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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Tonight we finished homily 28. It was also the conclusion of St Isaac‘s angelology. The impact of his thought on our experience of the life of faith is beyond measure. We engage in the spiritual life not in isolation but rather part of the divine economy is that we are drawn into the mysteries of faith through mediation. The keenness of vision and the light give to angels is for us a means of being drawn ever forward in our love for God and the pursuit of holiness.
Likewise demons are present among us to incite to evil. Yet while possessing that keenness of vision they lack the light. Those who fall under their influence are drawn into darkness.
There comes a time, however, when such mediation is abolished - when we shall gaze upon God face to face and He alone shall draw us ever deeper into the mystery and eternity of his love.
It is love alone that is eternal. To turn away from it therefore is it’s own punishment and is described by St. Issac as bitter regret.
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Tonight we completed Homily 27 and began Homily 28. Both have as their main concern, “Theoria”, or contemplation. St Isaac continues to stress the place and importance of Angels in our spiritual lives. They perceive the truths and mysteries of God and creation, including our spiritual state. Their main purpose is to teach and guide us in accord with the light of truth and God’s providence.
As human beings we know certain limitations in our reception of truth and capacity for Theoria. There is an inconstancy and unevenness in our response to God and so our confidence must also be tempered always in this world by fear of judgment. We must never cease to strive for vigilance.
Demons however only draw close to destroy us and not to profit us. While they share the keen vision of Angels they lack light and know only darkness. They can’t but lead us along the path of destruction. Less powerful than Angels, for this reason they still can influence us and deceive us through presenting a phantom of the truth.
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In homilies 26 and 27 we find ourselves walking along a very difficult path to traverse. St. Isaac begins to develop for us an outline of the order of creation; emphasizing in particular the order of Angels. While at times the language and ideas seem very confusing, St. Isaac’s purpose is eminently practical. He wishes to show us that we are not living the spiritual life in isolation. He is intent on showing us that “humans and angels ultimately constitute one hierarchy, that of rational created beings, in which humans have angels as guides and teachers. Indeed one of the most interesting remarks in Isaac‘s writings is that human nature cannot have inner growth or illumination without the guidance given by angels. Illumination does not come by itself and impersonally but through intercession. The main function of angels in relation to man consists of guidance, spiritual illumination and teaching in order to achieve inner growth.”
We engage in our spiritual labors with great zeal understanding this support and pursue purity of heart in order that our vision of Angels and what they reveal grows ever clearer. Likewise we engage in Divine Liturgy, exercising our faith and humbling the body with great labor, in order that the will might not be driven by blind compulsion but by grace. Only in this way do we overcome the inconstancy and unevenness of a will enslaved to sin.
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