To many people today the sayings of the fathers and the writings of the early monks may look like a strange and distant world. It is not always simple to feel our way into this language, so different from ours. But once we have discovered the wisdom that inhabits the words of the monastic fathers, we will not easily let them go. They are a treasure trove not just for the spiritual life, but also
During the Roman imperial persecutions of Christianity martyrdom was esteemed as the highest offering of one’s self to God. Martyrdom in blood, red martyrdom, was the most esteemed path toward sainthood. When the persecutions ended a new path to heaven led, for many, to the desert and a life of self-denial, white martyrdom. As we have seen, the first step was withdrawal, anachoresis. This was accompanied by xeniteia, or “indifference toward worldly values,” through non-attachment
It is this inner solidarity which prevents self-righteousness and makes compassion possible. Thomas Merton, the monk, expresses this well when he writes: Once God has called you to solitude, everything you touch leads you further into solitude. Everything that affects you builds you into a hermit, as long as you do not insist on doing the work yourself and building your own kind of hermitage. What is my new desert? The name of it is
But God is patient, with all the patience of love. The evil that he cannot prevent, because it is born of the freedom in which his omnipotence is at once fulfilled and limited, God will use to open us to his love. Thus death, ‘the wages of sin’, paradoxically becomes a remedy for sin. Precisely because it is against nature, it makes us aware, if we do not run away from it, of our true
Paul’s letters to the Romans and Galatians are a tour de force on the pure meaning of grace and the serious limitations of morality and religion to lead you to God. “Cursed be the law,” Paul even says (Galatians 3:13). No wonder he has been called a “moral anarchist” by people who are still seeking any well-disguised path of “self-realization.” But it seems Christianity has paid little heed to Paul’s revolutionary message, or even to
St Dionysius lived originally in the city of Athens. He was raised there and received a classical Greek education. He then went to Egypt, where he studied astronomy at the city of Heliopolis. It was in Heliopolis, along with his friend Apollophonos where he witnessed the solar eclipse that occurred at the moment of the death of the Lord Jesus Christ by Crucifixion. “Either the Creator of all the world now suffers, or this visible
The Path to the Desert “A brother came to Scetis to visit Abba Moses and asked him for a word. The old man said to him, ‘Go, sit in your cell, and your cell will teach you everything.”‘ [1] The roots of desert monasticism lay in distractions the desert elders experienced in the inhabited world. They withdrew to the desert where more intense dedication to God was possible. It is tempting to see this as
Can we carry the burden of reality? How can we remain open to all human tragedies and aware of the vast ocean of human suffering without becoming mentally paralyzed and depressed? How can we live a healthy and creative life when we are constantly reminded of the fate of the millions who are poor, sick, hungry and persecuted? How can we even smile when we keep being confronted by pictures of tortures and executions? I
‘Christ is risen from the dead, trampling down death by death! And to those in the tombs he has given life’: this is the constant theme, in the Eastern Church, of the Easter celebration, the ‘feast of feasts’. ‘The day of Resurrection! The Passover, the Passover of the Lord! From death to life … Christ our God has brought us over… Now, all is filled with light, heaven and earth and the places under the
Paul’s encounter with the Eternal Christ on the Damascus Road must have sparked his new and revolutionary consciousness. He recognized that he had been chosen by God even “while breathing murderous threats” (Acts 9:1), and that the God who chose him was a crucified God and not an “Omnipotent” or an “Almighty” God. In fact, Paul only uses the word “Almighty” for God once (2 Corinthians 6:18), and then he is quoting the Hebrew Scriptures.
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