October 13, 2020
After a long hiatus we returned to our reading of the Ascetical Homilies of Saint Isaac the Syrian. We picked up on page 501, about halfway through Homily 72. Isaac has been speaking about the nature of faith and humility, and how, when they are perfected by the grace of God, they bring us to a place where we are prepared for the experience of contemplation. Let it be noted that it is preparation; it is only by the grace of God that one is elevated to contemplate God as He is in Himself. As we move from the multiplicity of deliberations and thoughts, God brings us to a state of simplicity of mind. We must become like little children, letting go of the limitations of intellect and merely clinging to He who is the Lord of life. It is then that His grace begins to act upon us and reveal to us things both in a manifest fashion and in more hidden ways. We begin to see how God‘s grace instructs us but also protects us from so many evils and dangers. The more that we begin to see this grace active in our lives, the more she reveals to us the hidden things in the ambush of the demons; how they manipulate our thoughts and guide us into a state of agitation and anxiety. We must see this as a temptation not simply as a result of the natural state of our existence in this world. Surrounded by chaos we must keep our eyes fixed upon the Provider of all things. When we do so, all anxiety and fear drifts away and we find ourselves resting in the ever present arms of God.
This is such a timely teaching in an age of upheaval, where men and women have lost a sense of what to hold onto or what offers security and stability. Isaac reminds us with a clear and bold voice that it is God alone that we must trust.
March 28, 2019
We picked up this evening with homily 54. Isaac begins by discussing the impact of memories and recollections on both virtue and vice. Meditation upon virtue helps to transform the imagination. Likewise meditating upon the lives of the Saints and the vision of them that comes through contemplation sets one’s heart to pursue God with a greater zeal.
We must be aware of the fact that both angels and demons can manifest themselves to us; either to draw us on onward in the pursuit of virtue or to lead us into error or fear. Thus, we must learn to discern what is appropriate to meditate upon. When love is rooted in God, the well-spring of living water is unfailing. It for this reason that Isaac warns us not to become mechanical in our approach to prayer. We must trust in God’s providential love especially in the act of prayer - never calculating or controlling things. A good sign of this is peace and freedom in mind and heart. Confusion and turmoil come from the evil one.
December 14, 2017
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.
November 9, 2017
With the concluding section of Homily 23, we reach the apex of St. Isaac’s thought on what he describes as pure prayer and what is “beyond prayer”. Prayer always involves the movement toward God, seeking him out and desiring Him, offering up supplication and pleas for his mercy. Pure prayer takes places when the law of God is embraced and fulfilled and when no thought or distraction commingles within the soul completely directed toward God.
Prayer always acts as the seed planted and what is beyond prayer, divine vision, is the harvesting of the sheaves. Theoria, knowledge, or noetic vision is an operation of the Spirit who guides the soul. Our senses and their operations become superfluous and the soul becomes like unto the Godhead by an incomprehensible union and is illumined by a ray of sublime Light. The understanding gazes in ecstasy at incomprehensible things that lie beyond this mortal world. This is the “unknowing” that has been called higher than knowledge; a walking in the darkness of faith where one comes to know God as He is in Himself.
Discussion also ensued regarding the struggles of the Western mind to grasp the spiritual tradition of the Eastern Fathers; the moralizing and legalizing of the spiritual life and virtue versus deification.
May 11, 2017
Last evening we picked up midway through Homily Six where St. Isaac takes up the topic of the vision of the divine in the Kingdom. Such vision and its nature is predicated on the individuals degree of perfection and its gifts. Yet, Isaac is quick to remind us that there is no division amongst us and the experience of God despite how this experience is perceived. There is no disunity or division in heaven and no comparison of gifts. Each delights in the experience and continues to be drawn into the fullness of God.
Following upon this, St. Isaac would have us understand that there exists only Gehenna and Heaven and no other state. It is foolhardy to propose an in-between state that is somehow greater than Gehenna but not yet the Kingdom. Such a notion speaks of an individual's hope that the one can live this life without a sense of urgency rooted in our ultimate end. Every moment is freighted with destiny because every moment is an opportunity to love - an opportunity embraced or set aside. To propose anything less is to foster false hope as well as mediocrity and lukewarmness.
A rather lengthy discussion ensued about the differences between Eastern and Western spirituality; in particular the use of discursive mediation and the use of imagination among Western writers and the avoidance of it among the Eastern ascetics. While largely a part of our spiritual patrimony those in the West have not been catechized in the Ascetical theology and practice of the East and the understanding of the active life as being rooted in the purification of the passions and the development of unceasing prayer. The understanding of the Church as a hospital and a place of healing and Christianity being an Ascetical religion has largely been neglected in recent generations as well as its impact on our understanding of liturgy, religious art and life as a whole.
March 2, 2017
Last night we considered the proper measure of discretion needed in ascetical pursuits; dedicating your soul to the work of prayer; pursuing the life of solitude with those who share your desire; the importance of reading in stirring the heart to contemplation; the necessity of almsgiving and the willingness to live with scarcity. We discussed implications of Isaac's for those who live in the world and pursue purity of heart.
February 23, 2017
In this section of the 4th Homily Isaac warns: "Do not take it upon yourself to teach others while still in ill health; rather consider yourself ignorant and always a novice - preferring humility, holiness and purity to all things. Guard against becoming mere vendors of words and arm yourself with the weapons of tears, fasting and the study of scripture and the Fathers.
August 11, 2016
After a brief hiatus, the group came to the end of Conference 23. Once again we found ourselves grappling, along with Cassian and Germanus, with the fact that despite the holiness and perfection that one may reach, our weakness and sin draws us away from living in a constant state of communion with God. Created to live in a constant state of receptivity our sin leads to a flighty wandering of the mind and a turning away from God in a multitude of ways - even during the time of prayer.
The greater the perfection and holiness of the individual, the greater the experience of his own sinfulness and the deeper the compunction over the weakness of his constitution. Along with this comes a greater sense of his solidarity with others in that sin - the adulterous heart that turns away from God due to mere distractedness and laziness of mind is not in the end any less grave than what we often consider serious sins. Humility must be one's constant companion and mercy the constant attitude with which one approaches others.
The transgressions we commit daily and our infidelity to God requires not only humility but the medicine He gives through Holy Communion. This alone is the remedy for our sickness and its importance is understood only through action and experience. Let us daily call out to Him for mercy and consume the medicine of immortality.
July 14, 2016
We continued to follow Abba Theonas' discussion with Germanus and Cassian on Theoria and the obstacles to lasting contemplation. Theonas drives home the experience of wretchedness of the holy individual who is pulled away from contemplation of God by distraction and the weakness of the fleshly mind. We "Fall" from contemplation and if we had a true sense of the loss that that is to us we too would experience deep compunction. Yet, it is the action of constantly turning back to God that brings the holy soul the immediate outpouring of God's grace. The anguished longing and desire of the soul is met by the immediate desire of God for renewed union.
The group sought to understand this through the place where we all experience the deepest intimacy with God - the Mass. In a world that fosters distraction and celebrates noise, it is easy for us to lose a kind of "custody of the eyes" - or custody of the Nous (the eye of the heart) that keeps us focused on the gift of love that is being offered to us and the sacrifice through which it has been made possible. Only one who has tasted the sweetness of God's loves can understand the "Wretchedness" that St. Paul speaks of and the desire to be delivered from this body of death. The deeper the love, the greater the pain at losing sight of the Beloved!
July 7, 2016
Few penetrate the meaning of the Fall (although we all experience its effects) as the desert Fathers or capture what it means to live according to the law of Grace. One has to taste something of the experience of purity of heart, contemplation, and the peace of Christ, to grasp fully what Abba Theonas is speaking about in this conference. How many of us would experience true compunction and the tears of repentance over being distracted from God and our thoughts of God? We are trained from an early age not to seek and value above all things that constant state of communion with God but rather encouraged to pursue one distraction after another or to direct our greatest energies to fleshly concerns. In light of this it is easy to understand the ubiquitous experience of anxiety that touches every human being. We know not only separation from God because of our sin but a profound inner division. When St. Paul said: "The good that I want I do not do, but the evil that I hate, this I do", he was not referring to the struggle with base passions (which in reality we do not hate but most often desire) but rather of the condition of one who has achieved purity of heart and so mourns at how often he is pulled from gazing upon the divine brilliance and focused instead upon something much less. To live fully in accord with the law of grace, to know the invincible peace of the Kingdom, is the reality that has been made possible for us through the blood of Christ. Yet it is the reality the eludes our grasps because we do not seek it from the hand of the Lord but rather to construct it ourselves and in accord with the measure of our minds.