The Passion of Opinion and Asserting Ourself

The following is written for monastics but perhaps we non-monastics (married and unmarried men and women, young or old) can learn a thing or two and be inspired by the perfect peace of the Holy Spirit as we grow in our union with God. May our speech bring peace and our thoughts bear truth, and our deeds the crowns of love.

Your Opinion Counts!— Or Does It?
By Monk Cosmas, http://www.theocpm.org/

On The Work of Asceticism

The term askein, from which askesis comes, meant “to work.” Asceticism thus came to mean discipline and training, especially the sort that an athlete undergoes, as John McGuckin explains:

The word "asceticism” derives from the Greek term for physical exercise, such as athletic practice. The idea of training the soul to virtue by disciplining the body is fundamental to monastic theory. Here, Christian monasticism provided a distinct and original anthropology. In many Greco-Roman theories the purpose of “philosophic” asceticism was to purify the soul of the body's influence. ... In its purest form the Christian concept of ascesis seeks not the liberation of the soul from the body but the integration of the person, spiritually and materially. Ascesis was thus a manner of disciplining the body and training the mind by prayers, vigils and fasting, until the whole person was attuned to his or her best ability to hear and obey the voice of God.

Asceticism therefore involves the idea of self-sacrifice and self-discipline. Since there are a large number of reasons for which one might submit to a discipline, I have no objection to a large number of uses for the word asceticism. When an athlete is placed under discipline in order to train for a prize, it is athletic asceticism; when a person disciplines excessive consumption of goods for the sake of distributive justice it might be called moral asceticism; when a person refrains from those same goods during wartime, it may be called patriotic asceticism; when a child learns to discipline wants and outbursts of frustration, that self-discipline may also be said to have an ascetical quality about it. In this way, different types of asceticism could be identified by different formal causes. Paul Evdokimov admits this range of meaning, too:

The word “ascesis” comes from the Greek askesis and means exercise, effort, exploit. One can speak of the athletic ascesis when it seeks to render the body supple, obedient, resistant to every obstacle. The ascesis of scientists and doctors shows their magnificent abnegation that sometimes costs them their lives. Monastic tradition has given to this term a very precise meaning; it designates the interior combat necessary in order that the spiritual acquire a mastery over the material.

It is easy to imagine religious causes of asceticism, too. Religious asceticism would be a disciplined endeavor to find God. The existence of pre-Christian and extra-Christian asceticism is a phenomenological fact (just like the existence of pre-Christian and extra-Christian religion is a phenomenological fact). But I shall maintain that liturgical asceticism is different from both moral asceticism and religious asceticism, and distinguish them not so much by the practices employed, but by the cause and end to which they are employed. That is exactly why two words (liturgical and asceticism) are required to name the single, simple reality liturgical asceticism. It is a theological category, not a moral, civic, religious, or athletic one. Evdokimov states it succinctly: “An athlete exercises his body; an ascetic, his flesh.”

Christianity shares many religious practices with the whole of humanity. This is a corollary of believing that grace perfects nature, and there is no alarm in this admission: It is, in fact, a sign of the solidarity and compatibility of Christianity with human nature. Perhaps no one understood this better than G. K. Chesterton, whose writings often contained an apology for the rather pagan quality of certain Catholic acts. For example, when critics of Catholicism complained that “ritual feasts, processions or dances are really of pagan origin,” Chesterton replied, “they might as well say that our legs are of pagan origin. Nobody ever disputed that humanity was human before it was Christian; and no Church manufactured the legs with which men walked or danced, either in a pilgrimage or a ballet.” Neither do I deny that fasting, vigils, and solitude were practiced by religious persons before they were practiced by Christians. The Church did not create asceticism, and I do not deny that there were ascetics before there were Christians. In fact, liturgical asceticism does possess this religious dimension, meaning by “religion” what Archimandrite Boniface Luykx meant when he called it “making a path for God to come to you by.” There is a religious aspect to liturgical asceticism. After all, Christian ascetics who make a profession are called “religious” (priest, lay, religious).

However, Chesterton also pointed out modernity s tendency to overlook content when noticing similar forms, a tendency which he said led ethical societies and parliaments of religion to conclude that “the religions of the earth differ in rites and forms, but they are the same in what they teach.” Chesterton contradicts this. “It is false; it is the opposite of the fact. The religions of the earth do not greatly differ in rites and forms; they do greatly differ in what they teach. . . . They agree in machinery; almost every great religion on earth works with the same external methods, with priests, scriptures, altars, sworn brotherhoods, special feasts. They agree in the mode of teaching; what they differ about is the thing to be taught.” Similarly, I will suppose that liturgical asceticism and religious asceticism agree in their machinery: They will use the same external methods of fasting and celibacy. But liturgical asceticism will differ from religious asceticism in its arche and telos (origin and end, principle and purpose). Not all asceticism is liturgical, any more than all worship is Christian; but liturgical asceticism does exist, as does liturgical worship. Jeremy Driscoll affirms this in Evagrius who recorded the understanding of the Desert Fathers: “Evagrius himself is witness ... to how at base this monastic heritage has a distinctive Christian face which distinguishes it from all other traditions of spiritual exercises, from other cultural manifestations of monasticism. This distinctive face, again, is the face of the incarnate Lord who is with the monk in every stage of his exercises. . . .” Every mystery of the Church—its sacraments, its laws, its hierarchy, its exercises, its ministry—exists for the sole purpose of being a means to participate in the mystery of Christ. Therein lies the difference between Christian asceticism and other religious asceticism. What makes it liturgical asceticism is the fact that it is a means of participating in Christ. There is a natural virtue of moral discipline that might lead a person to make ascetical experiments in goodness or justice or humility before Almighty God, but I am speaking of a discipline that is required to become a liturgist in Christ s body. Asceticism is requisite to being a liturgist and to becoming a liturgical theologian.

+ David W. Fagerberg, "Theologia Prima: What Is Liturgical Theology?" 2nd Ed. (Chicago: Hillenbrand Books, 2004) 19-22

"One day while meditating St. Macarius thought that perhaps there were no more righteous people in the world. A voice came from Heaven and said "In the City of Alexandria you will find two very righteous women." He took his staff and went to the city. He was guided to the home of the two women where he inquired of their life. 

One of them related to him,

"There is no kinship between us and when we married these two brothers we asked them to leave us to be nuns but they refused. So we committed ourselves to spend our life fasting until evening and we pray diligently. When each of us had a son, whenever one of them would cry, any one of us would carry and nurse him even if he was not her own son. We are in one living arrangement, the unity of opinion is our model, and our husbands work as shepherds, we are poor and only have our daily bread and what is left over we give to the poor and needy." 

Rejoicing he bade them farewell. Reflecting upon the comfort of the Holy Spirit to all those who loved the Lord his soul was filled with compassion once again and he returned to his beloved desert."

+ From "St. Macarius the Great: Clothed with the Holy Spirit", http://www.suscopts.org/resources/literature/181/st-macarius-the-great-clothed-with-the-holy-spirit/

Every Action Proper

“To the extent that man does not use his freedom, he is not himself. In order to emerge from that indeterminate state, he must utilize his freedom in order to know and be known as himself.”

+ Fr. Dimitru Staniloae

"Every action of a person that is proper to them is ultimately an act of freedom. Love is the most essential act of freedom. Nothing can force me to love - for love cannot be forced. The transformation of the human being from natural existence to personal existence is our transformation from slavery to freedom. Personal existence is not a given - it is a gift of grace, the struggle to live as the Father lives, to do what we see the Father doing."

+ Fr Stephen Freeman, http://glory2godforallthings.com/2013/03/05/what-would-you-do/

The Gospel

"What is amazing about the gospel is that the Lord makes us free love with no agenda. I love you not so I can feel good about helping you, or because I want you to became Orthodox, or so that you will change and become like me. I can love you just because, you are you. Only this love is worthy of the human heart and is from God. This is what divinization looks like...to love as God loves."

+ Fr. Roberto Ubertino

One Word Unceasingly Spoken

"Prayer, people think, is about words, but prayer is entering the silence of one word unceasingly spoken in our hearts - love." 

+ Very Rev. Fr. Roberto Ubertino

The Saints

The saints were people just like all of us. Many of them started with grievous sins but through repentance they attained to the Kingdom of Heaven. And everyone who reaches the Kingdom of Heaven does so through repentance, which the Merciful Lord granted us by His sufferings.

In the Kingdom of Heaven where dwell the Lord and His most pure Mother, abide all the Saints. There live our Forefathers and Patriarchs who valiantly carried their faith before them. There dwell the Prophets who received the Holy Spirit, and by their exhortations called the people to God. There dwell the Apostles who died that the Gospel might be preached. There dwell the Martyrs who gladly gave their lives for love of Christ. There dwell the holy Prelates who followed the Lord's example and took upon themselves the burden of their spiritual flock. There dwell the holy Fathers who lived lives of prayer and fasting, and those who assumed folly for Christ's sake, all of whom fought the good fight and thereby overcame the world. There dwell all the Righteous who kept God's commandments and vanquished their passions.

Thither aspires my soul - to that wondrous holy assembly which the Holy Spirit has gathered together. But woe is me! Inasmuch as I lack humility, the Lord does not grant me the strength to fight, and my feeble spirit flickers out like a tiny candle, whereas the spirit of the Saints burned with a bright flame, which the wind of temptation not only failed to extinguish but set burning more fiercely than ever. They trod the earth and worked with their hands but their spirits continued with God, of Whom they were ever mindful. For the love of Christ they endured every affliction on earth, and feared no suffering, and thus glorified the Lord. Wherefore the Lord loved them and glorified them, and granted them the eternal Kingdom with Him.

+  Archimandrite Sofrony (Sakharov), Saint Silouan: The Athonite, (Essex: Stavropegic Monastery of St. John the Baptist, 1991) p. 398.

From http://prosphora.blogspot.com/2013/07/people-like-us.html

Liturgy Outside the Church

"Who...can differentiate the worldly from the heavenly in the human soul, who can tell where the image of God ends and the heaviness of human flesh begins! In communing with the world in the person of each individual human being, we know that we are communing with the image of God, and, contemplating that image, we touch the Archetype-we commune with God...The liturgy outside the church is our sacrificial ministry in the church of the world, adorned with living icons of God, our common ministry, an all-human sacrificial offering of love, the great act of our God-manly union, the united prayerful breath of our God-manly spirit... and it seems to me that this mysticism of human communion is the only authentic basis for any external Christian activity."

+ St Maria of Paris

From: Mother Maria Skobtsova: Essential Writings, 79-82.

Singing

"Sometimes singing in moderation successfully relieves the temper. But sometimes, if untimely and immoderate, it lends itself to the lure of pleasure. Let us then appoint definite times for this, and so make good use of it."

+ St John of the Ladder

Humility of Missionaries

"When spreading Christianity, the Orthodox Church does not have the habit of building on the foundations put up by others — establishing Christianity in places where it has already been preached. Yet other Christian communities often gather the crop where others sowed first, and they do not hesitate to seize “the sheep from the neighbor’s yard” with money and force. The Orthodox Church stays away from those methods which are sometimes permitted by missionaries of other confessions. She does not use unlawful means to convert people to Christianity, She does not strike bargains with the prejudices and passions of man, and She does not distort the purity of the evangelical Truth in order to acquire for Herself more members, since She is concerned not only about the number of the faithful, but also about the quality of their faith. But the most important fact is that the Orthodox Church conducts Her missionary work quietly, with humility and reverence, being conscious of the powerlessness of man and the strength of God. Missionaries of other confessions often do not mind to make noise, to make a din about their work. They meticulously record their heroic deeds so that the whole world might know of their actions and glorify them, and it is for this reason that they are much spoken about. But the Orthodox messengers of the Good News act differently. They undertake their holy endeavor not to gain glory for themselves from people, but to receive the mercy of God for themselves and salvation for others. They do not trumpet their own successes before the world, and they attribute them not to themselves but to the might of God.

...Can a Church that produces such selfless messengers of the Good News, who passed through the unreachable wilderness preaching Christ, and there gave their lives for the Faith of Christ — can a Church like this be accused of being lifeless, inactive, without a missionary spirit, and not concerned about spreading the Gospel?"

+ St Tikhon of Moscow, From the Homily Preached on the Sunday of Orthodoxy at the San Francisco Cathedral in the Spring of 1899

Five Talks on Marriage

Five Talks on Marriage
by Metropolitan Anthony (Bloom)

Download the PDF from http://stnicholasdc.org/files/Sacraments/Five-Talks-on-Marriage.pdf

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Marriage and the Eucharist