In this vein, the difference between the kingdom of God and God himself can begin to blur in the words of the Abba. For example, he notes that the reason Christians pursue their goal, purity of heart, is to attain the telos of a permanent connection not just to holy things, ideas or states associated with God, but to God himself.
This, then, must be our primary undertaking-chis the never-altered destination and never-failing pursuit of the heart-that the mind might always cling to things divine and to God. 18
Much may be implied in this small comment. If, as according to this passage, attaining purity of heart brings a state in which one is totally attached to God, then this telos is, in fact, God himself in some sense. Another passage bears this out a little more. Here, Abba Moses quotes Isaiah at length to illustrate the state of the soul in the kingdom of God, evoking, as he does, the experience of the light that is God himself
I will establish your rulers in peace and your bishops in righteousness. Unrighteousness shall no longer be heard in your land, neither destruction nor distress within your boundaries, but your walls shall be called Salvation, and your gates Sculptured Work. The sun shall no longer be your light by day, nor shall the rising of the moon shine on you at night, but the Lord shall be your everlasting light, and God, your glory. For your sun shall no longer set, nor shall your moon be eclipsed, for the Lord shall be your everlasting light, and the days of your mourning shall be fulfilled. 19
While neither the language of theosis (divinization), nor that of the uncreated light appear explicitly in the writings of St John Cassian, a nascent conception of theosis and divine light may well be in evidence in the two above-quoted passages. There is a sense here that the connection points between God and his kingdom are so close as to essentially identify the two. Ultimately, an Orthodox Christian may well conclude, the knowledge, righteousness, peace, joy, eternal life, and ever-present light that Abba Moses refers to in describing the kingdom are all in some sense God as present with and in his human creatures, a presence that transforms these creatures into God in his energies (to use some much later theological terminology for a moment). Indeed, in one of the most beautiful passages in all the Conferences, Abba Isaac describes this desired human telos in a way consistent with such a reading.
For then that prayer of the Savior will be perfectly realized in us-that prayer that he prayed to the Father for his disciples, asking … “that they may be one, as you in me and I in you, that they may also be one in us” [Jn 17.21] …. This will come to be when all our love, all our desire, all our effort, all our intention, all our thought—every moment we live through, what we say, what we breathe—when it all becomes God, and the unity that now exists is brought over into our awareness, so that as he loved us with an earnest and pure and unbreakable love, we also may ding to him by an eternal, inseparable bond of affection, so that, indeed, we are so fused with him that whatever we breathe, whatever we think, whatever we say, is God. 20
We seek unity with God in a profound and transcendent way. This is the intended telos of all human beings, which the Christian consciously desires.
In accordance with his understanding of our goal and telos, Abba Moses now teaches that the Christian must constantly remain focused on working not essentially for the telos of the kingdom, but rather on working toward the goal of purity of heart, never losing sight of this goal.
And so, when [purity of heart] is set before us, we shall always direct our actions and thoughts straight toward the attainment of it; for if it is not constantly before our eyes, it will not only make all our toils vain and useless, and force them to be endured to no purpose and without any reward, but it will also excite all kinds of chaotic thoughts in our minds. 21
If the Christian forgets her goal, all is wasted, a lack of tranquility results, and life begins to fall apart for her. Thus, from Abba Moses’ teaching we arrive at our summary observation about the purpose of Christian life according to the fathers of the Conferences. Christian life is meant to be a life in which absolutely every action, thought, and word is directed toward obtaining purity of heart. When this purity of heart is reached, the Christian telos, the kingdom of God, becomes manifest. When it is forgotten, attaining the kingdom is impossible.
So, how do we get started in our work toward the goal of purity of heart that leads to the telos of the kingdom? Abba Moses has a simple reply. “The kingdom of God is experienced in purity of heart and spiritual knowledge through the exercise of virtues.” 22
~Daniel G. Opperwall, A Layman in the Desert
18 Conf. I.VIII.I.
19 Is 60.17-20.
20 Conf. 10.VII.I-2.
21 Conf. I.V.2. Translation adapted from Gibson.
22 Conf. I.XIY. I.
