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We continued our discussion of Homily 37 and began with St. Isaac’s distinction between revelations and visions. Visions are concrete appearances of the incorporeal world such as angels and saints and are consolation for those who have embraced the anchoritic life in particular. Stripped of all worldly attachments God strengthens and encourages such individuals for the ascetic life. Revelations however come to the perfect and pure of heart and give insights into eschatological future states.  The intellect (Nous) is engaged and participated in the Kingdom. It is an inward mystical experience. 
 
The fathers, including Isaac, make these distinctions because of the dangers of prelest or delusion. Purity of heart is essential. A man must be free from outside modes of knowledge and embrace a kind of primordial simplicity and guilelessness.  
 
It is in this profound childlike and humble state that God can raise one up to experience his love and life. Such purity comes through spiritual mourning and compunction. Humbled by the truth He raises us up.  This is not raw emotionalism but rather a life wholly directed toward God and desiring Him. Such weeping purifies memory and imagination so that nothing holds a person back from God.
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We began our discussion of Homily 32 which places before us a stark truth - these are times of martyrdom. We must die to self and sin in order to live for God.  If we are not subject to God’s will, we are subject to the will of His adversary. This reality does not allow us to feign ignorance; for if the senses remain unchecked the passions will be inflamed and we will make ourselves indentured servants. 
 
Therefore we must not only humble ourselves in the confession of our iniquities but seek to uproot their cause; and for this we need to have hatred for sin. If we do not recognize and experience the malodor of sin eventually we will learn to put it on as if it were a beautiful fragrance. 
 
St. Isaac tell us that every hardship is followed by rest and every rest by hardship. In this we must understand that our life consists of continual repentance - a turning from sin toward God. No matter what level of “perfection” one may attain in this world such repentance is never complete until our passing from this world and having be purified to participate in the perfection that belongs to Christ. 
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In this session we picked up with two Homilies, 29 & 30, that presented us with two straightforward but stark truths. In regards to nature and our struggles in this world the only true Sabbath is the grave. While alive we produce the sweat of unceasing prayer and toil for righteousness. This toiling has been shaped for us by Christ. It is no longer the toiling of Adam which produces thorns and thistles but that of Christ which is the life of grace and producing the fruit of repentance. The Eighth day, the true Sabbath is to be found only after this life and in the Kingdom. 
 
In Homily 30, Isaac tells us that God doesn’t not deal with us or love us in a uniform fashion but in accord with our spiritual needs - both in joy and sorrow. God’s compassion is not sentimental but is so set on our healing and salvation that it permits us to undergo trials that are medicinal in nature. God enters into and is radically present to us in both joy and sorrow and we should not fear the latter. 
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We picked up this evening about midway through Saint Isaac’s Homily 25. St. Isaac has been speaking about the beauty of the solitary way of life and the constant called to intimacy with God. In the sections considered this evening Isaac warns of the pitfalls solitaries often experience. As one is separated from the false self and the ego diminished one experiences the full vision of the poverty of their sin and the darkness it brings.  The self is left to walk in the darkness of faith to rely only on the mercy of God. The temptation is to shrink back from this intimacy and knowledge of God or to seek worldly and sensible consolations. Worse yet one might fall into despair having been stripped of all worldly consolations but not seeking rest in God. This is by far the most pitiable state of man.

Isaac presents this all as a prelude to calling us to live out our lives in Expectation of the promise of life and eternal love that come to us through Christ. To seek the Kingdom above all things and to desire the things of the Kingdom frees us from the net of despair and fosters an invincible form of long suffering. Come what may one lives in and through hope.

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Tonight’s discussion of Homily 24 and the first part of Homily 25 had a simple beauty about it.  St. Isaac was succinct in expressing his thoughts but captured the essence, first, of the nature of Divine Providence and God’s action in the events of our lives. God is a Pilot who can take unexpected occurrences and shape them for us as spiritual incentive, as purifying trials, as training in virtue, and for clarifying the consequences of both good and evil. 
 
When one lives a life of virtue and purity and couples it with repentant prayer, the character of those occurrences change - they strengthen and make steadfast the good man. 
 
All of this teaches us not to cling to the things of the world (that passes away so quickly) or to seek the esteem of men. We learn through these occurrences to shun vainglory and cherish humility. 
 
In Homily 25 Isaac likewise beautifully shows us the value of guarding one’s time of silence while also fostering freedom to respond as fully as possible to God’s call to deeper intimacy and solitude. We must always protect that space and freedom for each other - we must always assist others in the pursuit of God and their desire for intimacy with Him.
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In the second half of Homily 20, St. Isaac the Syrian lays out for us the beauty of maintaining Night Vigils. He values it so much that he tells us that we should never remove it from our spiritual life. Nor are we to dissipate our toil by becoming inattentive and negligent in our daily life. If we cultivate our converse with God throughout the day so that it conforms to our night's mediation then in a very short while we shall have embraced Jesus' bosom. Dominion over one's thoughts and purity and concentration is granted to the mind that allows it to gaze upon and understand the mysteries revealed in the Scriptures. Even in illness when other disciplines are relaxed Vigils gain for the mind a steadfastness in prayer. If we maintain the practice throughout our lives we will behold the glory experienced by the righteous. 
 
This isn't without struggle. We must be willing to endure and persevere through times of heaviness and coldness and learn through these experiences that great fruit is received and suddenly our strength will return to us.  We will be overcome with wonder and purifying tears will flow. 
 
If after fasting, prayer and Vigils have led to the taming of the body, the arousal of appetites should return, Isaac warns us that we must through repentance search for the source of pride that diminishes this great gift until our hearts are once again brought to rest in God. 
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Last night we reflected upon Homily 16 of St. Issac the Syrian. It is a beautiful exhortation to let go of our attachment to the world and the things of the world, to let go of the security and false hope they promise. Isaac encourages us to cling only to Christ who is our salvation and source of healing. The path to healing and joy is repentance. The sacrifice we may make in renouncing the world pale in comparison to both the immediate and ultimate end such renunciation promises - purity of heart and deification. Even the deep sorrow of compunction and the tears shed over our sins, carry within them the joy of renewed intimacy with God.

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We continued our discussion of Homily 15 where St. Isaac teaches of the need to avoid negligence and laxity in the spiritual life.  Those who seek purity of heart and avoid clinging to the things of the world begin to experience the light and life of the Holy Trinity. Those who experience such divine vision and bear that light within drive away demons. 
 
However, the human heart can be ruined and wrecked by contact with those who feign purity, who are given over to perversions and whose actions desecrate all that is good and beautiful. One cannot live with one foot in the Kingdom and another within the world. 
 
Our lives must be those of constant Repentance - a turning away from and hatred of all that keeps us from sharing in that fullness of life.  The more we taste the sweetness of the the Holy Spirit the greater our desire for the kingdom should become.
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Last night the group discussed homily 10 of St. Isaac. The fundamental theme was the importance of repentance and also the avoidance of presumption in the spiritual life. Repentance must be followed by a firm resolution to change one's life. One must become a hater of sin.  
 
We also suffer under the consequences of our own sins and the sins of others. There's a radical solidarity that we share in our sin and so also radical solidarity that we must share in our efforts to make reparation.  
 
By virtue of our baptism, we have been consecrated to God in our lives. We belong to him and our lives must be modeled on his love of virtue. Our share in the life of the most Holy Trinity is the pearl of great price for which we must be willing to sacrifice all to obtain.
 
A lengthy discussion ensued regarding the application of Saint Isaac's teaching to our lives and our love for the Church. We must never underestimate the power of prayer, the conversion of life, and their impact on the life of the church and the world.
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