Monastic Life
Ecumenical Benedictines of Heartsong Hermitage
Heartsong Hermitage
Hermit's Way
A View From the Hermitage
Solitary Vocation
The Desert Mothers and Fathers on Humility
About us...
Praying for Peace
Praying the News
Hermitage Intercessions
Ministry
Monastic Life
Links
Religious Vows
A God Given Promise
Photo-Reflexions
The Desert Fathers and Mothers on Solitude
Horarium
The Desert Fathers On Prayer
Prayer Request
What is Monasticism?
(by H.H. Pope Shenouda)
What is Monasticism, as it was founded and blossomed in the early centuries? Yes, what is the Monasticism that attracted many tourists to Egypt just to see our fathers in the desert and hear a word of wisdom from their mouths; or learn some lessons from their fathers' lives?
Yes, what is the Monasticism that our holy fathers lived and which Paladius, Rofinus, and John Cassian wrote about? And who is Saint Athanasius that explained a version in his book about St. Anthony?
Monasticism is not only a name or a monastery legacy. It does not reside in the monks' clothes nor is it attached to their kolonsowa (head garment) or their belts.
Monasticism is living a life of inner liberation from materialism. Our fathers have lived angelic lives. It is said that the monks are earthly angels and heavenly humans. They are people who have deprived themselves of every thing, to live humbly, and in contemplation in its highest level, executing the word of the Holy Bible."Do not love the world or the things in the world" (1 John 2:15-17).
"When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables. And He said to those who sold doves, "Take these things away! Do not make My Father's house a house of merchandise!" Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up." (John 2:15,17) Accordingly, monks rid themselves of all the worldly desires such as money, material things, positions, or fame. They leave everything so that God may be their world.
Monks no longer desire worldly ways or their positions, but they choose poverty exactly like their hero, St. Anthony fulfilled the word of the Bible "If you want to be perfect, go, sell what you have and give to the poor, and you will have a treasure in heaven; and come follow Me (Matthew 19:21). So, he went and gave away all of his possessions to the needy before he began his monastic life, and he lived as a poor monk in the ascetic life.
It is true that monasticism and wealth are complete opposites which cannot travel in the same path of life. It is also true that monasticism and luxury do not correlate, because luxury is an easy way of life, to which poor people, other than monks, are not exposed to. Monks leave the world to live in the desert, mountains, and caves in order to live with God; the God they have dedicated their lives to.
How deep is the everlasting expression which identifies monasticism! Monasticism is a total withdrawal from every person and every material thing to connect to the One and Only "God", who fills the heart, mind, and time. A monk will never achieve this spiritual level if he still desires worldly things. Here we remember what Jesus Christ said to Martha, "Martha, Martha, you are worried and troubled about many things. But one thing is needed and Mary has chosen that good part which will not be taken away from her." (Luke 10:41-42).
The goal of true monasticism is a continuous life filled with prayers. A life of continuous prayer is the main feature of a monk's life, which ordinary people cannot live because of their worldly engaging tasks and interests.
He who begins a monastic life trains himself to a continuous life of prayer. When he succeeds, he then begins a life of isolation, which then helps him in his prayers and contemplation.
This is why monasticism is a life of loneliness. From loneliness originated the name of the monk. The word in Greek (monakes) means lonely. In French, "moine" means a monk. In English…etc. In loneliness a monk may continue a life of prayer, contemplation, and songs without delay or distraction of any kind.
A true monk escapes people to be with God. This is what St. Arsanius the Great had done. St. Macarius of Alexandria once asked him saying, "Father why do you flee from us?" He answered saying, "The Lord knows that I love you all, but I cannot speak with God and people at the same time.' This is why the Spiritual Elder in his deep wonder expression once said, "The love of God made me a stranger to humans and their ways."
(by H.H. Pope Shenouda)
What is Monasticism, as it was founded and blossomed in the early centuries? Yes, what is the Monasticism that attracted many tourists to Egypt just to see our fathers in the desert and hear a word of wisdom from their mouths; or learn some lessons from their fathers' lives?
Yes, what is the Monasticism that our holy fathers lived and which Paladius, Rofinus, and John Cassian wrote about? And who is Saint Athanasius that explained a version in his book about St. Anthony?
Monasticism is not only a name or a monastery legacy. It does not reside in the monks' clothes nor is it attached to their kolonsowa (head garment) or their belts.
Monasticism is living a life of inner liberation from materialism. Our fathers have lived angelic lives. It is said that the monks are earthly angels and heavenly humans. They are people who have deprived themselves of every thing, to live humbly, and in contemplation in its highest level, executing the word of the Holy Bible."Do not love the world or the things in the world" (1 John 2:15-17).
"When He had made a whip of cords, He drove them all out of the temple, with the sheep and the oxen, and poured out the changers' money and overturned the tables. And He said to those who sold doves, "Take these things away! Do not make My Father's house a house of merchandise!" Then His disciples remembered that it was written, "Zeal for Your house has eaten Me up." (John 2:15,17) Accordingly, monks rid themselves of all the worldly desires such as money, material things, positions, or fame. They leave everything so that God may be their world.
Monks no longer desire worldly ways or their positions, but they choose poverty exactly like their hero, St. Anthony fulfilled the word of the Bible "If you want to be perfect, go, sell what you have and give to the poor, and you will have a treasure in heaven; and come follow Me (Matthew 19:21). So, he went and gave away all of his possessions to the needy before he began his monastic life, and he lived as a poor monk in the ascetic life.
It is true that monasticism and wealth are complete opposites which cannot travel in the same path of life. It is also true that monasticism and luxury do not correlate, because luxury is an easy way of life, to which poor people, other than monks, are not exposed to. Monks leave the world to live in the desert, mountains, and caves in order to live with God; the God they have dedicated their lives to.
How deep is the everlasting expression which identifies monasticism! Monasticism is a total withdrawal from every person and every material thing to connect to the One and Only "God", who fills the heart, mind, and time. A monk will never achieve this spiritual level if he still desires worldly things. Here we remember what Jesus Christ said to Martha, "Martha, Martha, you are worried and troubled about many things. But one thing is needed and Mary has chosen that good part which will not be taken away from her." (Luke 10:41-42).
The goal of true monasticism is a continuous life filled with prayers. A life of continuous prayer is the main feature of a monk's life, which ordinary people cannot live because of their worldly engaging tasks and interests.
He who begins a monastic life trains himself to a continuous life of prayer. When he succeeds, he then begins a life of isolation, which then helps him in his prayers and contemplation.
This is why monasticism is a life of loneliness. From loneliness originated the name of the monk. The word in Greek (monakes) means lonely. In French, "moine" means a monk. In English…etc. In loneliness a monk may continue a life of prayer, contemplation, and songs without delay or distraction of any kind.
A true monk escapes people to be with God. This is what St. Arsanius the Great had done. St. Macarius of Alexandria once asked him saying, "Father why do you flee from us?" He answered saying, "The Lord knows that I love you all, but I cannot speak with God and people at the same time.' This is why the Spiritual Elder in his deep wonder expression once said, "The love of God made me a stranger to humans and their ways."
The Monastic Life in the Eastern Orthodox Church
Reprinted from "The Orthodox Ethos", Studies in Orthodoxy vol. 1, Ed. by A.J.Philippou
The Ideals of the Monastic Life.
As the first ascetics withdrew from the world to the desert, they were determined to detach themselves from many worldly goods: marriage, wealth, and independent action. Celibacy did not admit of degree, but was absolute. In poverty, however, there occurred the modification which we have noted above in connexion with the idiorrhythmic life. But even here poverty was essentially maintained, for the property of the idiorrhythmic monks was never sufficient for comfortable living. Finally, obedience, either to an abbot or to the spiritual father of the desert, the abba, was a significant concern of the monks. The selfish, independent spirit represented the secular world, and hence had to be uprooted completely. That is, the young ascetic had to surrender his evil will to God in the person of his spiritual father, in order that it might be transformed into a good will. This point is vividly illustrated an by an anecdote in which an abba, wishing to test the degree of progress of his spiritual son, asked him if he saw the horns-which were non-existent- of a beast of burden which was passing by; and he replied without hesitation, “Yes, I see them, abba”.
The observance of these three virtues is undertaken by novices in a special pledge, during which they are tonsured. The formulation of this vow coincided with the foundation of the coenobitic system, and the scriptural and doctrinal basis of monasticism was worked out soon afterwards. Without it, monasticism was in danger of deviating in the direction of the itinerant Massalians. In this way the subjection of monasticism to the Church, and the channeling of its power in direction which were useful to the Church were achieved. This subjection was sealed by Justinian and embodied in laws (Nearai, 5,i.67,i).
The vices which threaten the moral integrity of the ascetic are not these three alone. In subjequent aretology, other vices, together with these, constitute the eight mortal thoughts: gluttony, fornication, avarice, anger, sorrow, despondency, vanity and pride. The passions which correspond to these thoughts must be deadened and a state of passionlessness achieved. Self-examination and self-censure, especially before going to bed, provide the monk with powerful weapons, as he sets out to struggle against the demons. But his chief weapon is prayer-continuous and intense prayer. The whole life of the monks is dominated by that converse with God; “the whole life is a time for prayer” (Basil, Ascetic Discourse, P.G., xxxi, 877).
The twenty-four hours of the monk’s day are divided into three eight-hour periods: one for prayer, one for rest, and one for work. Their intense work has a threefold purpose: to ensure their means of support, to aid their fellow-men, and to avoid evil thoughts, which invade man’s consciousness particularly when he is idle. The products of monastic art and handicraft have always been of exceptional quality and are still in great demand, especially their paintings and wood carvings. Also, works of classical and Christian literature have been preserved in copies which came from monastic workshops.
Connected with their work were the philanthropic activities of the monks. As we have already observed, this devotion to philanthropy was first promoted and systematized by Basil the Great. After his time a monastery without a guest house, hospital and school was inconceivable. As a simple example we may mention that the monastery of Pantocrator at Constantinople, which was established in the twelfth century, had a hospital with men and women physicians, organized in a manner reminiscent of present-day hospitals. It was divided into four sections: medical, surgical, gynaecological, and the eye and ear infirmary. Remnants of this philanthropic activity can still be seen in our day. The Bedouins who live near the monastery of Sinai never make their own bread, but are given it free by the monastery of St. Catherine there; and those who visit any Orthodox monastery whatsoever receive free hospitality.
The monks who occupied themselves with work, as we have described above, and combined the struggle to free themselves from passion with serving those in need, were called in earlier times active (praktikoi). But beyond action there is a higher stage in the ladder of monastic perfection: contemplation (theoria), the striving for direct communion with God and the vision of Him. This differentiation of the activities of monks is encountered very early, in a poem by Gregory the Theologian:
Reprinted from "The Orthodox Ethos", Studies in Orthodoxy vol. 1, Ed. by A.J.Philippou
The Ideals of the Monastic Life.
As the first ascetics withdrew from the world to the desert, they were determined to detach themselves from many worldly goods: marriage, wealth, and independent action. Celibacy did not admit of degree, but was absolute. In poverty, however, there occurred the modification which we have noted above in connexion with the idiorrhythmic life. But even here poverty was essentially maintained, for the property of the idiorrhythmic monks was never sufficient for comfortable living. Finally, obedience, either to an abbot or to the spiritual father of the desert, the abba, was a significant concern of the monks. The selfish, independent spirit represented the secular world, and hence had to be uprooted completely. That is, the young ascetic had to surrender his evil will to God in the person of his spiritual father, in order that it might be transformed into a good will. This point is vividly illustrated an by an anecdote in which an abba, wishing to test the degree of progress of his spiritual son, asked him if he saw the horns-which were non-existent- of a beast of burden which was passing by; and he replied without hesitation, “Yes, I see them, abba”.
The observance of these three virtues is undertaken by novices in a special pledge, during which they are tonsured. The formulation of this vow coincided with the foundation of the coenobitic system, and the scriptural and doctrinal basis of monasticism was worked out soon afterwards. Without it, monasticism was in danger of deviating in the direction of the itinerant Massalians. In this way the subjection of monasticism to the Church, and the channeling of its power in direction which were useful to the Church were achieved. This subjection was sealed by Justinian and embodied in laws (Nearai, 5,i.67,i).
The vices which threaten the moral integrity of the ascetic are not these three alone. In subjequent aretology, other vices, together with these, constitute the eight mortal thoughts: gluttony, fornication, avarice, anger, sorrow, despondency, vanity and pride. The passions which correspond to these thoughts must be deadened and a state of passionlessness achieved. Self-examination and self-censure, especially before going to bed, provide the monk with powerful weapons, as he sets out to struggle against the demons. But his chief weapon is prayer-continuous and intense prayer. The whole life of the monks is dominated by that converse with God; “the whole life is a time for prayer” (Basil, Ascetic Discourse, P.G., xxxi, 877).
The twenty-four hours of the monk’s day are divided into three eight-hour periods: one for prayer, one for rest, and one for work. Their intense work has a threefold purpose: to ensure their means of support, to aid their fellow-men, and to avoid evil thoughts, which invade man’s consciousness particularly when he is idle. The products of monastic art and handicraft have always been of exceptional quality and are still in great demand, especially their paintings and wood carvings. Also, works of classical and Christian literature have been preserved in copies which came from monastic workshops.
Connected with their work were the philanthropic activities of the monks. As we have already observed, this devotion to philanthropy was first promoted and systematized by Basil the Great. After his time a monastery without a guest house, hospital and school was inconceivable. As a simple example we may mention that the monastery of Pantocrator at Constantinople, which was established in the twelfth century, had a hospital with men and women physicians, organized in a manner reminiscent of present-day hospitals. It was divided into four sections: medical, surgical, gynaecological, and the eye and ear infirmary. Remnants of this philanthropic activity can still be seen in our day. The Bedouins who live near the monastery of Sinai never make their own bread, but are given it free by the monastery of St. Catherine there; and those who visit any Orthodox monastery whatsoever receive free hospitality.
The monks who occupied themselves with work, as we have described above, and combined the struggle to free themselves from passion with serving those in need, were called in earlier times active (praktikoi). But beyond action there is a higher stage in the ladder of monastic perfection: contemplation (theoria), the striving for direct communion with God and the vision of Him. This differentiation of the activities of monks is encountered very early, in a poem by Gregory the Theologian:
Contemplation is the occupation of the perfect,
Action belongs to the many.
Both are good and dear;
Choose the one that befits you."
Silence has been an indispensable condition for the ascetic in his pursuit of perfection. By silence is meant inner quiet and the related outer quiet through which the causes of passion are removed. This state has given its name to the last brilliant period of Byzantine mystical theology: hesychasm.
Silence was inseparably bound up with Christian ascesis. The efforts of the first monks in this direction took the form of avoiding babbling and remaining silent whenever circumstances called for it. Abba Poimen is quoted as having said: “Whoever talks for the sake of God’s will acts rightly; and whoever remains silent for the sake of God’s will likewise acts rightly”. (Sayings of the Fathers,721). In any case, the element of silence, even though it did not predominate unduly in monastic thought, later received greater emphasis because of its connexion with inner prayer. It was judged that prayer, as a product of the disposition of the heart, need not be expressed vocally, inasmuch as such expression, by producing external stimuli, may interrupt concentration on the object of prayer. In this way there resulted inner, mental prayer, which became crystallized in the brief prayer of Jesus, repeated incessantly.
Surrounded by absolute, the spiritual silence, the spiritual eyes of “contemplative” monks are opened. They become worthy of visions and enjoy spiritual experience which can only be described with difficulty. They live in a state of continual illumination of the vision of light, and communion with the things of light. The word “light” and other related terms are encountered on almost every page of the writing of Simeon Theologian and Gregory Palamas. This light is part of God. Through a paradoxical fusion of the historical with the metahistorical, the experience of deification (theosis) becomes possible here and now. The light which was seen by Christ’s disciples on Mount Tabor, the light which the hesychats see today, and the luminous quality of the world to come, constitute three phases of one and the same spiritual event, fused together into one supra-temporal reality.
The one-sided domination of the “contemplative” tendency has contributed to the neglect of the social mission of the monastic life in the East, in contrast to developments in the West. Despite the attempts which have been made from time to time, the reorganization of the monastic life on the older foundations, especially on the rule of Basil the Great, did not succeed, because these attempts were limited in scope and intensity. Without neglecting “contemplation”, to which religious literature and piety owe so much, there is a need for action to be emphasized once more, and for monasteries to be established which will promote Christian ideals within the organized society of mankind.
The State of Celibacy and Monastic Calling
Marriage and celibacy even if they suggest very different practical behaviour are based on the identical theology of the Kingdom of God. They are therefore based on the same spirituality. The Church views marriage and virginity which is identified with celibacy, as holy states. Celibacy without virginity and an ascetic life is unimaginable. Marriage is seen as a natural God-given institution whereas celibacy is viewed as a state above nature. Celibacy is a special gift from God, given to a few: “… not all men receive it, but they to whom it is given. He who is able to receive this call (to celibacy), let him receive it”. (Matthew 19: 10 – 12). In the Orthodox Church today, monastic life is defended, protected and promoted in witness to life in God’s coming kingdom where all holy men and women will be “like angels in heaven” (Matthew 22:30). Marriage transforms and transfigures the natural human love between a man and his wife into an eternal bond of love. This agape, cannot be broken even by death. Marriage as we have seen, is a Mystery because in it the future Kingdom of God and the complete union between Christ and His church (Ephesians 5:32), is clearly expected and represented. The ultimate meaning of the Mystery of Marriage is in the eschaton (the last things) which Christ is preparing for His faithful believers. Sexuality and social stability are merely “by products” of the Mystery that the spouses share. Celibacy is justified in both Holy Scripture and Holy Tradition by the very same reference to the future Kingdom of God. Christ tells us that: “when they rise from the dead, they neither marry nor are given in marriage, but are like angels in heaven” (Mark 12:25). This clearly shows us that human relations will not be sexual any more. The New Testament thus praises celibacy as an anticipation of the ultimate “angelic” existence. From the earliest years of Christianity, Christians have been called by Our Lord to live in the world without necessarily being of the world (John 17 13-16). These Christians are clearly distinct from the world because of their special conduct and their outstanding ethical life. Towards 150 C.E., Christian life reached a low point. This had the effect of making a few Christians raise their own standards of austere living. Many began to practice celibacy, chastity, poverty, prayer and fasting (PG 22,281,15:6). Many decided to set themselves “apart” from the world and focussed exclusively on a strictly spiritual life” (Athenagoras, Apology 33). The New Testament praises celibates as they are anticipators of the life “angels” will have. “There are eunuchs who have made themselves eunuchs for the sake of the Kingdom of Heaven” (Matthew 19:12). John the Baptist, Paul and the “hundred and forty thousand” who are discussed in Revelation 14: 3-4, all served as examples to the many Orthodox saints who practiced celibacy to the Glory of God. This “angelic” way of monastic life is especially blessed for men and women “able to receive this” as those so “assigned” and “called” (Matthew 19: 10-12; 1 Corinthians 7). These believers considered themselves as selected to live “angelic” lives (Matthew 23:30). He began to live in isolation and a few opted to live in communal homes with other celibates. Thus, beginning with Mary the Virgin Mother of God and St. John the Forerunner and Baptizer of the Lord – not to speak of the Lord Jesus Christ himself – the Orthodox Church‘s liturgical calendar of saints is filled with righteous celibates, virgin martyrs, and men and women who followed the monastic way in purity and holiness of life.The monastic vocation is identified in Orthodox tradition with the “good portion” of Mary who sat at Jesus’ feet, listening to his teaching and contemplating his truth in purity of heart. It is the calling to men and women to live in singleness, solitude, stillness and spiritual struggle in service to God (Gould 1993 :56); the way which the apostle Paul practically recommends as the “better” way, if God so wills, in this fallen world filled with temptations and trials. Tertullian is clear on what he believes concerning celibacy and virginity:To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the “garment of immortality,” which is one day to supervene; for enduring, in fine, the will of God. (To His Wife, 7,2) To us continence has been pointed out by the Lord of salvation as an instrument for attaining eternity, and as a testimony of (our) faith; as a commendation of this flesh of ours, which is to be sustained for the “garment of immortality,” which is one day to supervene; for enduring, in fine, the will of God. (To His Wife, 7,2) An appeal to celibacy also expressed the early Christian sense of the future Kingdom orientation of Christianity. Many believers saw monasticism as a safe and lofty solution to the ethical problems they faced in the world. From roughly 260 C.E., Christians seeking a life of celibacy fled the “secular world” and went into the desert where they established permanent homes, wither alone or in small communal groups. These first groups were called “anchorites” (from anachoresis meaning departure). Others were called “hermits” (from eremos meaning desert) and the larger groups were called monastics (from monos meaning alone). Monastics thus lived a life in the presence of God alone. One of the most famous of the Anchorite monks was Anthony the Great (251 – 355 C.E. who fled the “world” in 285 C.E. and established himself in the desert of Middle Egypt where he soon had a group of imitators of his example join him. These people “populated the desert” and lived in small huts and clay houses in small “villages” called lavra (Troparion of St. Anthony). He lived an ascetic way of life and retired into total solitude as he lived in an empty funerary vault a “good distance” from the closest lavra. A follower of his world take him the necessary food supplies. At the age of thirty-five he crossed the Nile river and settled in an old fort at Pispir in Middle Egypt. He lived alone in this fashion until the age of fifty-five. He finally gave in to the requests of a group of hermits who supported his cause and agreed to instruct them. This group of hermits then joined him as Pispir and the first religious community of hermits was thus established in 305 C.E. Anthony is regarded as the Father of Orthodox monasticism. His particular style of “living alone with God as his only companion” remained the most respected monastic idea for the monks of the Eastern Orthodox Church throughout the ages.As far as "commanding" marriage in 1 Corinthians 7, Paul actually also endorses celibacy for those who believe they are capable of it:
But I say to the unmarried and to the widows: It is good for them if they remain even as I am; but if they cannot exercise self-control, let them marry. For it is better to marry than to burn with passion. (1 Corinthians 7: 3)It is primarily because of "sexual immorality" (1 Corinthians 7:2), that Paul provides the teaching about each man and each woman having a spouse and giving each other their conjugal rights: Let the husband render to his wife the affection due to her, and likewise also the wife to her husband. (1 Corinthians 7:3)Paul specifically clarifies: "But I say this as a concession not as a commandment" (1 Corinthians 7:6). He says he wishes all men were "... even as I myself (celibate), but each one has his own gift from God, one in this manner and another in that" (1 Corinthians 7:7). Paul concludes that he who marries does well: "... but he who does not give her in marriage does better" (1 Corinthians 7:38).
Paul thus is recommending an unmarried state but affirms the holiness of marriage and gives the widow a choice to "... be married ... in the Lord" (1 Corinthians 7:39) that is to another Christian or she can remain "... as she is" (1 Corinthians 7:40).Paul was not first to conclude that celibacy is in "a sense", "better" than marriage. After the teaching of Jesus in Matthew 19 on divorce and remarriage, the disciples exclaimed, "... if such is the case of the man with his wife, it is better not to marry" (Matthew 19:10). This remark prompted Jesus' teaching on the value of celibacy "... for the sake of the kingdom of heaven. He who is able to accept it, let him accept it (celibacy)" (Matthew 19:12). Christ tells us that some are incapable of marriage because they were born so; some because they were made so by others and some because they have renounced marriage for the sake of the Kingdom of God.
Celibacy is thus the renunciation of marriage implicitly or explicitly made, for the more perfect observance of chastity.
~ Angelo Nicolaid