From: Subject: The Gospel Call to Monasticism Date: Sun, 29 Jul 2007 18:09:17 -0500 MIME-Version: 1.0 Content-Type: multipart/related; type="text/html"; boundary="----=_NextPart_000_0000_01C7D20B.9420CFC0" X-MimeOLE: Produced By Microsoft MimeOLE V6.00.2900.3138 This is a multi-part message in MIME format. ------=_NextPart_000_0000_01C7D20B.9420CFC0 Content-Type: text/html; charset="utf-8" Content-Transfer-Encoding: quoted-printable Content-Location: http://www.orthodoxinfo.com/general/gospelcall.aspx =EF=BB=BF The Gospel Call to Monasticism
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The Gospel Call to Monasticism

by Nun Brigid

If thou wilt be perfect, go and sell what = thou hast,=20 and give to the poor, and thou shalt have treasure in = heaven: and=20 come and follow Me. (Matthew 19:21)

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In traditional Christianity, the monastic life is seen as = a=20 "standard" or "norm" of the evangelical [1] life, since it = strives=20 to fulfill not only those commandments of Christ that are = common to=20 all Christians, but also the various "counsels" He gave to = those who=20 are willing to accept them. These counsels include the = renunciation=20 of earthly possessions: "If thou wilt be perfect, go, sell = what thou=20 hast, and give to the poor, and thou shalt have treasure in = heaven"=20 (Mt. 19:21); the renunciation of marriage and family life: = "For=20 there are eunuchs who have made themselves so for the sake = of the=20 Kingdom of Heaven. Let him accept it who can" (Mt. 19:12). = "Everyone=20 who has left house, or brothers, or sisters, or father, or = mother,=20 or wife, or children, or lands, for My name's sake, shall = receive a=20 hundredfold, and shall possess life everlasting" (Mt. = 19:29); and=20 the renunciation of all the business of the world (as far as = possible) that might distract or hinder one from the search = for that=20 "one thing needful," the salvation of ones soul: "Therefore, = take no=20 thought, saying, 'What shall we eat?' or 'What shall we = drink?' or=20 'Wherewithal shall we be clothed?'" (Mt. 7:31) "For what = does it=20 profit a man, if he gains the whole world, but lose his own = soul?"=20 (Mt. 16:24-26) Similar ideas can be found in many different = places=20 throughout the Gospels. Martha and Mary, who are both = considered=20 saints in the Orthodox Church, are recognized in patristic=20 literature as "types" of the Christian in the world (Martha) = and the=20 monastic (Mary). Our Lord chides Martha for her misplaced = complaint=20 against her seemingly self-indulgent sister: "Martha, = Martha, thou=20 art anxious and troubled about many things; and yet only one = thing=20 is needful. Mary has chosen the best part, and it will not = be taken=20 away from her" (Lk. 10:4143). Martha's = "busyness"=E2=80=94even in her=20 service of the Lord Himself=E2=80=94cannot replace that = "best part" that=20 Mary has chosen, quietly sitting at the feet of her Lord.=20 Monasticism is often called the angelic life" because it = mystically=20 foreshadows the future, heavenly life, where the resurrected = will be=20 "like the angels," without earthly cares. "The children of = this=20 world marry and are given in marriage. But those who shall = be=20 accounted worthy of that world and of the resurrection from = the=20 dead, neither marry nor take wives... . for they are equal = to the=20 angels" (Lk. 20:34-36).

St. Paul, in the First Epistle to the Corinthians, = explains more=20 fully why our Lord counsels those "who can accept it" to = remain=20 unmarried:

... I say to the unmarried and to widows, it is good = for them=20 if they so remain... . I would have you free from care. He = who is=20 unmarried is concerned about the things of the Lord, how = he may=20 please God. Whereas he who is married is concerned about = the=20 things of the world, how he may please his wife; and he is = divided. And the unmarried woman, and the virgin, thinks = about the=20 things of the Lord, that she may be holy in body and in = spirit.=20 Whereas she who is married thinks about the things of the = world,=20 how she may please her husband; he who does not give her = in=20 marriage does better (I Cor. 7:38).

A widow "will be more blessed, in my judgment, if she = remains=20 as she is" (I Cor 7:40).

Though, in accordance with the Gospel, monastic life has = always=20 been recognized by the Church and the faithful as a "better" = way,=20 Christian marriage also has God's blessing, and can be the = vehicle=20 for one's sanctification and salvation. As St. Gregory the=20 Theologian in his "Oration on Holy Baptism," "We do not = dishonor=20 marriage because we give higher honor to virginity. [2] It = should be=20 understood, too, that monasticisms objective superiority" = does not=20 mean that individual monastics are all therefore "better," = by virtue=20 of their way of life, than other Christians. Indeed, it is = very=20 wrong to think of monasticism as some kind of "exclusive" = society=20 composed of a spiritual "elite." Monasticism is repentance; = and the=20 doors are open to all who will enter in, whether thief, = harlot,=20 prodigal, or righteous. Anyone may become a monastic. Some = come to=20 monasticism in their youth, some in old age, some after = leading very=20 adventurous and independent lives, some after leading very = sheltered=20 lives. As for why people choose monasticism, St. John of the = Ladder=20 has this to say: "All who have willingly left the things of = the=20 world, have certainly done so for the sake of the future = Kingdom, or=20 because of the multitude of their sins, or for love of God. = If they=20 were not moved by any of these reasons, their withdrawal = from the=20 world was unreasonable." [3] He qualifies this a little = later by=20 saying:

Let us not abhor or condemn the renunciation due merely = to=20 circumstances.... I have seen seed casually fall on the = earth and=20 bear plenty of thriving fruit... . I have also seen a = person come=20 to a hospital with some other motive, but the courtesy and = kindness of the physician overcame him, and on being = treated with=20 an astringent, he got rid of the darkness that lay on his = eyes.=20 Thus for some, the unintentional was stronger and more = sure than=20 what was intentional in others. [4]

Thus, there is no general rule whereby those who should = be=20 monastics can be distinguished from those who shouldn't. = Those=20 become monastics who freely will to be so, who consciously = put aside=20 thoughts of a marriage or a career, and choose to persevere = with=20 patience in the difficulties of monastic life. The = monastic's=20 renunciation of the world takes place on two levels, as=20 characterized by the words of St. Paul: "The world is = crucified to=20 me, and I to the world" (Gal. 6:14). The first level of=20 renunciation, when a man "crucifies the world to himself," = is by far=20 the easiest. Abba Dorotheos explains: "The world is = crucified to a=20 man when a man renounces the world to become a solitary, and = leaves=20 parents, wealth, possessions, business dealings, and the = giving of=20 presents. [5] Having crucified the world to himself, a man = begins to=20 realize that the world is still within him, in the form of = passions.=20 Then he must try to "crucify himself to the world," a far = more=20 difficult struggle. "How can a man be crucified to the = world? When,=20 after being freed from external things he begins the combat = against=20 pleasure itself, against the desire of having things, = against his=20 own will, and he puts to death his evil passions. Then he = himself is=20 crucified to the world and is worthy to say with the = Apostle, the=20 world is crucified to me, and I to the world. [6] A true = monastic=20 life cannot begin for the novice monk until he truly comes = to know=20 himself and can face the reality of the evil in his own = heart. This=20 may sound simple, but it is often a very painful and = difficult=20 journey at this point. If he is willing to accept the fact = that he=20 is a fallen creature, then there is hope that a genuine = spiritual=20 life can begin for him. The monk must be like the repentant = harlot=20 of the Gospels who "began to bathe His [Jesus'] feet with = her tears,=20 and wiped them with the hair of her head, and kissed His = feet," (Lk.=20 7:38) quite aware of her own sinfulness, but also full of = love for=20 her Saviour Who came "to call sinners, not the righteous" = (Mt.=20 9:13). A monk is one who is aware of his sinfulness and is=20 repenting, but who also hopes, like the harlot, to hear the = words=20 addressed to her: "Her sins, which are many, shall be = forgiven her,=20 for she has loved much" (Lk. 7:47).

The great 4th-century desert father, St. Macarius of = Egypt,=20 further explains these two renunciations:

When man transgressed the commandment, and was exiled = from=20 Paradise, he was bound down in two ways and with two = different=20 chains. One was in this life, in the affairs of this life, = and in=20 the love of the world, that is to say, the love of fleshly = pleasures and lusts, of wealth, and glory, and = possessions, of=20 wife and children, of kinsfolk, of country, of particular = places,=20 of clothes, and of all other things of sense, from which = the word=20 of God bids him be loosed by his own free choice... = Accordingly,=20 as soon as a man hears the word of God, and makes the = effort and=20 casts away the affairs of this life and the bonds of this = world,=20 and denies all the fleshly pleasures, and looses himself = from=20 these, then, when attending constantly upon the Lord and = giving=20 all his time to Him, he is in a position to discover that = there is=20 another wrestling, in the heart, another hidden = opposition, and=20 another war with the suggestions of the spirits of = wickedness, and=20 another contest in front of him... . But this war can be = brought=20 to naught by the grace and power of God... . if, however, = a man is=20 entangled among the things of sense by the affairs of this = world,=20 and meshed in various earthly bonds... he does not so much = as=20 discover that there is another wrestling and pummelling = and=20 battling within. [7]

Having renounced the world in the first sense, the monk = is in a=20 position to fight against the cause of evil in the world, = the evil=20 in his own heart.

The Chiliastic Barrier

The materialistic mind of our society has difficulty with = this=20 simple, yet profound Gospel call to reject the ways of the = world=E2=80=94a=20 call that takes its most perfect and radical form in = monasticism.=20 Faith in the reality of God, and the future Kingdom, and the = fallenness of our world has been replaced with faith in = "progress"=20 and man's "perfectability" through proper education, = science, and=20 appropriate social measures. A real, living faith that is = willing to=20 sacrifice worldly security and comfort is rare in our = wealthy=20 country, even among Christians. Though our society does not = openly=20 condemn Christianity, its materialism and wealth have killed = faith=20 more effectively than the direct persecution of Christianity = by=20 Communism. Whereas monasticism in America is poor both in = numbers=20 and quality, it is thriving in Eastern Europe.

One current thrust against traditional monasticism argues = that=20 monastics should return to the cities, because the cities = are the=20 "deserts" of the modern age. Yet cities are still what they = have=20 always been=E2=80=94centers of commerce and culture, and = learning and vice,=20 full of magnificent buildings and other structures, the = showcases of=20 the best and worst men can produce. Monastics seek to put = behind=20 them what is temporal and belongs to fallen man and have = therefore=20 always sought out the wildernesses of the world. The = wilderness is=20 God's own creation, where one can contemplate Him through = His=20 handiwork. The confusion of what is man's and what is God's = is a=20 chief characteristic of modern secular thought.

Thus, since even the first steps of monasticism are not=20 understood today, it is not surprising that its deeper = meaning and=20 goals remain hidden from the understanding of modern men, = especially=20 those in such materialistic societies as those in the West. = In an=20 interview in Epiphany, [8] Benedictine = Brother=20 David Steindl-Rast states that the goal of Christianity is = to=20 transform our present fallen world and society into the = "other=20 world," especially through politics. Monastics are = represented as=20 trying to transform the little corner of the world = surrounded by=20 their monastery wall into a "heaven on earth." Those = involved in=20 "peace work" are trying to do the same thing, but on a = broader and=20 therefore, it is implied, more effective scale. But there is = a=20 fundamental misunderstanding here*: there will be no "heaven = on=20 earth," no final resolution of the battle between good and = evil,=20 until the Second Coming of Christ. "Do you think that I am = come to=20 give peace upon the earth? I tell you nay, but rather a = sword" (Lk.=20 12:51-52). Christianity does not seek to create a future = earthly=20 Utopia; it strives to save souls now, by preparing = them to=20 live in the heavenly kingdom. A rebellious non-acceptance, = on the=20 personal level, of the circumstances of our fallen world = makes a=20 Christian life nearly impossible. These circumstances = include the=20 existence of disease and death, the injustice prevalent in = the=20 world, and the strife caused by the passions of greed, lust, = hatred,=20 fear, etc. The miracle of Christianity is that God has given = us the=20 power to save our souls through these very fallen = circumstances, if=20 only we will to do so and call upon His help. It is through = a=20 Christ-like endurance of the vicissitudes of life that we = acquire=20 the virtues, and God's grace. These circumstances then = become the=20 instruments of our sanctification. Paul encourages those who = are=20 married to bear patiently each other's weaknesses; those who = are=20 slaves to give heartfelt service to their masters; those who = are=20 masters to struggle with love of authority. He does not = counsel=20 those who are oppressed by the circumstances of our fallen = world to=20 rise up in rebellion, but to overcome the "evil" of our = fallen state=20 through the "good" of love for God and man, and the practice = of the=20 virtues. Of course, it is also our duty to replace outward = evil with=20 outward good where we can, so that those who are weak may = not=20 despair=E2=80=94but with the idea of saving souls, = not of creating=20 a worldly Utopia.

The Arena of the Heart

This applies equally to monasteries. Monasteries are not = meant to=20 be Utopias. They are arenas where men, having accepted the = fact of=20 their fallen state, work to be healed of the evil in their = own=20 hearts. The outward evils of societies are the products of = the evil=20 within men's hearts, and not the other way around. "For out = of the=20 heart come evil thoughts, murders, adulteries, immorality, = thefts,=20 false witness, blasphemies" (Mt. 15:19). As St. Macarius = explains=20 above, having renounced the world, the monastic is in a = position to=20 battle with evil itself, not just its symptoms. It is = precisely in=20 those saints who, by God's help, have purified their hearts, = that we=20 come closest to seeing a "heaven on earth." This is = especially true=20 of the hermit saints, who often exhibited a harmony with = nature that=20 no modern ecologist can rival. "For behold, the Kingdom of = God is=20 within you" (Lk. 17:21), not in some Utopian society, either = inside=20 or outside the monastery.

The essence of monastic life ties in cleansing the heart = of the=20 passions that separate man from God, and making it receptive = to His=20 grace, to the advent of His coming. It would be beyond the = scope of=20 this short article to explain this path in detail, for it is = a whole=20 science in itself, complex yet divinely simple. The = interested=20 reader is encouraged to find and read some of the classic = monastic=20 texts that are now available in English. Such are the = Ladder=20 of St. John of Sinai, [9] the Discourses of = Abba=20 Dorotheos, [10] or the more contemporary Arena by = Bishop=20 Ignatius Brianchaninov. [11] The lives of monastic saints, = found in=20 such books as the Paradise of the Fathers = [12]=20 (about the 4th-century Egyptian monks) or the Northern = Thebaid=20 [13] (about the more recent monastic fathers and = mothers of the=20 Russian wilderness) are no less enlightening=E2=80=94in = these one can see=20 how Christian principles have been applied in real life. = These lives=20 have inspired countless Christians on their own paths to=20 salvation.

Endnotes

1. i.e. based on the Evangelia, or Gospel.

2. Nicene and Post-Nicene Fathers, second = series, vol.=20 vii, tr, by Edwin Hamilton Gifford, D.D., (Eerdmans Publ. = Co., Grand=20 Rapids, Michigan, 1983) p.365.

3. The Ladder of Divine Ascent by St. John = Climacus=20 (Holy Transfiguration Monastery, Boston, Massachusetts, = 1978) p.=20 4.

4. Ibid,, p. 8.

5. Discourses and Sayings by St. Dorotheos of = Gaza, tr.=20 by Eric P. Wheeler, (Cistercian Publications, Kalamazoo, = Michigan,=20 1977) p. 85.

6. Ibid., p. 85.

7. Spiritual Homilies by St. Macarius of Egypt, = tr. by=20 A. J. Mason, (Eastern Orthodox Books, Willits, California, = 1974) pp.=20 168-169.

8. Epiphany Journal, Spring, 1985, pp. = 62-73.

9. The Ladder of Divine Ascent, op. cit.

10. Discourses and Sayings, op. cit.

11. The Arena: An Offering to Contemporary = Monasticism=20 by Bishop Ignatius Brianchaninov, tr. by Archimandrite = Lazarus,=20 (Holy Trinity Monastery, Jordanville, New York, 1983).

12. The Paradise of the Fathers by Palladius, = tr. by E.=20 A. Wallis Budge (St. Nectarius Press, Seattle, Washington,=20 1980).

13. The Northern Thebaid by Ivan M. Kontzevitch = (St.=20 Herman Press, Platina, California, 1975).

* On this subject see the little-known but splendid and = wholly=20 inspiring book The Monastic Life, by Metropolitan = Cyprian=20 of Oropos and Fili. For anyone interested in true Orthodox=20 monasticism, this book is a must-read. Order from the Center = for=20 Traditionalist Orthodox Studies.

From the Introduction to Abbess Thaisia: = An=20 Autobiography (Platina, CA: St. Herman of Alaska = Brotherhood=20 Press, 1989). Abbess Thaisia was the spiritual daughter of = St. John=20 of Kronstadt. Her Letters=20 to a Beginner is a classic text for monastic = novices and=20 contains a well of wisdom from which Orthodox Christians = still=20 living in the world can also draw.

+ + +

Webmaster Note. I recently made the mistake, in = my=20 correspondence with a learned Orthodox monastic of many = years=20 experience, of referring to monasticism as "the very = heartbeat of=20 Holy Orthodoxy." This is a cliche that I had heard repeated = so often=20 in Orthodox circles that I took it as an aphorism.

His reply to my remark is very instructive:

"You are absolutely wrong. And very seriously so. Holy = Orthodoxy=20 is the Body of Christ. The heart of the Church is Christ. = Moreover,=20 the souls of the Church are not divided between monastics = and lay=20 people. Both ways of life, even if one is of a more intense = and=20 higher kind, lead to salvation and sanctity. It is a heresy = to teach=20 otherwise. In fact, to be precise, several Fathers have = called=20 monasticism the "barometer" of the Church, not its heart. It = is not=20 part of the essence of the Church, but a measure of the = Church's=20 health. This is logical. If a Church has healthy Christians, = it will=20 cultivate those virtues which lead to Christianity in its = strictest=20 form: monasticism. This means that monastics draw from the = virtues=20 of the non-monastics who give them their being and who are = the=20 substructure of the Church. The lay people are the chickens. = The=20 monastics are the eggs. The number of eggs that a chicken = produces=20 tells us how healthy it is. And so with the Church. But = without the=20 lay people, monasticism would not exist. No chicken, no egg. = You=20 have been given a VERY, VERY distorted view of monasticism. = Teach=20 about the chicken."

 
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