for the ship in which he is shall not be wrecked in the storm; but this is rather to excite him to pray more fervently, that by God’s favour he may escape the danger of his voyage, and reach us in safety.”

~ St. Adamnan’s Life of St. Columba 5

St. Columcille of Iona (or St. Columba, as his name was Latinized) is one of my favorite saints. I’m not sure if the Columbanus (or Columbán) in this story is the St. Columbanus, but if so this would be quite the meeting of two Celtic saints.

In any case, however, this story is not about their meeting, but rather the journey of this Columbanus along the way. While sailing to meet St. Columcille, he suddenly encounters “great danger in the rolling tides of Brecan’s whirlpool.” Yet, according to St. Adamnan our narrator, St. Columcille is certain that his ship “shall not be wrecked in the storm; but this is rather to excite him to pray more fervently, that by God’s favour he may escape the danger of his voyage, and reach us in safety.” Continue reading

Praying[Abba Isaac said:] Whether the prayer is expressing repentance, or is pledging the heart in the confident trust of a pure conscience, or is expressing the intercessions which spring from a charitable heart, or is rendering thanks in the sight of the great and loving gifts of God—we have known prayers dart up like sparks from a fire. It is therefore clear that all men need to use all four kinds. The same person according to his diversity of affective states will use prayers of repentance or offering or intercession or thanksgiving.

The first kind seems particularly suitable to beginners, who are still smarting under the recollection of their sins. The second kind seems particularly suitable to people who have already attained a certain progress towards goodness. Intercession seems particularly suitable to people who are fulfilling the pledges of self-offering which they made, see the frailty of others, and are moved by charity to intercede for them. Thanksgiving seems particularly suitable for those who have torn out of their hearts the sins which pricked their conscience and are at last free from fear of falling again: and then, recollecting the generosity and the mercy of the Lord, past or present or future, are rapt away into that spark-like prayer which no mortal can understand or describe.

~ Conferences of Cassian, 9.15

I have written in the past about the destructive cycle of passions that so often leads to tragedy in our lives here. And I have reflected on this particular passage with regards to thanksgiving here. However, I would like to focus a little more closely on this passage and see the connection that Abba Isaac draws between different forms of prayer and virtuous passions that typically follow a particular order—how the way out of the vicious cycle of death is a virtuous progression of life. Continue reading

The_Earth_seen_from_Apollo_17Proof of [St. Antony’s] virtue and that his soul was loved by God is found in the fact that he is famous everywhere and is marveled at by everyone, and is dearly missed by people who never saw him. Neither from writings, nor from pagan wisdom, nor from some craft was Antony acclaimed, but on account of religion alone. That this was something given by God no one would deny. For how is it that he was heard of, though concealed and sitting in a mountain, in Spain and Gaul, and in Rome and Africa, unless if it was the God who everywhere makes his men known who also promised this to Antony in the beginning? For even though they themselves act in secret, and may want to be forgotten, nevertheless the Lord shows them like lamps to everyone, so that those who hear may know that the commandments have power for amendment of life, and may gain zeal for the way of virtue.

~ St. Athanasius, Life of Antony, 93

In a time before Facebook, according to St. Athanasius, St. Antony (also “Anthony”) was “famous everywhere and [was] marveled at by everyone,” even “in Spain and Gaul, and in Rome and Africa.” He wasn’t tweeting instagrams of the bread and salt he ate once a day (if that) either. No, people knew about this man who lived “concealed and sitting in a mountain” because “his soul was loved by God” and “on account of religion alone.” St. Athanasius is furthermore convinced that this is a sign of God’s grace, “so that those who hear may know that the commandments have power for amendment of life, and may gain zeal for the way of virtue.” Continue reading

Souls like Feathers

400px-Feather2[Abba Isaac said:] There is a good comparison between the soul and a delicate little feather. If a feather has not been touched by [moisture], it is so light that the slightest breath of wind can puff it high into the air. But if even a little [moisture] has weighed it down, it cannot float, and falls straight to the ground. In the same way the mind, if not burdened by sin and the cares of daily life and evil passion, has a natural purity which lifts it from earth to heaven at the least breath of a meditation upon the invisible things of the spirit. The Lord’s command is sufficient warning—“Take heed that your hearts be not weighed down by drunkenness and the cares of this world” [Luke 21:34]. So if we want our prayers to reach the sky and beyond the sky, we must make sure that the mind is so unburdened by the weights of sin and passion as to be restored to its natural buoyancy. Then the prayer will rise to God.

~ Conferences of Cassian 9.4

This beautiful image from Abba Isaac is perhaps even more fitting when one remembers that ancient Hebrew, Greek, and Latin all used the same word for breath, wind, and spirit (within each language, not between them). An example can be seen in the words of Christ himself (originally recorded in Greek): “The wind [pneuma] blows where it wishes, and you hear the sound of it, but cannot tell where it comes from and where it goes. So is everyone who is born of the Spirit [pneuma]” (John 3:8). In this context, Christ is talking about being born again (or “from above”) by water and the Spirit, i.e. through baptism. Nevertheless, his insight in this verse relates to anyone who truly prays in purity of heart. As Abba Isaac says, “[I]f not burdened by sin and the cares of daily life and evil passion, [the mind] has a natural purity which lifts it from earth to heaven at the least breath of a meditation upon the invisible things of the spirit.” Continue reading

The True Theologian

If you are a theologian, you will pray truly. And if you pray truly, you are a theologian.

~ Evagrios the Solitary (of Pontus), 153 Texts on Prayer 61

Abba Evagrios (=”Evagrius”) gives a different definition of “theologian” than what is often the popular one. I have studied theology and even received a degree or two, but I do not accept the title of theologian. A theologian, according to Evagrios, is not primarily one who has read many books, but one who can truly pray. And that I struggle to do, and what I manage hardly matches up to his description. Continue reading

The Ethic of the Icon

[Abba Antony] said: “From our neighbour are life and death. If we do good to our neighbour, we do good to God: if we cause our neighbour to stumble, we sin against Christ.

~ Sayings of the Desert Fathers 17.2

The teaching of this saying is very simple, yet it is one that deserves continual repetition. There is a similar saying, Romanian I think, that says, “Your neighbor is your salvation.” The point being that every relationship we have holds ultimate significance, because every human being is created in the image of God. Continue reading

The Fruit in the Seed

And this tenant of [St. Antony’s] was also truly wonderful, that neither the way of virtue nor the separation from the world for its sake ought to be measured in terms of time spent, but by the aspirant’s desire and purposefulness.

~ Life of Antony 7

It is easy, I think, to presume that time equals experience. However, as the old man from my previous post put it, age must give way to conduct. The same is true of time. How many composers, I wonder, were utterly humbled by Mozart, composing already at five years old? Nevertheless, St. Antony’s rule is especially helpful. Not only does he not measure the way of virtue or worldly detachment “in terms of time spent,” but he also does not mention accomplishments, either. Rather, he gives a much more comforting standard: “the aspirant’s desire and purposefulness.” Continue reading

Memory Eternal

Be very constant in your prayers for the faithful departed, as if each dead person were a personal friend of yours.

~ Rule of Colmcille 13

Death has a way of straightening out our thoughts and perspective. Despite being a curse and contrary to nature, such tragedy can, nevertheless, be a spiritual blessing. Our enemy seeks to put all evil into our lives, but “all things work together for good to those who love God” (Romans 8:28). Continue reading