John Piper wants a “masculine Christianity.” What do you think? — Rachel Held Evans

Men and Church — Frederica Mathewes-Greene

I’ll refrain from commenting till you’ve read their posts for yourself.

When I was in seminary I had the great blessing of becoming the spiritual son of a Greek bishop, Bishop Kallistos of Xelon. He ended his life as the bishop of Denver of the Greek Archdiocese. It was he who taught me the Jesus Prayer. The whole spiritual vision of Bishop Kallistos had three very simple points.

• Do not resent.
• Do not react.
• Keep inner stillness.

These three spiritual principles, or disciplines, are really a summation of the Philokalia, the collection of Orthodox Christian spiritual wisdom. And they are disciplines every single one of us can practice, no matter where we are in life – whether we’re in the monastery or in school; whether we’re housewives or retired; whether we’ve got a job or we’ve got little kids to run after. If we can hold on to and exercise these three principles, we will be able to go deeper and deeper in our spiritual life.

Do Not Resent

When we look at all the inner clutter that is in our lives, hearts and souls, what do we find? We find resentments. We find remembrance of wrongs. We find self-justifications. We find these in ourselves because of pride. It is pride that makes us hold on to our justifications for our continued anger against other people. And it is hurt pride, or vainglory, which feeds our envy and jealousy. Envy and jealousy lead to resentment.

Resentfulness leads to a host of problems. The more resentful we are of other people, the more depressed we become. And the more we are consumed with the desire to have what they have, which is avarice. Often we’ll then engage in the addictive use of the substance of the material world – whether it’s food or alcohol or drugs or sex or some other thing – to medicate ourselves into forgetfulness and to distract ourselves from our resentments.

One of the most valuable and important things that we can thus do is look at all of the resentments that we have. And one of the best ways of accomplishing this is to make a life confession. And not just once, before we’re baptized or chrismated. In the course of our spiritual life we may make several, in order to really dig in to our past and look at these resentments that we bear against other people. This will enable us to do the difficult work that it takes to overcome these resentments through forgiveness.

What does forgiveness mean? Forgiveness does not mean excusing or justifying the actions of somebody. For example, saying “Oh, he abused me but that’s O.K., that’s just his nature,” or “I deserved it.” No, if somebody abused you that was a sin against you.

But when we hold resentments, when we hold anger and bitterness within ourselves against those who have abused us in some way, we take their abuse and we continue it against ourselves. We have to stop that cycle. Most likely that person has long gone and long forgotten us, forgotten that we even existed. But maybe not. Maybe it was a parent or someone else close, which makes the resentment all the more bitter. But for the sake of our own soul and for the sake of our own peace, we need to forgive. We should not justify the action, but we should overlook the action and see that there’s a person there who is struggling with sin. We should see that the person we have resented, the person we need to forgive, is no different than we are, that they sin just like we do and we sin
just like they do.

Of course, it helps if the person whom we resent, the person who offended us or abused us in some way, asks forgiveness of us. But we can’t wait for this. And we can’t hold on to our resentments even after outwardly saying we’ve forgiven. Think of the Lord’s Prayer: “Forgive us our trespasses as we forgive those who trespass against us.” If we don’t forgive, we can’t even pray the Lord’s Prayer without condemning ourselves. It’s not that God condemns us. We condemn ourselves by refusing to forgive. We will never have peace if we don’t forgive, only resentment. It is one of the hardest things to do, and our culture does not understand it. It is to look at the person we need to forgive, and to love them – despite how they may have sinned against us. Their sin is their sin, and they
have to deal with it themselves. But we sin is in our reaction against their sin.

Do Not React

So this first spiritual principle – do not resent – leads to the second. We must learn to not react. This is just a corollary of “turn the other cheek.” When somebody says something hurtful, or somebody does something hurtful, what is it that’s being hurt? It’s our ego. Nobody can truly hurt us. They might cause some physical pain, or emotional pain. They might even kill our body. But nobody can hurt our true selves. We have to take responsibility for our own reactions. Then we can control our reactions.

There are a number of different levels to this principle. On the most blatant level, if someone hits you don’t hit them back. Turn the other cheek – that’s the Lord’s teaching. Now, this is hard enough. But there is a deeper level still. Because if somebody hits you, and you don’t hit them back – but you resent them, and you bear anger and hatred and bitterness against them, you’ve still lost. You have still sinned. You have still broken your relationship with God, because you bear that anger in your heart.

One of the things which is so difficult to come to terms with is the reality that when we bear anger and resentment and bitterness in our hearts, we erect barriers to God’s grace within ourselves. It’s not that God stops giving us His grace. It’s that we say, “No. I don’t want it.” What is His grace? It is His love, His mercy, His compassion, His activity in our lives. The holy Fathers tell us that each and every human person who has ever been born on this earth bears the image of God undistorted within themselves. In our Tradition there is no such thing as fallen nature. There are fallen persons, but not fallen nature.

The implication of this truth is that we have no excuses for our sins. We are responsible for our sins, for the choices we make. We are responsible for our actions, and our reactions. “The devil made me do it” is no excuse, because the devil has no more power over us than we give him. This is hard to accept, because it is really convenient to blame the devil. It is also really convenient to blame the other person, or our past. But, it is also a lie. Our choices are our own.

On an even deeper level, this spiritual principle – do not react – teaches us that we need to learn to not react to thoughts. One of the fundamental aspects of this is inner watchfulness. This might seem like a daunting task, considering how many thoughts we have. However, our watchfulness does not need to be focused on our thoughts. Our watchfulness needs to be focused on God. We need to maintain the conscious awareness of God’s presence.

If we can maintain the conscious awareness of His presence, our thoughts will have no power over us. We can, to paraphrase St. Benedict, dash our thoughts against the presence of God. This is a very ancient patristic teaching. We focus our attention on the remembrance of God. If we can do that, we will begin to control our troubling thoughts. Our reactions are about our thoughts. After all, if someone says something nasty to us, how are we reacting? We react first through our thinking, our thoughts.

Perhaps we’re habitually accustomed to just lashing out after taking offense with some kind of nasty response of our own. But keeping watch over our minds so that we maintain that living communion with God leaves no room for distracting thoughts. It leaves plenty of room if we decide we need to think something through intentionally in the presence of God. But as soon as we engage in something hateful, we close God out. And the converse is true – as long as we maintain our connection to God, we won’t be capable of engaging in something hateful. We won’t react.

Keep Inner Stillness

The second principle, the second essential foundation of our spiritual life – do not react – leads to the third. This third principle is the practice of inner stillness. The use of the Jesus Prayer is an extremely valuable tool for this. But the Jesus Prayer is a means, not an end. It is a means for entering into deeper and deeper conscious communion. It’s a means for us to acquire and maintain the awareness of the presence of God. The prayer developed within the tradition of hesychasm, in the desert and on the Holy Mountain.

But hesychasm is not only about the Jesus Prayer. It is about inner stillness and silence. Inner stillness is not merely emptiness. It is a focus on the awareness of the presence of God in the depths of our heart. One of the essential things we have to constantly remember is that God is not out there someplace. He’s not just in the box on the altar. It may be the dwelling place of His glory. But God is everywhere. And God dwells in the depths of our hearts. When we can come to that awareness of God dwelling in the depths of our hearts, and keep our attention focused in that core, thoughts vanish.

How do we do this? In order to enter in to deep stillness, we have to have a lot of our issues resolved. We have to have a lot of our anger and bitterness and resentments resolved. We have to forgive. If we don’t we’re not going to get into stillness, because the moment we try our inner turmoil is going to come vomiting out. This is good – painful, but good. Because when we try to enter into stillness and we begin to see the darkness that is lurking in our souls, we can then begin to deal with it. It distracts us from trying to be quiet, from trying to say the Jesus Prayer, but that’s just part of the process. And it takes time.

The Fathers talk about three levels of prayer. The first level is oral prayer, where we’re saying the prayer with our lips. We may use a prayer rope, saying “Lord Jesus Christ, have mercy on me,” or whatever form we use.

The next level is mental prayer, where we’re saying the prayer in our mind. Prayer of the mind – with the Jesus Prayer, with prayer book prayers, with liturgical prayers –keeps our minds focused and helps to integrate us, so that our lips and our mind are in the same place and doing the same thing.
We all know that we can be standing in church, or standing at prayer, and we may be mouthing the words with our lips but our mind is thinking about the grocery list. The second level of prayer overcomes this problem, but it is not the final level.

The final level of prayer is prayer of the heart, or spiritual prayer. It is here where we encounter God, in the depths of our soul. Here we open the eye of our attention, with the intention of being present to God who is present within us. This is the key and the core of the whole process of spiritual growth and transformation.

II. So how do we do this?

The Prayer of Stillness

The foundation of the spiritual process is learning to keep inner silence, the prayerof stillness. On the basis of this, we gain insight into how to stop resenting and to stop reacting. Then the process goes deeper and deeper, rooting out our deeply buried resentments and passions, memories of hurt and sin, so that the silence penetrates our whole being. Then we can begin to think clearly, and to attain towards purity of heart. Before beginning this process, it is important to have an established relationship with a spiritual guide, a father confessor or spiritual mother, to help you. Confession is a central part of the spiritual life, and things that come up in prayer, as well as resolving resentments and other issues, are part of that. It is also valuable to expose obsessive or sinful thoughts to your confessor. Simply exposing them deprives them of their power.

We always need to be accompanied on the journey within. Prayer is always a corporate action, leading to the transcendence of our individual isolation into a state of communion with God and the Other. The Jesus Prayer, “Lord Jesus Christ, Son of God, have mercy on me a sinner,” or some form of it, can be used as a vehicle to help us bring our attention into a prayerful state. The Jesus Prayer states the intention of our prayer, and we use it first verbally and then mentally until it goes beyond word and thought and becomes pure intention in deep silence.

A prayer rope is very helpful to get started, not so much as to count prayers, but to keep the physical level of attention. We say one prayer on each knot, going round and round the rope, until our attention is focused in prayer. Then we can stop moving around the rope, and be still. The rope is not important in and of itself; one can pray just as well without it. It is an aid. Another aid is to follow your breath. What is important is not to get caught up in technique, but to pray.

The Prayer can be said standing, kneeling or sitting. If one is ill, lying down is acceptable; but it is hard to preserve focused attention while lying down. Prayer is not relaxation. It may relax you, but that is not the point. Posture is important to help keep your attention focused. If you’re sitting, it helps to keep your back straight and your shoulders back. One can also be prostrate on the ground, but it takes practice to let go of the physical distractions.

In beginning to pray, remember that God is “everywhere present and filling all things.” In prayer, you make yourself present to God. Open your mind and heart, your awareness of God, so that the sense of God’s Presence fills your consciousness. At first, we may not have a sense of God’s Presence. But the more disciplined our practice of prayer, the more that conscious awareness of God will fill our mind and heart. This is not an image, a thought “that” God is present (though this is a place to start), or a feeling or physical sensation. It is simply an awareness. This is the beginning of spiritual consciousness, where our awareness moves from the head to the heart, and from God as an object to a sense of being rapt in God’s Presence.

How to Enter the Prayer of Stillness

In short, sit down and collect yourself, and remember that God is present. Say the Trisagion Prayers if you wish. Breathe in slowly and deeply a couple of times, following your breath to the center of your chest. Begin to say the Jesus Prayer quietly, slowly, until you have a sense of God’s Presence. Then let the Jesus Prayer trail off, and go into silence. Thoughts will come, but simply let them go by. Don’t let them grab your attention. But if they do, gently dismiss them and bring your focus back to God’s Presence, perhaps using the Jesus Prayer to reestablish your intention to pray. Go deeper within yourself, below the thoughts, into the deeper stillness and awareness of Presence, and simply abide there.

The period of prayer should start out with a few minutes, and may entirely be occupied at first with the Jesus Prayer. Eventually, over a period of weeks or months, as you begin to master keeping your attention focused and dismissing thoughts, let it expand up to twenty or thirty minutes. Two periods of prayer, early in the morning and early in the evening are an excellent discipline.

Surrender and Detachment

The Prayer of Stillness is a process of inner surrender to the Presence and activity of God within yourself. Surrender your thoughts, feelings, emotions, ideas, agendas, plans, images and submit them to the Divine Presence. This is surrender of the ego, and the enkindling of our spiritual awareness. We stop our ego and its thoughts from distracting our attention, and permit God’s energy to work within to heal our souls. This is a kind of active and willful passivity, so that God becomes the active partner in prayer.

It becomes obvious that we cannot hold any kind of rancor or resentment, lust or passion, in our minds while trying to enter into silence. In fact, all our attachments to things, people, concepts and ideas have to be surrendered during silent prayer, and thus, they are brought into perspective. The more we connect with God in prayer, the more detached we become. It is a necessity if we are going to progress in prayer and in communion with God. All things that are obstacles to our living communion fall away, if we let them. The key, of course, is to surrender them and let them go.

The Emptying of the Subconscious

One critically important process that occurs is the emptying of the subconscious. After we have gotten to a point of stillness, over a period of days or weeks, we will be flooded by memories of past hurts, sins, resentments, images and sensations, and wrongs done to us. At first, we feel like we make progress in the prayer, and it is nice and peaceful.

Then, with the flood of memories, we feel like we are going backwards. This is progress! It is the beginning of the process of the purification of our soul. It is extremely unpleasant, at times, but the key is to not allow ourselves to react. These memories have been suppressed, and are now coming to awareness so that they can be dealt with. This purification is already the action of grace illumining your soul. During prayer, make a mental note of the memory or sin, and then take it to confession. Sometimes these memories and the feelings connected with them can be overwhelming. This is why accompaniment on the spiritual journey is so important.

You need someone who can encourage and reassure you, as well as help you resolve the issues that come to awareness, and forgive your sins. It is extremely distressing when suppressed memories of abuse and violent emotions come up. It can not only be confusing, but it can dominate our consciousness. We have to deal with these issues, as they come up, in order to be purified and open ourselves to God. This means working through forgiveness, accepting forgiveness, and forgiving ourselves and God.

The Imagination

Another thing that comes up is images, which play on our mind and imagination. There are two main levels here: first, the memory images we have seen that are connected with our passions; the second, images from our imagination. All the images we have ever seen are stored in our brain. They range from the face of our mother from our infancy, and other joyful images, to pornographic and violent images or those who have hurt us.

These images are especially powerful if they are attached to some kind of passionate act, of lust or anger. They can be a strong distraction from awareness of God. What is important is to remember that these are just thoughts, memories, and we can dismiss them. They have no power over us that we do not give them.

The task is to get beneath them, and let them go, and eventually take them to confession. The second level of images is what is produced by the imagination. We quiet down, and start to pray, and go into all sorts of imaginal realms, populated by angels, demons, and any and everything else. Many people take this as spiritual vision. But it is not. It is the realm of delusion, and there is nothing spiritual about it. This is especially dangerous if one has a past with hallucinogens and other psychotropic drugs.

The task is, first, to stay with the Jesus Prayer. Then, after much practice, go into silence and be absolutely resolute to allow no images, even of Jesus or the saints, into one’s mind during prayer. The imagination is still part of the mind, not the spirit (nous).

Even icons are not to be contemplated in an objective sense, bringing the image into the mind. As St John Chrysostom wrote, somewhere, “When you pray before your icons, light a candle and then close your eyes!” The icon is a sacrament of the Presence. Spiritual work is very serious business. If we do not work through the issues that arise in a healthy way, they can literally drive us crazy. It takes a deep commitment to the spiritual process, so as not to be distracted by the emptying of our subconscious, and led into despondency or despair. The task is to perservere, and let the process take its course. This means confessing our thoughts and resolving our resentments, and receiving absolution of our sins. Eventually, it works itself through, though it may take months or years to do so. As Metropolitan Anthony Bloom said, somewhere, when it gets too heavy, sit back and have a cup of tea! God is going to be there; it is we who have to work through our issues so we can be present to Him.

Dealing with Resentments

Resentment and reaction are deeply interrelated. Resentment is an impassioned reaction, based on a judgment of a person (or the self), where our passions are ignited. Resentment is a reaction which we hold within ourselves, and allow ourselves to nurture. It comes from and feeds off our passions, from judgment of others. Resentment is judgment and objectification of a person according to his actions, which have offended us.

The real key to resolving resentment is to realize that it is not the other person who is causing it, but that it is our own reaction. The actions of the other person may have precipitated the reaction, his words or deeds, his sin; but the reaction to those sins, words or deeds is purely our own.

We can only control what belongs to us; we cannot control another person. It is our decision to allow ourselves to be possessed by our passions and reactions, or to take control over our own lives. It is our decision to take responsibility for our own reactions, or to allow ourselves to be caught in the vicious cycle of blaming the other person, in resentment and self-righteousness. Blame and resentment lead nowhere, except to bitterness and unhappiness. They make us into helpless victims, which, in turn, robs us of the power to take responsibility for ourselves.

Resentment comes when we refuse to forgive someone, justifying ourselves by our self-righteous indignation at being hurt. Some of these hurts can be very deep: abuse,abandonment, betrayal, rejection. Sometimes they can be very petty. We keep turning the hurt over and over in our minds, and refuse let it go by justifying our anger. Then we feel justified in hating or despising the person who hurt us. Doing this, we continue to beat ourselves up with someone else’s sin, and compound the other person’s sin by our own resentfulness.

We blind ourselves to our own sin, focus only on the sin of the other, and in so doing, we lose all perspective. We have to put things into perspective, and realize that the other person’s actions are only part of the equation, and that our own reaction is entirely our own sin. To do this, we have to move towards forgiveness. To forgive does not mean to justify the other person’s sin. It does not mean that we absolve the other person—not hold them responsible for their sin. Rather, we acknowledge that they have sinned and that it hurt us. But what do we do with that hurt? If we resent, we turn it against ourselves. But if we forgive, we accept the person for who he is, not according to his actions; we drop our judgment of the person. We realize that he is a sinner just like me. If I am aware of my own sins, I can never judge anyone. We can begin to love him as we love ourselves, and excuse his falling short as we forgive ourselves. It helps when the person who hurt us asks for forgiveness, but it is not necessary. We must always forgive: not only because God forgave us; but also because we hurt ourselves by refusing to forgive.

Our resentments can also be extremely petty. Sometimes we resent because we cannot control or manipulate someone to behave according to our expectations. We become resentful of our own frustration, where the other really had nothing to do with it. All our expectations of other people are projections of our own self-centeredness. If we can let other people simply be who they are, and rejoice in that, then we will have tremendous peace!

We have to be watchful over ourselves, so that we do not allow ourselves to project our expectations on others, or allow resentment to grow within us. This kind of awareness, watchfulness, is nurtured by the practice of cutting off our thoughts and practicing inner stillness. By this, we practice cutting off our reactions, which all start with thoughts. We can come to see what is our own reaction, and what belongs to the other.

Eventually, we see that our judgment of the other is really about ourselves, our own actions, words, attitudes and temptations, which we see reflected in the other person. To face this means to face our own hypocrisy, and to change. If we judge and condemn someone for the same sins, thoughts, words and deeds that we have ourselves, then we are hypocrites. We must repent from our hypocrisy. This is real repentance: to recognize and acknowledge our own sin, and turn away from it towards God and towards our neighbor.

We have to see how our sins distract us from loving our neighbor, and from loving God. Our love of our brother is the criterion of our love of God. St John tells us, “How can we love God whom we have not seen, if we can’t love our neighbor whom we can? If you say that you love God and hate your brother, you are a liar”. If we love God, then we will forgive our neighbor, as God has also forgiven us. The conscious awareness of our own reactions and judgments, of our attachment to our passions of anger and our own will, is the first level of spiritual awareness and watchfulness. We have to move beyond self-centeredness (oblivious to others), to becoming self-aware, aware of our own inner processes through watching our thoughts and reactions.

Repentance and Confession

Awareness of our sins and hypocrisy, our short comings and falls, leads us to repentance and the transformation of our life. Repentance, conversion, the transformation of our mind and our life, is the core of the Christian life. Repentance does not mean to beat ourselves up for our sins, or to dwell in a state of guilt and morose self condemnation. Rather, it means to confront our sins, and reject and renounce them, and confess them, trying not to do them again. What this does is, that to the extent we renounce and confess our sins, they no longer generate thoughts, which accuse us or spur passionate reactions.

Sometimes we have to confess things several times, because we only repent of, or are even conscious of, aspects of the sin. Things that make us feel guilty, provoke our conscience, or that we know are acts of disobedience all should be confessed. We have to train our conscience, not by memorizing lists of sins, but by becoming aware of what breaks our relationship with God and other people. We need to be conscious of God’s presence, and realize what distracts us from it. These things are sins. Of course, we are experts at deluding ourselves, when we really want to do something, and we know that it is not blessable.

Confession is not only Christ’s first gift to the Church, the authority to forgive sins in His Name; but is one of the most important means of healing our souls. Sins are not sins because they are listed in a book somewhere. They are sins because they break our relationship with God, other people, and distort our true self. Sins are sins because they hurt us and other people. We need to heal that hurt, and revealing the act or thought or attitude takes away the shame that keeps it concealed, and prevents healing.

We need to confess the things that we are the most ashamed of, the secret sins, which we know are betrayals of our true self. If we don’t confess them, they fester and generate all sorts of despondency, depression and guilt, shame and despair. The result of that is that we identify ourselves with our sins. For example, same-sex attraction becomes gay identity. Failure in some area becomes a general self-identification with being a failure.

What is critically important is that we are not our sins, thoughts or actions. These things happen, we sin, have bad thoughts and do wicked and evil things. But we are not our thoughts or actions. Repentance means to stop and renounce not only the actions, but to renounce the identity that goes with it. Thoughts are going to come. But we can learn, through practicing inner stillness, to let our thoughts go. They will still be there, but we can learn to not react to them, and eventually, simply to ignore them.

The process of purifying our self is hard and painful, at first; but becomes the source of great joy. The more we confess, honestly and nakedly, the more we open ourselves to God’s grace, and the lighter we feel. Truly the angels in heaven (and the priest standing before you bearing witness to the confession) rejoice immensely when a person truly repents and confesses their sins, no matter how dark and heinous. There is no sin so grievous that it cannot be forgiven. NOTHING! The only sin not forgiven is thinking that God cannot forgive our sin. He forgives. We have to forgive our self, and accept His forgiveness.

Preparing for confession is an important process. It means to take stock of our life, and to recognize where we have fallen, and that we need to repent. The following should help to prepare for confession, but it is not a laundry list. Rather, it should help to spur our memory, so that we can bring things to consciousness that we have forgotten. It is more of an examination of conscience.

The Passions

• Gluttony,
• Lust
• Avarice
• Anger
• Envy
• Despondency
• Vainglory
• Pride

The Commandments

• Love the Lord your God with all your heart, with all your soul and with all your mind; and love your neighbor as yourself

Loving God

Do I love God?
Do I really believe in God, or just go through the motions?
Do I pray, and when I do, do I connect, or is it just mechanical?
Do I rush through prayers, Scripture readings, and spiritual literature?
Do I seek the will of God in all things?
Do I rebel against what I know to be God’s will, and the Christian life?
Do I try to be obedient, and constantly surrender my life to God?
Do I go to church, go to confession and communion regularly, keep the fasts?
Do I try to be conscious of God’s Presence, or not?
Do I try to sanctify my life? Or do I give in to temptation easily? Thoughtlessly?

Loving our Neighbor

How do I treat the people around me?
Do I allow myself to judge, criticize, gossip aboutor condemn my neighbor?
Do I put people down? Do I look for their faults?
Do I condescend and talk down to others?
Do I treat others with kindness, gentleness, patience? Or am I mean, rough and nasty?
Do I try to control others, manipulate others?
Do I regard others with love and compassion?
Do I bear anger or resentments against others? Hatred, bitterness, scorn?
Do I use and objectify others for my own pleasure or advantage? For sex, for profit, or for anything else which de-personalizes him/her?
Do I envy and bear jealousy towards my neighbor? Do I take pleasure in his misfortunes?
Do I act thoughtlessly, oblivious to the feelings or conscience of the other?
Do I lead myneighbor into temptation intentionally?
Do I mock him or make fun of him?
Do I honor the commitments I have made? Marriage vows? Monastic vows?
Do I honor my parents? Am I faithful in my relationships?
Do I have stability in my commitments?
Am I conscious of how my words and actions affect others?
Have I stolen anything, abused or hurt anyone?
Have I committed adultery?
Have I injured or killed someone?
Do I covet other people’s things? Do I lust after possessions or money? Does my life revolve around making money and buying things?

Loving Our Selves

How am I self-centered, egotistical, self-referenced?
Do I take care of myself, physically, emotionally, mentally, spiritually? Am I obsessed about my self, my image, my appearance, my desires and agenda?
Do I indulge in laziness? Do I get despondent, depressed, despairing?
Do I beat myself up, indulge in self-hatred or self-pity?
Do I injure myself? Do I have low self-esteem, or think myself worthless?
Do I blame other people for my reactions? Do I feel myself a victim?
Do I take responsibility for my own reactions and behaviors?
Do I engage in addictive behaviors, abusing alcohol, food, drugs, sex, pornography, masturbation? How do I try to console myself when I’m feeling down?
Do I have anger and resentment, rage, and other strong emotions and passions suppressed within me? Do I act out on them? How do they affect my behavior? Can I control them or do I abuse other people?
Am I conscious of how my words affect people?
How am I a hypocrite? Can I face my own hypocrisy? Am I lying to and deluding myself?
Do I have a realistic idea of myself? Am I honest with myself and others? What kind of façade do I put up?
Have I done things that I don’t want to or am too ashamed to admit? Abuse of others or animals, incest, homosexual acts, perverse actions? Have I abused drugs, sex or other things that I don’t want to acknowledge? Am I afraid that I am those things—an alcoholic, drug addict, gay, child abuser? Am I afraid to confess them?
Can I forgive myself for these things? What do I feel guilty about? Does guilt control my life?
Am I being faithful to myself, to God, to others? Does my life have integrity?

Christians cannot be distinguished from the rest of the human race by country or language or customs. They do not live in cities of their own; they do not use a peculiar form of speech; they do not follow an eccentric manner of life. This doctrine of theirs has not been discovered by the ingenuity or deep thought of inquisitive men, nor do they put forward a merely human teaching, as some people do.

Yet, although they live in Greek and barbarian cities alike, as each man’s lot has been cast, and follow the customs of the country in clothing and food and other matters of daily living, at the same time they give proof of the remarkable and admittedly extraordinary constitution of their own commonwealth. They live in their own countries, but only as aliens. They have a share in everything as citizens, and endure everything as foreigners. Every foreign land is their fatherland, and yet for them every fatherland is a foreign land. They marry, like everyone else, and they beget children, but they do not cast out their offspring. They share their board with each other, but not their marriage bed. It is true that they are “in the flesh,” but they do not live “according to the flesh.”

They busy themselves on earth, but their citizenship is in heaven.

They obey the established laws, but in their own lives they go far beyond what the laws require. They love all men, and by all men are persecuted. They are unknown, and still they are condemned; they are put to death, and yet they are brought to life. They are poor, and yet they make many rich; they are completely destitute, and yet they enjoy complete abundance. They are dishonored, and in their very dishonor are glorified; they are defamed, and are vindicated. They are reviled, and yet they bless; when they are affronted, they still pay due respect. When they do good, they are punished as evildoers; undergoing punishment, they rejoice because they are brought to life. They are treated by the Jews as foreigners and enemies, and are hunted down by the Greeks; and all the time those who hate them find it impossible to justify their enmity.

Chapter 5 of the Epistle to Diognetus
From Early Christian Fathers, translated by Cyril Richardson
via ccel.org

Modern society’s obsession with materialism, its absorption with consumerism in its search for happiness and fulfillment, is not unique. The ancient Greek historian Diodoros Sikeliotis (first century BC) writes that his compatriots, the citizens of the city of Acragas, ate every day as if they were to die the following day, but they built houses as if they were to live forever.

It was against a background of materialism that the principles and teachings of the school of philosophy known as Cynicism revived in the same century and became popular among thoughtful people.

Cynicism was a school of ethical philosophy that provoked extremes both of admiration and of hostility. Because of the behavior of some followers of Cynicism, it has brought to light some of its teachings of great contemporary significance — teachings parallel to those of Christianity, Christian monasticism in particular. It is interesting that the revival of interest in Cynicism coincided with the emergence of Christianity.

Cynics’ origins

In this article, we will present some of Cynicism’s teachings that are of modern value, and consider them either as influential on, or as parallel to Christianity. The origins of Cynicism can be traced to the fifth century before Christ but, following a period of decline, it became very popular during the first two centuries of the Christian era, more precisely from the last quarter of the last century before Christ to the end of the reign of Marcus Aurelius (c. 180 AD). Cynicism survived at least until the end of the fifth century.

The Cynic philosophers of this period (27 BC-180 AD) taught the importance of the principles of self-sufficiency, simplicity, independence, asceticism, cosmopolitanism and philanthropy toward all people, independent of race and ethnic origins.

Furthermore, along with Stoic and Neo-Pythagorean teachers, revived Cynicism taught principles of frugality, temperance and in general, humanitarian concerns.

The best exemplars of these principles were Krates of Thebes and Apollonios of Tyana. Nevertheless some of the Cynic principles can be traced back to the teachings of Socrates and his students, including Antisthenes of Athens.

Concept of virtue

Antisthenes ( ca. 455-360 BC ) a devoted follower of Socrates, a sophist and professional teacher, taught that happiness is based on virtue (arête) and that virtue is acquired through knowledge. Thus virtue can be taught.

Virtue is not identified with material pleasures but through constant exertion and heroic effort. For Antisthenes, Herakles was the ideal person and a human prototype to imitate.

As far as religion is concerned, Antisthenes believed that, not withstanding the fact that people believed in many gods, a study of nature and the cosmos speak of the existence of a unity, one Creator God. Antisthenes is one of the early Greek philosophers who conceived of mankind’s unity through homonia (oneness of mind) and philanthropia (love for mankind.)

He taught that it is not the legalistic application of the city’s laws but the law of arête that should guide people in their daily life. Virtue, goodness, is the same for men and women.

Because of his humanitarian teachings and acts of philanthropia, along with other Cynic philosophers, Antisthenes was considered “a liberator of people and healer of their passions.”

Long before Antisthenes Greek philosophers, such as the Ionians, attempted to replace inherited religious beliefs about the world by rational explanations.

It is believed that Antisthenes’ teachings influenced Diogenes of Sinope of Pontos (Asia Minor) (ca. 400 – c.325 BC ), the philosopher who is commonly considered the father of the Cynic school of philosophy.

Diogenes’ main principles of philosophy, too, were about happiness: What is happiness? What contributes to happiness? How does one become happy?

Diogenes taught that happiness is identified with a life of self-sufficiency, oligarkia – contentment with little, training of the body to have as few needs as possible, to kata physein zein – to live according to natural needs. To live according to nature is to live a simple and undemanding life. What is natural is good, whatever has been added by convention is evil and a source of unhappiness.

Diogenes’ teachings about simplicity, self-sufficiency, and independence attracted many followers from among both educated and uneducated classes in Athens and other Greek cities.

His critics called him kyon (dog) because he had rejected many conventions and emphasized that living a free life — a “dog-like” life is natural. In the ancient world, dogs were symbols of a life without shame — anaideia (shamelessness). Thus Diogenes’ teachings became the basis of a school of philosophy known as Cynicism.

Influence of Cynicism

The question that requires our attention is to what degree Cynic principles of philosophy, asceticism, and philanthropy influenced Christian thought, monasticism in particular. Arête, autarkeia, askesis, ponos, important elements of Cynicism, became integral parts of Christian monasticism.

The principles of Cynicism advocated an asceticism that aimed at the achievement of spiritual freedom and independence, a freedom that required a constant askesis (training, labor) to harden the body and strengthen the spirit. Such an exertion implied ponos (pain) a painful struggle that leads to virtue and purification.

Revived Cynicism, in the early Roman Empire (27BC-180AD) developed a moral philosophy which included a powerful philanthropic impulse and advocated humanitarian treatment of all people, a spiritual message for the betterment of all — poor and rich, Greeks and barbarians, literate and illiterate.

Through theory and practice several Cynic philosophers set an example of self-sufficiency, autonomy of will, and independence of action, and attacked luxury and sensual indulgence.

By their own justification of poverty, they offered hope to the poor and weak, the marginalized of societies and the oppressed. The fame of some of Cynicism’s representatives survived for many centuries. Krates of Thebes, one of Diogenes’ most faithful disciples, along with his wife, devoted themselves to humanitarian and good works.

Kerkedas of Megalopolis, inspired by Cynicism’s principles proposed reforms, attacked inequalities in his efforts to bring a renaissance in his city.

Later, at the beginning of the Christian era, Apollonios of Tyana in Cappadocia became famous for his ascetic life and his wanderings, teaching principles of simplicity to the extent that later writers paralleled him with Jesus Christ.

Demetrios, Dio Chrysostomos, Demonax, Peregrinus Proteus, Oinomaos of Gadara, Sostratos, Theagenes and Salustios lived in the early Christian centuries (first to the fifth).

For Cynic political philosophy, a monarch, emperor or king, was expected to be a person of virtue and wisdom. Thus some of the Cynics, such as Demetrios, were men of courage and did not hesitate to condemn corrupt leaders. Because of his anti-monarchical teachings and criticism of Nero, Demetrios was exiled.

Dio Chrysostomos (AD c.40-120) is better known because of his writings. He became known as Chrysostomos (the golden mouthed) — not to be confused with the Church Father John Chrysostom (AD347-407) — because of the quality of his orations and his rhetorical style.

He exerted a great influence through his speeches on the duty of a prince. He emphasized a virtuous active life. Later in the second century, Demonax of Cyprus came from a wealthy family, but like some Christian ascetics he elected to live in poverty, indicating that happiness is not necessarily identified with possession of material wealth. He avoided some of the extremes of some Cynics and maintained a moderate attitude toward life.

The principles of Cynic philosophy such as arête, oligarkia, autarkeia, askesis, ponos (virtue, satisfaction with little, self-sufficiency, asceticism, pain and labor) could be found in other philosophies, philosophies outside of the Greek world.

Nevertheless, they were popular principles in a period when Christianity spread in the Roman Empire and the emergence of Christian monasticism in particular.

Christianity and Cynicism

During the fourth and fifth centuries we find even Christian theologians who claimed to be followers of Cynic philosophers such as Salustios, described by Julian the Emperor as “an excellent man.” Notwithstanding his praise for Salustios, Julian delivered an oration (no.6) scolding the new Cynics who had deviated from the pure principles of Antisthenes, Diogenes and Krates.

Some of the new Cynics of the fourth century, Julian called hypocrites for wearing the coarse cloak, the staff and wallet, and long hair. They were rebuked for their greed and pretentious piety, their itinerant and mendicant life. These kinds of Christian monks were derided not only by Julian and other non-Christians, but Church Fathers such as Gregory of Nyssa, John Chrysostom, and others. There were followers of Cynicism that went to extremes and condemned for anaideia (shamelessness) and there were Christian monks, too, who went to extremes in their teachings and their practices.

We must note however that there were some basic differences between Cynics and Christian monks. The aim of the Cynic way of life was to achieve an undisturbed, peaceful, independent, happy life on earth. The main purpose of Christian monasticism was personal sanctification on earth that ultimately leads to eternal happiness in God’s heavenly kingdom. Cynics aspired for happiness on earth, while Christian monasticism’s target was heaven.

Monasticism

The ideals of Christian monasticism were set by Sts. Anthony, Pachomios, and Basil the Great in particular, who defined the aims of monasticism and introduced rules that guided it throughout the Byzantine era (324-1453).

Anthony, the founder of Christian monasticism, taught that the chief purpose of the monk is personal sanctification and the gain of God’s Kingdom in heaven through the practice of poverty, chastity, asceticism, discipline of daily life.

He set an example of poverty by giving away his possessions, retiring himself into the desert. A similar example was set by Basil who used his wealth to establish a complex of philanthropic institutions, hospitals (nosokomia), hotels (xenones) for travelers, an orphanage, leprosaria (for the relief of lepers), ptocheia (homes for the poor.) Basil, too, emphasized that a monk’s life should require poverty and chastity.

But, once again, the aim of the monastic life and the practice of the principles of poverty, chastity, asceticism, philanthropy in general was the kingdom of heaven — not necessarily happiness on earth.

Closer to the ideals and practices of Cynicism was Christian anchoritic monasticism. Hermits, like Cynics, who practiced an extreme form of asceticism, including defiance of all forms of convention, became antisocial. But their ideal, too, was not earthly happiness but the gaining of the Kingdom of God. Because of their extreme practices, Christian hermits at times went against some of the teachings of the organized church.

Many Fathers of the desert and others, known as fools for Christ’s sake, were admired, but it was coenobitic (communal life) monasticism that prevailed and established itself as the arm of the Church.

“Fools” for Christ

The “Fools for Christ’s sake” more than any other form of monasticism adopted certain principles of Cynic philosophy and imitated the daily life of their representatives. They became known as fools because they tried to follow St. Paul’s advice that Christians should “become fools so that you may become wise” (1 Co. 3:18) and that Paul himself and other apostles became “fools for the sake of Christ” (1 Co.4:10).

Church historians and chroniclers such as Palladios, Evagrios Scholastikos and others of later centuries write of men and women who became fools, or “played’ the fool, for the sake of Christ. An anonymous nun in a convent at Tabennisi in Egypt, Symeon of Emesa, Andreas of Salos, Vasilios the Younger, Symeon Eulaves, Kyrillos Phileas, Savvas the Younger are some saints named fools. They came from various geographical areas of the Byzantine Empire and lived between the fourth and the fourteenth centuries.

All the “fools for Christ’s sake” had something in common with Cynic philosophers. They had rejected traditional values of urban civilization, social conventions and had pursued a life of austerity, living an itinerant ascetic life in the streets and fields, subjecting themselves to all kinds of ridicule and humiliations like their predecessor Cynics.

One thing is certain: There were many followers of the principles of Cynic philosophy who were greatly influential and admired, as there were many Christian monks who made their mark on history. For example the Cynic philosopher Krates enjoyed a reputation for moral excellence because of his great sense of fairness and justice (dikaiosyne) but also his profound concern for the practice of philanthropia for the well-being of all people.

From as early as the Homeric age (eighth century before Christ), from the fifth century in particular, philanthropia in Greek moral philosophy was used in a broad sense to include acts of kindliness, gentleness and benevolence in general. But in revived Cynic philosophy, as well as in Christian theology, philanthropia was used in the profound sense of love for mankind — love toward all independently of color or creed.

It became synonymous to agape. In addition to a common understanding of philanthropia, both Cynicism and Christianity held progressive views on issues we today consider very important: the equality of the sexes, the breaking down of social barriers, concern for all people over nationalistic extremes.

Universal attributes

The universal human attributes advocated by Cynic philosophers such as Krates, Demetrios and Apollonios were not related to logos (reason) but to arête, eleos, philanthropia. Like many Church Fathers, who were less concerned with dogma and abstracts but more with the application of pistis (faith), elpis (hope) and, above all, agape (love — 1 Cor.13:13).

Furthermore, it needs to be said that notwithstanding the limits imposed upon them by both history, geography, and their environment, Greek thinkers such as Cynics and Stoics perceived of the human being as the center of the cosmos and emphasized the unity of humankind free of violent nationalisms, color and religions prejudice. Neither divisions in city-states nor conflicts between them prevented them from promoting the idea of common fellowship bringing together all humankind.

To be sure similar ideas could be found among other people contemporary to the Greeks, but the Greek concept of humanity’s unity is distinct because it appears as a single connected process through a variety of Greek poets, philosophers and historians from Homer and Hesiod through the pre-Socratic philosophers, the tragedians, Socrates, Plato, Aristotle and especially the Cynics and the Stoics.

There is little doubt for the student of ancient Hellenism and the Hellenistic Age in particular that the views of the philosophers mentioned above became a paidagogos, a prelude to Christian ideas about the unity of human kind.

Whether the principles of Cynic philosophy influenced the ideals of Christian hermits, or whether both developed along parallel lines, is academic. Neither Cynicism’s philosophy nor Christian ideals of asceticism were unique.

They were known and practiced in other parts of the world. Human beings everywhere have common needs, both material and spiritual.

What unites them is a common aspiration for happiness in daily life and eternal life beyond the grave. Self-sufficiency, simplicity, independence, asceticism, philanthropy, temperance, frugality (oligarkia, arête, autarkeia, askesis, ponos), principles that harden the body and strengthen the spirit are just as important today as they were in the time of Diogenes the Cynic and Basil the Christian.

Question from an online friend:

I am trying to learn to love Christ. I know with certainty that I believe in God and believe in Christ, but how does one learn to Love Him? Am I overthinking things?

Affection is a feeling that comes and goes like the weather, but love is a thing you do.

You love God the way you’d do love to your parents: By finding out what they think before you make a decision, even though you’re a grown-up; by remembering to honor them even when you disagree; by seeking peace with your brothers and sisters.

You love God by doing love to the people around you: “Whatever you did for one of the least of these brothers of Mine, you did for Me.” You love God by trusting He knows better than you: “If you love Me, keep My commandments.”

“You shall love the Lord your God with all your heart, with all your soul, with all your strength, and with all your mind,” and “your neighbor as yourself.” For starters, that means that all our motives, intentions, thoughts, imagination, preferences and ambitions ought to be put under the yoke of Christ. If something in us resists that, then it’s got to change or go. “Let us lay aside every encumbrance and the sin which so easily entangles us.” What remains still needs to be purified, which starts by examining how our priorities and thought life and plans honor God. (That’s an all-your-life process.)

In the end, since love is an act of the will empowered by God, we love God by deciding to. “I love Thee, O Lord” doesn’t mean “I am filled with a feeling of devotion” (though it might) — it means “I have made my choice to offer my life to You as a love offering. Make my life acceptable to You, change and rearrange any part of me or my life, because I belong to You.”

If you talk to elderly people whose marriages were arranged, you may be surprised, as I was, to find that they genuinely love each other. Their match may have been set up without their input, but they’ve made the choice to love each other and feelings have grown in them over the years.

Feelings are fickle and unreliable, but even so, what we choose — and practice — becomes familiar and desirable to us, so that the act of will “I choose to love the Lord” really does become the heart’s confession “I love the Lord.”

Say it with faith and trust Him to make His own love grow in you.

This is a rough draft, on something I’ve been meaning to jot down for a while. I’d appreciate comments from Protestants, Catholics and Orthodox folks – where does it fail to communicate clearly? Where is it just plain wrong? Any other comments?

After it’s benefitted from some other eyes and comments, I’ll file it under Infrequently-Asked Questions.

Thanks!
—Silouan

In an online discussion of “asceticism,” (cf. Wikipedia) one commenter wrote:  ”…God does not want us to completely ignore the simple pleasures of life that he has given to us. Too much asceticism can be a bad thing, even heretical.”

Maybe some modern associations with “asceticism” are distracting from the thing itself.

Originally, Greek ἄσκησις áskesis just meant athletic training. The exercise and self-discipline an athlete undertakes is naturally more extreme than what a casual amateur does, because the athlete is aiming for excellence. We see that metaphor repeatedly in the New Testament – some familiar passages:

• Let us lay aside every weight, and the sin that so easily entangles us, and let us run with endurance the race set before us.
• Do you not know that in a race all the runners run, but only one gets the prize? Run in such a way as to get the prize. Everyone who competes in the games goes into strict training. They do it to get a crown that will not last; but we do it to get a crown that will last forever. Therefore I do not run like a man running aimlessly; I do not fight like a man beating the air. No, I beat my body and make it my slave so that after I have preached to others, I myself will not be disqualified for the prize.

Significantly, that last comes from a context where Paul is talking about setting aside his rights and freedom in order to serve the Corinthian Church; a theme he picks up again here:

• All things are lawful for me, but not all things are helpful; all things are lawful for me, but not all things edify. Let no one seek his own, but each one the other’s well-being.
• All things are lawful for me, but all things are not helpful. All things are lawful for me, but I will not be brought under the power of any.

We tend to think of “asceticism” as extreme, possibly masochistic, practices of austerity, withdrawal, or even self-harm. That’s hardly what Paul or Christ expect of Christians living in the world.

More in line with Christ’s language of discipleship is the familiar relationship a martial artist has with his sensei, an olympic swimmer with her coach, or a classical musician with a master. They undertake disciplines meant to enable them to reach their potential… in fact a disciple is nothing other than one who accepts discipline.

Rather than caricatures and unfamiliar extremes, we might begin with practical application of Christ’s commands, like “Judge not, and you shall not be judged. Condemn not, and you shall not be condemned.” If there’s any area of your life where you try to act with integrity and commitment, then you probably know how tempting it is to notice others who don’t have the same practice. In this way, instead of avoiding a harmful excess, we actually harm ourselves by becoming proud judges. If you’re fasting or refraining from some habit during Lent, then you probably fight this battle frequently. This is askesis.

“Be sober, be vigilant,” says Peter, and “be serious and watchful in your prayers.” And Paul adds, “Be watchful in all things… being watchful to this end with all perseverance.” In this they’re echoing Christ, who so consistently warned His disciples to be watchful – literally, to stay awake. We tend to function on automatic, thinking and doing what comes naturally, and so no wonder we fall consistently into the same patterns of sin, self-centeredness, and unexamined conscience.

If you can get monks to talk about their inner life (not an easy task) you won’t find them concentrating on what they’re not eating, who they’re not socializing with, or what discomfort they’ll be heroically enduring. They’re more concerned with owning their inner life. Real ascetics – now just as a thousand years ago – are people who live with intention. The verbal, logic-chopping part of their mind, along with the appetites of their soul and body, are not in control. They have thoughts; their thoughts do not have them.

Nobody just wakes up one day and suddenly is spiritually mature, governing all his impulses, with his heart all in order and his words only ministering healing. We form our inner man in large part by what we do outwardly. That’s why Christ said confidently that His disciples will fast; not “if” but “When you fast.“. And Paul commands Christians to “consider the members of your earthly body as dead to immorality, impurity, passion, evil desire, and greed, which amounts to idolatry… anger, wrath, malice, slander, and abusive speech from your mouth.”

There’s certainly a place in the Christian’s life for self-discipline. Augustine of Canterbury, commenting on Hebrews 12, wrote “God has one Son without sin, but none without discipline.”

My short response got long, so I’m posting it here.

Our parish was founded about eleven years ago by a priest and a three families from California. We had inquirers’ meetings in homes for a few months, then set up a chapel and began having daily services. Because there was a core community who were already familiar with this kind of sacramental community and worship, there was something for us inquirers to come and be immersed in from the beginning; from day one we had a common ethos. I think trying to start a congregation from zero would be vastly more difficult.

Common worship: We pray Matins and Vespers pretty much every day. Our biggest service is Great Vespers on Saturday evening, together with Matins and the Liturgy on Sunday morning. Folks stay after Vespers to speak with the priests (confession) so after a 45-minute service you’ll have an hour or two of people chatting outside or downstairs while the children run around having fun. Sundays we finish up around 11:30ish, then we have a potluck meal and coffee, and again we spend a while enjoying each other’s company. The shared experience of worship and common spiritual struggle is one of the strongest centripetal factors in our parish community.

We don’t have children’s church. The littles stay in the service with us. Often a family will arrive, hand off their babies and toddlers to the various godparents, and pick up their own godchildren before finding a place to stand for the service. When babies get noisy, we take them outside for a few minutes, then right back in; they learn early that worship services are a natural part of life. And they learn to sing at the same time they’re learning to talk.

Community: Many of us choose to live within walking distance of the temple, so we’re apt to show up on each other’s doorsteps or see one another when we go for a walk. We have one another over for meals frequently, along with folks from outside our community. One of our “core values” is hospitality, so we often have friends-of-friends staying with us.

Mission: We don’t do “evangelism” as a discrete category of action or ministry. But at any given time you’ll find our members interacting in the local art scene, the skater community, the symphony, with moms at the YWCA, in job placement and roller derby and ESL, leading rafting expeditions… all the normal healthy things real people do. Every one of those relationships exposes people to Christians being off-guard — if we’re living up to our hype, that means folks are seeing how genuine Christians treat one another. And pretty much all of these kinds of interactions have resulted in people encountering our web of relationships, becoming interested in our uncommon tradition, and eventually committing to our God in baptism.

Those of us who are former Evangelicals, or have been “witnessed” to, don’t appreciate sales pitches for Jesus; if everyone were an evangelism-target, then we’d never have real relationships with anyone as persons.

Leadership: We have several presbyters and deacons, plus cantors who run the services. The clergy have day jobs, and in the church they provide spiritual direction, help with teaching, and work at the altar. A parish council worries about the money and pays the bills (or so I assume since the lights are still on.) There’s a Sunday choir who lead congregational singing at major services, a ladies benevolent group that looks for charitable projects to support, a small food bank, a primary school, and a number of craftsmen, farmers, teachers, winemakers, web workers, and others who come up with ideas and put them into action. (Leadership is having an idea and making it happen. Nobody needs permission to lead something :-)

I hear a lot of Christians talk about building leaders. From our perspective, that may be skipping a step. Since we practice making disciples, not converts, our goal is holiness and wholeness for each person in the parish community, or who is coming into it. We concentrate on teaching people practical skills for the spiritual warfare of owning their bodies and wills; being intentional and present in the moment; and restoration to balance and inner stillness. There isn’t a point where we graduate and now we’re a spiritual adult. If the process of restoring souls and renewing minds is working, then we ought to see individuals naturally finding their stride and discovering ways they can serve (i.e. lead).

So, how to protect your ideas in a world where ideas spread? Don’t. Instead, spread them. Build a reputation as someone who creates great ideas, sometimes on demand. Or as someone who can manipulate or build on your ideas better than a copycat can. Or use your ideas to earn a permission asset so you can build a relationship with people who are interested. Focus on being the best tailor with the sharpest scissors, not the litigant who sues any tailor who deigns to use a pair of scissors.

Instead of majoring on fear of losing religious freedom, or fear that our gay neighbors will marry, Christians will be a lot more effective if they invest their time and energy into prayer, repentance, almsgiving, and effectively doing love to the people we have contact with. We don’t need to “defend” traditional marriage – what Christians need to do is live traditional marriage: teach chastity and faithfulness by example and also verbally in worship and discipleship. (If you can’t prove you have the goods, don’t try to sell them!) We don’t need to fight a culture war for Christmas or for 10 Commandments at the courthouse; our calling as individuals and as worshiping communities is to be a light that draws people to Christ in us.

Historically, the Church has been most effective at testifying to Christ, making converts, subverting cultures and making saints, when the culture has been hostile to the Church. Other than a quite natural love of ease and popularity, there’s no eternal value in fighting for religious rights or preferences. Since when is it easy to be a disciple?

Christians who let fear drive them into a defensive posture against the bad old secular culture make themselves and their religion so unattractive it’s no wonder they’re marginalized. A victimized, mistrustful siege mentality is the opposite of Christ’s image of wellsprings of life flowing from within each of his confident disciples. Fear makes Christians look like the music industry agencies who constantly cry “Victim!” about piracy, and then wonder why nobody wants to buy their pop music.

If you’re in relationship with the God of infinite creativity, hope, joy, mercy and peace, then act like it :-)

tl;dr: Don’t defend your Christianity against worldliness; demonstrate that it’s better.

“My passion isn’t to build up my church. My passion is for God’s Kingdom.”

Ever heard someone say that? I have. It sounds large-hearted, but it’s wrong. It can even be destructive.

Suppose I said, “My passion isn’t to build up my marriage. My passion is for Marriage. I want the institution of Marriage to be revered again. I’ll work for that. I’ll pray for that. I’ll sacrifice for that. But don’t expect me to hunker down in the humble daily realities of building a great marriage with my wife Jani. I’m aiming at something grander.”

If I said that, would you think, “Wow, Ray is so committed”? Or would you wonder if I had lost my mind?

If you care about the Kingdom, be the kind of person who can be counted on in your own church. Join your church, pray for your church, tithe to your church, participate in your church every Sunday with wholehearted passion.

We build great churches the same way we build great marriages — real commitment that makes a positive difference every day.

I know he’s using “passion” in a way OrthoFolks don’t. But his point is good…

Christianity without the Church isn’t Christian. Nobody is conformed to the image of Christ in isolation from common prayer and work with the body of Christ. And that body is found here in the specific place and time where believers, bishop and Eucharist come together.

The amount of work, inconvenience, and sacrifice we’re willing to put into worship, parish life, developing disciples, and doing love to folks here in the parish, points to how much the Church actually matters to us.

The article describes self-discipline as linked to happiness. Of course as Christians our pursuit is not only happiness but holiness. I find it interesting that this secular research about self-discipline echoes themes my spiritual father has been repeating to me in confession for many years.

Penelope Trunk writes:

How to have more self-discipline

For a while I have been fascinated by the research about happiness. Some of my favorite research is from Sonja Lyumbomirsky, psychology professor at University of California Riverside. (She’s great at listing really small things you can do to impact your happiness.) And from Dan Gilbert’s Hedonic Psychology Lab at Harvard. (I follow PhD students from that lab like other people follow favorite quarterbacks.)

But something I’ve noticed in the last year is that most of our happiness is actually dependent on our self-discipline. For example, we are happier if we exercise, but the barriers to getting to the gym are so high that it takes a lot more than missives from the Hedonic Psychology Lab to get us there. Also, Roy Baumeister, professor of psychology at Florida State University, has studied self-esteem for decades, and finds that when it comes to success, self-discipline is much more important than self-esteem.

So I have started tracking my own self-discipline rather than my happiness. And I think that the process is making me happier, because I am teaching myself how to bounce back quickly when my self-discipline falls apart. Here’s what I’ve learned…

More at penelopetrunk.com »

Contrary to what many think or feel, Lent is a time of joy.

It is a time when we come back to life. It is a time when we shake off what is bad and dead in us in order to become able to live, to live with all the vastness, all the depth, and all the intensity to which we are called.

Unless we understand this quality of joy in Lent, we will make of it a monstrous caricature, a time when in God’s own name we make our life a misery. This notion of joy connected with effort, with ascetical endeavour, with strenuous effort may indeed seem strange, and yet it runs through the whole of our spiritual life, through the life of the Church and the life of the Gospel.

The Kingdom of God is something to be conquered. It is not simply given to those who leisurely, lazily wait for it to come. To those who wait for it in that spirit, it will come indeed: it will come at midnight; it will come like the Judgment of God, like the thief who enters when he is not expected, like the bridegroom, who arrives while the foolish virgins are asleep. This is not the way in which we should await Judgment and the Kingdom.

Here again we need to recapture an attitude of mind which usually we can’t manage to conjure up out of our depth, something which had become strangely alien to us: the joyful expectation of the Day of the Lord – in spite of the fact that we know this Day will be a Day of judgment. It may strike us as strange to hear that in Church we proclaim the Gospel – the ‘good news’ – of judgment, and yet we do. We proclaim that the Day of the Lord is not fear, but hope, and declare together with the spirit of the Church: ‘Come, Lord Jesus, and come soon’ (cf. Rev. 22.20).

So long as we are incapable of speaking in these terms, we lack something important in our Christian consciousness. We are still, whatever we may say, pagans dressed up in evangelical garments. We are still people for whom God is a God outside of us, for whom his coming is darkness and fear, and whose judgment is not our redemption but our condemnation, for whom to meet the Lord is a dread event and not the event we long and live for.

Unless we realise this, then Lent cannot be a joy, since Lent brings with it both judgment and responsibility: we must judge ourselves in order to change, in order to become able to meet the Day of the Lord, the Resurrection, with an open heart, with faith, ready to rejoice in the fact that he has come.

Every coming of the Lord is judgment The Fathers draw a parallel between Christ and Noah. They say that the presence of Noah in his generation was at the same time condemnation and salvation. It was condemnation because the presence of one man who remained faithful, of just one man who was a saint of God, was evidence that holiness was possible and that those who were sinners, those who had rejected God and turned away from him, could have done otherwise. So the presence of a righteous man was judgment and condemnation upon his time.

Yet it was also the salvation of his time, because it was only thanks to him that God looked with mercy on mankind. And the same is true of the coming of the Lord.

There is also another joy in judgment. Judgment is not something that falls upon us from outside. Yes, the day will come when we will stand before God and be judged; but while our pilgrimage still continues, while we still live in the process of becoming, while there still lies ahead of us the road that leads us towards the fullness of the stature of Christ, towards our vocation, then judgment must be pronounced by ourselves. There is a constant dialogue within us throughout our lives.

You remember the parable in which Christ says: ‘Make your peace with your adversary while you are on the way’ (Mt. 5.25). Some of the spiritual writers have seen in this adversary not the devil (with whom we cannot make our peace, with whom we are not to come to terms), but our conscience, which throughout life walks apace with us and never leaves us in peace. Our conscience is in continuous dialogue with us, gainsaying us at every moment, and we must come to terms with it because otherwise the moment will come when we finally reach the Judge, and then our adversary will become our accuser, and we will stand condemned.

So while we are on the road, judgment is something which goes on constantly within ourselves, a dialogue, a dialectical tension between our thoughts and our emotions and our feelings and our actions which stand in judgment before us and before whom we stand in judgment

But in this respect we very often walk in darkness, and this darkness is the result of our darkened mind, of our darkened heart, of the darkening of our eye, which should be clear. It is only if the Lord himself sheds his light into our soul and upon our life, that we can begin to see what is wrong and what is right in us.

There is a remarkable passage in the writings of John of Kronstadt, a Russian priest of the 19th and the beginning of the 20th century, in which he says that God does not reveal to us the ugliness of our souls unless he can see in us sufficient faith and sufficient hope for us not to be broken by the vision of our own sins. In other words, whenever we see ourselves with our dark side, whenever this knowledge of ourselves increases, we can then understand ourselves more clearly in the light of God, that is, in the light of the divine judgment

This means two things: it means that we are saddened to discover our own ugliness, indeed, but also that we can rejoice at the same time, since God has granted us his trust. He has entrusted to us a new knowledge of ourselves as we are, as he himself always saw us and as, at times, he did not allow us to see ourselves, because we could not bear the sight of truth. Here again, judgment becomes joy, because although we discover what is wrong, yet the discovery is conditioned by the knowledge that God has seen enough faith, enough hope and enough fortitude in us to allow us to see these things, because he knows that now we are able to act.

All this is important if we want to understand that joy and Lent can go together. Otherwise the constant, insistent effort of the Church – and of the word of God – to make us aware of what is wrong in us, can lead us to despair and to darkness, until finally we have been brought so low that we are no longer capable of meeting the Resurrection of Christ with joy, because we realise – or imagine that we realise – that the Resurrection has nothing to do with us. We are in darkness, God is in light. We see nothing but our judgment and condemnation at the very moment when we should be emerging out of darkness into the saving act of God, which is both our judgment and our salvation.

The Orthodox Church introduces Lent with a series of preparatory weeks in which the readings of the Gospel lead us step by step from outer darkness, as it were, to the point of judgment I would like to remind you quickly of these stages.

The first, dramatic stage in which we find ourselves consists in the fact that we are blind and yet are unaware of our blindness. We are in darkness and are unaware that this darkness is within and around us. Our eye is dark and darkens all that is inside us, while we remain unaware of it. The first reading from the Gospel that confronts us with this aspect of our preparation for Lent is the story of Bartimaeus, the blind man at the gate of Jericho, a man who either had lost his sight or was born blind, but was left there in the darkness, in the outer darkness. There was no light for him, there was no life for him, either, and there was no joy for him. He probably had come to terms with his distress. He continued to exist, since he could not live. He continued to exist day after day thanks to the cold, indifferent charity of passers-by.

But one thing made his misery both dramatic and tragic: he lived in the time of Jesus. More than once Bartimaeus must have heard of this man of God who had come to the world, who was healing and renewing people and things, a man who had opened the eye of blind men, who had given sight to the man born blind. The presence of the possibility of salvation, of an impossible healing, must have made his darkness even darker. Possible it was, if God came his way, yet impossible, because how could he find the itinerant preacher and healer who never was still, never in the same place? How could a blind man keep pace with him? Darkness came into his awareness because there was a possibility that he might see. His despair became deeper than ever before, because there was hope.

And so, when Christ came near him he could ask for healing from the very depth of his despair and from the very depth of a total, passionate longing for salvation. The coming of God had made him aware of darkness as he had never been before, aware as never before of the tragedy which he lived.

This is the first step, which we must accept and which we find so difficult to accept: we must face our true situation, not consoling ourselves with the thought that we have some sort of life within us that can replace divine life. We must accept that we are in darkness as far as the light of God is concerned. And then we must do something about it.

First of all we must become aware of the fact that without light we are lost, because the darkness in which we are left is death, the absence of God. But when it comes to doing something, there are two things that stand in our way. First of all, we will not act unless we are aware that we are in a desperate situation. If we are not aware that it is really a question of life and death, of the only thing that matters, then we will do nothing. We will pray God to do something. We will hope that even though we are not even praying, he will come and act. But it is only out of a sense of deadly urgency that we can begin to act, like Bartimaeus, whom no one could stop from crying out, shouting for help, since he knew that this was the decisive moment. Christ was passing by. In a minute he would be gone and the darkness would become permanent, irremediable. Another thing that prevents us from doing something is the way we are afraid of people.

I remember a man in prison who told me how marvelous it was to be found out, because, as he said, ‘So long as I had not been found out, I spent all my time, an my effort, trying to look as though I was alright. The moment I was caught I felt, “Now I can choose: I can either remain what I was, a thief and a cheat, or else I can change. Now I am free to become different, and no one will be any more surprised than they were to discover that I was a thief.”’ As long as you have appearances to maintain it is terribly difficult to change, and this is what the parable of Zacchaeus, which follows the story the Blind Man, brings out so clearly.

The problem of Zacchaeus was this: he wanted to see Christ. Would he take the risk of being ridiculous or not? To be ridiculous is a lot more difficult than to be disapproved of, because when we are sharply disapproved of we can hide behind our own pride. We feel that we stand against the whole world, even if this world is so small that it is not even worth noticing. But to be laughed at, to be ridiculed, is something which is beyond the courage of most of us. Can you imagine a bank manager in a small town climbing a tree in the midst of a big crowd, with all the boys whistling, pointing at him with their fingers, making cat-cries and the rest, just for the sake of meeting Christ? Well, that was the position of Zacchaeus, the rich man. But for him meeting Christ was so essential, such a question of death and life, that he was prepared to disregard the ridicule, the humiliation, attached to his action – and he saw Christ.

There are two ways out of our dependence upon human opinions and human judgments. We must either do what Zacchaeus did, accept humiliation because it is essential to be saved, or we can let our hearts be hardened, and accept the pride that will negate the judgment of others. There is no third way. There is only the spontaneous oscillation which we all experience, knowing what is right, knowing what is wrong, and never deciding for either right or wrong because whenever we turn to the wrong we are afraid of the judgment of God, while whenever we turn to the right we are afraid of the judgment of men. Pride or humility are the only two paths by which we can leave this situation.

And then there is the problem of God’s judgment The story of Zacchaeus shows how we can oscillate between the judgment of men and the judgment of God. Now comes the opportunity for another move. Isn’t it time, when we are confronted with life and death, for us to judge ourselves and not be completely dependent upon others?

We see this in the Publican and the Pharisee – the first, sharp, definite judgment which is both human and divine, because both coincide. If we ask ourselves how it is possible that the Pharisee could be so proud in spite of knowing so much about God and things divine, how it was that the Publican could be so truly humble in spite of being simple, I think we can find the answer in this: the terms of reference for the Pharisee were found in the law, the letter of the law. One can always be right as far as the law and the letter is concerned. One can always fulfil rules and commandments. One can always have ‘done one’s duty’ and feel irreproachable.

The terms of reference of the Publican, however, were different. He was not a good man. What he knew of the law was this: certain aspects of the law condemned him because he knew what he was like. Certain other aspects of the law he could use in order to extort whatever he wanted out of other people. The law for him was a powerful, cruel, hard instrument in his hands or in the hands of God. And as he knew life, he knew perfectly well that the only salvation from the law was human mercy, human compassion, a human approach and attitude to one another. That was the only thing that could save a debtor from prison or save an extortioner from the judgment of the magistrate: a human touch. And so his terms of reference were in tension between a law which was inexorable, implacable, always a power that could not be fulfilled because he was too weak for it and, on the other hand, a law that could be used with such cruelty against others – and then the human relationship that could redeem all. The Publican’s terms of reference were people, his neighbours, including that invisible neighbour, God.

This is why he could stand at the threshold of the temple and beat his breast, though hopelessly: in spite of all the logic of things, he knew that in his world of hard, cruel, implacable men there were moments when all things become possible, for a man can be a man even when he is hardened and cruel. And so it was with God. The law was there to condemn him, but God was ‘someone’. He was not only the law-giver. He was not only the one who made sure that the law is observed. He was free within his law to act with humanity. This knowledge made the Publican humble before God, because his terms of reference contained hope, and the object of his hope was mercy, pity, charity. This made all things possible, in spite of the fact that it is so humiliating to be loved and to be saved by love.

The same truth appears in another way in the next parable, that of the Prodigal Son. Here again we find two men, one who is righteous and another who is unrighteous. The Prodigal Son is in a way another aspect of the Publican, and the elder brother is the same as the Pharisee. But here we are confronted not only with the tension between a law that is objective, and therefore dead, and mercy, which is subjective because alive and personal, but we are confronted with the theme of sin itself.

What does it mean to be in sin? It can be clearly defined in terms of the short conversation between the son and the father at the beginning of the parable. And if you want to put it in words more modern and cruder than the Gospel, it really amounts to this: ‘Father, I want to live, and you stand in my way. As long as you are alive the goods are yours. Die, for all intents and purposes. Let us suppose that you are already dead. I have no time to wait until you die in fact. Let us agree that as far as I am concerned I have no father left, but I have his goods because I have inherited them’.

This is the sort of speech which we find, with the same or perhaps lesser hardness, on so many occasions between children and parents, between people who are related to one another in one way or another. It really involves saying: ‘As a person you do not matter. You stand in my way. The only thing that is of value to me is what I can get out of you. And so that I may get all I can from you, you must surrender even your existence. You must accept not to be’.

This is sin, sin with regard to God, and sin with regard to man. With regard to God we are happy to take everything he gives and then turn him out of our lives. We are happy to go into a strange country to spend all he has given, while denying his existence with the same ruthlessness with which, in Holy Week, the soldiers covered the eyes of Christ so he could not see, so that they would be able to laugh at him more freely. The same is so often true of our relationships with people. And this is also sin.

This is the very point: to rule the other out because he doesn’t matter. What matters are things – and the use I can make of them. And then there is another aspect in this parable: hunger, distress, loneliness, all those things which we so hate in life, and yet which come to us as our only salvation, because as long as we are surrounded with comfort, we don’t notice our true situation. We prove unable to move inward and to see that we are lonely in the midst of this crowd and that we are poor in the midst of all this richness. It is important for us to realise that all that comes our way which is bitter, which is hard, which is difficult, which we hate with all our greed and with all or fear – that is our salvation. To be deprived is essential for us. And if we are not deprived, we must learn to deprive ourselves to the point of becoming aware that we are face to face with the living God in the final, total nakedness and dereliction which is man’s condition when he does not hide behind things.

We misjudge our situation so badly in this respect. There is a beautiful passage in the Tales of the Hassidim translated by Martin Buber, in which he tells about a man, a rabbi, who lived in appalling misery and yet every morning and every evening thanked God for his generous gifts. One of those who heard his prayer said to him, ‘How can you be so hypocritical? Don’t you see that God has given you nothing?’ And he said, ‘No, you are mistaken. God looked on me and thought, “This man, to be saved, needs hunger and thirst and cold and loneliness and illness and dereliction.” And he has given me these things in abundance’. This is the true, Christian attitude, the attitude of a believer for whom the soul really matters. And this is what the return of the Prodigal Son to himself shows us.

It also shows us another thing. The Prodigal Son comes back, having rehearsed his confession, and says: ‘I have sinned against heaven and against thee. I am no longer worthy to be called thy son. Let me be like the hired servants’. But the father does not allow him to say the last words. Each of us can be a prodigal son, a prodigal daughter, an unworthy son, an unworthy daughter, an unworthy friend. What no one can do is to adjust himself to a relationship, however worthy, below his rank. No one who is an unworthy son can become a worthy hireling. We cannot step down from our birthright, from the right which love gave us in the first place

And therefore we are not to look for compromise and for legal readjustments with God and say, ‘I can’t give you my heart but I will behave well. I can’t love you but I will serve you’, and so forth. This is a lie, a relationship which God is not prepared to accept and will refuse to accept. The last step on our way towards Lent is one which is shown to us in the Parable of the Sheep and the Goats. It sets before us the following problem: what are we going to judge and to be judged about?

And the answer is absolutely clear. In all this process of judgment we may have thought that we will be judged on whether we have a deep knowledge of God, whether we are theologians, whether we live in the transcendental realm. Well, this parable makes it absolutely clear that God’s question to us, before we can enter into any kind of divine reality, is this: have you been human? If you have not been human, then don’t imagine that you will be able to become like God-become-man, like the God-Man Jesus, who is the measure of all things.

This is very important, because the type of judgment which we are constantly making is a falsified judgment We notice how pious we are, how much knowledge of God we have, questions belonging to the realm of what an English writer has called ‘Churchianity’ as contrasted with Christianity. But the question which Christ asks us is this: Are you human or sub-human? In other words, are you capable of love or not? I was hungry, I was thirsty, I was naked, I was in prison, I was ill. What did you do about it? Were you able to respond with your heart to my misery, were you able to respond at a cost and with all your humanity – or not?

At this point we must remember what we have said before concerning the Pharisee and the Publican. Christ does not ask us to fulfil the law. He will not count the number of loaves of bread and of cups of water and the number of visits we pay to hospitals and so forth. He will measure our heart’s response.

And this is made clear from the words of Christ in another part of St John’s Gospel, where he says, ‘And when ye shall have done all those things which are commanded you, say, we are unprofitable servants’. The doing means nothing. We become human at the moment when, like the Publican, like the Prodigal Son, we have entered into the realm of broken-heartedness, into the realm of love which is a response both to divine love and to human suffering.

This cannot be measured. We can never, on that level, say, ‘I am safe. I will come to the judgment and be one of the sheep’, because it will not be a question of whether or not we have accomplished the law, but whether this law has become so much ourselves that it has grown into the mystery of love.

There, at that point, we will be on the fringe, on the very threshold of entering into that spring of life, that renewal of life, that newness of all things, which is Lent. We will have gone through all these stages of judgment, and will have emerged from blindness and from the law into a vision of the mysterious relationship which may be called ‘mercy’ or ‘grace’. And we will be face to face with being human.

But we must remember that to be human does not mean to be ‘like us’ but ‘like Christ’. With this we can enter Lent and begin to experience through the readings of the Church, through the prayers of the Church, through the process of repentance, that discovery of the acts of divine grace which alone can lead us towards growth into the full stature of the likeness of Christ.

I have brought you to the gate. Now you must walk into it.

Sourozh 1987. N. 27. P. 3-13

Search for me,
A needle in a haystack,
Find where I lie,
Pain hidden by a rag,
Here I hide — from you? —
Blood wounds, undried and shining,
I hide, fearing
Your loving hands hold salt.
— (from a Belarusian poem)

The Moral Schism

The faith and love of every man is put to the test by something — misfortunes, psychological difficulties, moral perplexities, even by our happiness. Each of these tests is in one way or another, linked with suffering — the degree of suffering connected with the amount of evil within and around his life. All of this entails the growth of self-knowledge, a probe of his depths, and painful as it might be, it is indelibly linked with any spiritual progress.

Tests come in life, and man looks into his soul. He becomes conscious of his sin. He sees what lies on the surface of his consciousness — spiritual warps, moral inconsistencies, and defects of reason. He will, in doing this, undoubtedly experience grappling thoughts and negative emotions. And the growing knowledge of his nothingness and powerlessness, of his need for help from the outside — from God — is usually the beginning of the Christian Way.

The Way, through tests, introspection, and suffering, is hard and has many pitfalls. There is a strong temptation to look for happiness and consolation right from the beginning. If we experience disillusionment or disappointment, then we might start fearing that our journey to God might turn into torment and punishment.

We must face this fact: there can be no true comfort or consolation without first passing through radical repentance, without deep heart-knowledge of the horror and destructive force of our sin. The Christian Way is ineffably consoling, but comfort is not reached by chasing after it. If we look for Truth, Jesus Christ, and rejoice in our sufferings, according to His precepts (Matt. 5:11,12), we might reach happiness and consolation in the long run. But if we search for comfort, we will get neither comfort nor Truth, only self-deception in the beginning and despair at the end.

Only after we understand that a moral law exists, supported by God’s power, that we have broken this law and how we should properly relate to this Power, only then we begin to understand what True Christianity has to say. It says that we have fallen into such a state that we simultaneously love and hate good, and that is why we are afraid to look the facts in the face. And that is because the facts are fearsome. Thus, there is nothing to say to people who are not conscious of what they have to repent of and who feel no need for forgiveness whatsoever.

People, who live by the flesh, protesting their moral obligation to God, attempt to be guided solely by “love” in their search for Truth. To them Christianity appears to consist only of rules and regulations. It is true that morality is not in itself sufficient; virtue exists for the sake of Truth, not vice versa. Love liberates us from the power of any law, and, as Saint Macarius the Great says, “He who attains love cannot fall”.

But many deceive themselves, rejecting moral laws before time, having no love, but only a vague concept of it and even a more nebulous concept of any moral obligation. And strangely enough, it is spiritual books and study of everything spiritual that ‘help’ many to reach this miserable state of being. About the over-intellectualization of the spiritual, the Holy Fathers say: “If anyone is diligent in reading and writing, but has no corresponding increase of virtue, his end will be terrible”. The most terrible thing is the inability to love or to respond to God’s love. This is the beginning of infernal tortures. The cause of all this is not only idle curiosity about things, which our consciousness cannot hold, but also seeking after them in word and deed.

It is very dangerous to translate the experience of faith into the language of concepts. This is the beginning of numerous illusions and errors. A skilful sophist can successfully defend both thesis and antithesis, but such resourcefulness and sharpness of mind do not make a man any nobler, even in their most perfect condition. We can understand only what we are aware of, but the one who has attained ‘Christ’s mind’ does not pay any attention to his thoughts or his earthly wisdom. He is simple in the Lord. Often however, God’s wisdom is taken as foolishness and insanity in this world.

The Holy Fathers say that “God’s grace comes not only to those who search for it,” He sends His grace where He will. God foresees the response of a man to His grace, and this is the reason why we do not have Divine Gifts, such as faith, love, the Divine mind, etc. Thus, before God starts serving the man, the man should first serve God by faithfully performing his moral duty. We cannot say that all of this is easy and pleasant. No, this is so hard that the Holy Fathers compare this moral labour to death and re-birth. Saint Gregory the Theologian says: “The first birth is parental, the second comes from God, and in the third, man gives birth to himself through tears of repentance and grief”. This grief is somewhat comparable to the magnitude of the Divine Gift. For, according to Saint Isaac the Syrian, “God leads the soul into grief and temptations according to the magnitude of grace given”.

Universal Schism

Mankind was conceived as a single whole, a reflection of the image and likeness of God. Man’s attempt to break away from this whole and to live independently (individually) constitutes the tragedy of Adam’s original sin, to which we once gave and continue to give our consent. Thus, a man developed two wills — one directed outward, the other inward. The schism of human nature brought the schism of our universe. Evil was not made eternal, but was ousted into the temporal, sensual, and material domain to be corrected and eventually annihilated. It does not mean that God hid from man, leaving him to his own devices, to the illusion of human self-sufficiency, which supposes the existence of the source of being within oneself (“and you will be like God”, Gen. 3:5). God does not turn away from wicked men, for “It is silly to say,” according to Saint Anthony the Great, “that the sun hides itself from the blind”. It means that God, allowing Adam to die a material death, saved him and us from a greater evil — spiritual death in eternity (so that he would not eat of the Tree of Life and live forever).

At present, during this mortal life on earth, we are to get our food in the sweat of our face in order to keep our ‘independent’ existence. And by doing this, we are to rectify the habits of our free will, which are inaccessible to God, so that the gap between the mind and the heart, between the spirit and the soul would be closed, and we could conform our own will with God’s will towards us, as befits the purpose of our creation. Overcoming the schism of the human nature is a matter of the whole life. Its last step is death. Only by dying consciously and daily can we exhaust death “so that what is mortal may be swallowed up by life” (2 COR. 5:4). Only by having started to live as an integral person and not as a biological individual fixed upon ourselves and within ourselves, can we establish contacts with other personae — with God and with men. Until we stop our ‘independent’ existence, we can never start life as it befits a man — after God’s image and likeness, in other words, become a true man.

Restoring the Unity

The first step on this path is to become oneself by a gradual elevation towards transformation into God’s image and likeness — through prayer and following the Lord’s commandments, — for it is also possible to live someone else’s life, as a poor copy of someone. Saint Isaac the Syrian says: “Sink into yourself away from sin, and there you will find steps of your personal ascent”. He is referring to a going down into the depths of one’s heart through prayer. “To put on Christ” and “to put off an old man” is to move away from the sinful self to my actual self, to my “image and likeness”. It has been called a flight from our sinful twin.

“Twin” is that with which we identify ourselves, our body and the whole psyche connected with it, i.e. thoughts and all our five senses. Our thoughts and images get materialized in our soul and form a different world with an illusory existence. When we enter it, we go away from our true selves into an imaginative reality. However, the genuine “I” is not something that belongs to me (my thoughts, features of character, etc.), — all this is transient and vanishes as smoke. “I” is eternal and is not subject to any change.

We fill up our consciousness with symbols, circuits, and terms as in a computer, but contrary to the machine, this play of imagination disappears into non-existence. It turns immediately into flesh and life. Image-building symbols are the reality we live, or better, we exist in. The ability to create existence out of “non-existence” is characteristic of a man, but we are only “small-c” creators. For example, our thoughts cause a change in the chemical composition of our blood, a thought of food brings appetite, but thoughts of spiritual matters cannot spiritualize our nature. We can only deal with our own energies, which are already created by God. But non-created energy, i.e. God’s grace, is given only by God, provided that we observe His commandment — love. To make the first step to ourselves, we need to bring our feelings into their natural condition, i.e. to reject sensual pleasures, exceeding natural needs. This, of course, does not concern those for whom sin, a departure from grace — filled to sensual enjoyments, has become a natural necessity.

To succeed in this, we should cultivate sufficient contempt for our own personal narrow interests and goals, no matter how important they might seem to us. This is the only way we can make room in our soul for another person. We must stop dialoguing with our own “twin”. It means overcoming the schism of human nature, my individualism, forgetting about and working on sinful problem areas (sinful because they are my own), seeing myself in another human being. This is the greatest happiness of overcoming our loneliness. Only by starting to work on ourselves in this manner, can we come to know spiritual labour for the sake of another human being. It means mourning over my own “dead” and starting to mourn for others and together with others. During this labour, spiritual loneliness is overcome, an all-idealising love for all creation awakens. Despite the fact that negative qualities can undermine our faith in a person, we must still have faith in his Divine essence and potential until the end, no matter how low he has fallen. This focus on the positive brings us closer to the genuine reality, to God’s original image in man and mankind.

If another person does not become higher and worthier in my own eyes than myself, then my “ego” will never step over the limits of its self-importance and individualism. That is why it is so important to place the centre of gravity outside myself, in another person. This means to be ready at any moment to renounce my own interests for the sake of someone else’s interests, to cultivate in myself a precious feeling of undivided concern for another person. It is hard to do all this, but it is extremely necessary to do so, otherwise our “twin” will cause our degradation and the decay of our consciousness.

The main goal of our life is a permanent prayer for God’s grace and help in order to enable ever-increasing labour over myself in the name of another person, to advance the departure from myself into the life of my neighbour. This is Christ’s paradise. In this way, it should not be hard for us to make a step towards a person, rather than passing him by. We will not block ourselves from someone’s joy or grief with our “twin”, nor will we prefer our personal goals and interests to sacrificing love for God and our neighbour.

It is very important to understand that we are responsible not only for ourselves, our passions and desires, but also for the others, for humankind is a single whole. However, in order to join this whole, we have to ask for forgiveness not only for ourselves, but also for our brother — if he, for example, is offended at me — to ask that he also be forgiven. This is the only way God’s image can be restored in man, through unity and mutual exchange.

The more I pray for the others or grant them practical help, the more I receive myself, for it is impossible to receive without giving. This is the law and axiom of spiritual self-perfection, perfection in love. We forget about this great spiritual law and commit a grave error by blocking ourselves from God and people with our “twin”, who suffers from different psychological complexes and pursues personal goals (his own idea of salvation, perfection, etc.)

Sometimes, it is necessary to distance ourselves from people in order to acquire love for them; but if we give them Christ’s love, we acquire it for ourselves. Thus, we will rise over our “personal” love, personal grief or joy, and will derive enormous power even from our own suffering, which would inspire the others. This is how we can fulfill the whole law, for the Gospel says: “Bear one another’s burdens, and so fulfill the law of Christ” (Gal. 6:2). And we know that Christ’s law is love.

The Beginning of Love

True love starts when we let others be the way they are, rather than adjusting our impression of them to our own liking. Otherwise, we will love only our own fixed perception of them. It is necessary to understand ourselves and everyone else as God’s creatures, to see God’s image and dignity in ourselves and in others. He granted it to everyone of us, and if we hurt this dignity in others, we actually hurt ourselves.

We have no power to change another person, and we should not waste our time analyzing why he behaves this way or that. Let him follow his own path. We should accept people as they are, otherwise our intrusion can prove to be destructive. A person might know what we expect of him and behave the opposite way. Just as a sign of protest. Every person has his own stimuli and interior motives, which are not subject to our understanding. Therefore we must not violate the right of others to live the way they want. We have to liberate ourselves from concerns about anything that lies beyond human capabilities, and learn to depend upon the Divine Power, God. Otherwise, we reach a dead-end, where one unconquerable will tries to conquer the other unconquerable will. If God Himself has no power to lift the stone of man’s will that He has created, how much less is it within the power of man! Humility in this case signifies quiet and simple acceptance of everything that is beyond our power. We have to preserve energy for things that are within our power. Understanding that only God can make the other person change, we have to diminish all of our internal drives that oppose His power, so that it could start working in us and through us.

The only thing God cannot (or does not want to) overcome in us is our own free will, which we turn into tyranny and self-will. If we, however, are convinced that not everything depends on us and that many things, especially fateful, can be fixed only by God, then denying our self-will is paramount to saving a man, say, from despair. And we have to pay this price, if we want to obey God and offer Him the chance to work in us and through us.

If Christ occupies the most important place in our life, we do not need any technical or psychological tricks in order to restore our spiritual health and that of our neighbors. Let us assume we are suffering and can not find the way out, but this is only because we imagine that everything depends solely on us. We have to make a determined step towards God and stop tormenting ourselves, instead of trying to solve minor and numberless problems, for they only consume our energy and exhaust our spiritual potential. Let us admit our own powerlessness and thus get rid of our self-will, which blocks the way to God.

We must do only what we can, what we are supposed to do and do the best we can in that. The possibility of doing this is granted only for today. It is wrong to think that “time will come when I…”, for it means that we deceive ourselves. Right now we cannot conquer certain conditions, but if we entrust our life to God’s will right now, today, by rejecting our own will, we liberate ourselves from tension. There is no more need for struggle. However, it does not mean that we can relax and expect God’s will to work. God’s will means that I should not betray love under any circumstances in my life, no matter who I am or where I am. Relying on God’s will means to become aware that it is impossible to keep this loyalty without His help.

It is certainly possible, after the reliance upon God’s will, to turn our back not only on our problems, but even on God and our neighbor, expecting that all the work will be done for us and without us. Here and everywhere else we need a sense of measure, for such self-deception will only increase our problems.

To exclude self-deception from the very beginning, it is necessary to explore the genuine motives behind every decision, followed by concrete action. Otherwise, if we let ourselves be deceived in the very beginning, then all our hopes will be ruined by the expectation that life will be adjusted according to our own idea about it.

Therefore it is impossible to solve all the problems at once. We have to choose one aim and follow it steadily, gradually, and carefully, for slow movement, as known, brings one sooner to the destination, if we mean here the strict self-testing of genuine motives of our behaviour. And love of God is certainly the best stimulus for any action.

Our task is to learn to love by imitating Christ’s love. And the main condition here is overcoming our own egotism and self-will. This of course is not a simple task. Those, who were allowed to follow their will in childhood, have it the hardest. Obedience, i.e. renouncing your will, is an expression of love. For an adult, it means preferring someone else’s will through love. For a child, it is doing what you are told without questioning. If a man does not have this experience of obedience and love, then his psyche inevitably becomes unstable, vulnerable, and is overcome with psychological complexes and even with various diseases.

Even though God made us all potentially whole, to remain in this condition is very hard, at times just impossible. Bringing order into spiritual chaos, left by those who have been with us since the moment of our birth and “nurtured”, is not an easy task. Some resort to reading books and try to bring order into their spiritual world by changing their minds. But this way — from the outside inward — does not always bear good fruit. Very often, a person simply drowns in the whirlpools of his own thoughts, since it is difficult to bring life into this dead load of thoughts that are kept in our mind.

No work of mind can make up for the virtual experience of love, the only thing, which possesses the highest value, for it is only love that has access to the source of existence, God. As Antoine de Saint — Exupery puts it, “The human mind is not worth anything unless it is a servant of love”.

Spiritual love, according to the Holy Fathers’ teachings, destroys all kinds of passions and psychological complexes, and thus is a panacea for all diseases. It places everything where it belongs. At first, it helps us to discern the good self from the evil self. This first step of genuine self-knowledge is made through love, and we know that no spiritual progress is possible without it. This is the only way we can learn to separate ourselves from the burden of endless troubles, engendered by our “twin”. This does not mean that we will have no conflict with ourselves, for without it we would not be able to move forward. It does mean we have to have the right attitude to any provocation coming from outside or from our inside. Other people or our own motives will influence us only if we allow them to. Then we will be able to voluntarily accept pain that anyone is going to afflict on us, and this will be not as much pain, but rather joy and happiness of life according to the laws of love. Before we have achieved this state, our soul should not delve into anything that we cannot overcome, which forms a powerful protection against all evil around us.

What can words do to me, if I do not take them to my heart? Or my own complexes, if I do not attach any significant importance to them? Certainly, it is impossible to isolate myself completely from my own problems and those of my neighbour. It is however necessary to strictly observe how much to take on, conforming it with my own power and with the power of my love. The Holy Fathers say: “May each person dedicate himself to the ascetic battle only to the degree of his soulful love for God”.

Today is The Day of Salvation

However, waiting for the moment when we finally acquire love, when we finally become better and kinder, is sometimes very dangerous, especially when most urgent help is necessary. For example, hatred, rancor, and offence should be driven away from our thoughts immediately, before this poison spreads any deeper. And this has to be done as fast and as mercilessly as possible. We must not savor our emotions too long — feelings of depression, guilt, pity, and compassion towards ourselves. Otherwise, we will blow them up to the size of a tragedy, after which we can imagine ourselves martyrs. If we failed or were not able to choose the best — for example, to take offence or not, — and have already indulged into this feeling, then we need to know that we have sunk to the inferno of our sub-consciousness, and it is not us who has life any more. It is our “twin” that has life. In this case, we have to sink even deeper, and then we will find that a thick layer of guilt, offence, and psychological complexes conceal our genuine Divine essence. This is how the respect for the present self will be restored, and how the contempt for our “twin”, i.e. sin, will evolve.

Man, like God, can freely determine the manner of existence of his own nature. God’s image does consist only of external freedom and reason, for in case of deficiency in these areas, man would turn into an animal. This would be an unfair punishment. The difference between a man and an ape is first of all the ability to respond to God’s love or to reject it. This ability does not depend on human physical or psychological functions. If it was not so, how can we have the ability of self-sacrifice, which even overcomes the instinct of self-preservation? No defect of reason can deprive a man of his inner self, of his ability to communicate with himself, similar to the counsel with Himself of the Holy Trinity. Our “I” is clearly aware of its difference from the nature it occupies. It simply expresses itself in psychological and physical functions. In doing this, it creates its own world where it lives and finds its own enjoyment (instead of enjoying Divine grace). Like Dostoyevsky’s Stavrogin, we identify ourselves with this world. God says: “But those things which proceed out of the mouth come forth from the heart — they defile the man” (Matt. 15:18). And as grace in the heart increases, the man stops identifying himself with what proceeds from his heart, but identifies himself with Divine grace. Self-consciousness is not destroyed, but gets broader and deeper into “itself”, into its Divine likeness. Naturally then, it forgets all its personal interests. Therefore, the Holy Fathers say: “He who has deigned to see himself is higher than the one who has seen Angels”.

This all, however, requires strict measurement. It is easy to go to extremes if we do not observe a measure in good or evil. Concentrating upon one’s own merits only means reinforcing one’s egotism, and vice versa, taking up a back — breaking load of reproach to oneself means an utmost overstrain. In this case, we will indeed destroy the last bits of self-dignity in ourselves. It will be the ultimate catastrophe for a proud man, even for a believer, who is tempted with pride. He would like to be a person of worth, but turns into nothing in his own eyes, and therefore thinks he has nothing to give to God. Thus, it is very important in this situation to restore respect to one’s true spiritual self. So that a proud man would not lose his faith in holiness, this kind of lesser evil (respect or self-esteem) is allowed.

It is necessary to arm ourselves with tenacity and patience in order to be able to control ourselves without losing power over ourselves. Not everything can come at once, and we must not expect much for the present moment. We must thankfully accept all that God has given us for the present day according to our labour and zeal, instead of being vexed that life does not become any better. This may still not be humility, but it is the real perception of life. If I see my good qualities not as mine, but given to me by God, then I will be able to accept them with genuine humility. How many unrealized plans and disappointments do we have only because we expect too much from life! “Look at the child putting his hand into a jug with a short neck, an ancient sage said, if he grabs too many sweets, he will not be able to take his hand out”.

Let us think about all the good things God gives us in our life, and then they will increase and will oust all the bad ones. But here we have to bear in mind that good does not necessarily mean pleasant. If we savour details of our misfortune, we will be sucked into the swamps of sad thoughts with the danger of suffocating in our own mud. Saint Ephraim the Syrian said: “You will smell the stench of a dung-heap, as long as you stand beside it”.

Let us learn to rejoice at all the good things the present day brings with it, then we will not burden ourselves with solving our future problems. Jesus Christ says: “Let the day’s own trouble be sufficient for the day” (Matt. 6:34). In medical terms, the preoccupation with something that has not yet taken place is called a ‘dark perspective disorder’. The Gospel warns us against this disorder by proclaiming to live in the present day. It is necessary to turn from the past and cast off thoughts about the future in order to discover unlimited potential of the present day. This day is unique, for it will never be repeated again. It comprises the whole experience of my previous life and all the potential for the future. It belongs to me and I can do whatever I want with it. I can fill it with vain trouble and anxiety, or I can dedicate to God.

Today is the day God has given me. If I could realize what kind of gift it is to me, I would use every moment of it to make my life brighter and more meaningful spiritually. I would not look back to the past in disappointment, would not reflect anxiously about the future. I would try to live it the best I could. I would notice everything interesting and divine in my life and nature around me. Thirst for beauty, thirst for life is characteristic of every living thing, but it is conscious only in man. Today, by dying consciously for all that has nothing in common with the Divine life, we can be born into a new life in God, the name of which is love.

Monk Alexander
(Translated from Russian, July 29–31, 2000, Saskatoon)

The brother went there, shouted abuse at the dead, and threw stones at them; then he returned and told the old man about it. The latter said to him, “Didn’t they say anything to you?” He replied, “No.” The old man said, “Go back tomorrow and praise them.”

So the brother went away and praised them, calling them “Apostles, saints and righteous men.” He returned to the old man and said to him, “I have complimented them.” And the old man said to him, “Did they not answer you?” The brother said no.

The old man said to him, “You know how you insulted them and they did not reply, and how you praised them and they did not speak; so too if you wish to be saved must do the same and become like a dead man. Like the dead, take no account of the scorn of men or their praises, and you can be saved.”

— From the sayings of the Desert Fathers

One who climbs a mountain for the first time needs to follow a known route; and he needs to have with him, as companion and guide, someone who has been up before and is familiar with the way. To serve as such a companion and guide is precisely the role of the “Abba” or spiritual father, whom the Greeks call “Geron” and the Russians “Starets”, a title which in both languages means “old man” or “elder”. ¹

The importance of obedience to a Geron is underlined from the first emergence of monasticism in the Christian East. St. Antony of Egypt said: “I know of monks who fell after much toil and lapsed into madness, because they trusted in their own work… So far as possible, for every step that a monk takes, for every drop of water that he drinks in his cell, he should entrust the decision to the Old Men, to avoid making some mistake in what he does.” ²

This is a theme constantly emphasized in the Apophthegmata or Sayings of the Desert Fathers: “The old Men used to say: ‘if you see a young monk climbing up to heaven by his own will, grasp him by the feet and throw him down, for this is to his profit… if a man has faith in another and renders himself up to him in full submission, he has no need to attend to the commandment of God, but he needs only to entrust his entire will into the hands of his father. Then he will be blameless before God, for God requires nothing from beginners so much as self-stripping through obedience.’” ³

This figure of the Starets, so prominent in the first generations of Egyptian monasticism, has retained its full significance up to the present day in Orthodox Christendom. “There is one thing more important than all possible books and ideas”, states a Russian layman of the 19th Century, the Slavophile Kireyevsky, “and that is the example of an Orthodox Starets, before whom you can lay each of your thoughts and from whom you can hear, not a more or less valuable private opinion, but the judgement of the Holy Fathers. God be praised, such Startsi have not yet disappeared from our Russia.” And a Priest of the Russian emigration in our own century, Fr. Alexander Elchaninov (+ 1934), writes: “Their held of action is unlimited… they are undoubtedly saints, recognized as such by the people. I feel that in our tragic days it is precisely through this means that faith will survive and be strengthened in our country.” ⁴

The Spiritual Father as a ‘Charismatic’ Figure

What entitles a man to act as a starets? How and by whom is he appointed?

To this there is a simple answer. The spiritual father or starets is essentially a ‘charismatic’ and prophetic figure, accredited for his task by the direct action of the Holy Spirit. He is ordained, not by the hand of man, but by the hand of God. He is an expression of the Church as “event” or “happening”, rather than of the Church as institution. ⁵

There is, of course, no sharp line of demarcation between the prophetic and the institutional in the life of the Church; each grows out of the other and is intertwined with it. The ministry of the starets, itself charismatic, is related to a clearly-defined function within the institutional framework of the Church, the office of priest-confessor. In the Eastern Orthodox tradition, the right to hear confessions is not granted automatically at ordination. Before acting as confessor, a priest requires authorization from his bishop; in the Greek Church, only a minority of the clergy are so authorized.

Although the sacrament of confession is certainly an appropriate occasion for spiritual direction, the ministry of the starets is not identical with that of a confessor. The starets gives advice, not only at confession, but on many other occasions; indeed, while the confessor must always be a priest, the starets may be a simple monk, not in holy orders, or a nun, a layman or laywoman. The ministry of the starets is deeper, because only a very few confessor priests would claim to speak with the former’s insight and authority.

But if the starets is not ordained or appointed by an act of the official hierarchy, how does he come to embark on his ministry? Sometimes an existing starets will designate his own successor. In this way, at certain monastic centers such as Optina in 19th-century Russia, there was established an “apostolic succession” of spiritual masters. In other cases, the starets simply emerges spontaneously, without any act of external authorization. As Elchaninov said, they are “recognized as such by the people”. Within the continuing life of the Christian community, it becomes plain to the believing people of God (the true guardian of Holy Tradition) that this or that person has the gift of spiritual fatherhood. Then, in a free and informal fashion, others begin to come to him or her for advice and direction.

It will be noted that the initiative comes, as a rule, not from the master but from the disciples. It would be perilously presumptuous for someone to say in his own heart or to others, “Come and submit yourselves to me; I am a starets, I have the grace of the Spirit.” What happens, rather, is that — without any claims being made by the starets himself — others approach him, seeking his advice or asking to live permanently under his care. At first, he will probably send them away, telling them to consult someone else. Finally the moment comes when he no longer sends them away but accepts their coming to him as a disclosure of the will of God. Thus it is his spiritual children who reveal the starets to himself.

The figure of the starets illustrates the two interpenetrating levels on which the earthly Church exists and functions. On the one hand, there is the external, official, and hierarchial level, with its geographical organization into dioceses and parishes, its great centers (Rome, Constantinople, Moscow, and Canterbury), and its “apostolic succession” of bishops. On the other hand, there is the inward, spiritual and “charismatic” level, to which the startsi primarily belong. Here the chief centrs are, for the most part, not the great primatial and metropolitan sees, but certain remote hermitages, in which there shine forth a few personalities richly endowed with spiritual gifts. Most startsi have possessed no exalted status in the formal hierarchy of the Church; yet the influence of a simple priest-monk such as St. Seraphim of Sarov has exceeded that of any patriarch or bishop in 19th-century Orthodoxy. In this fashion, alongside the apostolic succession of the episcopate, there exists that of the saints and spiritual men. Both types of succession are essential for the true functioning of the Body of Christ, and it is through their interaction that the life of the Church on earth is accomplished.

Flight and Return: the Preparation of the Starets

Although the starets is not ordained or appointed for his task, it is certainly necessary that he should be prepared. The classic pattern for this preparation, which consists in a movement of flight and return, may be clearly discerned in the liyes of St. Antony of Egypt (+356) and St. Seraphim of Sarov (+1833).

St. Antony’s life falls sharply into two halves, with his fifty-fifth year as the watershed. The years from, early manhood to the age of fifty-five were his time of preparation, spent in an ever-increasing seclusion from the world as he withdrew further and further into the desert. He eventually passed twenty years in an abandoned fort, meeting no one whatsoever. When he had reached the age of fifty-five, his friends could contain their curiosity no longer, and broke down the entrance. St. Antony came out and, ‘for the remaining half century of his long life, without abandoning the life of a hermit, he made himself freely available to others, acting as “a physician given by God to Egypt.” He was beloved by all, adds his biographer, St. Athanasius, “and all desired to ‘have him as their father.” ⁶ Observe that the transition from enclosed anchorite to Spiritual father came about, not through any initiative on St. Antony’s part, but through the action of others. Antony was a lay monk, never ordained to the priesthood.

St. Seraphim followed a comparable path. After fifteen years spent in the ordinary life of the monastic community, as novice, professed monk, deacon, and priest, he withdrew for thirty years of solitude and almost total silence. During the first part of this period he, lived in a forest hut; at one point he passed a thousand days on the stump of a tree and a thousand nights of those days on a rock, devoting himself to unceasing prayer. Recalled by his abbot to the monastery, he obeyed the order without the slightest delay; and during the latter part of his time of solitude he lived rigidly enclosed in his cell, which he did not leave even to attend services in church; on Sundays the priest brought communion to him at the door of his room. Though he was a priest he didn’t celebrate the liturgy. Finally, in the last eight years of his life, he ended his enclosure, opening the door of his cell and receiving all who came. He did nothing to advertise himself or to summon people; it was the others who took the initiative in approaching him, but when they came — sometimes hundreds or even thousands in a single day — he did not send them empty away.

Without this intense ascetic preparation, without this radical flight into solitude, could St. Antony or St. Seraphim have acted in the same ‘degree as guide to those of their generation? Not that they withdrew in order to become masters and guides of others. ‘They fled, not, in order to prepare themselves for some other task, but out of a consuming desire to be alone with God. God accepted their love, but then sent them back” as instruments of healing in the world from which they had withdrawn. Even had He never sent them back, their flight would still have been supremely creative and valuable to society; for the monk helps the world not primarily by anything that he does and says but by what he is, by the state of unceasing prayer which has become identical with his innermost being. Had St. Antony and St. Seraphim done nothing but pray in solitude they would still have been serving their fellow men to the highest degree. As things turned out, however, God ordained that they should also serve others in a more direct fashion. But this direct and visible service was essentially a consequence of the invisible service which they rendered through their prayer.

“Acquire inward peace”, said St. Seraphim, “and a multitude of men around you will find their salvation.” Such is the role of spiritual fatherhood. Establish yourself in God; then you can bring others to His presence. A man must learn to be alone, he must listen in the stillness of his own heart to the wordless speech of the Spirit, and so discover the truth about himself and God. Then his work to others will be a word of power, because it is a word out of silence.

What Nikos Kazantzakis said of the almond tree is true also of the starets: “I said to the almond tree, ‘Sister, speak to me of God,’ And the almond tree blossomed.”

Shaped by the encounter with God in solitude, the starets is able to heal by his very presence. He guides and forms others, not primarily by words of advice, but by his companionship, by the living and specific example which he setsin a word, by blossoming like the almond tree. He teaches as much by his silence as by his speech. “Abba Theophilus the Archbishop once visited Scetis, and when the brethren had assembled they said to Abba Pambo, ‘Speak a word to the Pope that he may be edified.’ The Old Man said to them, “if he is not edified by my silence, neither will be he edified by my speech.’” ⁸ A story with the same moral is told of St. Antony. “It was the custom of three Fathers to visit the Blessed Antony once each year, and two of them used to ask him questions about their thoughts (logismoi) and the salvation of their soul; but the third remained completely silent, without putting any questions. After a long while, Abba Antony said to him, ‘See, you have been in the habit of coming to me all this time, and yet you do not ask me any questions’. And the other replied, ‘Father, it is enough for me just to look at you.’” ⁹

The real journey of the starets is not spatially into the desert, but spiritually into the heart. External solitude, while helpful, is not indispensable, and a man may learn to stand alone before God, while yet continuing to pursue a life of active service in the midst of society. St. Antony of Egypt was told that a doctor in, Alexandria was his equal in spiritual achievement: “In the city there is someone like you, a doctor by profession, who gives all his money to the needy, and the whole day long he sings the Thrice-Holy Hymn with the angels.” ¹⁰ We are not told how this revelation came to Antony, nor what was the name of the doctor, but one thing is clear. Unceasing: prayer of the heart is no monopoly of the solitaries; the mystical and “angelic” life is possible in the city as well as the desert. The Alexandrian doctor accomplished the inward journey without severing his outward links with the community.

There are also many instances in which flight and return are not sharply distinguished in temporal sequence. Take, for example, the case of St. Seraphim’s younger contemporary, Bishop Ignaty Brianchaninov (t1867). Trained originally as an army officer, he was appointed at the early age of twenty-six to take charge of a busy and influential monastery close to St. Petersburg. His own monastic training had lasted little more than four years before he was placed in a position of authority. After twetity-four years as Abbot, he was consecrated Bishop. Four years later he resigned, to spend the remaining six years of his life as a hermit. Here a period of active pastoral work preceded the period of anachoretic seclusion. When he was made abbot, he must surely have felt gravely ill-prepared. His secret withdrawal into the heart was undertaken continuously during the many years in which he administered a monastery and a diocese; but it did not receive an exterior, expression until the very end of his life.

Bishop Ignaty’s career ¹¹ may serve as a paradigm to many of us at the present time, although (needless to say) we fall far short of his level of spiritual achievement. Under the pressure of outward circumstances and probably without clearly realizing what is happening to us, we become launched on a career of teaching, preaching, and pastoral counselling, while lacking any deep knowledge of the desert and its creative silence. But through teaching others we ourselves begin to learn. Slowly we recognize our powerlessness to heal the wounds of humanity solely through philanthropic programs, common sense, and psychiatry. Our complacency is broken down, we appreciate our own inadequacy, and start to understand what Christ meant by the “one thing that is necessary” (Luke 10:42). That is the moment when we enter upon the path of the starets. Through our pastoral experience, through our anguish over the pain of others,’ we are brought to undertake the journey inwards, to ascend the secret ladder of the Kingdom, where alone a genuine solution to the world’s problems can be found. No doubt few if any among us would think of ourselves as a starets in the full sense, but provided we seek with humble sincerity to enter into the “secret chamber” of our heart, we can all share to some degree in the grace of the spiritual fatherhood. Perhaps we shall never outwardly lead the life of a monastic recluse or a hermit — that rests with God — but what is supremely important is that each should see the need to be a hermit of the heart.

The Three Gifts of the Spiritual Father

Three gifts in particular distinguish the spiritual father. The first is insight and discernment (diakrisis), the ability to perceive intuitively the secrets of another’s heart, to understand the hidden depths of which the other is unaware. The spiritual father penetrates beneath the conventional gestures and attitudes whereby we conceal our true personality from others and from ourselves; and beyond all these trivialities, he comes to grips with the unique person made in the image and likeness of God. This power is spiritual rather than psychic; it is not simply a kind of extra-sensory perception or a sanctified clairvoyance but the fruit of grace, presupposing concentrated prayer and an unremitting ascetic struggle.

With this gift of insight there goes the ability to use words with power. As each person comes before him, the starets knows — immediately and specifically — what it is that the individual needs to hear. Today, we are inundated with words, but for the most part these are conspicuously not words uttered with power. ¹² The starets uses few words, and sometimes none at all; but by these few words or by his silence, he is able to alter the whole direction of a man’s life. At Bethany, Christ used three words only: “Lazarus, come out” (John 11:43) and these three words, spoken with power, were sufficient to bring the dead back to life. In an age when language has been disgracefully trivialized, it is vital to rediscover the power of the word; and this means rediscovering the nature of silence, not just as a pause between words but as one of the primary realities of existence. Most teachers and preachers talk far too much; the starets is distinguished by an austere economy of language.

But for a word to possess power, it is necessary that there should be not only one who speaks with the genuine authority of personal experience, but also one who listens with attention and eagerness. If someone questions a starets out of idle curiosity, it is likely that he will receive little benefit; but if he approaches the starets with ardent faith and deep hunger, the word that he hears may transfigure his being. The words of the startsi are for the most part simple in verbal expression and devoid of literary artifice; to those who read them in a superficial way, they will seem jejune and banal.

The spiritual father’s gift of insight is exercised primarily through the practice known as “disclosure of thoughts” (logismoi). In early Eastern monasticism the young monk used to go daily to his father and lay before him all the thoughts which had come to him during the day. This disclosure of thoughts includes far more than a confession of sins, since the novice also speaks of those ideas and impulses which may seem innocent to him, but in which the spiritual father may discern secret dangers or significant signs. Confession is retrospective, dealing with sins that have already occurred; the disclosure of thoughts, on the other hand, is prophylactic, for it lays bare our logismoi before they have led to sin and so deprives them of their, power to harm. The purpose of the disclosure is not juridical, to secure absolution from guilt, but self-knowledge, that each may see himself as he truly is. ¹³

Endowed with discernment, the spiritual father does not merely wait for a person to reveal himself, but shows to the other thoughts hidden from him. When people came to St. Seraphim of Sarov, he often answered their difficulties before they had time to put their thoughts before him. On many occasions the answer at first seemed quite irrelevant, and even absurd and irresponsible; for what St. Seraphim answered was not, the question his visitor had consciously in mind, but the one he ought to have been asking. In all this St. Seraphim relied on the inward light of the Holy Spirit. He found it important, he explained, not to work out in advance hat he was going to say; in that case, his words would represent merely his own human judgment which might well be in error, and not the judgment of God.

In St. Seraphim’s eyes, the relationship between starets and spiritual child is stronger than death, and he therefore urged his children to continue their disclosure of thoughts to him even after his departure to the next life. These are the words which, by his on command, were written on his tomb: “When I am dead, come to me at my grave, and the more often, the better. Whatever is on your soul, whatever may have happened to you, come to me as when I was alive and, kneeling on the ground, cast all your bitterness upon my grave. Tell me everything and I shall listen to you, and all the bitterness will fly away from you. And as you spoke to me when I was alive, do so now. For I am living, and I shall be forever.”

The second gift of the spiritual father is the ability to love others and to make others’ sufferings his own. Of Abba Poemen, one of the greatest of the Egyptian gerontes, it is briefly and simply recorded: “He possessed love, and many came to him.” ¹⁴ He possessed love — this is indispensable in all spiritual fatherhood. Unlimited insight into the secrets of men’s hearts, if devoid of loving compassion, would not be creative but destructive; he who cannot love others will have little power to heal them.

Loving others involves suffering with and for them; such is the literal sense of compassion. “Bear one anothers burdens and so fulfill the law of Christ” (Galatians 6:2). The spiritual father is ‘the one who par excellence bears the burdens of others. “A starets”, writes Dostoevsky in The Brothers Karamazov, “is one who takes your soul, your will, unto his soul and his will… . ” It is not enough for him to offer advice. He is also required to take up the soul of his spiritual children into his own soul, their life into his life. It is his task to pray for them, and his constant intercession on their behalf is more important to them than any words of counsel. ¹⁵ It is his task likewise to assume their sorrows and their sins, to take their guilt upon himself, and to answer for them at the Last Judgment.

All this is manifest in a primary document of Eastern spiritual direction, the Books of Varsanuphius and John, embodying some 850 questions addressed to two elders of 6th-century Palestine, together with their written answers. “As God Himself knows,” Varsanuphius insists to his spiritual children, “there is not a second or an hour when I do not have you in my mind and in my prayers… I care for you more than you care for yourself… I would gladly lay down my life for you.” This is his prayer to God: “O Master, either bring my children with me into Your Kingdom, or else wipe me also out of Your book.” Taking up the theme of bearing others’ burdens, Varsanuphius affirms: “I am bearing your burdens and your offences… You have become like a man sitting under a shady tree… I take upon myself the sentence of condemnation against you, and by the grace of Christ, I will not abandon you, either in this age or in the Age to Come.” ¹⁶

Readers of Charles Williams will be reminded of the principle of ‘substituted love,’ which plays a central part in Descent into Hell. The same line of thought is expressed by Dostoevsky’s starets Zosima: “There is only one way of salvation, and that is to make yourself responsible for all men’s sins… To make yourself responsible in all sincerity for everything and for everyone.” The ability of the starets to support and strengthen others is measured by his willingness to adopt this way of salvation.

Yet the relation between the spiritual father and his children is not one-sided. Though he takes the burden of their guilt upon himself and answers for them before God, he cannot do this effectively unless they themselves are struggling wholeheartedly for their own salvation. Once a brother came to St. Antony of Egypt and said: “Pray for me.” But the Old Man replied: “Neither will I take pity on you nor will God, unless you make some effort of your own.” ¹⁷

When considering the love of a starets for those under his care, it is important to give full meaning to the word “father” in the title “spiritual father”. As father and offspring in an ordinary family should be joined in mutual love, so it must also be within the “charismatic” family of the starets. It is primarily a relationship in the Holy Spirit, and while the wellspring of human affection is not to be unfeelingly suppressed, it must be contained within bounds. It is recounted how a young monk looked after his elder, who was gravely ill, for twelve years without interruption. Never once in that period did his elder thank him or so much as speak one word of kindness to him. Only on his death-bed did the Old Man remark to the assembled brethren, “He is an angel and not a man.” ¹⁸ The story is valuable as an indication of the need for spiritual detachment, but such an uncompromising suppression of all outward tokens of affection is not typical of the Sayings of the Desert Fathers, still less of Varsanuphius and John.

A third gift of the spiritual father is the power to transform the human environment, both the material and the non-material. The gift of healing, possessed by so many of the startsi, is one aspect of this power: More generally, the starets helps his disciples to perceive the world as God created it and as God desires it once more to be. “Can you take too much joy in your Father’s works?” asks Thomas Traherne. “He is Himself in everything.” The true starets is one who discerns this universal presence of the Creator throughout creation, and assists others to discern it. In the words of William Blake, “If the doors of perception were cleansed, everything will appear to man as it is, infinite.” For the man who dwells in God, there is nothing mean and trivial: he sees everything in the light of Mount Tabor. “What is a merciful heart?” inquires St. Isaac the Syrian. “It is a heart that burns with love for ‘the whole of creation — for men, for the birds, for the beasts, for the demons, for every, creature. When a man with such a heart as this thinks of the creatures or looks at them, his eyes are filled with tears; An overwhelming compassion makes his heart grow! small and weak, and he cannot endure to hear or see any suffering, even the smallest pain, inflicted upon any creature. Therefore he never ceases to pray, with tears even for the irrational animals, for the enemies of truth, and for those who do him evil, asking that they may be guarded and receive God’s mercy. And for the reptiles also he prays with a great compassion, which rises up endlessly in his heart until he shines again and is glorious like God.”‘ ¹⁹

An all-embracing love, like that of Dostoevsky’s starets Zosima, transfigures its object, making the human environment transparent, so that the uncreated energies of God shine through it. A momentary glimpse of what this transfiguration involves is provided by the celebrated conversation between St. Seraphim of Sarov and Nicholas Motoviov, his spiritual child. They were walking in the forest one winter’s day and St. Seraphim spoke of the need to acquire the Holy Spirit. This led Motovilov to ask how a man can know with certainty that he is “in the Spirit of God”:

Then Fr. Seraphim took me very firmly by the shoulders and said: “My son, we are both, at this moment in the Spirit of God. Why don’t you look at me?”

“I cannot look, Father,” I replied, “because your eyes are flashing like lightning. Your face has become brighter than the sun, and it hurts my eyes to look, at you.”

“Don’t be afraid,” he said. “At this very moment you have yourself become as bright as I am. You are yourself in the fullness of the Spirit of God at this moment; otherwise you would not be able to see me as you do… but why, my son, do you not look me iii the eyes? Just look, and don’t be afraid; the Lord is with us.”

After these words I glanced at his face, and there came over me an even greater reverent awe. Imagine in the center of the sun, in the dazzling light of its mid-day rays, the face of a man talking to you. You see the movement of his lips and the changing expression of his eyes and you hear his voice, you feel someone holding your shoulders, yet you do not see his hands, you do not even see yourself or his body, but only a blinding light spreading far around for several yards and lighting up with its brilliance the snow-blanket which covers the forest glade and the snowflakes which continue to fall unceasingly ²⁰.

Obedience and Freedom

Such are by God’s grace, the gifts of the starets. But what of the spiritual child? How does he contribute to the mutual relationship between father and son in God?

Briefly, what he offers is his full and unquestioning obedience. As a classic example, there is the story in the Sayings of the Desert Fathers about the monk who was told to plant a dry stick iii the sand and to water it daily. So distant was the spring from his cell that he had to leave in the evening to fetch the water and he only returned in the following morning. For three years he patiently fulfilled his Abba’s command. At the end of this period, the stick suddenly put forth leaves and bore fruit. The Abba picked the fruit, took it to the church, and invited the monks to eat, saying, “Come and taste the fruit of obedience.” ²¹

Another example of obedience is the monk Mark who was summoned by his Abba, while copying a manuscript, and so immediate was his response that he did not even complete the circle of the letter that he was writing. On another occasion, as they walked together, his Abba saw a small pig; testing Mark, he said, “Do you see that buffalo, my child?” “Yes, Father,” replied Mark. “And you see how powerful its horns are?” “Yes, Father”, he answered once more without demur. ²² Abba Joseph of Panepho, following a similar policy, tested the obedience of his disciples by assigning ridiculous tasks to them, and only if they complied would he then give them sensible commands. ²³ Another geron instructed his disciple to steal things from the cells of the brethren; ²⁴ yet another told his disciple (who had not been entirely truthful with him) to throw his son into the furnace. ²⁵

Such stories are likely to make a somewhat ambivalent impression on the modern reader. They seem to reduce the disciple to an infantile or sub-human level, depriving him of all power of judgment and moral choice. With indignation we ask: “Is this the ‘glorious liberty of the children of God’?” (Rom. 8:21)

Three points must here be made. In the first place, the obedience offered by the spiritual son to his Abba is not forced but willing and voluntary. It is the task of the starets to take up our will into his will, but he can only do this if by our own free choice we place it in his hands. He does not break our will, but accepts it from us as a gift. A submission that is forced and involuntary is obviously devoid of moral value; the starets asks of each one that he offer to God his heart, not his external actions.

The voluntary nature of obedience is vividly emphasized in the ceremony of the tonsure at the Orthodox rite of monastic profession. The scissors are placed upon the Book of the Gospels, and the novice must himself pick them up and give them to the abbot. The abbot immediately replaces them on the Book of the Gospels. Again the novice take the scissors, and again they are replaced. Only when the novice gives him the scissors for the third time does the abbot proceed to cut hair. Never thereafter will the monk have the right to say to the abbot or the brethren: “My personality is constricted and suppressed here in the monastery; you have deprived me of my freedom”. No one has taken away his freedom, for it was he himself who took up the scissors and placed them three times in the abbot’s hand.

But this voluntary offering of our freedom is obviously something that cannot be made once and for all, by a single gesture; There must be a continual offering, extending over our whole life; our growth in Christ is, measured precisely by the increasing degree of our self-giving. Our freedom must be offered anew each day and each hour, in constantly varying ways; and this means that the relation between starets and disciple is not static but dynamic, not unchanging but infinitely diverse. Each day and each hour, under the guidance of his Abba, the disciple will face new situations, calling for a different response, a new kind of self-giving.

In the second place, the relation between starets and spiritual child is not one- but two-sided. Just as the starets enables the disciples to see themselves as they truly are, so it is the disciples who reveal the starets to himself. In most instances, a man does not realize that he is called to be a starets until others come to him and insist on placing themselves under his guidance. This reciprocity continues throughout the relationship between the two. The spiritual father does not possess an exhaustive program, neatly worked out in advance and imposed in the same manner upon everyone. On the contrary, if he is a true starets, he will have a different word for each; and since the word which he gives is on the deepest level, not his own but the Holy Spirit’s, he does not know in advance what that word will be. The starets proceeds on the basis, not of abstract rules but of concrete human situations. He and his disciple enter each situation together; neither of them knowing beforehand exactly what the outcome will be, but each waiting for the enlightenment of the Spirit. Each of them, the spiritual father as well as the disciple, must learn as he goes.

The mutuality of their relationship is indicated by certain stories in the Sayings of the Desert Fathers, where an unworthy Abba has a spiritual son far better than himself. The disciple, for example, detects his Abba in the sin of fornication, but pretends to have noticed nothing and remains under his charge; and so, through the patient humility of his new disciple, the spiritual father is brought eventually to repentance and a new life. In such a case, it is not the spiritual father who helps the disciple, but the reverse. Obviously such a situation is far from the norm, but it indicates that the disciple is called to give as well as to receive.

In reality, the relationship is not two-sided but triangular, for in addition to the starets and his disciple there is also a third partner, God. Our Lord insisted that we should call no man “father,” for we have only one father, who is in Heaven (Matthew 13:8-10). The starets is not an infallible judge or a final court of appeal, but a fellow-servant of the living God; not a dictator, but a guide and companion on the way. The only true “spiritual director,” in the fullest sense of the word, is the Holy Spirit.

This brings us to the third point. In the Eastern Orthodox tradition at its best, the spiritual father has always sought to avoid any kind of constraint and spiritual violence in his relations with his disciple. If, under the guidance of the Spirit, he speaks and acts with authority, it is with the authority of humble love. The words of starets Zosima in The Brothers Karamazov express an essential aspect of spiritual fatherhood: “At some ideas you stand perplexed, especially at the sight of men’s sin, uncertain whether to combat it by force or by humble love. Always decide, ‘I will combat it by humble love.’ If you make up your mind about that once and for all, you can conquer the whole world. Loving humility is a terrible force; it is the strongest of all things and there is nothing like it.”

Anxious to avoid all mechanical constraint, many spiritual fathers in the Christian East refused to provide their disciples with a rule of life, a set of external commands to be applied automatically. In the words of a contemporary Romanian monk, the starets is “not a legislator but a mystagogue.” ²⁶ He guides others, not by imposing rules, but by sharing his life with them. A monk told Abba Poemen, “Some brethren have come to live with me; do you want me to give them orders?” “No,” said the Old Man. “But, Father,” the monk persisted, “they themselves want me to give them orders.” “No”, repeated Poemen, “be an example to them but not a lawgiver.” ²⁷ The same moral emerges from the story of Isaac the Priest. As a young man, he remained first with Abba Kronios and then with Abba Theodore of Pherme; but neither of them told him what to do. Isaac complained to the other monks and they came and remonstrated with Theodore. “If he wishes”, Theodore replied eventually, “let him do what he sees me doing.” ²⁸ When Varsanuphius was asked to supply a detailed rule of life, he refused, saying: “I do not want you to be under the law, but under grace.” And in other letters he wrote: “You know that we have never imposed chains upon anyone… Do not force men’s free will, but sow in hope, for our Lord did not compel anyone, but He preached the good news, and those who wished hearkened to Him.” ²⁹

Do not force men’s free will. The task of the spiritual father is not to destroy a man’s freedom, but to assist him to see the truth for himself; not to suppress a man’s personality, but to enable him to discover himself, to grow to full maturity and to become what he really is. If on occasion the spiritual father requires an implicit and seemingly “blind” obedience from his disciple, this is never done as an end in itself, nor with a view to enslaving him. The purpose of this kind of shock treatment is simply to deliver the disciple from his false and illusory “self”, so that he may enter into true freedom. The spiritual father does not impose his own ideas and devotions, but he helps the disciple to find his own special vocation. In the words of a 17th-century Benedictine, Dom Augustine Baker: “The director is not to teach his own way, nor indeed any determinate way of prayer, but to instruct his disciples how they may themselves find out the way proper for them… In a word, he is only God’s usher, and must lead souls in God’s way, and not his own.” ³⁰

In the last resort, what the spiritual father gives to his disciple is not a code of written or oral regulations, not a set of techniques for meditation, but a personal relationship. Within this personal relationship the Abba grows and changes as well as the disciple, for God is constantly guiding them both. He may on occasion provide his disciple with detailed verbal instructions, with precise answers to specific questions. On other occasions he may fail to give any answer at all; either because he does not think that the question needs an answer, or because he himself does not yet know what the answer should be. But these answersor this failure to answerare always given the framework of a personal relationship. Many things cannot be said in words, but can be conveyed through a direct personal encounter.

In the Absence of a Starets

And what is one to do, if he cannot find a spiritual father?

He may turn, in the first place, to books. Writing in 15th-century Russia, St. Nil Sorsky laments the extreme scarcity of qualified spiritual directors; yet how much more frequent they must have been in his day than in ours! Search diligently, he urges, for a sure and trustworthy guide. “However, if such a teacher cannot be found, then the Holy Fathers order us to turn to the Scriptures and listen to Our Lord Himself speaking.” ³¹ Since the testimony of Scripture should not be isolated from the continuing witness of the Spirit in the life of the Church, the inquirer will also read the works of the Fathers, and above all the Philokalia. But there is an evident danger here. The starets adapts his guidance to the inward state of each; books offer the same advice to everyone. How is the beginner to discern whether or not a particular text is applicable to his own situation? Even if he cannot find a spiritual father in the full sense, he should at least try to find someone more experienced than himself, able to guide him in his reading.

It is possible to learn also from visiting places where divine grace has been exceptionally manifested and where prayer has been especially concentrated. Before taking a major decision, and in the absence of other guidance, many Orthodox Christians will goon pilgrimage to Jerusalem or Mount Athos, to some monastery or the tomb of a saint, where they will pray for enlightenment. This is the way in which I have reached the more difficult decisions in my life.

Thirdly, we can learn from religious communities with an established tradition of the spiritual life. In the absence of a personal teacher, the monastic environment can serve as guide; we can receive our formation from the ordered sequence of the daily program, with its periods of liturgical and silent prayer, with its balance of manual labor, study, and recreation.³² This seems to have be en the chief way in which St. Seraphim of Sarov gained his spiritual training. A well-organized monastery embodies, in an accessible and living form, the inherited wisdom of many starets. Not only monks, but those who come as visitors for a longer or shorter period, can be formed and guided by the experience of community life.

It is indeed no coincidence that the kind of spiritual fatherhood that we have been describing emerged initially in 4th-century Egypt, not within the fully organized communities under St. Pachomius, but among the hermits and in the semi-eremitic milieu of Nitria and Scetis. In the former, spiritual direction was provided by Pachomius himself, by the superiors of each monastery, and by the heads of individual “houses” within the monastery. The Rule of St. Benedict also envisages the abbot as spiritual father, and there is no provision for further development of a more “charismatic” type. In time, of course, the coenobitic communities incorporated many of the traditions of spiritual fatherhood as developed among the hermits, but the need for those traditions has always been less intensely felt in the coenobia, precisely because direction is provided by the corporate life pursued under the guidance of the Rule.

Finally, before we leave the subject of the absence of the starets, it is important to recognize the extreme flexibility in the relationship between starets and disciple. Some may see their spiritual father daily or even hourly, praying, eating, and working with him, perhaps sharing the same cell, as often happened in the Egyptian Desert. Others may see him only once a month or once a year; others, again, may visit a starets on but a single occasion in their entire life, yet this will be sufficient to set them on the right path. There are, furthermore, many different types of spiritual father; few will be wonder-workers like St. Seraphim of Sarov. There are numerous priests and laymen who, while lacking the more spectacular endowments of the startsi, are certainly able to provide others with the guidance that they require.

Many people imagine that they cannot find a spiritual father, because they expect him to be of a particular type: they want a St. Seraphim, and so they close their eyes to the guides whom God is actually sending to them. Often their supposed problems are not so very complicated, and in reality they already know in their own heart what the answer is. But they do not like the answer, because it involves patient and sustained effort on their part: and so they look for a deus ex machina who, by a single miraculous word, will suddenly make everything easy. Such people need to be helped to an understanding of the true nature of spiritual direction.

Contemporary Examples

In conclusion, I wish briefly to recall two startsi of our own day, whom I have had the happiness of knowing personally. The first is Father Amphilochios (+1970), abbot of the Monastery of St. John on the Island of Patmos, and spiritual father to a community of nuns which he had founded not far from the Monastery. What most distinguished his character was his gentleness, the warmth of his affection, and his sense of tranquil yet triumphant joy. Life in Christ, as he understood it, is not a heavy yoke, a burden to be carried’ with resignation, but a personal relationship to be pursued with eagerness of heart. He was firmly opposed to all spiritual violence and cruelty. It was typical that, as he lay dying and took leave of the nuns under his care, he should urge the abbess not to be too severe on them: “They have left everything to come here, they must not be unhappy.” ³³ When I was to return from Patmos to England as a newly-ordained priest, he insisted that there was no need to be afraid of anything.

My second example is Archbishop John (Maximovich), Russian bishop in Shanghai, in Western Europe, and finally in San Francisco (+1966). Little more than a dwarf in height, with tangled hair and beard, and with an impediment in his speech, he possessed more than a touch of the “Fool in Christ.” From the time of his profession as a monk, he did not lie down on a bed to sleep at night; he went on working and praying, snatching his sleep at odd moments in the 24 hours. He wandered barefoot through the streets of Paris, and once he celebrated a memorial, service among the tram lines close to the port of Marseilles. Punctuality had little meaning for him. Baffled by his unpredictable behavior, the more conventional among his flock sometimes judged him to be unsuited for the administrative work of a bishop. But with his total disregard of normal formalities he succeeded where others, relying on worldly influence and expertise, had failed entirely — as when, against all hope and in the teeth of the “quota” system, he secured the admission of thousands of homeless Russian refugees to the U.S.A.

In private conversation he was very gentle, and he quickly won the confidence of small children. Particularly striking was the intensity of his intercessory prayer. When possible, he liked to celebrate the Divine Liturgy daily, and the service often took twice or three times the normal space of time, such was the multitude of those whom he commemorated individually by name. As he prayed for them, they were never mere names on a lengthy list, but always persons. One story that I was told is typical. It was his custom each year to visit Holy Trinity Monastery at Jordanville, N.Y. As he left, after one such visit, a monk gave him a slip of paper with four names of those who were gravely ill. Archbishop John received thousands upon thousands of such requests for prayer in the course of each year. On his return to the monastery some twelve months later, at once he beckoned to the monk, and much to the latter’s surprise, from the depths of his cassock Archbishop John produced the identical slip of paper, now crumpled and tattered. “I have been praying for your friends,” he said, “but two of them” — he pointed to their names — “are now dead and the other two have recovered.” And so indeed it was.

Even at a distance he shared in the concerns of his spiritual children. One of them, superior of a small Orthodox monastery in Holland, was sitting one night in his room, unable to sleep from anxiety over the problems which faced him. About three o’dock in the morning, the telephone rang; it was Archbishop John, speaking from several hundred miles away. He had rung to say that it was time for the monk to go to bed.

Such is the role of the spiritual father. As Varsanuphius expressed it, “I care for you more than you care for yourself.”

Endnotes

1. On spiritual fatherhood in the Christian East, see the well-documented study by I. Hausherr, S. L., Direction Spintuelle en Orient d’Autrefois (Orientalia Christiana Analecta, 144: Rome 1955). An excellent portrait of a great starets in 19th-century Russia is provided by J. B. Dunlop, Staretz Amvrosy: Model for Dostoevsky’s Staretz Zossima (Belmont, Mass. 1972); compare also I. de Beausobre, Macanus, Starets of Optina: Russian Letters of Direction 18341860 (London, 1944). For the life and writings of a Russian starets in the present century, see Archimandrite Sofrony, The Undistorted Image. Staretz Silouan: 18661938 (London, 1958).
2. Apophthegmata Patrum, alphabetical collection (Migne, P.G., 65, pp. 37-8).
3. Les Apophtegemes des Pres du Desert, by J. C. Guy, S.jj. (Textes de Spiritualit Orientale, No. 1: Etiolles, 1968), pp. 112, 158.
4. A. Elchaninov, The Diary of a Russian Priest, (London, 1967, p. 54).
5. I use “charismatic” in the restricted sense customarily given to it by contemporary writers. But if that word indicates one who has received the gifts or charismata of the Holy Spirit, then the ministerial priest, ordained through the episcopal laying on of hands, is as genuinely a “charismatic” as one who speaks with tongues.
6. The Life of St. Antony, chapters 87 and 81 (P.G. 26, 965A, and 957A.)
7. Quoted in Igumen Chariton, The Art of Prayer: An Orthodox Anthology (London, 1966), p. 164. [Webmaster Note: I could not determine where this footnote appeared in the original article.]
8. Apophthegmata Patrum, alphabetical collection, Theophilus the Archbishop, p. 2. In the Christian East, the Patriarch of Alexandria bears the title “Pope.”
9. Ibid., Antony p. 27.
10. Ibid., Antony, p. 24.
11. Compare Ignaty’s contemporary, Bishop Theophan the Recluse (+l894) and St. Tikhon of Zadonsk (+l753).
12. Three of the great banes of the 20th century are shorthand, duplicators and photocopying machines. If chairmen of committees and those in seats of authority were forced to write out personally in longhand everything they wanted to communicate to others, no doubt they would choose their words with greater care.
13. Evergetinos, Synagoge, 1, 20 (ed. Victor Matthaiou, I, Athens, 1957, pp. 168-9).
14. Apophthegmata Patrum, alphabetical collection, Poemen, p. 8.
15. For the importance of a spiritual father’s prayers, see for example Les Apophtegmes des Peres du Dsert, tr. Guy, “srie des dits anonymes”, P. 160.
16. The Book of Varsanuphius and John, edited by Sotirios Schoinas (Volos, 1960), pp. 208, 39, 353, 110 and 23g. A critical edition of part of the Greek text, accompanied by an English translation, has been prepared by D. J. Chitty: Varsanuphius and John, Questions and Answers, (Patrologia Orientalis, XXXI, 3, Paris, 1966). [Webmaster Note. This and many other fine books on spiritual direction are available from St. Herman Press.
17. Apophthegmata Patrurn, alphabetical collection, Antony, p. 16.
18. Ibid., John the Theban, p. 1.
19. Mystic Treatises of Isaac of Nineveh, tr. by A. J. Wensinck, (Amsterdam, 1923), p. 341.
20. “Conversation of St. Seraphim on the Aim of the Christian Life,” in A Wonderful Revelation to the World (Jordanville, N.Y., 1953), pp. 23-24.
21. Apophthegmata Patrum, alphabetical collection, John Colobos, p. 1.
22. Ibid., Mark the Disciple of Silvanus, pp. 1, 2.
23. Ibid., Joseph of Panepho, p. 5.
24. Ibid., Saio, p. 1. The geron subsequently returned the things to their rightful owners.
25. Les Apophtegmes des Peres du Desert, tr. Guy, “serie des dits anonymes,” p. 162. There is a parallel story in the alphabetical collection, Sisoes, p. 10; cf. Abraham and Isaac (Gen. 22).
26. Fr. Andr Scrima, “La Tradition du Pre Spirituel dan l’Eglise d’Orient.” Hermes, 1967, No. 4, p. 83.
27. Apophthegmata Patrurn, alphabetical collection, Poemen, p. 174.
28. Ibid., Isaac the Priest, p. 2.
29. The Book of Varsanuphius and John, pp. 23, 51, 35.
30. Quoted by Thomas Merton, Spiritual Direction and Meditation. (1960), p. 12.
31. “The Monastic Rule,” in G. P. Fedotov, A Treasury of Russian Spirituality, (London, 1950) p.96.
32. See Thomas Merton, op. cit., pp. 14-16, on the dangers of rigid monastic discipline without proper spiritual direction.
33. See I. Gorainoff, “Holy Men of Patmos”, Sobornost (The Journal of the Fellowship of St. Alban and St. Sergius), Series 6, No. 5 (1972) pp. 341-4.

From Cross Currents (Summer/Fall 1974), pp. 296-313.