NOT TOO MANY years ago the Abbess of a convent of the Russian Orthodox
Church, a woman of righteous life, was delivering a sermon in the
convent church on the feast of the Dormition of the Most Holy Mother of
God. With tears she entreated her nuns and the pilgrims who had come for
the feast to accept entirely and wholeheartedly what the Church hands
down to us, taking such pains to preserve this tradition sacredly all
these centuries-and not to choose for oneself what is "important" and
what is "dispensable"; for by thinking oneself wiser than the tradition,
one may end by losing the tradition. Thus, when the Church tells us in
her hymns and icons that the Apostles were miraculously gathered from
the ends of the earth in order to be present at the repose and burial of
the Mother of God, we as Orthodox Christians are not free to deny this
or reinterpret it, but must believe as the Church hands it down to us,
with simplicity of heart.
A young Western convert who had learned Russian was present when this
sermon was delivered. He himself had thought about this very subject,
having seen icons in the traditional iconographic style depicting the
Apostles being transported on clouds to behold the Dormition of the
Theotokos;* and he had asked himself the question: are we actually to
understand this "literally," as a miraculous event, or is it only a
"poetic" way of expressing the coming together of the Apostles for this
event ... or perhaps even an imaginative or "ideal" depiction of an
event that never occurred in fact? (Such, indeed, are some of the
questions with which "Orthodox theologians" occupy themselves in our
days.) The words of the righteous Abbess therefore struck him to the
heart, and he understood that there was something deeper to the
reception and understanding of Orthodoxy than what our own mind and
feelings tell us. In that instant the tradition was being handed down to
him, not from books but from a living vessel which contained it; and it
had to be received, not with mind or feelings only, but above all with
the heart, which in this way began to receive its deeper training in
Orthodoxy.
Later this young convert encountered, in person or through reading, many
people who were learned in Orthodox theology. They were the
"theologians" of our day, those who had been to Orthodox schools and
become theological "experts." They were usually quite eager to speak on
what was Orthodox and what non-Orthodox, what was important and what
secondary in Orthodoxy itself; and a number of them prided themselves on
being "conservatives" or "traditionalists" in faith. But in none of them
did he sense the authority of the simple Abbess who had spoken to his
heart, unlearned as she was in such "theology."
And the heart of this convert, still taking his baby steps in Orthodoxy,
longed to know how to believe, which means also whom to believe. He was
too much a person of his times and his own upbringing to be able simply
to deny his own reasoning power and believe blindly everything he was
told; and it is very evident that Orthodoxy does not at all demand this
of one-the very writings of the Holy Fathers are a living memorial of
the working of human reason enlightened by the grace of God. But it was
also obvious that there was something very much lacking in the
"theologians" of our day, who for all their logic and their knowledge of
Patristic texts, did not convey the feeling or savor of Orthodoxy as
well as a simple, theologically-uneducated Abbess.
Blessed Hieromonk Seraphim of Platina
Recent Posts
Saturday, August 30, 2003
Wednesday, August 27, 2003
ST. EPHRAIM THE SYRIAN: ON ADMONITION AND REPENTANCE
Does the poor man cry at thy door? Arise and open for him gladly: refresh him when he is wearied; sustain his heart, for it is sad. Thou knowest by experience the affliction of poverty: receive not others in thy house, and drive not out the beggar. Have thou also a law, a comely law for thy household. Establish an order that is wise, that the abjects laugh not at time. Be careful in all thy doings, that thou be not a sport for fools; be upright and prudent, and both simple and wise. Let thy body be quiet and cheerful, thy greeting seemly and simple; thy discourse without fault, thy speech brief and savoury; thy words few and sound, full of savour and understanding. Speak not overmuch, not even words that are wise; for all things that are overmany, though they be wise are wearisome.--To them of thy household be as a father. Amongst thy brethren esteem thyself least, and inferior amongst thy fellows, and of little account with all men. With thy friend keep a secret; to those that love thee be true. See that there be no wrangling; the secrets of thy friends reveal not, lest all that hear thee hate thee and esteem thee a mischiefmaker, With those that hate thee wrangle not, neither face to face nor yet in thy heart. No enemy shalt thou have but Satan his very self. Give counsel to the wife thou hast wedded; give heed to her doings; as stronger thou art answerable that thou shouldst sustain her weakness. For weak is womankind, and very ready to fall. Be thou as a hawk, when kindle (to anger), but when wrath departs from thee, be gladsome and also firm, in the blending of diverse qualities. Keep silence among the aged; to the elders give due honour. Honour the priests with diligence, as good stewards of the household. Give due hon-our to their degree, and search not out their doings. In his degree the priest is an angel, but in his doings a man. By mercy he is made a mediator, between God and mankind.
St. John Chrysostom:
On both sides, beloved, reap the utmost gain, and avoid the imitation of Adam knowing how many ills are begotten of indolence: and imitate the piety of Job, learning how many glorious things spring from earnestness. Consider him, the conqueror throughout, and thou shall have much consolation in all pain: and peril. For as it were in the common theatre of the world that blessed and noble man stands forth, and by means of the sufferings which happened to him discourses to all to bear all things which befall them nobly, and never give in to the troubles which come upon them. For verily, there is no human suffering which cannot receive consolation from thence. For the sufferings which are scattered over the whole world, these came together, and bore down upon one body, even his. What pardon then shall there be for him who is unable to bear with thankfulness his share of the troubles which are brought upon him?
Tuesday, August 26, 2003
Excerpt from: The Miraculous and Prophetic Vision of St. John of Kronstadt
"So we entered into the church, and it was full of people. I saw an altar on which tallow candles were burning. On the altar was a king in red, blazing, porphyry. On his head was a golden crown with a star. I asked the starets, 'Who is this?' He replied, 'The Antichrist!' He was very tall with eyes like fire, black eyebrows, a wedge-shaped beard, a ferocious, cunning, evil, and terrible face. He alone was on the altar and he reached his hands out to the people. He had claws as those of a tiger for hands and he shouted, 'I am King. I am God. I am the Leader. He who does not have my seal will be put to death.' All the people fell down and worshipped him, and he began to place his seal on their lips and on their hands in order that they should receive some bread and not die from hunger and thirst.
Around the Antichrist his servants were leading several people whose hands were bound as they had not bowed down to worship him. They said, "We are Christians, and we all believe in our Lord Jesus Christ!' The Antichrist ripped off their heads in a flash and Christian blood began to flow A child was then led to the altar of the Antichrist to worship him, but he boldly proclaimed, 'I am a Christian and believe in our Lord Jesus Christ, but you are a minister, a servant of Satan!' 'Death to him!' exclaimed the Antichrist. Others who accepted the seal of the Antichrist fell down and worshipped him. Suddenly roar of thunder resounded and thousand lightning flashes began to sparkle. Arrows began to strike the servants of the Antichrist. Then a large flaming arrow flashed by and hit the Antichrist himself on the head. As he waved his hand, his crown fell and was crushed into the ground. Then millions of birds flew in and perched on the servants of the Antichrist. "
***To read the entire Vision of St. John, click on link located to the right of the page under Revelation/Prophecies.
Around the Antichrist his servants were leading several people whose hands were bound as they had not bowed down to worship him. They said, "We are Christians, and we all believe in our Lord Jesus Christ!' The Antichrist ripped off their heads in a flash and Christian blood began to flow A child was then led to the altar of the Antichrist to worship him, but he boldly proclaimed, 'I am a Christian and believe in our Lord Jesus Christ, but you are a minister, a servant of Satan!' 'Death to him!' exclaimed the Antichrist. Others who accepted the seal of the Antichrist fell down and worshipped him. Suddenly roar of thunder resounded and thousand lightning flashes began to sparkle. Arrows began to strike the servants of the Antichrist. Then a large flaming arrow flashed by and hit the Antichrist himself on the head. As he waved his hand, his crown fell and was crushed into the ground. Then millions of birds flew in and perched on the servants of the Antichrist. "
***To read the entire Vision of St. John, click on link located to the right of the page under Revelation/Prophecies.
Excerpt from: A SECOND SORROWFUL EPISTLE
"The history of the Church witnesses that Christianity was not spread by compromises and dialogues between Christians and unbelievers, but through witnessing the truth and rejecting every lie and every error. It might be noted that generally no religion has ever been spread by those who doubted its full truth. The new, all-encompassing "church" which is being erected by the ecumenists is of the nature of that Church of Laodicea exposed in the Book of Revelation: she is lukewarm, neither hot nor cold toward the Truth, and it is to this new "church" that the words addressed by the Angel to the Laodicean Church of old might now be applied: "So that because thou are lukewarm and neither cold nor hot, I will spew thee out of my mouth" (Rev. 3:16). Therefore because they have not received "the love that they might be saved," instead of a religious revival this "church" exhibits that of which the Apostle warned: "And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believe not the truth, but had pleasure in unrighteousness" (II Thes. 2:10-12).
It is, therefore, upon the grounds stated above that the Most Reverend Members of our Council of Bishops unanimously agreed to recognize ecumenism as a dangerous heresy. Having observed its spread, they asked us to share our observation with our Brother Bishops throughout the world."
+Metropolitan Philaret
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It is, therefore, upon the grounds stated above that the Most Reverend Members of our Council of Bishops unanimously agreed to recognize ecumenism as a dangerous heresy. Having observed its spread, they asked us to share our observation with our Brother Bishops throughout the world."
+Metropolitan Philaret
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An Excerpt from: Holy Zeal, By Archbishop Averky
"According to tradition, St. Nicholas took part in the First Ecumenical Council in Nicaea, which brought forth a condemnation of the heretic Arius, who denied the Divinity of the Second Person of the Holy Trinity, the Son of God. During the disputes which occurred in connection with this, St. Nicholas could not listen with indifference to the blasphemous speeches of the arrogant heretic Arius, possessed by pride, who demeaned the Divine dignity of the Son of God, and before the whole Council he struck him in the face with his hand. This evoked such a general consternation that the Fathers of the Council decreed that the bold hierarch be deprived of hierarchical rank. But in that very night they were made to understand by a wondrous vision: they saw how the Lord Jesus Christ gave St. Nicholas His Holy Gospel, and the Most Pure Mother of God placed upon his shoulders the episcopal omophorion. And then they understood that St. Nicholas was guided in his act not by any evil, passionately sinful motives, but solely by pure, holy zeal for God's glory. And they forgave the hierarch, abrogating their sentence against him.
By citing such a picturesque example, we do not in the least wish to say that every one of us can or should follow this example literally: for this one must be himself just as great a holy hierarch as St. Nicholas. But this should absolutely convince us that we do not dare to remain indifferent or be unconcerned about the manifestations of evil in the world, especially when the matter is one of God's glory, of our Holy Faith and Church. Here we must show ourselves to be completely uncompromising, and we do not dare enter into any sort of cunning compromises or any reconciliation, even purely outward, or into any kind whatever of agreement with evil. To our personal enemies, according to Christ's commandment, we must forgive everything, but with the enemies of God we cannot have peace! Friendship with the enemies of God makes us ourselves the enemies of God: this is a betrayal and treason towards God, under whatever well-seeming pretexts it might be done, and here no kind of cunning or skillful self-justification can help us!"
Translated from Saint Elias Publications "Faith and Life," No. 10, 1975. Reprinted in The Orthodox Word, May-June 1975 (62), 96ff.
By citing such a picturesque example, we do not in the least wish to say that every one of us can or should follow this example literally: for this one must be himself just as great a holy hierarch as St. Nicholas. But this should absolutely convince us that we do not dare to remain indifferent or be unconcerned about the manifestations of evil in the world, especially when the matter is one of God's glory, of our Holy Faith and Church. Here we must show ourselves to be completely uncompromising, and we do not dare enter into any sort of cunning compromises or any reconciliation, even purely outward, or into any kind whatever of agreement with evil. To our personal enemies, according to Christ's commandment, we must forgive everything, but with the enemies of God we cannot have peace! Friendship with the enemies of God makes us ourselves the enemies of God: this is a betrayal and treason towards God, under whatever well-seeming pretexts it might be done, and here no kind of cunning or skillful self-justification can help us!"
Translated from Saint Elias Publications "Faith and Life," No. 10, 1975. Reprinted in The Orthodox Word, May-June 1975 (62), 96ff.
Sunday, August 24, 2003
THE DIDACHE, or Teaching of the Twelve Apostles
Chapter I.-The Two Ways; The First Commandment.
1:1 There are two paths, one of life and one of death, and the difference is great between the two paths.
1:2 Now the path of life is this -- first, thou shalt love the God who made thee, thy neighbour as thyself, and all things that thou wouldest not should be done unto thee, do not thou unto another.
1:3 And the doctrine of these maxims is as follows. Bless them that curse you, and pray for your enemies. Fast on behalf of those that persecute you; for what thank is there if ye love them that love you? Do not even the Gentiles do the same? But do ye love them that hate you, and ye will not have an enemy.
1:4 Abstain from fleshly and worldly lusts. If any one give thee a blow on thy right cheek, turn unto him the other also, and thou shalt be perfect; if any one compel thee to go a mile, go with him two; if a man take away thy cloak, give him thy coat also; if a man take from thee what is thine, ask not for it again, for neither art thou able to do so.
1:5 Give to every one that asketh of thee, and ask not again; for the Father wishes that from his own gifts there should be given to all. Blessed is he who giveth according to the commandment, for he is free from guilt; but woe unto him that receiveth. For if a man receive being in need, he shall be free from guilt; but he who receiveth when not in need, shall pay a penalty as to why he received and for what purpose; and when he is in tribulation he shall be examined concerning the things that he has done, and shall not depart thence until he has paid the last farthing.
1:6 For of a truth it has been said on these matters, let thy almsgiving abide in thy hands until thou knowest to whom thou hast given.
CHAPTER 2 -The Second Commandment: Gross Sin Forbidden.
2:1 But the second commandment of the teaching is this.
2:2 Thou shalt not kill; thou shalt not commit adultery; thou shalt not corrupt youth; thou shalt not commit fornication; thou shalt not steal; thou shalt not use soothsaying; thou shalt not practise sorcery; thou shalt not kill a child by abortion, neither shalt thou slay it when born; thou shalt not covet the goods of thy neighbour;
2:3 thou shalt not commit perjury; thou shalt not bear false witness; thou shalt not speak evil; thou shalt not bear malice;
2:4 thou shalt not be double-minded or double-tongued, for to be double tongued is the snare of death.
2:5 Thy speech shall not be false or empty, but concerned with action.
2:6 Thou shalt not be covetous, or rapacious, or hypocritical, or malicious, or proud; thou shalt not take up an evil design against thy neighbour;
2:7 thou shalt not hate any man, but some thou shalt confute, concerning some thou shalt pray, and some thou shalt love beyond thine own soul.
CHAPTER 3-Other Sins Forbidden.
3:1 My child, fly from everything that is evil, and from everything that is like to it.
3:2 Be not wrathful, for wrath leadeth unto slaughter; be not jealous, or contentious, or quarrelsome, for from all these things slaughter ensues.
3:3 My child, be not lustful, for lust leadeth unto fornication; be not a filthy talker; be not a lifter up of the eye, for from all these things come adulteries.
3:4 My child, be not an observer of omens, since it leadeth to idolatry, nor a user of spells, nor an astrologer, nor a travelling purifier, nor wish to see these things, for from all these things idolatry ariseth.
3:5 My child, be not a liar, for lying leadeth unto theft; be not covetous or conceited, for from all these things thefts arise.
3:6 My child, be not a murmurer, since it leadeth unto blasphemy; be not self-willed or evil-minded, for from all these things blasphemies are produced;
3:7 but be thou meek, for the meek shall inherit the earth;
3:8 be thou longsuffering, and compassionate, and harmless, and peaceable, and good, and fearing alway the words that thou hast heard.
3:9 Thou shalt not exalt thyself, neither shalt thou put boldness into thy soul. Thy soul shall not be joined unto the lofty, but thou shalt walk with the just and humble.
3:10 Accept the things that happen to thee as good, knowing that without God nothing happens.
CHAPTER 4-Various Precepts.
4:1 My child, thou shalt remember both night and day him that speaketh unto thee the Word of God; thou shalt honour him as thou dost the Lord, for where the teaching of the Lord is given, there is the Lord;
4:2 thou shalt seek out day by day the favour of the saints, that thou mayest rest in their words;
4:3 thou shalt not desire schism, but shalt set at peace them that contend; thou shalt judge righteously; thou shalt not accept the person of any one to convict him of transgression;
4:4 thou shalt not doubt whether a thing shall be or not.
4:5 Be not a stretcher out of thy hand to receive, and a drawer of it back in giving.
4:6 If thou hast, give by means of thy hands a redemption for thy sins.
4:7 Thou shalt not doubt to give, neither shalt thou murmur when giving; for thou shouldest know who is the fair recompenser of the reward.
4:8 Thou shalt not turn away from him that is in need, but shalt share with thy brother in all things, and shalt not say that things are thine own; for if ye are partners in what is immortal, how much more in what is mortal?
4:9 Thou shalt not remove thine heart from thy son or from thy daughter, but from their youth shalt teach them the fear of God.
4:10 Thou shalt not command with bitterness thy servant or thy handmaid, who hope in the same God as thyself, lest they fear not in consequence the God who is over both; for he cometh not to call with respect of persons, but those whom the Spirit hath prepared.
4:11 And do ye servants submit yourselves to your masters with reverence and fear, as being the type of God.
4:12 Thou shalt hate all hypocrisy and everything that is not pleasing to God;
4:13 thou shalt not abandon the commandments of the Lord, but shalt guard that which thou hast received, neither adding thereto nor taking therefrom;
4:14 thou shalt confess thy transgressions in the Church, and shalt not come unto prayer with an evil conscience. This is the path of life.
CHAPTER 5-The Way of Death.
5:1 But the path of death is this. First of all, it is evil, and full of cursing; there are found murders, adulteries, lusts, fornication, thefts, idolatries, soothsaying, sorceries, robberies, false witnessings, hypocrisies, double-mindedness, craft, pride, malice, self-will, covetousness, filthy talking, jealousy, audacity, pride, arrogance;
5:2 there are they who persecute the good -- lovers of a lie, not knowing the reward of righteousness, not cleaving to the good nor to righteous judgment, watching not for the good but for the bad, from whom meekness and patience are afar off, loving things that are vain, following after recompense, having no compassion on the needy, nor labouring for him that is in trouble, not knowing him that made them, murderers of children, corrupters of the image of God, who turn away from him that is in need, who oppress him that is in trouble, unjust judges of the poor, erring in all things. From all these, children, may ye be delivered.
CHAPTER 6-Against False Teachers, and Food Offered to Idols.
6:1 See that no one make thee to err from this path of doctrine, since he who doeth so teacheth thee apart from God.
6:2 If thou art able to bear the whole yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do.
6:3 But concerning meat, bear that which thou art able to do. But keep with care from things sacrificed to idols, for it is the worship of the infernal deities.
CHAPTER 7-Concerning Baptism.
7:1 But concerning baptism, thus baptize ye: having first recited all these precepts, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in running water;
7:2 but if thou hast not running water, baptize in some other water, and if thou canst not baptize in cold, in warm water;
7:3 but if thou hast neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit.
7:4 But before the baptism, let him who baptizeth and him who is baptized fast previously, and any others who may be able. And thou shalt command him who is baptized to fast one or two days before.
CHAPTER 8-Concerning Fasting and Prayer (the Lord's Prayer).
8:1 But as for your fasts, let them not be with the hypocrites, for they fast on the second and fifth days of the week, but do ye fast on the fourth and sixth days.
8:2 Neither pray ye as the hypocrites, but as the Lord hath commanded in his gospel so pray ye: Our Father in heaven, hallowed be thy name. Thy kingdom come. Thy will be done as in heaven so on earth. Give us this day our daily bread. And forgive us our debt, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil: for thine is the power, and the glory, for ever.
8:3 Thrice a day pray ye in this fashion.
CHAPTER 9-The Thanksgiving (Eucharist).
9:1 But concerning the Eucharist, after this fashion give ye thanks.
9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy Son, which thou hast made known unto us through Jesus Christ thy Son; to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.
9:5 And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs.
CHAPTER 10-Prayer After Communion.
10:1 But after it has been completed, so pray ye.
10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.
10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy Son.
10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.
10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the kingdom and the glory for ever.
10:6 Let grace come, and let this world pass away. Hosanna to the Son of David. If any one is holy let him come (to the Eucharist); if any one is not, let him repent. Maranatha. Amen.
10:7 But charge the prophets to give thanks, so far as they are willing to do so.
CHAPTER 11-Concerning Teachers, Apostles, and Prophets.
11:1 Whosoever, therefore, shall come and teach you all these things aforesaid, him do ye receive;
11:2 but if the teacher himself turn and teach another doctrine with a view to subvert you, hearken not to him; but if he come to add to your righteousness, and the knowledge of the Lord, receive him as the Lord.
11:3 But concerning the apostles and prophets, thus do ye according to the doctrine of the Gospel.
11:4 Let every apostle who cometh unto you be received as the Lord.
11:5 He will remain one day, and if it be necessary, a second; but if he remain three days, he is a false prophet.
11:6 And let the apostle when departing take nothing but bread until he arrive at his resting-place; but if he ask for money, he is a false prophet.
11:7 And ye shall not tempt or dispute with any prophet who speaketh in the spirit; for every sin shall be forgiven, but this sin shall not be forgiven.
11:8 But not every one who speaketh in the spirit is a prophet, but he is so who hath the disposition of the Lord; by their dispositions they therefore shall be known, the false prophet and the prophet.
11:9 And every prophet who ordereth in the spirit that a table shall be laid, shall not eat of it himself, but if he do otherwise, he is a false prophet;
11:10 and every prophet who teacheth the truth, if he do not what he teacheth is a false prophet;
11:11 and every prophet who is approved and true, and ministering in the visible mystery of the Church, but who teacheth not others to do the things that he doth himself, shall not be judged of you, for with God lieth his judgment, for in this manner also did the ancient prophets.
11:12 But whoever shall say in the spirit, Give me money, or things of that kind, listen not to him; but if he tell you concerning others that are in need that ye should give unto them, let no one judge him.
CHAPTER 12-Reception of Christians.
12:1 Let every one that cometh in the name of the Lord be received, but afterwards ye shall examine him and know his character, for ye have knowledge both of good and evil.
12:2 If the person who cometh be a wayfarer, assist him so far as ye are able; but he will not remain with you more than two or three days, unless there be a necessity.
12:3 But if he wish to settle with you, being a craftsman, let him work, and so eat;
12:4 but if he know not any craft, provide ye according to you own discretion, that a Christian may not live idle among you;
12:5 but if he be not willing to do so, he is a trafficker in Christ. From such keep aloof.
CHAPTER 13-Support of Prophets.
13:1 But every true prophet who is willing to dwell among you is worthy of his meat,
13:2 likewise a true teacher is himself worthy of his meat, even as is a labourer.
13:3 Thou shalt, therefore, take the firstfruits of every produce of the wine-press and threshing-floor, of oxen and sheep, and shalt give it to the prophets, for they are your chief priests;
13:4 but if ye have not a prophet, give it unto the poor.
13:5 If thou makest a feast, take and give the firstfruits according to the commandment;
13:6 in like manner when thou openest a jar of wine or of oil, take the firstfruits and give it to the prophets;
13:7 take also the firstfruits of money, of clothes, and of every possession, as it shall seem good unto thee, and give it according to the commandment.
CHAPTER 14-Christian Assembly on the Lord's Day.
14:1 But on the Lord's day, after that ye have assembled together, break bread and give thanks, having in addition confessed your sins, that your sacrifice may be pure.
14:2 But let not any one who hath a quarrel with his companion join with you, until they be reconciled, that your sacrifice may not be polluted,
14:3 for it is that which is spoken of by the Lord. In every place and time offer unto me a pure sacrifice, for I am a great King, saith the Lord, and my name is wonderful among the Gentiles.
CHAPTER 15-Bishops and Deacons; Christian Reproof.
15:1 Elect, therefore, for yourselves bishops and deacons worthy of the Lord, men who are meek and not covetous, and true and approved, for they perform for you the service of prophets and teachers.
15:2 Do not, therefore, despise them, for they are those who are honoured among you, together with the prophets and teachers.
15:3 Rebuke one another, not in wrath but peaceably, as ye have commandment in the Gospel; and, but let no one speak to any one who walketh disorderly with regard to his neighbour, neither let him be heard by you until he repent.
15:4 But your prayers and your almsgivings and all your deeds so do, as ye have commandment in the Gospel of our Lord.
CHAPTER 16-Watchfulness; The Coming of the Lord.
16:1 Watch concerning your life; let not your lamps be quenched or your loins be loosed, but be ye ready, for ye know not the hour at which our Lord cometh.
16:2 But be ye gathered together frequently, seeking what is suitable for your souls; for the whole time of your faith shall profit you not, unless ye be found perfect in the last time.
16:3 For in the last days false prophets and seducers shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate;
16:4 and because iniquity aboundeth they shall hate each other, and persecute each other, and deliver each other up; and then shall the Deceiver of the world appear as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands; and he shall do unlawful things, such as have never happened since the beginning of the world.
16:5 Then shall the creation of man come to the fiery trial of proof, and many shall be offended and shall perish; but they who remain in their faith shall be saved by the rock of offence itself.
16:6 And then shall appear the signs of the truth; first the sign of the appearance in heaven, then the sign of the sound of the trumpet, and thirdly the resurrection of the dead
16:7 -- not of all, but as it has been said, The Lord shall come and all his saints with him;
16:8 then shall the world behold the Lord coming on the clouds of heaven.
{The End of the Didache}
1:1 There are two paths, one of life and one of death, and the difference is great between the two paths.
1:2 Now the path of life is this -- first, thou shalt love the God who made thee, thy neighbour as thyself, and all things that thou wouldest not should be done unto thee, do not thou unto another.
1:3 And the doctrine of these maxims is as follows. Bless them that curse you, and pray for your enemies. Fast on behalf of those that persecute you; for what thank is there if ye love them that love you? Do not even the Gentiles do the same? But do ye love them that hate you, and ye will not have an enemy.
1:4 Abstain from fleshly and worldly lusts. If any one give thee a blow on thy right cheek, turn unto him the other also, and thou shalt be perfect; if any one compel thee to go a mile, go with him two; if a man take away thy cloak, give him thy coat also; if a man take from thee what is thine, ask not for it again, for neither art thou able to do so.
1:5 Give to every one that asketh of thee, and ask not again; for the Father wishes that from his own gifts there should be given to all. Blessed is he who giveth according to the commandment, for he is free from guilt; but woe unto him that receiveth. For if a man receive being in need, he shall be free from guilt; but he who receiveth when not in need, shall pay a penalty as to why he received and for what purpose; and when he is in tribulation he shall be examined concerning the things that he has done, and shall not depart thence until he has paid the last farthing.
1:6 For of a truth it has been said on these matters, let thy almsgiving abide in thy hands until thou knowest to whom thou hast given.
CHAPTER 2 -The Second Commandment: Gross Sin Forbidden.
2:1 But the second commandment of the teaching is this.
2:2 Thou shalt not kill; thou shalt not commit adultery; thou shalt not corrupt youth; thou shalt not commit fornication; thou shalt not steal; thou shalt not use soothsaying; thou shalt not practise sorcery; thou shalt not kill a child by abortion, neither shalt thou slay it when born; thou shalt not covet the goods of thy neighbour;
2:3 thou shalt not commit perjury; thou shalt not bear false witness; thou shalt not speak evil; thou shalt not bear malice;
2:4 thou shalt not be double-minded or double-tongued, for to be double tongued is the snare of death.
2:5 Thy speech shall not be false or empty, but concerned with action.
2:6 Thou shalt not be covetous, or rapacious, or hypocritical, or malicious, or proud; thou shalt not take up an evil design against thy neighbour;
2:7 thou shalt not hate any man, but some thou shalt confute, concerning some thou shalt pray, and some thou shalt love beyond thine own soul.
CHAPTER 3-Other Sins Forbidden.
3:1 My child, fly from everything that is evil, and from everything that is like to it.
3:2 Be not wrathful, for wrath leadeth unto slaughter; be not jealous, or contentious, or quarrelsome, for from all these things slaughter ensues.
3:3 My child, be not lustful, for lust leadeth unto fornication; be not a filthy talker; be not a lifter up of the eye, for from all these things come adulteries.
3:4 My child, be not an observer of omens, since it leadeth to idolatry, nor a user of spells, nor an astrologer, nor a travelling purifier, nor wish to see these things, for from all these things idolatry ariseth.
3:5 My child, be not a liar, for lying leadeth unto theft; be not covetous or conceited, for from all these things thefts arise.
3:6 My child, be not a murmurer, since it leadeth unto blasphemy; be not self-willed or evil-minded, for from all these things blasphemies are produced;
3:7 but be thou meek, for the meek shall inherit the earth;
3:8 be thou longsuffering, and compassionate, and harmless, and peaceable, and good, and fearing alway the words that thou hast heard.
3:9 Thou shalt not exalt thyself, neither shalt thou put boldness into thy soul. Thy soul shall not be joined unto the lofty, but thou shalt walk with the just and humble.
3:10 Accept the things that happen to thee as good, knowing that without God nothing happens.
CHAPTER 4-Various Precepts.
4:1 My child, thou shalt remember both night and day him that speaketh unto thee the Word of God; thou shalt honour him as thou dost the Lord, for where the teaching of the Lord is given, there is the Lord;
4:2 thou shalt seek out day by day the favour of the saints, that thou mayest rest in their words;
4:3 thou shalt not desire schism, but shalt set at peace them that contend; thou shalt judge righteously; thou shalt not accept the person of any one to convict him of transgression;
4:4 thou shalt not doubt whether a thing shall be or not.
4:5 Be not a stretcher out of thy hand to receive, and a drawer of it back in giving.
4:6 If thou hast, give by means of thy hands a redemption for thy sins.
4:7 Thou shalt not doubt to give, neither shalt thou murmur when giving; for thou shouldest know who is the fair recompenser of the reward.
4:8 Thou shalt not turn away from him that is in need, but shalt share with thy brother in all things, and shalt not say that things are thine own; for if ye are partners in what is immortal, how much more in what is mortal?
4:9 Thou shalt not remove thine heart from thy son or from thy daughter, but from their youth shalt teach them the fear of God.
4:10 Thou shalt not command with bitterness thy servant or thy handmaid, who hope in the same God as thyself, lest they fear not in consequence the God who is over both; for he cometh not to call with respect of persons, but those whom the Spirit hath prepared.
4:11 And do ye servants submit yourselves to your masters with reverence and fear, as being the type of God.
4:12 Thou shalt hate all hypocrisy and everything that is not pleasing to God;
4:13 thou shalt not abandon the commandments of the Lord, but shalt guard that which thou hast received, neither adding thereto nor taking therefrom;
4:14 thou shalt confess thy transgressions in the Church, and shalt not come unto prayer with an evil conscience. This is the path of life.
CHAPTER 5-The Way of Death.
5:1 But the path of death is this. First of all, it is evil, and full of cursing; there are found murders, adulteries, lusts, fornication, thefts, idolatries, soothsaying, sorceries, robberies, false witnessings, hypocrisies, double-mindedness, craft, pride, malice, self-will, covetousness, filthy talking, jealousy, audacity, pride, arrogance;
5:2 there are they who persecute the good -- lovers of a lie, not knowing the reward of righteousness, not cleaving to the good nor to righteous judgment, watching not for the good but for the bad, from whom meekness and patience are afar off, loving things that are vain, following after recompense, having no compassion on the needy, nor labouring for him that is in trouble, not knowing him that made them, murderers of children, corrupters of the image of God, who turn away from him that is in need, who oppress him that is in trouble, unjust judges of the poor, erring in all things. From all these, children, may ye be delivered.
CHAPTER 6-Against False Teachers, and Food Offered to Idols.
6:1 See that no one make thee to err from this path of doctrine, since he who doeth so teacheth thee apart from God.
6:2 If thou art able to bear the whole yoke of the Lord, thou wilt be perfect; but if thou art not able, what thou art able, that do.
6:3 But concerning meat, bear that which thou art able to do. But keep with care from things sacrificed to idols, for it is the worship of the infernal deities.
CHAPTER 7-Concerning Baptism.
7:1 But concerning baptism, thus baptize ye: having first recited all these precepts, baptize in the name of the Father, and of the Son, and of the Holy Spirit, in running water;
7:2 but if thou hast not running water, baptize in some other water, and if thou canst not baptize in cold, in warm water;
7:3 but if thou hast neither, pour water three times on the head, in the name of the Father, and of the Son, and of the Holy Spirit.
7:4 But before the baptism, let him who baptizeth and him who is baptized fast previously, and any others who may be able. And thou shalt command him who is baptized to fast one or two days before.
CHAPTER 8-Concerning Fasting and Prayer (the Lord's Prayer).
8:1 But as for your fasts, let them not be with the hypocrites, for they fast on the second and fifth days of the week, but do ye fast on the fourth and sixth days.
8:2 Neither pray ye as the hypocrites, but as the Lord hath commanded in his gospel so pray ye: Our Father in heaven, hallowed be thy name. Thy kingdom come. Thy will be done as in heaven so on earth. Give us this day our daily bread. And forgive us our debt, as we also forgive our debtors. And lead us not into temptation, but deliver us from the evil: for thine is the power, and the glory, for ever.
8:3 Thrice a day pray ye in this fashion.
CHAPTER 9-The Thanksgiving (Eucharist).
9:1 But concerning the Eucharist, after this fashion give ye thanks.
9:2 First, concerning the cup. We thank thee, our Father, for the holy vine, David thy Son, which thou hast made known unto us through Jesus Christ thy Son; to thee be the glory for ever.
9:3 And concerning the broken bread. We thank thee, our Father, for the life and knowledge which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.
9:4 As this broken bread was once scattered on the mountains, and after it had been brought together became one, so may thy Church be gathered together from the ends of the earth unto thy kingdom; for thine is the glory, and the power, through Jesus Christ, for ever.
9:5 And let none eat or drink of your Eucharist but such as have been baptized into the name of the Lord, for of a truth the Lord hath said concerning this, Give not that which is holy unto dogs.
CHAPTER 10-Prayer After Communion.
10:1 But after it has been completed, so pray ye.
10:2 We thank thee, holy Father, for thy holy name, which thou hast caused to dwell in our hearts, and for the knowledge and faith and immortality which thou hast made known unto us through Jesus thy Son; to thee be the glory for ever.
10:3 Thou, Almighty Master, didst create all things for the sake of thy name, and hast given both meat and drink, for men to enjoy, that we might give thanks unto thee, but to us thou hast given spiritual meat and drink, and life everlasting, through thy Son.
10:4 Above all, we thank thee that thou art able to save; to thee be the glory for ever.
10:5 Remember, Lord, thy Church, to redeem it from every evil, and to perfect it in thy love, and gather it together from the four winds, even that which has been sanctified for thy kingdom which thou hast prepared for it; for thine is the kingdom and the glory for ever.
10:6 Let grace come, and let this world pass away. Hosanna to the Son of David. If any one is holy let him come (to the Eucharist); if any one is not, let him repent. Maranatha. Amen.
10:7 But charge the prophets to give thanks, so far as they are willing to do so.
CHAPTER 11-Concerning Teachers, Apostles, and Prophets.
11:1 Whosoever, therefore, shall come and teach you all these things aforesaid, him do ye receive;
11:2 but if the teacher himself turn and teach another doctrine with a view to subvert you, hearken not to him; but if he come to add to your righteousness, and the knowledge of the Lord, receive him as the Lord.
11:3 But concerning the apostles and prophets, thus do ye according to the doctrine of the Gospel.
11:4 Let every apostle who cometh unto you be received as the Lord.
11:5 He will remain one day, and if it be necessary, a second; but if he remain three days, he is a false prophet.
11:6 And let the apostle when departing take nothing but bread until he arrive at his resting-place; but if he ask for money, he is a false prophet.
11:7 And ye shall not tempt or dispute with any prophet who speaketh in the spirit; for every sin shall be forgiven, but this sin shall not be forgiven.
11:8 But not every one who speaketh in the spirit is a prophet, but he is so who hath the disposition of the Lord; by their dispositions they therefore shall be known, the false prophet and the prophet.
11:9 And every prophet who ordereth in the spirit that a table shall be laid, shall not eat of it himself, but if he do otherwise, he is a false prophet;
11:10 and every prophet who teacheth the truth, if he do not what he teacheth is a false prophet;
11:11 and every prophet who is approved and true, and ministering in the visible mystery of the Church, but who teacheth not others to do the things that he doth himself, shall not be judged of you, for with God lieth his judgment, for in this manner also did the ancient prophets.
11:12 But whoever shall say in the spirit, Give me money, or things of that kind, listen not to him; but if he tell you concerning others that are in need that ye should give unto them, let no one judge him.
CHAPTER 12-Reception of Christians.
12:1 Let every one that cometh in the name of the Lord be received, but afterwards ye shall examine him and know his character, for ye have knowledge both of good and evil.
12:2 If the person who cometh be a wayfarer, assist him so far as ye are able; but he will not remain with you more than two or three days, unless there be a necessity.
12:3 But if he wish to settle with you, being a craftsman, let him work, and so eat;
12:4 but if he know not any craft, provide ye according to you own discretion, that a Christian may not live idle among you;
12:5 but if he be not willing to do so, he is a trafficker in Christ. From such keep aloof.
CHAPTER 13-Support of Prophets.
13:1 But every true prophet who is willing to dwell among you is worthy of his meat,
13:2 likewise a true teacher is himself worthy of his meat, even as is a labourer.
13:3 Thou shalt, therefore, take the firstfruits of every produce of the wine-press and threshing-floor, of oxen and sheep, and shalt give it to the prophets, for they are your chief priests;
13:4 but if ye have not a prophet, give it unto the poor.
13:5 If thou makest a feast, take and give the firstfruits according to the commandment;
13:6 in like manner when thou openest a jar of wine or of oil, take the firstfruits and give it to the prophets;
13:7 take also the firstfruits of money, of clothes, and of every possession, as it shall seem good unto thee, and give it according to the commandment.
CHAPTER 14-Christian Assembly on the Lord's Day.
14:1 But on the Lord's day, after that ye have assembled together, break bread and give thanks, having in addition confessed your sins, that your sacrifice may be pure.
14:2 But let not any one who hath a quarrel with his companion join with you, until they be reconciled, that your sacrifice may not be polluted,
14:3 for it is that which is spoken of by the Lord. In every place and time offer unto me a pure sacrifice, for I am a great King, saith the Lord, and my name is wonderful among the Gentiles.
CHAPTER 15-Bishops and Deacons; Christian Reproof.
15:1 Elect, therefore, for yourselves bishops and deacons worthy of the Lord, men who are meek and not covetous, and true and approved, for they perform for you the service of prophets and teachers.
15:2 Do not, therefore, despise them, for they are those who are honoured among you, together with the prophets and teachers.
15:3 Rebuke one another, not in wrath but peaceably, as ye have commandment in the Gospel; and, but let no one speak to any one who walketh disorderly with regard to his neighbour, neither let him be heard by you until he repent.
15:4 But your prayers and your almsgivings and all your deeds so do, as ye have commandment in the Gospel of our Lord.
CHAPTER 16-Watchfulness; The Coming of the Lord.
16:1 Watch concerning your life; let not your lamps be quenched or your loins be loosed, but be ye ready, for ye know not the hour at which our Lord cometh.
16:2 But be ye gathered together frequently, seeking what is suitable for your souls; for the whole time of your faith shall profit you not, unless ye be found perfect in the last time.
16:3 For in the last days false prophets and seducers shall be multiplied, and the sheep shall be turned into wolves, and love shall be turned into hate;
16:4 and because iniquity aboundeth they shall hate each other, and persecute each other, and deliver each other up; and then shall the Deceiver of the world appear as the Son of God, and shall do signs and wonders, and the earth shall be delivered into his hands; and he shall do unlawful things, such as have never happened since the beginning of the world.
16:5 Then shall the creation of man come to the fiery trial of proof, and many shall be offended and shall perish; but they who remain in their faith shall be saved by the rock of offence itself.
16:6 And then shall appear the signs of the truth; first the sign of the appearance in heaven, then the sign of the sound of the trumpet, and thirdly the resurrection of the dead
16:7 -- not of all, but as it has been said, The Lord shall come and all his saints with him;
16:8 then shall the world behold the Lord coming on the clouds of heaven.
{The End of the Didache}
Elder Macarius of Optina
"Have great care of your children. We live at a time when much
freedom is given to the expression of thought, but little care is
taken that thoughts should be founded on truth. Teach them to love
truth."
freedom is given to the expression of thought, but little care is
taken that thoughts should be founded on truth. Teach them to love
truth."
St. Nephon
"My child, if you want to live amongst people, you must watch the following:
Do not criticize anyone at all; do not ridicule anyone; do not become angry;
do not despise anyone. Be very careful not to say 'so-and-so lives
virtuously,' or 'so-and-so lives immorally,' because this is exactly what
'judge not' means. Look at everyone in the same way, with the same
disposition, the same thought, with a simple heart. Accept them as you would
accept Christ. Don't open your ears to a person who judges."
Do not criticize anyone at all; do not ridicule anyone; do not become angry;
do not despise anyone. Be very careful not to say 'so-and-so lives
virtuously,' or 'so-and-so lives immorally,' because this is exactly what
'judge not' means. Look at everyone in the same way, with the same
disposition, the same thought, with a simple heart. Accept them as you would
accept Christ. Don't open your ears to a person who judges."
THE STRUGGLE WITH PASSIONS
PASSIONS, LIKE VIRTUES, are also interconnected, just as "links of a single chain" (St. Isaac of Nitria), one being an offshoot of another. There are eight of them; in the order of birth they are as follows 1) gluttony, 2) lust, 3) avarice, 4) anger, 5) despondency, 6) despair, 7) vainglory, and 8) pride.
The main concern of patristic asceticism is not with external manifestations of sin, nor individual instances of sin, but rather with their cause, i.e., the vices and passions rooted in the soul, or diseases of the soul and hidden inner states of sin. Using contemporary terms and concepts, Professor Zarin expounds the teaching of the Holy Fathers about the psychology of passion and the struggle with it. Here is a brief resume of this exposition.
A thought is the initial moment in the emergence of a passion; it is a moment of hesitation and an essential central element of this psychological state.[1] The essence of asceticism amounts to the struggle with thoughts. The Holy Fathers, ascetics, discern as many as [six or] seven moments in the development and growth of passions.
1. PROVOCATION (SUGGESTION)
The first impetus to the emergence of the psychological phenomenon which may end as passion is known as a "provocation" or "suggestion" (prilog).
It is a conception of an object or an action corresponding to one of the stained inclinations within a person. Under the influence of external impressions, or in connection with the psychological working of the memory or imagination according to the laws of association, this provocation enters the sphere of man's consciousness. This first moment takes place independently of man's free will, against his wish, without his participation, in accordance with the laws of psychological inevitability—"spontaneity"—and is, therefore, considered "innocent" or dispassionate. It does not incriminate man in sin if it is not caused by his "wandering" thoughts, if it is not invited consciously and voluntarily, and if a person is not negligent about it. This is the touchstone for testing our will, to see whether it will be inclined towards virtue or vice. It is in this choice that the free will of man manifests itself. [2]
2. CONJUNCTION
Provocation evokes the response of the feeling, which reacts to the impression or image intruding upon the consciousness by either "love" or "hate" (sympathy or antipathy). This is the most important moment, for it decides the fate of the provoking thought: will it stay, or will it flee? It is only the emergence of this thought in the consciousness that occurs regardless of the will of man. If it is not immediately rejected and lingers on, this means that in the nature of a given person it finds compatable ground, which is expressed in his sympathetic reaction to the provocation. Sympathetic inclination attracts attention, allowing the suggested thought to grow and turn into an image of fantasy pervading the entire sphere of consciousness and ousting all other impressions and thoughts. Attention lingers at the thought because man delights in it. This second moment is called
conversation or conjunction (sochetanie). St. Ephraim the Syrian
defines it as a "free acceptance of the thought, its entertainment,
as it were, and a conversation with it accompanied by delight." In
the contemporary language of psychology this means that the second
moment in the development of the thought lies in the following man's
attention is directed exclusively to the newly arisen impression or
notion, which serves as an impetus or cause for the development of a
whole series of associated notions. These notions give man the
feeling of pleasure while anticipating the enjoyment of the object of
the impression or notion obtained. In order to cut off the sequence
of notions, to remove it from his consciousness, and to terminate the
feeling of delight, man needs to distract his attention. He must
actively and firmly resolve to rebut the images of sin assailing him
and not return to them again.
3. JOINING
Otherwise, with the absence of willful rejection of the intruding
images, the third moment is induced, when the will itself becomes
increasingly attracted to the thought, and as a result man becomes
inclined to act upon what the thought tells him and to get the
satisfaction of partaking of it. At this time the equilibrium of his
spiritual life is totally destroyed, the soul wholly surrenders
itself to the thought and strives to realize it with the purpose of
experiencing an even more intense delight. Thus, the third moment is
characterized by the inclination of will towards the object of the
thought, by its agreement and resolve to realize pleasurable
fantasies. Consequently, in the third moment the whole will
surrenders to the thought and now acts according to its directives in
order to realize its fantastic plans. This moment, called joining
(slozhenie), is the cooperation of the will, which is a declaration
of agreement with the passion whispered by the thought (St. Ephraim
the Syrian), or consent of the soul to what has been presented to it
by the thought, accompanied by delight (St. John of the Ladder). This
state is already "approaching the act of sin and is akin to it" (St.
Ephraim the Syrian). There comes the willful resolve to attain the
realization of the object of the passionate thought by all means
available to man. In principle, the decision has already been made to
satisfy the passion. Sin has already been committed in intention. It
now remains to satisfy the sinful desire, turning it into a concrete
act.
4. STRUGGLE
Sometimes, however, before man's final decision to proceed to this
last moment, or even after such a decision, he experiences a struggle
between the sinful desire and the opposite inclination of his nature.
5. HABIT
However, the last psychological moment of an unstable vacillation of
the will between opposing inclinations takes place only when the
habit has not yet been formed within the soul, namely, the "bad
habit" of responding to the evil thought. It takes place when a
sinful inclination has not yet deeply penetrated man's nature and
become a constant feature of his character, a familiar element of his
disposition, when his mind is constantly preoccupied with the object
of the passionate urge, when the passion itself has not yet been
completely formed.
6. CAPTIVITY
When in the power of passion, man gladly and violently rushes to
satisfy this passion, either without any struggle at all, or almost
without a struggle. He is losing the dominant, guiding and
controlling power of his volitional faculty over individual
inclinations and demands of volitional nature. It is no longer the
will that rules over sinful inclinations, but the latter rule over
the will, forcibly and wholly enticing the soul, compelling its
entire rational and active energy to concentrate on the object of
passion. This state is called captivity (plenenie). This is the
moment of the complete development of a passion, of the fully
established state of the soul, which now manifests all of its energy
to the utmost. [3]
"The best and the most successful struggle takes place when the
thought is cut off by means of an unceasing prayer at the very start.
For, as the Fathers have said, whoever opposes the initial thought,
i.e., the provocation, will stop its subsequent disposition at once.
A wise ascetic destroys the mother of wicked fiends, i.e., the
cunning provocation (first thoughts). At the time of prayer, above
all else, one's intellect should be rendered deaf and mute (St. Nilus
of Sinai), and one's heart emptied of any thoughts, even a seemingly
good thought (St. Hesychius of Jerusalem). Experience has shown that
the admission of a dispassionate thought, i.e., a distraction, is
followed by an impassioned (wicked) one, and that the entry of the
first opens the door to the latter." [4]
This inner struggle is vividly portrayed to us by St. Hesychius of
Jerusalem (5th century), a disciple of St. Gregory the Theologian:
No. 145. Our mind, being something of light appearance and innocent,
easily gives itself over to daydreaming and is unrestrainedly subject
to evil thoughts, if it does not have in itself such a concept which,
like a monarch over the passions, holds it constantly under control
and bridles it.
No. 168. A ship does not move without water; and there is no progress
whatsoever in the guarding of the mind without sobriety with humility
and prayer to Jesus Christ.
No. 169. Stones are used for the foundation of a house; but for this
virtue (the guarding of the mind) both the foundation and the root
are the holy and venerable name of our Lord Jesus Christ. Quickly and
easily can a foolish captain wreck his ship during a storm,
dismissing the sailors, throwing the sails and oars into the sea, and
going to sleep himself; but much more quickly can the soul be drowned
by the demons if, when the thoughts begin to emerge, it does not
guard sobriety, and invoke the name of Jesus Christ.
No. 94. Sobriety and the Jesus Prayer mutually reinforce one another;
for extreme watchfulness goes with the content of constant prayer,
while prayer goes with extreme sobriety and watchfulness of intellect.
No. 88. Many of our thoughts come from demonic suggestions, and from
these derive our evil outward actions. If with the help of Jesus we
instantly quell the thought, we will avoid its corresponding outward
action. We will enrich ourselves with the sweetness of divine
knowledge and so will find God, Who is everywhere. Holding the mirror
of the intellect firmly towards God, we will be illumined constantly
as pure glass is by the sun. Then finally the intellect, having
reached the limit of its desires, will in Him cease from all other
contemplation. [5]
Endnotes
1. There are three main moments 1) the appearance of a concept, 2)
the adding to it of the feeling, and 3) the adding to it of the will.
(Mind, feeling, will: a concept, in conjunction with feeling and with
the addition of the will.)
2. There are two causes for the occurrence of "provocation," natural
causes and evil spirits.
3. Zarin, Asceticism, Vol. 1, Book 2, pp. 248-258.
4. St. Nilus of Sora (Moscow, 1869), p. 19.
5. St. Hesychius of Jerusalem, Exhortations on Watchfulness and
Prayer (Moscow, 1890). [English translation in The Philokalia (G.E.H.
Palmer, et. al.), Vol. I.]
----------------------------------------------------------------------
This excerpt is from The Acquisition of the Holy Spirit in Ancient
Russia, by I.M. Kontzevich (Platina, CA: St. Herman of Alaska
Brotherhood, 1988), Ch. 2, pp. 39-43. It is a modern classic, and
basically a "textbook on ascetism."
The main concern of patristic asceticism is not with external manifestations of sin, nor individual instances of sin, but rather with their cause, i.e., the vices and passions rooted in the soul, or diseases of the soul and hidden inner states of sin. Using contemporary terms and concepts, Professor Zarin expounds the teaching of the Holy Fathers about the psychology of passion and the struggle with it. Here is a brief resume of this exposition.
A thought is the initial moment in the emergence of a passion; it is a moment of hesitation and an essential central element of this psychological state.[1] The essence of asceticism amounts to the struggle with thoughts. The Holy Fathers, ascetics, discern as many as [six or] seven moments in the development and growth of passions.
1. PROVOCATION (SUGGESTION)
The first impetus to the emergence of the psychological phenomenon which may end as passion is known as a "provocation" or "suggestion" (prilog).
It is a conception of an object or an action corresponding to one of the stained inclinations within a person. Under the influence of external impressions, or in connection with the psychological working of the memory or imagination according to the laws of association, this provocation enters the sphere of man's consciousness. This first moment takes place independently of man's free will, against his wish, without his participation, in accordance with the laws of psychological inevitability—"spontaneity"—and is, therefore, considered "innocent" or dispassionate. It does not incriminate man in sin if it is not caused by his "wandering" thoughts, if it is not invited consciously and voluntarily, and if a person is not negligent about it. This is the touchstone for testing our will, to see whether it will be inclined towards virtue or vice. It is in this choice that the free will of man manifests itself. [2]
2. CONJUNCTION
Provocation evokes the response of the feeling, which reacts to the impression or image intruding upon the consciousness by either "love" or "hate" (sympathy or antipathy). This is the most important moment, for it decides the fate of the provoking thought: will it stay, or will it flee? It is only the emergence of this thought in the consciousness that occurs regardless of the will of man. If it is not immediately rejected and lingers on, this means that in the nature of a given person it finds compatable ground, which is expressed in his sympathetic reaction to the provocation. Sympathetic inclination attracts attention, allowing the suggested thought to grow and turn into an image of fantasy pervading the entire sphere of consciousness and ousting all other impressions and thoughts. Attention lingers at the thought because man delights in it. This second moment is called
conversation or conjunction (sochetanie). St. Ephraim the Syrian
defines it as a "free acceptance of the thought, its entertainment,
as it were, and a conversation with it accompanied by delight." In
the contemporary language of psychology this means that the second
moment in the development of the thought lies in the following man's
attention is directed exclusively to the newly arisen impression or
notion, which serves as an impetus or cause for the development of a
whole series of associated notions. These notions give man the
feeling of pleasure while anticipating the enjoyment of the object of
the impression or notion obtained. In order to cut off the sequence
of notions, to remove it from his consciousness, and to terminate the
feeling of delight, man needs to distract his attention. He must
actively and firmly resolve to rebut the images of sin assailing him
and not return to them again.
3. JOINING
Otherwise, with the absence of willful rejection of the intruding
images, the third moment is induced, when the will itself becomes
increasingly attracted to the thought, and as a result man becomes
inclined to act upon what the thought tells him and to get the
satisfaction of partaking of it. At this time the equilibrium of his
spiritual life is totally destroyed, the soul wholly surrenders
itself to the thought and strives to realize it with the purpose of
experiencing an even more intense delight. Thus, the third moment is
characterized by the inclination of will towards the object of the
thought, by its agreement and resolve to realize pleasurable
fantasies. Consequently, in the third moment the whole will
surrenders to the thought and now acts according to its directives in
order to realize its fantastic plans. This moment, called joining
(slozhenie), is the cooperation of the will, which is a declaration
of agreement with the passion whispered by the thought (St. Ephraim
the Syrian), or consent of the soul to what has been presented to it
by the thought, accompanied by delight (St. John of the Ladder). This
state is already "approaching the act of sin and is akin to it" (St.
Ephraim the Syrian). There comes the willful resolve to attain the
realization of the object of the passionate thought by all means
available to man. In principle, the decision has already been made to
satisfy the passion. Sin has already been committed in intention. It
now remains to satisfy the sinful desire, turning it into a concrete
act.
4. STRUGGLE
Sometimes, however, before man's final decision to proceed to this
last moment, or even after such a decision, he experiences a struggle
between the sinful desire and the opposite inclination of his nature.
5. HABIT
However, the last psychological moment of an unstable vacillation of
the will between opposing inclinations takes place only when the
habit has not yet been formed within the soul, namely, the "bad
habit" of responding to the evil thought. It takes place when a
sinful inclination has not yet deeply penetrated man's nature and
become a constant feature of his character, a familiar element of his
disposition, when his mind is constantly preoccupied with the object
of the passionate urge, when the passion itself has not yet been
completely formed.
6. CAPTIVITY
When in the power of passion, man gladly and violently rushes to
satisfy this passion, either without any struggle at all, or almost
without a struggle. He is losing the dominant, guiding and
controlling power of his volitional faculty over individual
inclinations and demands of volitional nature. It is no longer the
will that rules over sinful inclinations, but the latter rule over
the will, forcibly and wholly enticing the soul, compelling its
entire rational and active energy to concentrate on the object of
passion. This state is called captivity (plenenie). This is the
moment of the complete development of a passion, of the fully
established state of the soul, which now manifests all of its energy
to the utmost. [3]
"The best and the most successful struggle takes place when the
thought is cut off by means of an unceasing prayer at the very start.
For, as the Fathers have said, whoever opposes the initial thought,
i.e., the provocation, will stop its subsequent disposition at once.
A wise ascetic destroys the mother of wicked fiends, i.e., the
cunning provocation (first thoughts). At the time of prayer, above
all else, one's intellect should be rendered deaf and mute (St. Nilus
of Sinai), and one's heart emptied of any thoughts, even a seemingly
good thought (St. Hesychius of Jerusalem). Experience has shown that
the admission of a dispassionate thought, i.e., a distraction, is
followed by an impassioned (wicked) one, and that the entry of the
first opens the door to the latter." [4]
This inner struggle is vividly portrayed to us by St. Hesychius of
Jerusalem (5th century), a disciple of St. Gregory the Theologian:
No. 145. Our mind, being something of light appearance and innocent,
easily gives itself over to daydreaming and is unrestrainedly subject
to evil thoughts, if it does not have in itself such a concept which,
like a monarch over the passions, holds it constantly under control
and bridles it.
No. 168. A ship does not move without water; and there is no progress
whatsoever in the guarding of the mind without sobriety with humility
and prayer to Jesus Christ.
No. 169. Stones are used for the foundation of a house; but for this
virtue (the guarding of the mind) both the foundation and the root
are the holy and venerable name of our Lord Jesus Christ. Quickly and
easily can a foolish captain wreck his ship during a storm,
dismissing the sailors, throwing the sails and oars into the sea, and
going to sleep himself; but much more quickly can the soul be drowned
by the demons if, when the thoughts begin to emerge, it does not
guard sobriety, and invoke the name of Jesus Christ.
No. 94. Sobriety and the Jesus Prayer mutually reinforce one another;
for extreme watchfulness goes with the content of constant prayer,
while prayer goes with extreme sobriety and watchfulness of intellect.
No. 88. Many of our thoughts come from demonic suggestions, and from
these derive our evil outward actions. If with the help of Jesus we
instantly quell the thought, we will avoid its corresponding outward
action. We will enrich ourselves with the sweetness of divine
knowledge and so will find God, Who is everywhere. Holding the mirror
of the intellect firmly towards God, we will be illumined constantly
as pure glass is by the sun. Then finally the intellect, having
reached the limit of its desires, will in Him cease from all other
contemplation. [5]
Endnotes
1. There are three main moments 1) the appearance of a concept, 2)
the adding to it of the feeling, and 3) the adding to it of the will.
(Mind, feeling, will: a concept, in conjunction with feeling and with
the addition of the will.)
2. There are two causes for the occurrence of "provocation," natural
causes and evil spirits.
3. Zarin, Asceticism, Vol. 1, Book 2, pp. 248-258.
4. St. Nilus of Sora (Moscow, 1869), p. 19.
5. St. Hesychius of Jerusalem, Exhortations on Watchfulness and
Prayer (Moscow, 1890). [English translation in The Philokalia (G.E.H.
Palmer, et. al.), Vol. I.]
----------------------------------------------------------------------
This excerpt is from The Acquisition of the Holy Spirit in Ancient
Russia, by I.M. Kontzevich (Platina, CA: St. Herman of Alaska
Brotherhood, 1988), Ch. 2, pp. 39-43. It is a modern classic, and
basically a "textbook on ascetism."
St. Dimitry of Rostov
First of all it must be understood that it is the duty of all
Christians - especially of those whose calling dedicates them to
the spiritual life - to strive always and in every way to be
united with God, their creator, lover, benefactor, and their
supreme good, by Whom and for Whom they were created. This is
because the center and the final purpose of the soul, which God
created, must be God Himself alone, and nothing else - God whom
Whom the soul has received its life and its nature, and for Whom
it must eternally live.
Christians - especially of those whose calling dedicates them to
the spiritual life - to strive always and in every way to be
united with God, their creator, lover, benefactor, and their
supreme good, by Whom and for Whom they were created. This is
because the center and the final purpose of the soul, which God
created, must be God Himself alone, and nothing else - God whom
Whom the soul has received its life and its nature, and for Whom
it must eternally live.
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